When animals ask humans for help (video)

MAD LAB, Dec. 9, 2022; Crystal Quintero, Pfc. Sandoval (eds.), Wisdom Quarterly

Animals that asked people for help and kindness

(MAD LAB) Imagine walking somewhere when suddenly there's an animal that needs help. Would you just walk by? If not then this video is for you! Today we’re showing the most incredible examples of kindness (metta in Buddhism) when animals had to ask humans of all people for help -- and people answered the call! (That karuna, compassion, or kindness in action). This will help restore everyone's faith in humanity. (Watching gives us mudita, happiness in the joy of others. Now if we could just calm down and be equanimous about it because that would be the Four Divine Abidings).

For copyright matters and/or any suggestions, be welcome at: copyrightmadlab@gmail.com

UCLA: At Home in Your Heart Retreat (8/5)

MARC.ucla.edu; Ananda (Dharma Buddhist Meditation), Dhr. Seven (eds.), Wisdom Quarterly

At Home In Your Heart

with Dr. Bonnie Duran, Ph.D. + Tempel Smith

Join MARC (UCLA's Mindful Awareness Research Center) for a 5-day training of mindful loving awareness (metta) using home as the base of practice.

With metta (friendliness, kindness, agape) we cultivate calm embodiment, a steady capacity to appreciate all living beings, and we dissolve the habits that dull our ability to see each other with respect.

Cool, I can do it from home in Fort Wayne!

The greatest impact of metta is often to quiet our own harsh inner-critic and learn to befriend ourselves.

The daily retreat format will combine shared sitting and walking meditations with instruction, as well as an evening meditation with a discussion about the theory behind the practices.

Afternoons during the training will have suggested practices to further strengthen and integrate loving-awareness throughout our home life.

• Who: Anyone ages 16+
• Dates: Wednesday, Aug. 5, 2020 to Sunday, Aug. 9
• Sliding Scale: $75-475, but no one turned away for lack of funds.
• Venue: Online via Zoom

Dharma Buddhist Meditation LA (Meetup)

This retreat will draw from and reference Buddhist meditation practices but is open to anyone of any spiritual background or no background at all.

This retreat meets the need we all have to learn how to bring the benefit of our loving-awareness directly into our ordinary lives.

• Visit website for more info and to register
• (marcinfo@ucla.edu) REGISTER NOW

You can do it. Why? There are three categories of costs: 1) Generosity Rate: $475, 2) Standard Rate: $275, 3) Economic Hardship Rate: $75. And no one will be turned away for lack of funds**

Jack Kornfield: Pandemic Resources (audio)

Jack Kornfield (jackkornfield.com, spiritrock.org), Trudy Goodman (insightla.org, insightLA); Dhr. Seven, Ananda (Dharma Buddhist Meditation), Ashley Wells (eds.), Wisdom Quarterly

Jack Kornfield (spiritrock.org)

We have a choice. Epidemics, like earthquakes, tornadoes, and floods are part of the cycle of life on planet earth. How will we respond?

With greed, hatred/fear, and ignorance? This only brings more suffering.

Or with generosity, clarity/heart, and wisdom? This is the time for love.

This is a time for Bodhisattvas, Buddhas-to-be. In Buddhist teachings, Bodhisattvas are people who vow to alleviate suffering and bring blessings in every circumstance. Bodhisattvas choose to live with dignity and courage and radiate compassion for all, no matter where they find themselves.

• Pandemic Resources (jackkornfield.com)

This is not a metaphor. As Bodhisattvas we are now asked to hold a certain measure of the tragedy of the world and respond with love.

The Bodhisattva path is in front of us. The beautiful thing is, we can see Bodhisattvas all around. We see them singing from their balcony to those shut inside. We see them in young neighbors caring for the elders nearby, in brave healthcare workers and unheralded workers who stock the shelves of grocery stores.

As a father, if she called me, I would fly to the ends of the earth to help and protect my daughter. Now she and her firefighter/paramedic husband and my toddler grandson await the virus. His urban fire department, like many hospitals and first responders does not have masks. And 80% of their work is responding to emergency medical calls where they all expect to get the virus. They will not be tested, because the department can’t afford to lose too many of their firefighters.

What can I do? What can we do? In this moment we can sit quietly, take a deep breath, and acknowledge fear and apprehension arising with uncertainty and helplessness -- and we can hold all of these feelings with a compassionate heart.

We can say to our feelings and doubt, “Thank you for trying to protect me” and “I am okay for now.”

We can put our fears in the lap of the Buddha, Mother Mary, Kwan Yin, place them in the hearts of the generations of brave healers and scientists who tended the world in former epidemics.

When we do we can feel ourselves part of something greater, of generations of survivors in the vast web of history and life. We can feel as if we are “being carried,” as the Ojibwa elders say, “by great winds across the sky.”

This is a time of mystery and uncertainty. So take a breath. The veils of separation are parting, and the reality of interdependence is apparent to everyone on earth. We have needed this pause, perhaps even needed our isolation, to see how much we need one another.

Now it is time to add our part. The Bodhisattva ideal deliberately turns the suffering around to serve and help those around in whatever way it can. This is the test we have been waiting for. We know how to do this.

It is time to renew your vow. Sit quietly again and ask your heart, What is my best intention, my most noble aspiration, for this difficult time? Your heart will answer. 

Let this vow become your North Star. Whenever you feel lost, remember and it will remind you what matters.

It is time to be the medicine,

the uplifting music, the lamp in the darkness.

Burst out with love. If you are a carrier,

be a carrier of hope. If there is a funeral,

send the traveler off with a song.

Trust in dignity and goodness.

Where others hoard, help.

Where others deceive, stand for truth.

Where others are overwhelmed or uncaring,

be kind and respectful.

When you worry about your parents,

your children, your friends, your beloveds,

let your heart open to share in everyone’s care

for parents, children, and love ones.

This is the great heart of compassion.

The Bodhisattva directs compassion

toward everyone.

Those who are suffering and vulnerable

and even those who are causing suffering.

We are in this together.

It is time to re-imagine a world,

to envision sharing our common humanity,

to vision how we can live in the deepest

and most beautiful way possible.

Coming through this difficulty,

what we intend and nurture, we can do.

In the end remember who we are is timeless

awareness, the consciousness that was born

into a body.

You were born a child of the spirit,

and even now you can turn toward the awareness

and become the loving awareness that witnesses

yourself reading and feeling and reflecting.

When a baby is born, our first response is love.

When a dear one dies, the hand we hold is a gesture of love.

Timeless love and awareness is who we are. Trust it.

Dear Bodhisattva, the world awaits your

compassionate heart.

Let’s join in this great task together.

- Jack Kornfield 🙏🏻

P.S. You can listen to these free meditations:

• A Steady the Heart in the Time of Coronavirus
• Compassion in the Time of Coronavirus
• and more at jackkornfield.com

• Santa Monica: 1430 Olympic Bl., Santa Monica, CA 90404
• East Hollywood: 4300 Melrose Ave., Los Angeles, CA 90029
• Benedict Canyon: 9940 Westwanda Dr., Beverly Hills, CA 90210
• Mail: InsightLA P.O. Box 7278, Santa Monica, CA 90406
• InsightLA is a non-profit meditation center teaching the highest quality mindfulness practices in locations throughout the greater Los Angeles area. Please consider making a donation today (insightla.org/donate).

Karaniya Metta Sutta: The Buddha's Words...

The Amaravati Sangha (Sn 1.8; Khp 9); Ellie, Dhr. Seven, Crystal Q. (eds.), Wisdom Quarterly

"Love is what we are."

This is what should be done
     By one who is skilled in goodness,
And who knows the path of peace:
     Let one be able and upright,
Straightforward and gentle in speech,
     Humble and not conceited,
Contented and easily satisfied,
     Unburdened with duties and frugal in their ways.
Peaceful and calm and wise and skillful,
      Not proud or demanding in nature.
Let one not do the slightest thing
     That the wise would later reprove.
Wishing: In gladness and in safety,
     May all beings be at ease!
Whatever living beings there may be,
     Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small,
     The seen and the unseen,
Those living near and far away,
     Those born and to-be-born —
May all beings be at ease!

Let none deceive another,
     Or despise any being in any state.
Let none through anger or ill-will
     Wish harm upon another.
Even as a mother protects with her life
     Her child, her only child,
So with a boundless heart
     Should one cherish all living beings;
Radiating kindness over the entire world:
     Spreading upwards to the skies,
And downwards to the depths;
     Outwards and unbounded,
Freed from hatred and ill-will.
     Whether standing or walking,
seated or lying down
     Free from drowsiness,
One should sustain this recollection.
     This is said to be the sublime abiding.
By not holding to fixed [wrong] views,
     The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
     Is not reborn again into this world.

Slightly modified version of ©1994 English Sangha Trust. From Chanting Book: Morning and Evening Puja and Reflections (Hemel Hempstead: Amaravati Publications, 1994) revised for AccessToInsight.org on Nov. 2, 2013.

• Four alternate translations: Ven. Ñanamoli, Ven. Buddharakkhita, Ven. Piyadassi, Ven. Thanissaro

Metta Sutra: "Discourse on Loving Kindness"

Ven. Dhammarakkhita (trans., p. 61); Ellie, Dhr. Seven, Crystal Q. (eds.), Wisdom Quarterly

Love? How does one express "friendliness" (metta, maitri)? By acts of kindness.

 

Rahula, the Buddha, and Ananda (Thai art)

The following is an edited, interpretive translation of the famous Discourse on Loving Kindness" by the Western Theravada monk Ven. Dhammarakkhita from his book Metta Bhavana: Loving-Kindness Meditation.

Owing to the glorious power of this Metta Sutra, spirits dare not appear in frightful forms. Anyone who [practices and] chants this discourse, day and night, sleeps peacefully, has no bad dreams, and enjoys many benefits. Come on, let’s recite this Metta Sutra!

SUTRA: The Discourse

One who is skillful in good practices and

wishes to attain to that state of peace [nirvana]

should follow this: One should be able and

upright, perfectly straight, dutiful,

gentle in speech, and humble,

contented, easy to look after,

with few [distracting] duties,

simple in livelihood, controlled in senses,

discreet, modest, and not greedily

attached to people.

One should do nothing that the wise

may blame one for. Just think:

May all beings be happy and secure!

May their hearts be wholesome.

Whatever beings there are,

weak or strong, without exception,

long, stout, or medium, short or tall,

large or small, seen or unseen,

near or far, born or unborn,

may all beings be happy!

Let no one deceive another,

nor despise anyone at all.

With anger or ill will, let one

not wish harm to any other,

just as a mother would protect

her only child,

even at the risk of her own life,

let us develop boundless

loving-kindness towards all beings.

Let’s send unlimited loving-kindness

towards the whole world,

above, below, and all around,

freely and without hatred or enmity.

Whether sitting standing,

walking or lying down,

as long as we are awake,

we should develop this mindfulness,

for this, they say, is the highest conduct.

Not following wrong views

but purely and wisely being unattached to

many pleasures, one gains freedom

from endless rebirth. More

How to remain unflappable (sutra)

Dhr. Seven, E. Darcey (eds.); Ven. Sujato (trans), Simile of the Saw (MN 21), Sutta Central

Thus have I heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove in the monastery donated by Anāthapiṇḍika....

[He said to one meditator:] “So if anyone criticizes [people you like] in your presence, give up the way of laypeople. Instead, train yourself, saying:

“‘My mind will remain [unflappable and] unaffected. I will not utter bad words. I will remain [calm and] full of compassion, with a friendly heart free of the stain of hate.’ That is how to train yourself.

"So even if someone strikes [people you like] with fists, stones, rods, and swords in your presence, give up the way of laypeople.

“Instead, train yourself like this, saying: ‘My mind will remain unaffected. I will utter no bad words. I will remain [calm and] full of compassion, with a friendly heart free of the stain of hate.’ That is how to train yourself.

“Even if anyone were to criticize you to your face, give up the way of laypeople. Train yourself, saying: ‘My mind will remain unaffected. I will utter no bad words. I will remain full of compassion, with a  friendly heart free if the stain of hate.’ That is how to train yourself.

“Even if someone strikes you with fists, stones, rods, and/or swords, give up the way of laypeople. Instead, if that happens, train yourself, saying: ‘My mind will remain unaffected. I will utter no bad words. I will remain full of compassion, with a friendly heart free of the stain of hate.’ That is how to train yourself.”

Eating once
Then the Buddha said to the monastics: “Meditators, I used to be satisfied with the meditators [in this spiritual community]. I addressed them:

“‘I eat food during one sitting per day. Doing so, I remain healthy and well, nimble, strong, and live comfortably. Eat food during one sitting per day. Doing so, you will remain healthy and well, nimble, strong, and live comfortably.’ I did not have to keep on urging and instructing those meditators; I only prompted their mindfulness.

Charioteer

“Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad at the ready. An expert horse trainer, a master charioteer, might mount that chariot, taking the reins in the right hand, the goad in the left. The charioteer could then drive out and back wherever and whenever.

“In the same way, I did not have to keep urging and instructing those meditators; I only prompted their mindfulness. So, meditators, give up what is unskillful and instead devote yourselves to skillful things. In this way you will achieve growth, development, and maturity in this Dharma and Discipline (this teaching and training).

Managing the trees

“Suppose that not far from a town or village there were a large grove of sal trees choked with castor oil weeds. And along comes a person who wants to help protect and nurture that grove.

“That person would cut down the crooked sal saplings that were robbing the trees and throw them out. That person would then clean up the interior of the grove and properly care for the straight, well-formed sal saplings.

“In this way, in due course, that sal tree grove would grow, increase, and mature. In the same way, meditators, give up what is unskillful and instead devote yourselves to skillful things. In this way you will achieve growth, development, and maturity in this Dharma and Discipline.

The bad mistress

“Once upon a time, meditators, right here in Sāvatthī there was a housewife named Vedehikā. She had this good reputation: ‘The housewife Vedehikā is sweet, even-tempered, and calm.’ Vedehikā had a maid named Kāḷī who was skilled, tireless, and organized her work well.

“Then Kāḷī thought: ‘My mistress [female master] has a good reputation for being sweet, even-tempered, and calm. But does she actually have anger in her and just not show it? Or is she free of anger? Or is it just because my work is organized well that she does not show anger, even though she still has it inside? Why don’t I test my mistress?’

“So Kāḷī purposely got up late. Vedehikā said to her: ‘What is this, Kāḷī?’ ‘What, madam?’ ‘You getting up late—what’s the matter?’ ‘That's nothing, madam.’ ‘That's nothing? You're bad to get up late!’

“Angry and upset, she scowled. Then Kāḷī thought: ‘My mistress actually has anger in her and just hides it. It is not that she is free of anger. It is because my work is organized well that she does not show anger even though she still has it inside. Why don’t I test my mistress further?’

“So Kāḷī got up later. And Vedehikā said to her: ‘What's this, Kāḷī?’ ‘What, madam?’ ‘You getting up later—what’s up with you?’ ‘Nothing’s up, madam.’ ‘Nothing, bad girl, you got up later!’ Angry and upset, she uttered angry words.

“Then Kāḷī thought: ‘My mistress actually has anger and just doesn’t show it. It’s not that she’s free of anger. It’s because my work is organized well that she doesn’t show anger though she still has it inside. Why don’t I test my mistress further?’

“So Kāḷī got up even later. Vedehikā said: ‘What is this, Kāḷī?’ ‘What, madam?’ ‘You getting up even later -- what’s up?’ ‘Nothing’s up, madam.’ ‘Nothing, bad girl, but you get up even later!’ Angry and upset, she grabbed a rolling pin and struck Kāḷī on the head, cutting her skin. Then Kāḷī, blood pouring from her head, denounced her mistress to the neighbors:

“‘See, ladies, what the ‘sweet one’ did! See what the ‘even tempered one’ did! See what the ‘calm one’ did! How on earth can she grab a rolling pin and strike her only maid on the head, cutting her open, just for getting up late?’

“Then after some time the housewife Vedehikā got a bad reputation: ‘The housewife Vedehikā is fierce, ill-tempered, and not calm at all.’

Monastics

“In the same way, a meditator may be the sweetest of the sweet, the most even tempered of the even tempered, the calmest of the calm, so long as he or she does not encounter any disagreeable criticism.

“But it’s when they encounter disagreeable criticism that one will know whether they are really sweet, even tempered, and calm. I do not say that a monastic is easy to admonish if he or she makes him or herself easy to admonish only for the sake of robes, alms food, lodgings, and medicines for the sick.

“Why is that? It is because when they do not get robes, alms food, lodgings, and medicines for the sick, they are no longer easy to admonish. But when a monastic is easy to admonish purely because they honor, respect, revere, worship, and venerate the Dharma [the teachings that lead to enlightenment], then I say that they are easy to admonish.

“So, meditators, train yourselves: ‘We will be easy to admonish because we honor, respect, revere, worship, and venerate the Dharma.’ That is how to train yourself.

The world will criticize

“Monastics, there are five ways in which others might criticize you. Their speech may be:

1. timely or untimely
2. true or false
3. gentle or harsh
4. beneficial or harmful
5. from a heart of love or from a heart of hate.

“When others criticize you, they may do so in any of these ways. If that happens, train yourselves: ‘Our minds will remain unaffected. We will utter no bad words. We will remain full of compassion, with a friendly heart free of the stain of hate.

“‘We will meditate spreading a heart full of loving-friendliness to that person. And with them as a basis, we will meditate spreading a heart full of loving-friendliness to everyone in the world -- abundant, expansive, unlimited, free of enmity and ill will.’ That is how to train yourself.

De-earth the earth

“Suppose a person were to come along carrying a shovel and basket and say: ‘I'll make this great earth earthless!’ And say she or he were to dig all over, scatter dirt all over, spit all over, urinate all over, saying: ‘Be earthless! Be earthless!’ What do you think, meditators, could that person make this great earth earthless?”

“No, venerable sir. And why is that? It is because this great earth is deep and unfathomable. It would not be easy to make it earthless. That person would only grow weary and frustrated.”

“In the same way, there are these five ways in which others might criticize you. Their speech may be:

1. timely or untimely
2. true or false
3. gentle or harsh
4. beneficial or harmful
5. from a heart of love or from a heart of hate.

“When others criticize you they may do so in any of these ways. If that happens, train yourselves: ‘Our minds will remain unaffected. We will utter no bad words. We will remain full of compassion, with a friendly heart free of the stain of hate.

“We will meditate spreading a heart full of loving-friendliness to that person. And with that person as the basis, we will meditate spreading a heart full of loving-friendliness to everyone in the world -- abundant, expansive, unlimited, free of enmity and ill will.’ That is how to train yourself.

Paint on air

“Suppose a person were to come along with dye -- red lac, turmeric, indigo, or rose madder -- and say: ‘I shall draw pictures in the air, making pictures appear there.’ What do you think, meditators, could that person draw pictures in the air?”

“No, venerable sir. And why is that? It is because the air is formless and invisible. It is not easy to draw pictures there. That person will only grow weary and frustrated.”

“In the same way, there are these five ways in which others might criticize you…

Set fire to water
“Suppose a person were to come along carrying a blazing grass torch and say: ‘I'll burn and scorch the river Ganges with this blazing grass torch.’ What do you think, meditators? Could that person burn and scorch the river Ganges with a blazing grass torch?”

“No, venerable sir. Why is that? It is because the river Ganges is deep and unfathomable. It’s not easy to burn and scorch it with a blazing grass torch. That person will eventually get weary and frustrated.”

“In the same way, there are these five ways in which others might criticize you…

The catskin bag

“Suppose there were a catskin bag that was rubbed, well-rubbed, very well-rubbed, soft, silky, free of rustling and crackling. Then a person comes along carrying a stick and stone and says:

“‘I'll make this supple catskin bag rustle and crackle with this stick and stone.’ What do you think, meditators? Could that person make that supple catskin bag rustle and crackle with that stick and stone?”

“No, sir. And why is that? It is because that catskin bag is rubbed, well-rubbed, very well-rubbed, soft, supple, free of rustling and crackling. It is not easy to make it rustle or crackle with a stick or stone. That person will only grow weary and frustrated.”

“In the same way, there are these five ways in which others might criticize you. Their speech may be:

1. timely or untimely
2. true or false
3. gentle or harsh
4. beneficial or harmful
5. from a heart of love or from a heart of hate.

“When others criticize you, they may do so in any of these ways. If that happens, train yourselves: ‘Our minds will remain unaffected. We will utter no bad words. We will remain full of compassion, with a heart full of loving friendliness free of the stain of hate.

“We will meditate spreading a heart of loving-friendliness to that person. And with that person as the basis, we will meditate spreading a heart full of love to everyone in the world -- abundant, expansive, limitless, free of enmity and ill will.’ That is how to train yourself. 

The simile of the two-handled saw

“Even if despicable bandits were to sever you limb from limb with a two-handled saw, anyone who held onto a malevolent thought on account of that would not be following my instructions.

“If that happens, train yourselves: ‘Our minds will remain unaffected. We will utter no bad words. We will remain full of compassion, with a heart full of love and free of the stain of hate. We will meditate spreading a heart full of love to that person.

“And with that person as the basis, we will meditate spreading a heart full of loving-friendliness to everyone in the world -- abundant, expansive, unlimited, free of enmity and ill will.’ That is how to train yourself.
 

“If you frequently reflect on this advice -- the simile of the saw -- do you see ANY criticism, large or small, that you could not endure?”

“No, venerable sir.”

“So, meditators, frequently reflect on this advice, the simile of the saw. This will be for welfare and happiness for a  long time.”
 

That is what the Buddha said. Satisfied, the monastics were happy with what the Buddha said.

• VIDEO: Drinking the Shakyian/Scythian SOMA
• SUTRA: In the Buddhist Nuns' Quarters

METTA: Loving-Kindness (sutra)

Chaki (comment); Dhr. Seven, Amber Larson (trans.), Ashley Wells (ed.), Wisdom Quarterly

The Buddha's Words on Loving-Kindness

Modern English Wisdom Quarterly translation

Thoughts of loving-kindness radiate out to beings throughout the entire universe.

.

This is what should be done

By one who is skilled in goodness

And who knows the path of peace:

Let one be able and upright,

Straightforward and gentle in speech,

Humble and unconceited,

Contented and easily satisfied.

Unburdened with duties and frugal in one's ways.

Peaceful and calm, wise and skillful,

Not proud and demanding in nature.

 

Let one not do the slightest thing

That the wise would later reprove.

Wishing: "In gladness and in safety,

May all beings be at ease."

Whatever living beings there may be --

Whether weak or strong, omitting none,

The great, the mighty, medium, short, or small,

The seen and unseen,

Those living near and far,

Those born and to-be-born --

May all beings be at ease.

Let none deceive another,

Nor despise any being in any state.

Let none through anger or ill-will

Wish harm upon another.

 

 

Even as a mother protects with her life

Her child, her only son,

So with a boundless heart

Should one cherish all living beings --

Radiating kindness through the entire world:

Spreading upwards to the skies,

Downwards to the depths;

Outwards unbounded,

Free of hatred and ill-will.

Whether standing or walking,

seated or lying down

Free from drowsiness,

One should sustain this recollection.

 

This is said to be the divine abiding.

By not holding to wrong views,

The pure-hearted one, having clarity of vision,

Being freed from all sense cravings,

Is not born again into this world.

 

What does this sutra really mean?

That's right, Eat Pray Love!

Wisdom Quarterly reader Chaki comments: This is a beautiful translation. The Buddha spoke Pali. Sinhalese (the dominant language of Sri Lanka, the majority-Buddhist island off the tip of India) is fully based and rooted in Pali. The meaning of all sutras, or discourses, can be understood in two ways.

There is a mundane concern: They develop morality, merit, [the future source of] good future, a good present life, good rebirths, fortune in this life and future lives.

There is a supermundane concern, the Way of the Nobles (aryas): Aryas, aryans, or "nobles" are those who are developing the four stages of enlightenment in this very life. So the Karaniya Metta Sutra lists the qualities one needs to have in order to become a "noble one." Aryas are those disciples who have actually directly penetrated the Four Noble Truths.

In other words, they have realized the Three Characteristics of Existence:

1. anicca
2. dukkha
3. anatta.

One has directly seen that all that can be regarded as "self" is radically: (1) impermanent, (2) unsatisfactory, and (3) impersonal.

The mind/heart has experienced these universal characteristics or marks first hand. Actually, this is the establishing of Right View (samma ditthi)stream. Once one establishes right view correctly and comprehensively, one is an stream-enterer (sowan or sotapanna).

Aryas are, in other words, those who have attained any of the four stages of enlightenment:

1. stream winner
2. once returner
3. non-returner
4. fully enlightened arhat.

This group of males and females is also termed the Noble Sangha, the true disciples of the Awakened One, the Teacher of the Dharma, the community of enlightened individuals (as distinct from the ordained Monastic Sangha).
 

So some translations have taken the worldly meanings of the words in Karaniya Metta Sutra but missed the more important aspect. For hidden among that worldly meaning is the actual noble or spiritual meaning.

Those who aspire for enlightenment in this life should understand the more philosophical concerns so that they can see the Path, the Noble Way (Arya Marga) that leads to enlightenment described in this beautiful discourse. May all attain happiness and the supreme joy of nirvana.

CHANT: Karaniya Metta Sutta

The Pali language is a cognate of Sanskrit, Prakrit, and Magadhi, which were spoken by common people and the Buddha. (Elite Brahmin priests reciting the Vedas utilized Sanskrit as their exclusive lithurgical tongue). This chant is used to cure certain illnesses. It is effective with the help of an expert Buddhist monastic trained in its use.

 

Karaniya mattha kusalena,

Yan tam santam padam abhi-samecca;

Sakko uju ca suhuju ca,

Suvaco cassa mudu anatimani.

Santussako ca subharo ca,

Appakicco ca sallahukavutti;

Santindriyo ca nipako ca,

Appagabbho kulesu ananu giddho.

Na ca khuddam samacare kinci,

Yena vinnu pare upavadeyyum;

Sukhino va khemino hontu,

Sabbe satta bhavantu sukhitatta:

Ye keci panabhut'atthi,

Tasa va thavara va anavasesa;

Digha va ye mahanta va,

Majjima rassaka anukathula

Dittha va ye ca adittha,

Ye ca dure vasanti avidure;

Bhuta va sambhavesi va,

Sabbe satta bhavantu sukitatta.

Na paro pararam nikubbetha,

Natimannetha katthaci nam kinci;

Byarosana patighasanna,

Nannamannassa dukkhamiccheyya.

Mata yatha niyam puttam

Ayusa ekaputtamanurakkhe;

Evampi sabbabhutesu

Manasambhavaye aparimanam.

Mettanca sabbalokasmim

Mansambhavaye aparimanam;

Uddham adho ca tiriyanca,

Asambham averam asapattam.

Titthancaram nisinno va,

Sayano va yavatassa vigatamiddho;

Etam satim adhittheyya,

Brahmam etam viharam idha-mahu.

Ditthinca anupagamma,

Silava dassanena sampanno;

Kamesu vineyya gedham,

Na hi jatu gabbhaseyyam puna-reti ti.

VIDEO: Matthieu Ricard against "mainstream mindfulness"

Live.HuffingtonPost.com (video); Amber Larson, Pfc. Sandoval, Wisdom Quarterly

Host Nancy Redd (Huff Po)

European Buddhist monk Matthieu Ricard, "the happiest man on earth" according to science and author of Altruism, weighs in on the current public view of "mindfulness" co-opted, repurposed, and watered down from the Buddha's teachings on the direct path to enlightenment and liberation from all suffering. More

• VIDEO: watch full segment (6/15/2015)

Buddhist Goddesses

Wisdom Quarterly inspired by Brian Schell's Women in Buddhism (dailybuddhism.com)

Kwan Yin in Tibet: "Every person whose heart is moved by love and compassion, who deeply and sincerely acts for the benefit of others without concern for fame, profit, social position, or recognition expresses the activity of Chenrezig" (Bokar Rinpoche).

There are highly respected historical women in Buddhism, such as the Buddha's chief female disciples Khema Theri, Uppalavanna Theri, Maha Pajapati (the Buddha's stepmother and the first woman ordained as a nun), Maya Devi (the Buddha's birth mother), accomplished monastics and enlightened lay women. But no female is more famous than the Goddess of Compassion and Mercy, Kwan Yin.

She is a bodhisattva, a being vowing to become a buddha to rescue others from suffering. She is also known as Kwannon, Kannon, Kuanyin, Guanyin, Guanshi’yin, and many other names throughout the East. Just as famously, she is the inspiration for many characteristics attributed to Mother Mary.

She is the feminine manifestation of Avalokiteshvara, the male bodhisattva of compassion in Indian Buddhist lore. The name means "the lord who looks down." She remains male in Japan as Kannon Bosatsu, but even there is often depicted as female; the same happens in Tibet. Many believe that Kwan Yin is both masculine and feminine, male and female, yin and yang as called for by the situation. Such is the capacity of a "goddess" (devi).

Of course historically, Avalokita, as the bodhisattva of compassion is also known, was male. But in art as well as myth he evolved, combining with or being influenced by similar Chinese female characters to create the "goddess" the world knows as Kwan Yin.

She is depicted as a beautiful and graceful lady in flowing robes, extending mercy and comfort, sitting in meditation, overcoming dragons, and sometimes appearing in the manner of a Hindu deity with many arms (indicating the ability to do many things simultaneously).

There are countless variations of stories, legends, prayers, and imagery for Kwan Yin. One very common origin-tale speaks of an exceedingly compassionate girl sentenced to death by her father. Her mantra is very famous.

Avalokiteshvara forms a protective trinity along with Manjushri and Vajrapani. He is the protector of the Lotus family of devas, which also includes Amitabha and Tara (wildmind.org)

Dharma protecting deity, an avian-hybrid kinnara (richard-seaman.com)

• Transcendence in India
  
• Women in Buddhism (DailyBuddhism.com)
• Religion21.com: Buddhism in the 21st Century
• Who are the Taras and Mother Goddess Green Tara?
  

Combining many characters: Considered a manifestation of Benzaiten by some, Kichijōten by others (Sanskrit = Śrī-devī, Lakṣmī), the Buddhist goddess of beauty, luck, prosperity, and merit. “Daibenkudoku-ten is a manifestation of Kichijoten. Of Hindu origin. Born from the sea, the wife of Vishnu. It is believed that she grants prosperity and good luck. In Buddhism, she is worshipped as the wife of Bishamonten and the daughter of the Dragon King and Kishimojin (Sanskrit = Hāritī). In Buddhism, she too presides over prosperity” (Sanjūsangendō temple catalog).

"Humanistic Buddhist" Beliefs

Burma: former Buddhas revered in the Theravada tradition

1. Who founded Buddhism?
Buddhism originated approximately 2,500 years ago in northern India (now Nepal) with the supreme enlightenment of and subsequent teachings by Sakyamuni Buddha. Born around 600 B.C. to King Suddodhana, ruler of the Sakya clan, Sakyamuni Buddha was originally named Prince Siddhartha Gautama. In childhood he led a pampered life of royal wealth sheltered from the world’s miseries. But, when as a young man he was at last allowed to venture from the palace, he saw four sights: A decrepit old man, a person wracked with disease, a corpse, and a monk. He thus learned of life’s inevitable sufferings (old age, sickness, and death) and the transience of all worldly pleasure. He also saw that the wise monastic had found peace in spite of life’s ills.

Determined to find a way to be free from these troubles, Prince Siddhartha renounced his crown and family, and embarked on his journey to seek the truth. After years of cultivation, he attained supreme enlightenment and was thence known as Sakyamuni (meaning “sage of the Sakya clan”) Buddha. Out of endless compassion, Sakyamuni shared his teachings so that others could also discover the Middle Path to end all suffering.

2. Who and/or what do Buddhists venerate?
Buddhists trust in:

• The Buddha — a great teacher and exemplar
• The Dharma — the Buddha’s Teachings as a guide to enlightenment and essential truth
• The Sangha — the Buddhist community, particularly monastics, who teach the Dharma and guide one along the path to enlightenment.

Veneration of this “Triple Gem” is central to Buddhist life.

3. Who is a Buddha?
A Buddha is not a god, but rather one who, through complete wisdom and compassion, has attained full enlightenment and is thus beyond the endless cycle of birth, death, and rebirth. A Buddha exemplifies the highest form of morality and is the supreme teacher showing peoples the way to relieve suffering. The word “Buddha” is derived from the root budh meaning “to awaken and become aware or completely conscious of.” Buddhists believe that all beings have this Buddha Nature, that is, the potential to become a Buddha.

Cultivating and awakening this potential is what Buddhism is all about. According to the Mahayana thoughts, there are many Buddhas. When Buddhists speak of “the” Buddha, however, they are usually referring to Sakyamuni Buddha, the founder of Buddhism.

4. What is a Bodhisattva?
Bodhi means “enlightenment”; sattva means “sentient being.” A Bodhisattva is one who is following the path to enlightenment. In so doing, a Bodhisattva altruistically chooses to put off his/her own final stage of enlightenment in order to completely alleviate the suffering of others. He/she practices the virtues of generosity, morality, renunciation, wisdom, energy, patience, truthfulness, determination, loving-kindness, and even-mindedness to perfection and without self-interest. There are said to be an infinite number of Bodhisattvas. Mahayana Buddhists place particular emphasis on the importance of the Bodhisattva and the Bodhisattva Path as the way to realise one’s Buddha nature.

5. Do Buddhists believe in a god?
If by “god” one means a creator of the universe or a being guiding ultimate human fate, then Buddhists do not believe in such. Buddhism emphasises the concept of conditional causation where everything in this world comes into being according to different sets of causes and conditions. Plants and flowers grow spring, summer, autumn and winter constitute the yearly cycle of the four seasons human beings go through the process of birth, old age, illness and death.

6. Do Buddhists believe in heaven and hell?
Buddhist cosmology includes a variety of heavens and hells into which a being may be born. Existence in any of them, however long, is not forever. Thus, one can “fall” from a heaven or “rise” from a hell. Buddhist texts contain vivid descriptions of different heavens and hells, which, from one perspective, make them, appear as actual locations. On another level, because heavens and hells arise due to the relative presence or absence of the Three Poisons (ignorance, anger, and greed), they are also part of the human world.

Heavens should not be confused with what Buddhists call Nirvana. While heavens may be enjoyable, they are not complete liberation from ignorance, anger, and greed, and are thus still part of the life-death cycle. Nirvana, however, is perfectly free from the Three Poisons, and is therefore outside of the realms of existence. It is often said that Nirvana is the ultimate goal of Buddhists.

One school of Mahayana Buddhism looks to the Western Pure Land of Amitabha Buddha as the best possible realm in which to be reborn. Being purified of imperfections, the Western Paradise is also called the Pure Land. More generally, the Pure Land refers to a place conducive to self-cultivation. Master Hsing Yun was one asked, “When are we in the Pure Land?” He replied, “When inside everybody there exists a pure heart and a clear mind full of kind thoughts, then we are in a Pure Land.”

13. Why do Buddhists meditate?
Meditation is an effective means of cultivating a calm and focused mind. It is an important part of mental development. Buddhists believe it is necessary to gaining wisdom and enlightenment. Buddhas and Bodhisattvas are often portrayed in meditating. There are various types of meditation, most of which essentially emphasize concentration on a single object or concept, as well as correct posture and awareness of breathing. One meditative school of Buddhism is Ch’an (commonly referred to by its Japanese name “Zen”). It is based on intuitive insight and spontaneous enlightenment.

Fo Guang Buddhists follow what is called mindfulness and insight meditation. Central to this practice is first observing the mind – how it works, what it thinks – and then learning to let go of its thoughts without being hindered by emotional baggage. This does not mean repressing thoughts and emotions, but rather observing, accepting, and moving on. It may be done sitting, standing, walking, or while doing chores.

To correct some misconceptions about Buddhist meditation: It is not a state of non-doing, dreaming, or hypnosis, and it does not strive to make the mind blank.

Daily meditation practice is most beneficial, even if only done for ten minutes at a time.

16. What is the importance of being vegetarian?
Out of sincere respect for all life and the First Precept to refrain from killing, many Chinese Buddhists are vegetarian. Vegetarianism is consistent with the Buddhist concepts of universal interrelationship (interdependence of life) and rebirth. In accordance with the concept of rebirth, humans may be reborn as other forms of life in past and future lives. It follows that an animal could have in the past been and/or in the future be one's next-of-kin. Therefore, killing an animal could be seen as tantamount to destroying one’s own relatives. While the traditional Buddhist scriptures do not mandate vegetarianism, Fo Guang monastics must take a vow to not eat meat. Lay followers, however, are not required to do so. If not daily vegetarians, however, many Buddhists observe a vegetarian diet during retreats, Dharma functions, and special holidays.

22. The Fundamental Concepts of Humanistic Buddhism
Humanistic Buddhism is the integration of our spiritual practice into all aspects of our daily lives. Humanistic Buddhism has the following six characteristics:

1. Humanism
2. Altruism
3. Emphasis on daily life as spiritual practice
4. Joyfulness
5. Timeliness
6. Universality of wanting to save all beings.

It is difficult for people to see the relevance of Buddhism in their modern daily lives and how it adapts to the trends of the present age rather than merely following traditions blindly. Though Buddhism speaks of the past, present & future, it particularly highlights the universal welfare of the beings of this world and although Buddhism speaks of all beings of the ten-dhrama worlds, it reserves the most emphasis for humans. Through training and cultivating ourselves in this human world, enlightenment can be achieved.

Therefore, we should cherish our lives, and integrate the Buddhist practice in our daily lives. Some people perceive Buddhism as a religion removed from humanity. This perception of Buddhism is characterised by isolation, retreat to forests, self-concern and individualism it has lost its humanistic quality. It has reached the point that many who are interested in entering the gate dare no do so they hesitate as they peer in and wander about outside.

Humanistic Buddhism encompasses all of the Buddhist teachings from the time of the Buddha to the present – whether they are derived from the three traditions. The goal of Humanistic Buddhism is the Bodhisattva way to be an energetic, enlightened and endearing person who strives to help all sentient beings liberate themselves. Also, well as transforming our planet into a pureland of peace and bliss. Instead of committing all our energies in pursuing something in the future, why don’t we direct our efforts towards purifying our minds and bodies, right here and now in the present moment.

Humanistic Buddhism must focus more on issues of the world rather than on how to leave the world behind on caring for the living rather than for the dead on benefiting others rather than benefiting oneself and on universal salvation rather than cultivation for oneself only.

There are five points that help us in applying Humanistic Buddhism in our everyday living. Humanistic Buddhism is:

1. The practice of basic moral ethics (Five Precepts) and Ten Virtues
2. To develop the four boundless vows of kindness, compassion, joy, and equanimity
3. Applying the six perfections and the four great bodhisattva virtues – generosity, amiable speech, conduct beneficial to others cooperation
4. The understanding of cause, condition, effect, and consequence
5. Encompasses the teachings of Ch’an Pureland and the Middle Path.

All of these demonstrate the changes brought about by conditional causation. Thus, all phenomena in this world cannot exist without their corresponding causes and the necessary and sufficient conditions required. Furthermore, one of the central Buddhists tenets is essentially that each person is his or her own master.

If by “gods,” however, one means one of a number of heavenly beings, then Buddhists do believe in these. In Buddhist cosmology there are six general realms of existence: deities (devas), titans (asuras), humans, animals, hungry-ghosts, and hell-beings. (Buddhas have transcended these six realms). Of the six, deities and titans are most like celestial beings. While their respective realms may be described as “heavens,” they do not exist beyond time and space. The primary difference between deities and titans is that deities are peaceful, whereas titans are competitive and jealous. More>>

• Renunciation: Humanistic monasticism