




A Lousy Buddhist's Blog
Metta is a Pali word which means loving-kindness, or good will. Its Sanskrit equivalent is maitre. Metta is one of the Four Divine Abodes which Buddhists are expected to practice. The other three are karuna (compassion), mudita (appreciative joy) and upekkha (equanimity).
Buddhist meditation masters have conceived of a method to cultivate loving-kindness. It is called Metta Meditation or Loving-kindness Meditation. In practicing Loving-kindness Meditation, we repeatedly recite, in the mind, these verses:
May [someone] be free from enmity and danger
May you be free from mental sufferings
May you be free from physical sufferings
May you be well and happy
(Note: there are many variations of these formulae.)
A teacher told us to add an additional step at the beginning of meditation:
If we have done something that has upset another person, mentally say, “Please forgive me.”
But I can’t help but wonder: Wouldn’t it be better to actually apologize to that person, rather than doing it silently?
I notice that many Buddhist meditators have come to equate metta to Loving-kindness Meditation. This misconception is more evident following the anti-junta demonstration led by monks in
Some Buddhist teachers in
It looks like metta is all about right thoughts. But do we need right actions?
[This post is a response to PeterAtLarge’s question: Who inspired you? I only touch on spiritual side here, even though Peter allows a broader scope.]
Who inspired me? That's a tough question to answer.
I am a Malaysian of Chinese origin. Chinese traditionally practiced a religion which combined Buddhism, Taoism and Confucianism. I knew a little bit about Buddhism when I was young. When I was studying in the university, I learned that the Buddhist Society organized a meditation retreat, and I grabbed the opportunity. The rest was history.
One teacher whom I respect very much is Rev Sujiva – a Malaysian monk who was trained in Mahasi Sayadaw tradition, and founded the Santisukharama Hermitage. He told us not to fear the pain when we sat. “If you cannot bear the pain in meditation, how can you bear the pain when you are dying?”
Then, I had a chance to work as a contract engineer in
Now I am back to my home country.
Since my university days I mostly associate with Theravada groups, or, more specifically, Vipassana groups. One shortcoming I feel is that we are not so close to the teachers. To the average practitioners, interview in a retreat is about the only time we can have dialogue with them, and the topic is strictly on meditation only. I can’t tell them my career is at a cross-road. I can’t tell them I had relationship problems… I know some of the advanced meditators will dismissed these issues as trivial, but I am a slow learner.
Sometimes I do wish that we have the kind of teacher-student relation so common in Tibetan Buddhism...
Anti-junta demonstration led by Buddhist monks in
I don’t know how this could happen. Perhaps they thought monks should not be involved in politics. Perhaps they thought that was the karma of the Burmese. A respected teacher told us that democracy might not be good for the Burmese. But the unrest in
Thai monks also took to the street a few months ago when they demanded an official religion status for Buddhism. I do NOT agree with them. The protest in
In