Brahmavihara - The Four Immeasurables (4/4)

 

The Brahmavihara may be parsed as "Brahma" and "vihara," which are often rendered into English as "sublime" or "divine abodes. The Brahmavihara are a series of four Buddhist virtues and the meditation practices made to cultivate them. They are also known as the four immeasurables.

The Brahmaviharas are four prized emotions or mindstates that give us a framework to cultivate positive behaviours and minimise harmful ones. They are called the “divine abodes” because they are the mental states in which all the enlightened ones reside. They are also known as the “four immeasurables” or “four limitless ones” because they represent love and goodwill towards all sentient beings, without limit. 

The four Brahmaviharas are: 

1. Loving-kindness (Pali: mettā, Sanskrit: maitrī) is active good will towards all;
2. Compassion (Pali and Sanskrit: karuṇa) results from metta, which is identifying the suffering of others as one's own.
3. Sympathetic joy (Pali and Sanskrit: muditā) is the feeling of joy because others are happy, even if one did not contribute to it. It is a form of sympathetic joy.

Equanimity (Pali: upekkha, Sanskrit: upekṣa) is even-mindedness and serenity, treating everyone impartially.  

The Four Immeasurables as a Traditional Tibetan Buddhist Prayer

May all beings have happiness and the cause of happiness. 
May they be free of suffering and the cause of suffering. 
May they never be disassociated from supreme happiness, which is without suffering. 
May they remain in boundless equanimity, free from both attachment to close ones and rejection of others.

The following section is excerpted from The Door to Inconceivable Wisdom and Compassion. There was a very famous Dzogchen master in thirteenth-century Tibet named Longchenpa who taught that the entire conduct of the bodhisattva can be summarised into two aspects: (1) aspirational Bodhichitta and (2) actualizing Bodhichitta. 

Longchenpa went on to explain that the aspirational bodhichitta is actually based on the Four Immeasurables: (1) immeasurable love, (2) immeasurable compassion, (3) immeasurable joy, and (4) immeasurable equanimity.

Because sentient beings are as limitless as space, our practice of these four virtues must also be immeasurable. We can begin developing these in our hearts by chanting aspirational prayers such as, “May all beings be happy, may the causes of their suffering be removed, may they always be joyful, and may they all remain in a state of equanimity.” 

The aspirational bodhichitta is mainly applied at the levels of mind and speech. Through practice, it becomes the cause of the actualized bodhichitta. Once we accomplish this, we can perform actions with the confidence arising from our intention to benefit others.

The first of the Four Immeasurables is loving kindness. Presently, our loving kindness is very partial because we just love ourselves and our close friends, family members, and relatives. Love is something we can experience quite easily, and therefore, through practice, it can become profound and vast. 

The Buddha Shakyamuni taught that there are one thousand and one Buddhas that will come into our world during the superior aeon. Among those, three Buddhas have already come, so Shakyamuni is the fourth. The next, or fifth Buddha, is known as Maitreya in Sanskrit, which means "loving kindness." Buddha Shakyamuni spoke a lot about this future Buddha in the Mahayana Maitreya Sutra. He taught that Maitreya would realise Buddhahood solely through the practice of loving kindness.

When you really love, you feel respect for the person or beings who are the object of your love. This attitude of loving kindness expands and increases by seeing and appreciating their good qualities. True love is based on pure perception and a respectful attitude towards yourself and others.

If you decide to be loving, you can easily develop the other three immeasurables: compassion, a joyful attitude, and equanimity. So it is important that we know the value of love before we begin the other practices. The benefits of love are very powerful and special. As soon as you generate an attitude of loving kindness, you will start feeling more calm and peaceful and will naturally share this feeling with other beings. Your whole field of perception will be transformed into something beautiful. 

When you radiate true love, everyone is your friend. You will be able to see how nice everyone is, and they will see that you are also very special. Another power of loving kindness lies in its ability to overcome serious obstacles. When Buddha Shakyamuni sat beneath the Bodhi tree before his enlightenment, hundreds of demons were attacking him, but he conquered all of them by not getting angry. By simply meditating on loving kindness, he transformed each one into an ornament of his enlightenment. 

Being open to the value of loving kindness, one can easily develop the precious attitude of compassion because its nature is the wish to remove the suffering of all beings. Love moves you to offer them some assistance to get through and free them from misery. 

It weakens the structure of ego-clinging so that your true nature can break through and reach out to all sentient beings, sharing this open-hearted attitude with everyone. Of course, you can feel compassion for yourself as well, but it is primarily practiced in relation to other beings. Compassion helps create an opening or gap in your normal habit patterns and weakens ego-clinging. 

You have good reason to feel compassion for others because every being is suffering. Although their intentions are quite normal and similar to your own—to be happy, joyous, and peaceful—their aspirations and what is actually happening are at variance. We would like to be happy, but often, if not constantly, we are facing many difficulties, misfortunes, and hardships.

Sentient beings normally act with good intentions. Even in trivial activities, we are trying to achieve some joy, peace, and freedom for ourselves, either directly or indirectly. Animals are doing this as well. In running, flying, digging, and moving, day or night, their final goal is to achieve some kind of comfort according to their understanding. In this way, the common goal of all sentient beings is the same. We have similar desires and objectives, yet we do not achieve what we want all the time. Why not? The major obstacle is ignorance. 

We already have the Four Immeasurables within the natural state of our mind, so practice is actually a matter of progressively clarifying and revealing them. To do this, we have to be purified of ego-clinging, grasping, and attachment to dualistic knowledge and experience. Such activities obscure our primordial nature and put severe limitations on these four precious powers.

As I have indicated many times, all beings already enjoy some degree of love, compassion, joy, and equanimity. They are not qualities that we simply do not have or have never experienced. They are not beyond us in any way, like something we might discover in space. The Buddha and Shantideva both explain that these four are naturally inherent in our being.

When practiced impartially and consistently, love, compassion, equanimity, and joy lead to Buddhahood. Even when first beginning their cultivation, you will start to awaken to the inconceivable qualities of the Buddhamind. Everybody has the opportunity to grow in this way and realise Buddha-nature. This wondrous truth is the supreme potential we have to develop.

People often wonder why there are such great benefits associated with practicing Bodhichitta. To account for this, Buddha Shakyamuni gave four reasons.

First of all, when you grow in this way, you are not just doing it for one or two people. You are developing love and compassion for all beings, so there is great cause for an infinite expansion of merit. The practice truly brings joy and happiness to all sentient beings, directly or indirectly, so it is a great source of spiritual energy and miraculous abilities. This is the first reason given to account for the immeasurable power associated with the practice of Bodhichitta: the infinity of the objective focus—all sentient beings.

The second reason given is that, when considering the experience of all sentient beings, you feel from the bottom of your heart that you would like to remove their misery. Since you are not only thinking of the misery of one or two friends, but you are also aspiring to remove the suffering of all beings, the power of this virtue expands infinitely. This is the inconceivable power arising from the aspiration to relieve all of their suffering.

The third power is related to the fact that you would like to establish them in the unceasing happiness and joy of enlightenment. This is called the power of giving, the great aspiration to share happiness with all beings.

The fourth power is associated with tireless endurance. As we have already mentioned many times, the Bodhisattva’s endeavour is not just for one or two days. His or her commitment perseveres until every single sentient being is totally free from suffering and realises ultimate enlightenment.

On the basis of these four great factors, Bodhisattvas accumulate great power to remove the troubles and obscurations of themselves and others. 

The Buddha Shakyamuni’s Words on Kindness in the * Metta Sutta.

* The Karaniyametta Sutta: Loving-Kindness, or simply the Metta Sutta, is one of the most complete sets of instructions on how to use the practice of loving-kindness to reach enlightenment. Importantly, it also includes the conditions that help one practice loving kindness.

This is what should be done by one who is skilled in goodness and who knows the path of peace:

Let them be able, upright, straightforward, and gentle in their speech.
Humble and not conceited, content and easily satisfied.
Unburdened with duties and frugal in their ways.
Peaceful and calm, wise and skilled, not proud and demanding in nature.
Let them not do the slightest thing that the wise will 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, 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 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 views, the pure-hearted one, having clarity of vision,
Being freed from all sense desires is not born again into this world.

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

Brahmavihara - The Four Immeasurables (3/4)

 

The Brahmavihara may be parsed as "Brahma" and "vihara," which are often rendered into English as "sublime" or "divine abodes. The Brahmavihara are a series of four Buddhist virtues and the meditation practices made to cultivate them. They are also known as the four immeasurables.

The Brahmaviharas are four prized emotions or mindstates that give us a framework to cultivate positive behaviours and minimise harmful ones. They are called the “divine abodes” because they are the mental states in which all the enlightened ones reside. They are also known as the “four immeasurables” or “four limitless ones” because they represent love and goodwill towards all sentient beings, without limit. 

The four Brahmaviharas are: 

1. Loving-kindness (Pali: mettā, Sanskrit: maitrī) is active good will towards all;
2. Compassion (Pali and Sanskrit: karuṇa) results from metta, which is identifying the suffering of others as one's own.
3. Sympathetic joy (Pali and Sanskrit: muditā) is the feeling of joy because others are happy, even if one did not contribute to it. It is a form of sympathetic joy.
4. Equanimity (Pali: upekkha, Sanskrit: upekṣa) is even-mindedness and serenity, treating everyone impartially.  
   
   The Four Immeasurables as a Traditional Tibetan Buddhist Prayer

May all beings have happiness and the cause of happiness. 
May they be free of suffering and the cause of suffering. 
May they never be disassociated from supreme happiness, which is without suffering. 
May they remain in boundless equanimity, free from both attachment to close ones and rejection of others.

The following section is excerpted from The Door to Inconceivable Wisdom and Compassion. There was a very famous Dzogchen master in thirteenth-century Tibet named Longchenpa who taught that the entire conduct of the bodhisattva can be summarised into two aspects: (1) aspirational Bodhichitta and (2) actualizing Bodhichitta. 

Longchenpa went on to explain that the aspirational bodhichitta is actually based on the Four Immeasurables: (1) immeasurable love, (2) immeasurable compassion, (3) immeasurable joy, and (4) immeasurable equanimity.

Because sentient beings are as limitless as space, our practice of these four virtues must also be immeasurable. We can begin developing these in our hearts by chanting aspirational prayers such as, “May all beings be happy, may the causes of their suffering be removed, may they always be joyful, and may they all remain in a state of equanimity.”

The aspirational bodhichitta is mainly applied at the levels of mind and speech. Through practice, it becomes the cause of the actualized bodhichitta. Once we accomplish this, we can perform actions with the confidence arising from our intention to benefit others.

The first of the Four Immeasurables is loving kindness. Presently, our loving kindness is very partial because we just love ourselves and our close friends, family members, and relatives. Love is something we can experience quite easily, and therefore, through practice, it can become profound and vast. 

The Buddha Shakyamuni taught that there are one thousand and one Buddhas that will come into our world during the superior aeon. Among those, three Buddhas have already come, so Shakyamuni is the fourth. The next, or fifth Buddha, is known as Maitreya in Sanskrit, which means "loving kindness." Buddha Shakyamuni spoke a lot about this future Buddha in the Mahayana Maitreya Sutra. He taught that Maitreya would realise Buddhahood solely through the practice of loving kindness.

When you really love, you feel respect for the person or beings who are the object of your love. This attitude of loving kindness expands and increases by seeing and appreciating their good qualities. True love is based on pure perception and a respectful attitude towards yourself and others.

If you decide to be loving, you can easily develop the other three immeasurables: compassion, a joyful attitude, and equanimity. So it is important that we know the value of love before we begin the other practices. The benefits of love are very powerful and special. As soon as you generate an attitude of loving kindness, you will start feeling more calm and peaceful and will naturally share this feeling with other beings. Your whole field of perception will be transformed into something beautiful. 

When you radiate true love, everyone is your friend. You will be able to see how nice everyone is, and they will see that you are also very special. Another power of loving kindness lies in its ability to overcome serious obstacles. When Buddha Shakyamuni sat beneath the Bodhi tree before his enlightenment, hundreds of demons were attacking him, but he conquered all of them by not getting angry. By simply meditating on loving kindness, he transformed each one into an ornament of his enlightenment.

Being open to the value of loving kindness, one can easily develop the precious attitude of compassion because its nature is the wish to remove the suffering of all beings. Love moves you to offer them some assistance to get through and free them from misery. 

It weakens the structure of ego-clinging so that your true nature can break through and reach out to all sentient beings, sharing this open-hearted attitude with everyone. Of course, you can feel compassion for yourself as well, but it is primarily practiced in relation to other beings. Compassion helps create an opening or gap in your normal habit patterns and weakens ego-clinging. 

Simhamukha Dakini  

You have good reason to feel compassion for others because every being is suffering. Although their intentions are quite normal and similar to your own—to be happy, joyous, and peaceful—their aspirations and what is actually happening are at variance. We would like to be happy, but often, if not constantly, we are facing many difficulties, misfortunes, and hardships.

Sentient beings normally act with good intentions. Even in trivial activities, we are trying to achieve some joy, peace, and freedom for ourselves, either directly or indirectly. Animals are doing this as well. In running, flying, digging, and moving, day or night, their final goal is to achieve some kind of comfort according to their understanding. In this way, the common goal of all sentient beings is the same. We have similar desires and objectives, yet we do not achieve what we want all the time. Why not? The major obstacle is ignorance. 

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

Brahmavihara - The Four Immeasurables (2/4)

The Brahmavihara may be parsed as "Brahma" and "vihara," which are often rendered into English as "sublime" or "divine abodes. The Brahmavihara are a series of four Buddhist virtues and the meditation practices made to cultivate them. They are also known as the four immeasurables.

The Brahmaviharas are four prized emotions or mindstates that give us a framework to cultivate positive behaviours and minimise harmful ones. They are called the “divine abodes” because they are the mental states in which all the enlightened ones reside. They are also known as the “four immeasurables” or “four limitless ones” because they represent love and goodwill towards all sentient beings, without limit. 

The four Brahmaviharas are: 

1. Loving-kindness (Pali: mettā, Sanskrit: maitrī) is active good will towards all;
2. Compassion (Pali and Sanskrit: karuṇa) results from metta, which is identifying the suffering of others as one's own.
3. Sympathetic joy (Pali and Sanskrit: muditā) is the feeling of joy because others are happy, even if one did not contribute to it. It is a form of sympathetic joy.
4. Equanimity (Pali: upekkha, Sanskrit: upekṣa) is even-mindedness and serenity, treating everyone impartially.  

The Four Immeasurables as a Traditional Tibetan Buddhist Prayer

May all beings have happiness and the cause of happiness. 
May they be free of suffering and the cause of suffering. 
May they never be disassociated from supreme happiness, which is without suffering. 
May they remain in boundless equanimity, free from both attachment to close ones and rejection of others.

The following section is excerpted from The Door to Inconceivable Wisdom and Compassion. There was a very famous Dzogchen master in thirteenth-century Tibet named Longchenpa who taught that the entire conduct of the bodhisattva can be summarised into two aspects: (1) aspirational Bodhichitta and (2) actualizing Bodhichitta. 

Longchenpa went on to explain that the aspirational bodhichitta is actually based on the Four Immeasurables: (1) immeasurable love, (2) immeasurable compassion, (3) immeasurable joy, and (4) immeasurable equanimity.

Because sentient beings are as limitless as space, our practice of these four virtues must also be immeasurable. We can begin developing these in our hearts by chanting aspirational prayers such as, “May all beings be happy, may the causes of their suffering be removed, may they always be joyful, and may they all remain in a state of equanimity.”

The aspirational bodhichitta is mainly applied at the levels of mind and speech. Through practice, it becomes the cause of the actualized bodhichitta. Once we accomplish this, we can perform actions with the confidence arising from our intention to benefit others.

The first of the Four Immeasurables is loving kindness. Presently, our loving kindness is very partial because we just love ourselves and our close friends, family members, and relatives. Love is something we can experience quite easily, and therefore, through practice, it can become profound and vast. 

The Buddha Shakyamuni taught that there are one thousand and one Buddhas that will come into our world during the superior aeon. Among those, three Buddhas have already come, so Shakyamuni is the fourth. The next, or fifth Buddha, is known as Maitreya in Sanskrit, which means "loving kindness." Buddha Shakyamuni spoke a lot about this future Buddha in the Mahayana Maitreya Sutra. He taught that Maitreya would realise Buddhahood solely through the practice of loving kindness.

When you really love, you feel respect for the person or beings who are the object of your love. This attitude of loving kindness expands and increases by seeing and appreciating their good qualities. True love is based on pure perception and a respectful attitude towards yourself and others.

If you decide to be loving, you can easily develop the other three immeasurables: compassion, a joyful attitude, and equanimity. So it is important that we know the value of love before we begin the other practices. The benefits of love are very powerful and special. As soon as you generate an attitude of loving kindness, you will start feeling more calm and peaceful and will naturally share this feeling with other beings. Your whole field of perception will be transformed into something beautiful. 

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

Brahmavihara - The Four Immeasurables (1/4)

The Brahmavihara may be parsed as "Brahma" and "vihara," which are often rendered into English as "sublime" or "divine abodes. The Brahmavihara are a series of four Buddhist virtues and the meditation practices made to cultivate them. They are also known as the four immeasurables.

The Brahmaviharas are four prized emotions or mindstates that give us a framework to cultivate positive behaviours and minimise harmful ones. They are called the “divine abodes” because they are the mental states in which all the enlightened ones reside. They are also known as the “four immeasurables” or “four limitless ones” because they represent love and goodwill towards all sentient beings, without limit.

The four Brahmaviharas are: 

1. Loving-kindness (Pali: mettā, Sanskrit: maitrī) is active good will towards all;
2. Compassion (Pali and Sanskrit: karuṇa) results from metta, which is identifying the suffering of others as one's own.
3. Sympathetic joy (Pali and Sanskrit: muditā) is the feeling of joy because others are happy, even if one did not contribute to it. It is a form of sympathetic joy.
4. Equanimity (Pali: upekkha, Sanskrit: upekṣa) is even-mindedness and serenity, treating everyone impartially.

According to the Metta Sutta, cultivation of the four immeasurables has the power to cause the practitioner to be reborn into a "Brahma realm." 

The Four Immeasurables as a Traditional Tibetan Buddhist Prayer

May all beings have happiness and the cause of happiness. 

May they be free of suffering and the cause of suffering. 
May they never be disassociated from supreme happiness, which is without suffering. 
May they remain in boundless equanimity, free from both attachment to close ones and rejection of others.

There was a very famous Dzogchen master in thirteenth-century Tibet named Longchenpa who taught that the entire conduct of the bodhisattva can be summarised into two aspects: (1) aspirational bodhichitta and (2) actualizing bodhichitta.

Longchenpa went on to explain that the aspirational bodhichitta is actually based on the Four Immeasurables: (1) immeasurable love, (2) immeasurable compassion, (3) immeasurable joy, and (4) immeasurable equanimity. 

Because sentient beings are as limitless as space, our practice of these four virtues must also be immeasurable. We can begin developing these in our hearts by chanting aspirational prayers such as, “May all beings be happy, may the causes of their suffering be removed, may they always be joyful, and may they all remain in a state of equanimity.”

The aspirational Bodhichitta is mainly applied at the levels of mind and speech. Through practice, it becomes the cause of the actualized Bodhichitta. Once we accomplish this, we can perform actions with the confidence arising from our intention to benefit others.

The first of the Four Immeasurables is loving kindness. Presently, our loving kindness is very partial because we just love ourselves and our close friends, family members, and relatives. Love is something we can experience quite easily, and therefore, through practice, it can become profound and vast. 

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

 

Maitreya ,The Coming Buddha

Maitreya is the Buddha of the future, who will be born to teach enlightenment in the next age. According to Mahayana teachings, a Buddha is first born as a Bodhisattva and then, after many lifetimes, progresses on to Buddhahood. The historical Buddha was himself referred to as a bodhisattva before becoming the Buddha.

Where is Maitreya now?

The Tuṣita Heaven, Maitreya currently resides in the Tusita Heaven, said to be reachable through meditation. Gautama Buddha also lived here before he was born into the world, as all bodhisattvas live in Tuṣita Heaven before they descend to the human realm to become Buddhas.

 

What is a Maitreya?

Maitreya is the Buddha of the future, who will be born to teach enlightenment in the next age. According to Mahayana teachings, a Buddha is first born as a Bodhisattva and then, after many lifetimes, progresses on to Buddhahood. The historical Buddha was himself referred to as a bodhisattva before becoming the Buddha.

Maitreya, in Buddhist tradition, is the future Buddha, presently a bodhisattva residing in Tushita heaven, who will descend to earth to preach a new Dharma (“law”) when the teachings of Gautama Buddha have completely decayed. Maitreya is the earliest Bodhisattva around whom a cult developed and is mentioned in scriptures from the 3rd century CE. He was accepted by all schools of Buddhism and is still the only bodhisattva generally honoured by the Theravada tradition.

The name Maitreya is derived from the Sanskrit Maitri (“friendliness”). In Pali the name becomes Metteyya, in Chinese Milefo, in Japanese Miroku, and in Mongolian Maidari; in Tibetan the bodhisattva is known as Byams-pa (“Kind,” or “Loving”). 

His worship was especially popular from the 4th to the 7th centuries, and his images are found throughout the Buddhist world; many of them beautifully convey his characteristic air of expectancy and promise. He is represented in painting and sculpture both as a bodhisattva and as a buddha, and he is frequently depicted seated in European fashion or with his ankles loosely crossed.

In all branches of Buddhism, Maitreya Buddha is viewed as the direct successor of Gautama Buddha. (In some Buddhist literature, such as the Amitabha Sutra and the Lotus Sutra, he is referred to as Ajita.) According to the scriptures, Maitreya's teachings will be similar to those of Gautama Buddha (also known as Sakyamuni Buddha). The arrival of Maitreya is prophesied to occur during an era when the teachings of Gautama Buddha have been disregarded or largely forgotten.

Despite many religious figures and spiritual leaders claiming to be Maitreya throughout history, diverse Buddhist sects insist that these are false claims, while underscoring that Maitreya has yet to appear and that he is the Buddha of the future. 

While Maitreya is said to be a Bodhisattva who has long been prophesied to appear on Earth (being mentioned in scriptures as early as the 3rd century CE), traditional Buddhists believe that Maitreya at present resides in Tushita heaven. 

On account of his enlightenment and his relinquishing any sense of personal self or ego, Maitreya is poised to teach self-realisation as well as right action and right relationship, or the Dharma.

One mention of the prophecy of Maitreya is in the Maitreyavyākaraṇa. It implies that Maitreya is a teacher of meditative trance Sadhanā and states that gods, men, and other beings:

They will lose their doubts, and the torrents of their cravings will be cut off. Free from all misery, they will manage to cross the ocean of becoming, and, as a result of Maitreya's teachings, they will lead a holy life. No longer will they regard anything as their own; they will have no possession, no gold or silver, no home, no relatives! But they will lead the holy life of oneness under Maitreya's guidance. They will have torn the net of the passions; they will manage to enter into trances; and theirs will be an abundance of joy and happiness, for they will lead a holy life under Maitreya's guidance. 

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Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

 

 

 

The Bodhisattva’s Path

The Sanskrit word "Bodhisattva" refers to a being who is dedicated to awakening and acts in the best interests of all life. Among all Buddhist practices, the method of the Bodhisattva is one of the most radical and potent. 

It is radical because it contends that fulfilling the needs of others as well as our own is the true fulfilment of happiness. Our highest levels of happiness are associated with the wellbeing of others.

The Bodhisattva’s path is in striking contrast with the excessive individualism of our culture. Every wisdom tradition tells us that human meaning and happiness cannot be found in isolation but come about through generosity, love, and understanding. The Bodhisattva, knowing this, appears in a thousand forms, from scientist to teacher, activist, or nurse, from a caring grandmother to an engaged global citizen.

Meditators often recite the Bodhisattva vows when they sit, offering the benefit of their practice for the sake of others: “Sentient beings are numberless; I vow to bring liberation to us all.” Like the ancient Hippocratic oath, the vow to serve the sick taken by every physician, the bodhisattva vows to serve the welfare of all. In a more poetic fashion, the Dalai Lama regularly recites Bodhisattva vows based on the words of the beloved sixth-century sage Shantideva:

May I be a guard for those who need protection?
A guide for those on the path
A boat, a raft, and a bridge for those who wish to cross the flood
May I be a lamp in the darkness?
A resting place for the weary
A healing medicine for all who are sick
A vase of plenty, a tree of miracles
And for the boundless multitudes of living beings
May I bring sustenance and awakening?

Enduring like the earth and sky

Until all beings are freed from sorrow
And all are awakened. 

A Bodhisattva (Pali, Bodhisatta) is a person who, according to Buddhism, is on the path to attaining the status of an enlightened being. More specifically, the term is commonly used for someone on the path to becoming a fully enlightened Buddha.

As part of the Bodhisattva path

Passage through the grounds and paths begins with Bodhicitta, the wish to liberate all sentient beings. Aspiring Bodhicitta becomes engaged Bodhicitta upon actual commitment to the Bodhisattva vows. With these steps, the practitioner becomes a Bodhisattva and enters the paths. 

Before attaining the ten grounds, the Bodhisattva traverses the first two of the five Mahayana paths:

1. The path of accumulation
2. The path of preparation

The ten grounds of the Bodhisattva are grouped within the three subsequent paths:

1. Bhumi 1: The Path of Seeing
2. Bhumi 2-7: The Path of Meditation
3. Bhumi 8-10: The path of no more learning.

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Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.

The Basic Introduction To The Bodhisattva Vow

Ksitigarbha Bodhisattva / 地蔵菩薩

The Bodhisattva vow is a vow (Sanskrit: pranidhana, lit. aspiration or resolution) taken by some Mahayana Buddhists to achieve full Buddhahood for the sake of all sentient beings. One who has taken the vow is nominally known as a Bodhisattva (a being working towards Buddhahood). This can be done by venerating all Buddhas and by cultivating supreme moral and spiritual perfection to be placed in the service of others.

Particularly, Bodhisattvas promise to practice the six perfections of giving, moral discipline, patience, effort, concentration, and wisdom in order to fulfil their hicitta aim of attaining Buddhahood for the sake of all beings. 

The vow is commonly taken in a ritual setting, overseen by a senior monastic, teacher, or guru. Whereas the pratimokṣa vows cease at death, the bodhisattva vow extends into future lives. The Bodhisattva vows should not be confused with the Bodhisattva Precepts (Sanskrit: Bodhisattva-sila), which are specific ethical guidelines for Bodhisattvas. 

According to the Mahavastu, Shakyamuni Buddha's first vow to become a Buddha was made under another past Buddha also called Shakyamuni. The vow is reported as follows:

When the Bodhisattvas have laid up an abundant store of merit and have their body and mind well developed, they approach the beautiful Buddhas and turn their thoughts to enlightenment (each vowing).

"By the merit I have formerly laid up in store, may I have insight into all things. May my vow not come to naught, but may what I vow come to pass.

"May my store of the root of merit be great enough for all living beings. Whatever evil deed has been done by me, may I alone reap its bitter fruit.

"So may I run my course through the world as He whose mind is rid of attachments does. May I set rolling the wheel of Dharma that has not its equal and is honoured and revered by devas and men." 

The Mahavastu depicts Shakyamuni taking other vows under other past Buddhas. When he meets the past Buddha Samitavin, the text also contains another vow, which is similar to the "fourfold vow" found in Mahayana sources:

May I in some future time become a Tathagata, an Arhan, a perfect Buddha, proficient in knowledge and conduct, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men, as this exalted Samitāvin now is. May I become endowed with the thirty-two marks of a great man, and may my body be adorned with his eighty minor characteristics. 

May I have the eighteen distinctive attributes of Buddhahood, be strong with the ten powers of a Tathagata, and be confident with the four grounds of self-confidence, as this exalted, perfect Buddha Samitāvin now is. Having crossed over, may I lead others across; comforted, may I comfort others; emancipated, may I emancipate others. May I become so for the benefit and welfare of mankind, out of compassion for the world, for the good of the multitude, and for the welfare and benefit of devas and men. 

The Theravada Nidanakatha has the following verses attributed to Sumedha (the past life of the Buddha) when he made his vow to become a Buddha under the past Buddha Dipankara: 

As I lay upon the ground, this was the thought in my heart: if I wished it, I might this day destroy within me all human passions.

But why should I, in disguise, arrive at the knowledge of the truth? I will attain omniscience and become a Buddha, and I will save men and devas.

Why should I cross the ocean resolutely but alone? I will attain omniscience and enable men and devas to cross.

By this resolution of mine, I, a man of resolution, will attain omniscience and save men and devas, cutting off the stream of transmigration, annihilating the three forms of existence, and embarking on the ship of the truth. I will carry across with me men and devas. 

Donations for our Buddhist research and development

Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

Please help us develop our Dharma activities that will not only benefit you but all Dharma readers on the planet. Please consider showing your support. Your generosity will certainly help us enhance our work and accomplish more for a better and brighter future.

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn the Dharma wheels in the world.

 

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease.

But increase further and further.

 

Dedication of Merit

By this merit, may we then obtain omniscience then.

Having defeated the enemies wrongdoings

May we liberate migratory from the ocean of existence.

With its stormy waves of birth, old age, sickness, and death.

 

*Note

I do not own or infringe any copyright on the picture(s).

Picture(s) courtesy and credit to the rightful distributors and/or studios

The picture(s) are intended for editorial use only.