2021-06-11 Metta Sutta (5 of 5) Breathing Room for the Good Heart
10:03PM Jun 11, 2021
So then we come down to the fifth talk on the meta suta. So I guess on Monday, I said the before parts, but because of the five part week, you know, I divided into five parts. And so we come to the last part, then it should be there on the YouTube description of the YouTube underneath, if you want to read along with me, and also if you don't, not on YouTube, and you can find this, my translation of this in, in the homepage for imcs website under reflections from Gil on the bottom right hand corner there. And let me read you the last section. So the section before talks about cultivating loving kindness, metta, goodwill, in a boundless way, and unlimited way. And meaning it's not held in check or restricted by any attachments, any hostility and greed, any kind of way in which we define and limit ourselves. And there's a kind of openness and freedom within which are in which this goodwill, this good heart can kind of radiate. And then it goes on and it says, standing or walking, sitting or lying down, as long as one is alert, may one remain with this recollection. With this perspective. This is called a sublime abiding here and now. This is a sublime abiding here now. So abiding means a way of living a way of, of existing. And whether you're sitting quietly meditation, or you going about your life, there's a sense of that we're kind of resting in a lot of goodness, they're resting in. In the case of loving kindness, resting and loving kindness, resting in goodwill. And in a sense, it's almost like a disposition. It's almost like a, a attitude that just comes along with us, as opposed to something we keep practicing. And for it to be that way, then whether we're standing, walking, sitting or lying down, whatever we're doing, and when we're awake during the day. It really is really an imperative not to be caught up in our thoughts, not to be ruminating, not to be lost in preoccupations not to be involved in resentments, and annoyances, and complaints and everything that's wrong. In particular, not to be caught up in involved with negative self thinking. And, and a lot of what Buddhism focuses on, is the absence of any thing unwholesome in the mind, in the heart. So the the Wonder description, descriptions of the ultimate goal in Buddhism, is to be free of greed, hatred, and delusion. And we realize that the hatred and delusion and greed are kind of embedded there, it can be embedded very, very subtly at us. And some people say, well, being free of greed, hate and delusion is not good enough, we should have a greater goal, like for example, love. But it's pretty wonderful to be free of greed, hate and delusion. Greed, hate and delusion causes a lot of harm to ourselves and others, and to simply be free of these things. So like being free of any negative self thinking, being free of any hostility towards oneself, any critical illness, and be free of any idea that you're anything less than beautiful. There was a song from both think about 30 years ago. Still there explint? How could anyone ever tell you that you're anything less than beautiful? Can anyone ever tell you that you're less than whole? Well, some people tell themselves that. And so as a minimum, what we're trying to do and Buddhist practice, is to free ourselves from that, and have an experience of ourselves without the negative self thinking. And to
somehow feel confident that it's okay to do so. That there's no authority that's hanging over us telling us that we should be that we're wrong. We're bad. We're somehow less Then are unacceptable in some way. And to let go of all this negative self talk, to let go, let go of all the ideas that more and more and more only if I have more than I'll be happy. Only if I get more than I'll have more, then I'll be happy, then I'll be respected then people will love me or something. Green greed is also a way of limiting this good heart, and to how could anyone ever tell you that you need more to be beautiful? How could anyone ever tell you that you need more in order to be whole, and your wholeness and your beauty doesn't depend on it, getting more things and having more experiences. And it's already here, waiting for us. So to rest in that and find that attitude and just trust that, and then live that in our lives that carried with us remember it. And so to remember to have a kind regard, as we go through the life. So it is kind of what the text is saying. And then it goes on to say, whoever is virtuous, endowed with vision, not taken by views. And having overcome all greed for sensual pleasure, read the last line later, but virtuous to be virtuous is again to not be caught in the constrictions of unwholesomeness. Not to be caught in a meanness and no hostility towards anyone or greed in relationship to other people. It's a living from a very different place than from greed, hatred, and delusion, and doubt with vision to be quiet enough and still enough or calm enough. So we can really see clearly, in a way we can't, when we're agitated and spinning and thoughts and jumping from one thought to the other, and jumping to conclusions. And with vision to be able to see well what's going on here. And then not taken by views, means not to be involved in fixed views, not to be attached to a particular view. There are views, ideas, opinions, which have some value, interpretations that has some value, but when we hold on to them tight and insist that we're right, and this is the right way, it tends to cause harm to self and others. And Buddhism puts a tremendous emphasis on not holding on to fixed views, and, and being fluid and relaxed and, and flexible with things and that insisting always, our views has to be hammered into other people and overcoming all greed for sensual pleasure. So these are very high level of maturity in Buddhist practice. So this is kind of kind of talking about, where what is practice is meant to go, to evolve, to drop into to, to be virtuous, endowed with vision, not taken by views, and overcoming all greed for sensual pleasures. sensual pleasures, okay. It's the greed, that's the problem. All if you do all those things, then you will not the text goes on says, one will not be reborn again. And, and this is a code word code expression phrase, not being reborn again, for a heart which is liberated. Because a mind that has a heart mind that has no clinging, no grasping, no attachment. That theory goes that when you die, the heart want to reach out and grab on to the next attachment to the next life. And that without that attachment, that greed, we allow. Within Buddhism is considered a beautiful thing of freedom. To be the, the end result of, of life and end of life we kind of let go into kind of freedom, not one more grasping we've done enough grasping in our life and, and to come back and grasp grasp more and Buddhism is not considered ideal.
I tend to interpret this stuff about rebirth, as being how we get born and reborn moment by moment, day by day. And in that when we no longer get reborn this moment, moment way, then we live in freedom. We also live in love or in goodwill or in metta. And this is one of the great things about liberation. It really releases and frees up The goodness of the heart, the goodness that we all have, and the goodwill that's there, the compassion that's there the, the care we have for fellow humans and our fellow living beings on this planet. Maybe care even for the planet itself, that we see in the texts and the ancient texts, teachings of the Buddha, that with liberation comes in ease, easy access to all four of the Brahma vihara is to, to metta, Karuna, mudita, picados, loving kindness, compassion, appreciative joy and equanimity. So these things, in a sense, live in us. And, and they get revealed they have a chance, when we've let go, of all the things that get in the way. And some of the things that get in the way, is not believing in ourselves, not believing and trusting and valuing. The goodness, our own, the goodness of the good heart that we have, and, and seemed like other things are so much more important. But I'd like to say that the good heart we have is probably the most important well, that you have the most important asset you have, stay close to it, protect it, allow it to grow. So much goodness, so much wonderfulness comes when the good heart has a breathing room to be part of our lives. And when we lose contact with that good heart, then in a Buddhist perspective, we're impoverished, and a no no and no amount of wealth and and defensiveness and acquisition will ever be enough to do to fulfill us. We fulfilled from the inside out, when we relax and open and give room breathing room for our good heart. So the metta suta, the discourse on loving kindness, and so I hope that my my spending this week with it is a nice thing. It's a wonderful text. And you might consider memorizing it. It said in Buddhism, that it's one of the protective chance that if you have these chants, and you can say them to yourself, they protect you. And loving kindness, one in particular, is that and probably a protects you most from yourself. And that's probably where we need the most protection. But also who knows how at what kind of wonderful field of goodwill, it helps to create, when we chant that texts. And that may be to protect us from others as well. So, I certainly encourage you to memorize it and, and, and recite it to yourself. So thank you, and may you be be happy and well and appreciate yourself. Thank you