Guided Meditation - Buddhist Nuns of Mahamevnawa

Silanussati Meditation

Dhammadayadā — Thu, 28 Dec 2023 08:08:10 +0000

My great teacher, the Supreme Buddha, is virtuous.
The Supreme Buddha disciplined his body and his speech.
The Supreme Buddha led a life free from all defilements.
The Supreme Buddha mindfully investigated and eradicated all defilements of the body.
The Supreme Buddha mindfully investigated and eradicated all defilements of speech.
The Supreme Buddha avoided wrong livelihood and practiced right livelihood.
The Supreme Buddha fulfilled the noble virtue.
Having attained noble virtue, the Supreme Buddha taught about virtue with great compassion for gods and humans.
I will practice virtue as instructed by the Supreme Buddha.
I will practice virtue as a noble disciple of the Supreme Buddha with the intention of realizing the Four Noble Truths.

With the intention of attaining Nibbāna, I observe the precept of abstaining from killing beings.
Mindfully, I strive to observe the precept of abstaining from killing beings.
I practice loving kindness to all beings. I do not intentionally hurt beings, large or small.
Because I observe the precept of abstaining from killing beings, I am free from fear.
May all beings be free from fear! May all beings live happily!
I observe the precept of abstaining from killing beings and I encourage others to observe the precept of abstaining from killing beings. In doing so, I experience joy.
This joy will help to concentrate my mind.

With the intention of attaining Nibbāna, I observe the precept of abstaining from taking what is not given.
Mindfully, I strive to observe the precept of abstaining from taking what is not given.
By any means and anywhere, with a mind to steal, I do not take what is not given, big or small.
As I adore my property, valuables and money, others too adore their possessions.
I do not take what is not given by deceiving others through fraud or with a mind to steal.
Because I observe the precept of abstaining from taking what is not given, I am free from fear.
May all beings be free from fear! May all beings live happily!
I observe the precept of abstaining from taking what is not given and I encourage others to observe the precept of abstaining from what is not given. In doing so, I experience joy.
This joy will help to concentrate my mind.

With the intention of attaining Nibbāna, I observe the precept of abstaining from sexual misconduct.
Mindfully, I strive to observe the precept of abstaining from sexual misconduct.
I do not engage in sexual activity with a man or woman who is not my husband or wife.
I am trustworthy to my spouse.
I am trustworthy to my children.
I develop unblemished conduct.
Because I observe the precept of abstaining from sexual misconduct, I am free from fear.
May all beings be free from fear! May all beings live happily!
I observe the precept of abstaining from sexual misconduct and I encourage others to observe the precept of abstaining from sexual misconduct. In doing so, I experience joy.
This joy will help to concentrate my mind.

With the intention of attaining Nibbāna, I observe the precept of abstaining from lying.
Mindfully, I strive to observe the precept of abstaining from lying.
By any means and anywhere, I do not deceive others by lying. I do not hurt others by lying.
I speak the truth. I stand for the truth.
I speak pleasant and kind words.
Because I observe the precept of abstaining from lying, I am free from fear.
May all beings be free from fear! May all beings live happily!
I observe the precept of abstaining from lying and I encourage others to observe the precept of abstaining from lying. In doing so, I experience joy.
This joy will help to concentrate my mind.

With the intention of attaining Nibbāna, I observe the precept of abstaining from taking intoxicants.
Mindfully, I strive to observe the precept of abstaining from taking intoxicants.
I do not take any intoxicant that leads to impaired mental activity and unwholesome bodily and verbal actions.
I do not take any intoxicant as a way to celebrate my happiness or when I am depressed.
I abstain from taking intoxicants that leads to affliction, that harms my wealth and safety, and that causes diseases.
Because I observe the precept of abstaining from taking intoxicants, I am free from fear.
May all beings be free from fear! May all beings live happily!
I observe the precept of abstaining from taking intoxicants and I encourage others to observe the precept of abstaining from taking intoxicants. In doing so, I experience joy.
This joy will help to concentrate my mind.

These precepts that I observe diligently and mindfully delight me.
These precepts that I observe diligently and mindfully help my wellbeing here in this life and in future lives.
These precepts, that I observe diligently and mindfully, develop right effort in me.
These precepts, that I observe diligently and mindfully, develop right concentration in me.
These precepts, that I observe diligently and mindfully, will help me to realize the Four Noble Truths.
Mindfully, I maintain these precepts.
May practicing meditation on virtue develop joy, rapture and concentration in me and help me to realize the Four Noble Truths!

(One may practice sīlānussati for eight-precept and ten-precept as well, by appropriately modifying the content.)

The post Silanussati Meditation first appeared on Buddhist Nuns of Mahamevnawa.

Contemplation of the Sense Bases

Dhammadayadā — Fri, 15 Dec 2023 09:45:09 +0000

Eye

Because the eye arises due to causes and changes quickly, the eye is impermanent, impermanent, impermanent. Eye is not me, not mine, not myself.

Because forms arise due to causes and change quickly, forms are impermanent, impermanent, impermanent. Forms are not me, not mine, not myself.

Because eye consciousness arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Eye consciousness is not me, not mine, not myself.

Because the union of eye, form, and eye consciousness arise due to causes and change quickly, eye contact is impermanent, impermanent, impermanent. Eye contact is not me, not mine, not myself.

Because feeling born from eye contact arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. The feeling born from eye contact is not me, not mine, or not myself.

Because the perception of form arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. perception of form is not me, not mine, not myself.

Because volitions regarding form arise due to causes and change quickly, they are impermanent, impermanent, impermanent. Volitions regarding form are not me, not mine, not myself.

Because the desire for forms arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Desire for forms is not me, not mine, not myself.

Ear

Because the ear arises due to causes and changes quickly, the ear is impermanent, impermanent, impermanent. The ear is not me, not mine, not myself.

Because sounds arise due to causes and change quickly, sounds are impermanent, impermanent, impermanent. Sounds are not me, not mine, not myself.

Because ear consciousness arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. ear consciousness is not me, not mine, not myself.

Because the union of ear, sound, and ear consciousness arise due to causes and change quickly, ear contact is impermanent, impermanent, impermanent. Ear contact is not me, not mine, not myself.

Because feeling born from ear contact arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. The feeling born from ear contact is not me, not mine, or not myself.

Because the perception of sound arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Perception of sound is not me, not mine, not myself.

Because volitions regarding sound arise due to causes and change quickly, they are impermanent, impermanent, impermanent. Volitions regarding sounds are not me, not mine, not myself.

Because the desire for sound arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Desire for sounds is not me, not mine, not myself.

Nose

Because the nose arises due to causes and changes quickly, the nose is impermanent, impermanent, impermanent. The nose is not me, not mine, not myself.

Because smells arise due to causes and change quickly, smells are impermanent, impermanent, impermanent. Smells are not me, not mine, not myself.

Because nose consciousness arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Nose consciousness is not me, not mine, not myself.

Because the union of nose, smells, and nose consciousness arise due to causes and change quickly, nose contact is impermanent, impermanent, impermanent. Nose contact is not me, not mine, not myself.

Because feeling born from nose contact arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. The feeling born from nose contact is not me, not mine, not myself.

Because the perception of smells arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Perception of smells is not me, not mine, not myself.

Because volitions regarding smells arise due to causes and change quickly, they are impermanent, impermanent, impermanent. Volitions regarding smells are not me, not mine, not myself.

Because the desire for smells arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. desire for smells is not me, not mine, not myself.

Tongue

Because the tongue arises due to causes and changes quickly, the tongue is impermanent, impermanent, impermanent. The tongue is not me, not mine, not myself.

Because tastes arise due to causes and change quickly, tastes are impermanent, impermanent, impermanent. Tastes are not me, not mine, not myself.

Because tongue consciousness arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Tongue consciousness is not me, not mine, not myself.

Because the union of tongue, taste, and tongue consciousness arise due to causes and change quickly, tongue contact is impermanent, impermanent, impermanent. Tongue contact is not me, not mine, not myself.

Because feeling born from tongue contact arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. The feeling born from tongue contact is not me, not mine, or not myself.

Because the perception of taste arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Perception of taste is not me, not mine, not myself.

Because volitions regarding taste arise due to causes and change quickly, they are impermanent, impermanent, impermanent. Volitions regarding taste are not me, not mine, not myself.

Because the desire for taste arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Desire for taste is not me, not mine, not myself.

Body

Because the body arises due to causes and changes quickly, the body is impermanent, impermanent, impermanent. The body is not me, not mine, not myself.

Because tangibles arise due to causes and change quickly, tangibles are impermanent, impermanent, impermanent. Tangibles are not me, not mine, not myself.

Because body consciousness arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Body consciousness is not me, not mine, not myself.

Because the union of body, tangibles, and body consciousness arise due to causes and change quickly, body contact is impermanent, impermanent, impermanent. Body contact is not me, not mine, not myself.

Because feeling born from body contact arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. The feeling born from body contact is not me, not mine, or not myself.

Because the perception of tangibles arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Perception of tangibles is not me, not mine, not myself.

Because volitions regarding tangibles arise due to causes and change quickly, they are impermanent, impermanent, impermanent. Volitions regarding tangibles are not me, not mine, not myself.

Because the desire for tangibles arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Desire for tangibles is not me, not mine, not myself.

Mind

Because the mind arises due to causes and changes quickly, the mind is impermanent, impermanent, impermanent. Mind is not me, not mine, not myself.

Because thoughts arise due to causes and change quickly, thoughts are impermanent, impermanent, impermanent. Thoughts are not me, not mine, not myself.

Because mind consciousness arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Mind consciousness is not me, not mine, not myself.

Because the union of mind, thought, and mind consciousness arise due to causes and change quickly, mind contact is impermanent, impermanent, impermanent. Mind contact is not me, not mine, not myself.

Because feeling born from mind contact arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. The feeling born from mind contact is not me, not mine, or not myself.

Because the perception of thought arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Perception of thought is not me, not mine, not myself.

Because volitions regarding thought arise due to causes and changes quickly, they are impermanent, impermanent, impermanent. Volitions regarding thought are not me, not mine, not myself.

Because the desire for forms arises due to causes and changes quickly, it is impermanent, impermanent, impermanent. Desire for forms is not me, not mine, not myself.

The post Contemplation of the Sense Bases first appeared on Buddhist Nuns of Mahamevnawa.

Meditation on the Skeleton

Dhammadayadā — Wed, 04 Oct 2023 08:26:55 +0000

Find a suitable place for meditation and sit comfortably. Close your eyes and reflect on the image of a skeleton. Continue reflecting on a skeleton until a clear image of the complete skeleton is visualized.

1. Now, look at the skull. Instead of eyes, there are two large holes where the eyes were. Beautifully painted eyebrows are no longer there. Instead of nose there is a hole. Teeth are exposed. Beautifully painted lips are missing. Earlobes decorated with earrings are no longer there. Cheeks embellished with makeup and perfumes are missing. What remains is only the skull, which is like a dried out pumpkin. My head will also turn into a skeleton like this.

2. Collarbones are connected to sternum and ribs. Ribs are arranged like a bird-cage. Ribs resemble bamboo strips. Along the skeleton run the vertebrae resembling pearls on a string. My body too will become a skeleton.

3. Vertebrae end by attaching to the pelvis. The pelvis resembles the wings of a butterfly. The pelvis supports the hips. Leg bones are connected to the pelvis. Leg bones are like dried out bamboo canes. Leg bones end by connecting to foot bones. Foot bones are hooked to toes.

4. My body too will become a skeleton. On top of this skeleton, muscles are fastened, bound with blood vessels, and covered with skin. I call this structure my body and cling to it. When skin is peeled off, flesh is taken off, and vessels are pulled out, only the skeleton will remain. Others, both males and females also have a skeleton like this. After death, when this body decays only the skeleton will remain. The skeleton too, will decay, turn into soil and disappear. This skeleton is impermanent, impermanent. impermanent. This skeleton is not me, not I , not myself.

The post Meditation on the Skeleton first appeared on Buddhist Nuns of Mahamevnawa.

Dhatu Manasikara: Mindfulness of Elements Meditation

Dhammadayadā — Wed, 31 May 2023 14:47:17 +0000

PAṬHAVĪ DHĀTU

Pay close attention to your body. In the head, we have hairs and they are like leaves on a tree. They fall when they have matured. If all of your hair is detached, it will drop onto the earth. Let’s say all of this hair came out from our heads and onto our hands. We will not keep it. We will throw it away, and it will gradually decay and transform into soil on the earth. Therefore, hair is something that transforms into soil, and it is Paṭhavī Dhātu.

Body hairs in this body are also like scalp hairs. They get detached from this body. When all these body hairs are detached from the body, they fall onto the earth and decay until they transform into soil. It is like those matured leaves on a tree falling onto the ground and changing into soil after their deterioration. It is Paṭhavī Dhātu.

The nails of this body grow. They get cut at some point. Nails that were cut were thrown away onto the ground. These transform into soil with time, and we don’t even notice it. In this way, nails on these fingers and toes mix with soil and earth and vanish forever. It is Paṭhavī Dhātu.

Teeth are also something that transforms into soil. Teeth get decayed when they are still inside our mouths. Teeth rot, decay, and get crushed. Teeth that break from the mouth fall into the ground and decay until they transform into soil. How many teeth of countless people may have fallen onto the ground and transformed into soil? Teeth are something that transforms into soil. They are Paṭhavī Dhātu.

This skin is also like that. The skin gets scratched. This skin suffers from various things such as injuries, scabies, and eczema. This skin contracts, wrinkles, and when we grow old, it rubs off. Someday when this skin falls onto the ground, it will disappear into the soil. It is Paṭhavī Dhātu.

Muscles fall onto the ground, decay, and turn into soil. It is Paṭhavī Dhātu.

Tendons are also like that. These tendons also fall onto the ground and decay, transform into soil, and vanish someday. It is Paṭhavī Dhātu.

We all have bones in our bodies. We all have a skeleton. How many countless skeletons we may have had in our past lives? In each life, we thought the skeleton like what have now is ours. There is a skull inside this head. There are neck-bones inside the neck. There are collar-bones. There are bones inside the hands, elbows, and wrists. There are chest-bones, back-bones, waist-bones, thigh-bones, knee-bones, and calf-bones. There are lots of bones inside this body. One day, all these bones will fall onto the ground, decay, transform into soil, and completely vanish. It is Paṭhavī Dhātu.

There is bone-marrow inside our bones. This bone-marrow also decays, transform into soil and vanish together with bones. It is Paṭhavī Dhātu.

There will be a day when kidneys also fall into the ground. Then, they will decay and transform into the soil. It is Paṭhavī Dhātu.

The heart will also decay and mix with soil. It is Paṭhavī Dhātu.

The liver will also fall onto the ground. It will also decay and transform into soil. It is Paṭhavī Dhātu.

The lungs expand when we breathe in. They shrink when we breathe out. These also fall onto the earth, decay, and transform into soil. It is Paṭhavī Dhātu.

Then, there is the small intestine in this body. It is like a large, coiled rope. There is also the large intestine. All of these rots and mix with soil in the earth. They transform into soil by decaying. It is Paṭhavī Dhātu.

What we ate leaves our bodies as feces, which also transforms into soil after some time. It is Paṭhavī Dhātu.

In this way, all these things have the nature of transforming into soil. They are Paṭhavī Dhātu.

ĀPO DHĀTU

There are also things in this body that dissolve in water.

Bile in this body dissolves in water and vanishes. It is Āpo Dhātu.

There is also phlegm in this body. It is a foamy liquid. It also dissolves in water and vanishes. It is Āpo Dhātu.

Pus in this body forms when blood has rotted. It is a yellowish liquid. That pus also dissolves in water and disappears. Pus is also Āpo Dhātu.

There is also blood in this body. Blood also dissolves in water and disappears. Blood is Āpo Dhātu.

In this body, there is a liquid that forms throughout this body, from the head to the soles of the feet. It is called sweat. It also dissolves in water and disappears. Sweat belongs to Āpo Dhātu.

Fat is a sticky thing that comes out with sweat. It also dissolves in water.

There are also tears in this body. Tears come out from the eyes and also dissolve in water. Tears are Āpo Dhātu.

In this body, mucus also flows and comes out from the nose. Sometimes it comes out suddenly. Mucus also gets dissolved.

We have saliva in this body which flows. Right now, it doesn’t come out from our mouths because we swallow it and close our mouths. If we do not swallow, saliva that flows in the mouth will come out. If that is the case, we will have to either wipe it off or wash it away.

Also, there is urine in this body. Urine also dissolves in water and vanishes. It is āpo dhātu.

These are the things that belong to āpo dhātu. They dissolve in water. All these can be found in this body.

TĒJO DHĀTU

There is also heat in this body. This body is created with that heat.

When that heat increases, we sweat and get fever.

When food and drink go inside this body, that heat digests them and helps the body to absorb its nutrient. This happens due to the Tējo Dhātu.

It is also this Tējo Dhātu that ages this body. It also deteriorates this body until it gets destroyed completely. All these are impermanent things.

VĀYO DHĀTU

Next, this body has things that blow with the wind.

The air that comes out through the throat blows away with the wind. It is Vāyo Dhātu.

The air that comes out from the back also mixes with the wind and blows away. It is Vāyo Dhātu.

The air we breathe in also blows away with the wind. Air that we breathe out is of the same nature. This air that we inhale and exhale also blows away with the wind. It is Vāyo Dhātu.

There is air inside our stomach. It is Vayo Dhatu.

There is also the air that moves here and there inside this body. This belongs to Vāyo Dhātu.

So, you can see that these are the things that we have in our body.

The things that transform into soil are paṭhavī dhātu. Things that dissolve are āpo dhātu. Things with the nature of warmth are tējo dhātu. Airy things are vāyo dhātu.

This is what we have as our body. The Buddha taught us to contemplate well the fact that these kinds of things are in this body. He taught us to divide up this body like a butcher who sells beef after he killed a cow and cut its flesh into pieces. That is when we can see the truth of this body. Then, the attachment we have will weaken and disappear.

The post Dhatu Manasikara: Mindfulness of Elements Meditation first appeared on Buddhist Nuns of Mahamevnawa.

Asubha Meditation: Mindfulness of the Impurities of the Body

Dhammadayadā — Wed, 10 May 2023 18:24:55 +0000

Since head hairs on this body are rotting away, smelly, is on a filthy body, and deteriorating, head hairs are disgusting to see and touch.
Since body hairs…
Nails
Teeth
Skin
Flesh
Sinews
Bones
Bone-marrow
Kidneys
Heart
Liver
Pancreas
Spleen
Lungs
Bowels
Small intestines
Contents of the stomach
Excrement
The brain
Bile
Phlegm
Pus
Blood
Sweat
Fat
Tears
Skin oils
Saliva
Snot
Fluid of the joints
Urine

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Buddhanussati Meditation: Recollection of the Qualities of the Supreme Buddha

Dhammadayadā — Tue, 04 Apr 2023 21:09:14 +0000

My great teacher/ supreme Buddha/ eradicated passion/ hatred and
delusion.
My great teacher/ the supreme Buddha/ eradicated the desire of/
seeing forms…
hearing sounds…
smelling odors…
tasting flavors…
feeling bodily sensations…
thinking thoughts/

Supreme Buddha/ controlled sense faculties/ guarded sense faculties/ restrained sense faculties/ My great teacher/ the Supreme Buddha/ is free from defilements.

In this way/my great teacher/ Supreme Buddha is an Arahant/ Arahant/
Arahant.

My great teacher/ supreme Buddha/ realized “suffering” as a noble truth/
without guidance from a teacher.

My great teacher/ supreme Buddha/ realized “the origin of suffering”/ as a
noble truth/ without guidance from a teacher.

My great teacher/ supreme Buddha/ realized “the cessation of suffering”/
as a noble truth/ without guidance from a teacher.

My great teacher/ supreme Buddha/, realized “the path leading to
cessation of suffering”/ as a noble truth/ without guidance from a teacher.

In this way/my great teacher/ Supreme Buddha/ is Sammā Sambuddho/
Sammā Sambuddho/ Sammā Sambuddho.

My great teacher/supreme Buddha/ possessed supernatural powers/
walked in the sky/walked on water /and passed through solid objects/
In this way/ my great teacher/ supreme Buddha/ possessed the
knowledge of infinite supernatural powers (iddhivida ñāna).

My great teacher/ supreme Buddha/ acquired the divine eye/ (dibba
cakkhu ñāna) enabling to see things from any distance.

My great teacher/ supreme Buddha/ acquired the divine ear/ (dibba sota
ñāna) enabling to listen to sounds from any distance.

My great teacher/ supreme Buddha/ acquired the ability to recollect/ past
lives of beings (pubbe nivāsānussati ñāna).

My great teacher/ supreme Buddha/ acquired the ability to see/ passing
away/ and rebirth of beings/ based on their actions (cutūpapāta ñāna).

My great teacher/ supreme Buddha/ acquired the knowledge of
/eradicating all hidden defilements (āsavakkhaya ñāna).

In this way/possessing great knowledge virtue, and concentration/ the
Supreme Buddha/ is Vijjacarana Saṁpanno/ Vijjacarana Saṁpanno/
Vijjacarana Saṁpanno.

My great teacher/ supreme Buddha/ discovered the excellent path to
Nibbāna/ the noble eight fold path/ and by developing it/ reached the
supreme bliss of Nibbāna.

In this way/my great teacher/ supreme Buddha/ is Sugato/ Sugato/ Sugato.

My great teacher/ supreme Buddha/ fully understood all brahma worlds,
all divine worlds/the human world/ the four fold hell/ and escaped from
all these worlds.

In this way/my great teacher/ supreme Buddha/ is Lokavidu/
Lokavidu/ Lokavidu.

My great teacher/ supreme Buddha/ tamed arrogant divine beings and
humans/ The supreme Buddha/ tamed and directed them to Nibbāna
using supernatural powers (iddhi patihariya), reading their minds
(adesana pratiharya) and teaching Dhamma (anusasana pratiharya).

In this way/ my great teacher/ supreme Buddha is Anuttaro Purisa
Dhammasarathi/ Anuttaro Purisa Dhammasarathi/ Anuttaro Purisa
Dhammasarathi.

My great teacher/ supreme Buddha/ showed the path to Nibbāna/ to wise
divine beings and humans.

In this way/ my great teacher/ supreme Buddha/ is Satthā Devamanussanaṁ/
Satthā Devamanussanaṁ/ Satthā Devamanussanaṁ.

My great teacher/ supreme Buddha/ taught the Four Noble Truths/ using
clear words/ and clear definitions/ clearly, pleasantly, and meaningfully/
helping others to realize the Dhamma.

In this way/my great teacher/ supreme Buddha is Buddho/ Buddho/ Buddho.

My great teacher/ supreme Buddha/was blessed with all of these noble
qualities/ supreme Buddha, was blessed with the brightest wisdom/ that
surpasses the sun and moon.My great teacher/supreme Buddha/ was blessed
with a heart full of limitless compassion.

In this way/ the supreme Buddha is Bhagavā/ Bhagavā/ Bhagavā.

May my homage be/ to my great teacher/ supreme Buddha, who possessed
incomparable wisdom and great compassion.

The post Buddhanussati Meditation: Recollection of the Qualities of the Supreme Buddha first appeared on Buddhist Nuns of Mahamevnawa.

Mettā Bhāvanā: Loving-Kindness Meditation

Dhammadayadā — Mon, 13 Feb 2023 12:26:03 +0000

(1) May I be free from anger.
May I be free from ill will.
May I be free from jealousy.
May I be free from physical suffering.
May I be free from mental suffering.
May I live in peace. May I live happily.

(2) May all beings in this monastery
… be free from anger.
… be free from ill will.
… be free from jealousy.
… be free from physical suffering.
… be free from mental suffering.
May they live in peace.
May they live happily.

(3) May all beings in this town
… be free from anger.
… be free from ill will.
… be free from jealousy.
… be free from mental suffering.
… be free from physical suffering.
May they live in peace.
May they live happily.

(4) May all beings in this city
… be free from anger
… be free from ill will.
… be free from jealousy.
… be free from mental suffering.
… be free from physical suffering.
May they live in peace.
May they live happily.

(5) May all beings in this province
… be free from anger.
… be free from ill will.
… be free from jealousy.
… be free from mental suffering.
.. be free from physical suffering.
May they live in peace.
May they live happily.

(6) May all beings in this world
… be free from anger.
… be free from ill will.
… be free from jealousy.
… be free from mental suffering.
… be free from physical suffering.
May they live in peace.
May they live happily.

(7) May all beings
… be free from anger.
… be free from ill will.
… be free from jealousy.
… be free from mental suffering.
… be free from physical suffering.
May they live in peace.
May they live happily.
live happily… live happily…

(8) May all beings in the northern direction
… be free from anger.
… be free from ill will.
… be free from jealousy.
… be free from mental suffering.
.. be free from physical suffering.
May they live in peace.
May they live happily.

(9) May all beings in the north eastern direction
… be free from anger.
… be free from ill will.
… be free from jealousy.
… be free from mental suffering.
.. be free from physical suffering.
May they live in peace.
May they live happily.

(10) May all beings in the eastern direction
… be free from anger.
… be free from ill will.
… be free from jealousy.
… be free from mental suffering.
.. be free from physical suffering.
May they live in peace.
May they live happily.

(11) May all beings in the south eastern direction
… be free from anger.
… be free from ill will.
… be free from jealousy.
… be free from mental suffering.
.. be free from physical suffering.
May they live in peace.
May they live happily.

(12) May all beings in the southern direction
… be free from anger.
… be free from ill will.
… be free from jealousy.
… be free from mental suffering.
.. be free from physical suffering.
May they live in peace.
May they live happily.

(13) May all beings in the south western direction
… be free from anger.
… be free from ill will.
… be free from jealousy.
… be free from mental suffering.
.. be free from physical suffering.
May they live in peace.
May they live happily.

(14) May all beings in the western direction
… be free from anger.
… be free from ill will.
… be free from jealousy.
… be free from mental suffering.
.. be free from physical suffering.
May they live in peace.
May they live happily.

(15) May all beings in the north western direction
… be free from anger.
… be free from ill will.
… be free from jealousy.
… be free from mental suffering.
.. be free from physical suffering.
May they live in peace.
May they live happily.

(16) May all beings
… be free from anger.
… be free from ill will.
… be free from jealousy.
… be free from mental suffering.
… be free from physical suffering.
May they live in peace.
May they live happily.
live happily… live happily…

The post Mettā Bhāvanā: Loving-Kindness Meditation first appeared on Buddhist Nuns of Mahamevnawa.

Maranasati: Reflection on Death

Dhammadayadā — Mon, 13 Feb 2023 12:01:48 +0000

All beings that are born are subject to death.
Beings in heaven, beings in the Brahma world, beings in the animal world, and beings in the plains of misery are subjected to death. No beings escapes from death. No one knows when and where death occurs: Death comes in the womb, death comes in infancy and death comes in youth, death comes in middle age and death comes in old age. Death is independent from age.

No one can predict when, where, and how one will die.
Death comes to the rich. Death comes to the poor. Death comes to the learned and death comes to the unlearned. Death comes to those born to high-class families and death comes to those born to low-class families. Death comes to the noble and death comes to the ignoble. Death comes to the beautiful and death comes to the ugly. Death comes to the skilled and death comes to the unskilled. Death does not discriminate.

Death is independent of time.
Death can come in the morning. Death can come in the day. Death can come in the evening and death can come at night. Death does not have a certain time. We don’t know when, how, or where we will die. Men and women die independent of time.

Beings die in multitude of circumstances.
Death occurs from drowning. Death occurs from fire. Death occurs from poisoning and death occurs from sickness. Death occurs from earthquakes. Death occurs from flooding. Death occurs from natural disasters and death occurs from accidents. Death occurs from insect biting. Death occurs from heinous crimes. Death occurs from suffocation. Death occurs from choking. Death occurs from stumbling down and death occurs when our life span ends. We can die in many ways. We can die at any time.

Death comes to those who are on the Noble Path.
Death comes to Supreme Buddhas. Death comes to Private Buddhas. Death comes to Enlightened Ones and death comes to those who are on the Noble Path. No one can escape death.

Death comes closer as day and night passes by
One may die between an inhalation and an exhalation. Death occurs in an instant. All beings that are born have to face death.

Knowing this, I will engage in wholesome activities. Knowing this, I will practice calm and insightful meditation. Knowing this, I will work to end suffering. Like one trying to put out a fire on their head.

The post Maranasati: Reflection on Death first appeared on Buddhist Nuns of Mahamevnawa.