Wimuttidham Verein Schweiz

12/09/2025

The Seven Factors of Awakening (Bojjhaṅgā) work in harmony:
Mindfulness → Investigation → Energy → Joy → Tranquility → Concentration → Equanimity.
Together, they overcome ignorance and craving, leading to liberation.

Daily life: Be mindful in breathing, investigate emotions as not-self, persevere in goodness, enjoy small peace, stabilize the mind, and remain equanimous.
👉 The Buddha’s path to Enlightenment is here and now: every moment of awareness is the gate to Nibbāna.

https://youtu.be/S3Ln-5Ud4d8

When a monk develops these Seven Factors of Enlightenment, the mind is liberated—even from the taints of sensual desire, of becoming, and of ignorance. When the mind is liberated, there arises knowledge: “It is liberated.” He clearly knows: “Birth is destroyed, the holy life has been lived, the task is done, there is nothing further to be done for this state.”

Monks, this is called “Enlightenment-factors” because they lead to awakening.

A noble disciple who realizes through this harmony of dhammas, as explained here, is called “Bodhi—awakened.”
Thus, the components of awakening, or the dhammas conducive to awakening, are called the Factors of Enlightenment.

They are explained as follows:

This harmony of dhammas consists of mindfulness (sati), investigation of dhammas (dhammavicaya), energy (viriya), rapture (pīti), tranquility (passaddhi), concentration (samādhi), and equanimity (upekkhā). These oppose the many disturbances such as depression and restlessness.

Calm (samatha) is attained through mindfulness with contemplation of the body.
Insight (vipassanā) is attained through clear comprehension (sampajañña).

Mindfulness (Sati)
When mindfulness arises, it brings recollection of wholesome and unwholesome dhammas, blameworthy and blameless, inferior and superior, comparable to black and white dhammas. This is the Four Foundations of Mindfulness explained in detail.

Its characteristic is remembrance, its function is non-forgetfulness, its manifestation is confronting the object.
A monk lives with a mind guarded by mindfulness, which also precedes wisdom by preventing forgetfulness.

Investigation of Dhammas (Dhammavicaya)
So called because it means discrimination of the Four Noble Truths.
Its characteristic is investigation, its function is illumination, its manifestation is non-delusion.

Energy (Viriya)
So called because it is a state of courage and because it sets the dhamma in proper motion.
Its characteristic is uplifting the mind, its function is supporting the mind, its manifestation is non-discouragement.

Rapture (Pīti)
So called because it means delight.
Its characteristic is pervasion or joy, its function is satisfaction of body and mind, its manifestation is uplifting of body and mind.

Tranquility (Passaddhi)
So called because it pacifies agitation of body and mind.
Its characteristic is serenity, its function is crushing restlessness, its manifestation is coolness born of stillness.

Concentration (Samādhi)
So called because of collectedness.
Its characteristic is non-distraction, its function is unification of mind and mental factors, its manifestation is firmness of mind.

Equanimity (Upekkhā)
So called because of impartiality.
Its characteristic is balance, its function is restraining excess and deficiency, or cutting off partisanship, its manifestation is neutrality.

Thus, these six factors, when not declining and not going beyond, are called “Equanimity as a Factor of Enlightenment.”

Progression

Mindfulness of breathing as worldly (lokiya).
This mundane mindfulness of breathing fulfills the mundane foundations of mindfulness.
The mundane foundations of mindfulness fulfill the supramundane factors of enlightenment.
The supramundane factors of enlightenment fulfill knowledge, liberation, fruition, and Nibbāna.

Right View (Sammādiṭṭhi) as Supramundane

What is noble, taintless, supramundane right view, as a factor of the path?
Wisdom (paññā), the faculty of wisdom, the power of wisdom, investigation-of-dhammas as a factor of enlightenment, right view, the path-factor of a monk whose mind is free from enemies, devoid of taints, endowed with the noble path, cultivating the noble path—this is noble, taintless, supramundane right view, as a factor of the path.

Wisdom as full knowing … Right View is called clear comprehension (sampajañña).
A monk who has attained it … is endowed with clear comprehension.
Ignorance (opposite of wisdom) is called non-clear comprehension (asampajañña).

Clear Comprehension as Supramundane Awareness

“Ānanda, these five aggregates subject to clinging are the very domain in which a monk should contemplate both arising and passing away:
‘Such is form, such its arising, such its passing away.
Such is feeling … perception … formations … consciousness.’

One who contemplates both arising and passing away in these five aggregates abandons the conceit ‘I am’ regarding them.
Thus he becomes fully aware in relation to the five aggregates of clinging.
Ānanda, these dhammas arise from wholesome roots alone, far from enemies, supramundane.”

Verses

How beautiful it is when wholesome dhammas unite,
each supporting the other in harmony,
like many-colored flowers admired by butterflies,
fragrant in the wind, with no smoke of poison.

When wholesome dhammas join together,
unwholesome states vanish like ghosts.
The Seven Factors of Enlightenment are harmony of dhamma,
leading to awakening, to arahants of supreme wisdom.

The Seven Factors resemble the Noble Eightfold Path,
yet differ in that mindfulness gathers knowledge of the five aggregates,
passing it to dhamma-investigation, which is right view.
Investigation of dhamma is supramundane right view.

Practice with clear comprehension is right view.
Mindfulness recalls awareness, free from conventions.
Observe the body without labels—supramundane truth.
Thus the Seven Factors function as harmony of dhamma.

When mindfulness knows the breath,
dhamma-investigation stands against ignorance that fabricates formations.
Awareness sees arising and passing—insight knowledge.
It sees the five aggregates arise and cease, abandoning the conceit of self.

Without self, energy blocks greed, hatred, and delusion.
Awareness of breath in the present—no unwholesome arises.
Thus there is rapture, overwhelming joy.
Why wander toward suffering again?

With tranquility, the body and mind are stilled.
With concentration, the mind stands firm, unfabricated.
With equanimity, the mind is balanced, serene.
Seeing the five aggregates arising and ceasing every moment, here and now.

The Seven Factors are dhamma in harmony,
radiating knowledge, beyond ignorance’s grasp.
Mindfulness is calm, clear comprehension is insight, clinging is abandoned.
Simply knowing rightly—awakening dawns through harmony of dhamma.

11/09/2025

🔥 The Gate to Nibbāna
All Buddhas walked the same path:
Abandon the Five Hindrances → Perfect the Four Foundations → Cultivate the Seven Factors.
A mind free from lust, anger, gloom, restlessness, and doubt
is ready for the radiant light of wisdom.
This is the direct path — opening the gate to peace and liberation, Nibbāna.

https://www.tiktok.com//video/7548710494761258262

Venerable Sāriputta … “Bhante, I do not have the knowledge to determine with the mind the Perfectly Enlightened Buddha in the past, in the future, and in the present; but I know the proceeding (by inference) along the path of the Dhamma, Bhante.

“Bhante, just as a frontier city of a king is a city that is secure, with firm gates, with walls and strong ramparts, with a single gate; the gatekeeper of that city is a learned, clever, wise man, who prevents those he does not know and allows those he does know to enter that city. That gatekeeper walks along the road, going around and inspecting that city all around, and does not see a joint of the wall or a gap in the wall, even so much that a cat could slip through. Therefore that gatekeeper has this thought: ‘Whatever large living creatures enter this city or go out, all those living creatures enter or go out by this gate.’ Even so.

“Bhante, so it is with me: I know the proceeding along the path of the Dhamma thus—that whatever Perfectly Enlightened Buddhas there were in the past, all those Blessed Ones abandoned the five hindrances, which are mental defilements and things that weaken wisdom; they were ones whose minds were well established in the four foundations of mindfulness; they developed the seven factors of awakening according to reality; they realized the supreme, unsurpassed perfectly awakened knowledge.

“Bhante, whatever Perfectly Enlightened Buddhas there will be in the future, all those Blessed Ones will abandon the five hindrances, which are mental defilements and things that weaken wisdom; they will be ones whose minds are well established in the four foundations of mindfulness; they will develop the seven factors of awakening according to reality; they will realize the supreme, unsurpassed perfectly awakened knowledge.

“Bhante, even the Blessed One, the Perfectly Enlightened Buddha of today, has abandoned the five hindrances, which are mental defilements and things that weaken wisdom; his mind is well established in the four foundations of mindfulness; he has developed the seven factors of awakening according to reality; he has realized the supreme, unsurpassed perfectly awakened knowledge.”

The hindrances, when they arise, do not allow wisdom that has not yet arisen to arise, nor do they permit wisdom that has arisen to develop. Therefore these hindrances are called “things that enfeeble wisdom.” — One is “a mind well established in the four foundations of mindfulness.” — One “develops the seven factors of awakening according to their nature.” — In another way: the term “foundations of mindfulness” here means insight; “factors of awakening” means the Path; “unsurpassed perfectly awakened knowledge” means arahantship.

Survey the long, long walls,
seeking the gate of safety in saṃsāra.
All beings have been swimming through suffering for endlessly long;
he discovered a single gate that is beyond danger.

Sāriputta, foremost in wisdom,
knows by which road every Buddha walks—
past, future, present—there is no difference:
abandon the five hindrances, develop the mindfulness-bases and the seven awakening factors, draw the bolts.

Wisdom is weak in strength because of the five hindrances:
it is diminished by sensual desire, by burning lust;
ill will scorches, wisdom is cut down;
energy of wisdom weakens due to dejection, gloom, loneliness.

Restlessness makes wisdom not clear;
doubt—“is there a self or not?”—confuses wisdom.
For wisdom to have power, the five hindrances must be abandoned;
then the mind is stable and wisdom blossoms.

Mindfulness observes and gathers data, contemplates body in body,
depending on the four elements—earth, water, fire, air—intermixed;
contemplates feeling arising from the inner–outer sense-bases contacting;
those pleasures and pains are not done by “us” or “them.”

Contemplate the mind—happiness is not “us,” so lust ceases;
ill will ceases—painful feeling is not “caused by them” to wound us;
delusion ceases—seeing the five aggregates as not-self, one does not make kamma;
contemplate dhammas in dhammas—seeing the three marks—impermanent, suffering, not-self.

When the four satipaṭṭhānas are complete, investigation-of-dhamma is complete;
energy is complete—diligent in blocking the five unwholesome hindrances;
rapture is complete—thrilling and filling the heart;
tranquillity, not roaming about in stories, is complete.

Concentration—with the mind firmly established—is complete;
equanimity is complete—neutral toward formations;
not constructing the five aggregates as self—abandoning clinging;
this is the gate to Nibbāna, along which every Buddha proceeds.

Content Summary (English)

Venerable Sāriputta affirmed that all Buddhas — past, future, and present — attained Enlightenment by abandoning the Five Hindrances, cultivating the Four Foundations of Mindfulness, and perfecting the Seven Factors of Awakening. This is like a fortress with only one gate: mindfulness is the gatekeeper, while serenity (samatha) and insight (vipassanā) are the royal messengers of truth. Whoever abandons the hindrances, their wisdom shines and opens the gate to Nibbāna.

🪷 What did the Buddha teach?

The Five Hindrances obstruct wisdom and must be abandoned.

The Four Foundations of Mindfulness are the ground of cultivation.

The Seven Factors of Awakening are the qualities of Enlightenment.

Those who follow this path realize liberation, just like all Buddhas.

🌱 How to apply it daily?

Recognize lust, ill will, restlessness, sloth, or doubt → then train to abandon them.

Observe body, feelings, mind, and phenomena → practice mindfulness.

Cultivate the awakening factors: investigation, energy, joy, tranquility, concentration, equanimity.

Keep mindfulness as the gatekeeper of the heart, not letting unwholesome states enter.


#ธรรมะ #สมาธิ #เพลงธรรมะ
#สติ #กำลังใจ #ใจสงบ #เพลงใหม่
#อนัตตา

Check out zamswiss89’s video.

10/09/2025

🔥 Der Körper als Stadt, das Bewusstsein als König
Die Stadt hat sechs Tore – Achtsamkeit ist der Wächter.
Ein König, beherrscht von Begierde, fällt in Fesseln.
Ein König, geleitet von Weisheit, durch Ruhe und Einsicht,
sieht die vier Elemente als unbeständig, die fünf Aggregate als nicht-Selbst.
Das ist der Weg zum Nibbāna – genau hier, mit Achtsamkeit auf den Atem.

https://www.tiktok.com//video/7548297734718033174

In truth, in the ultimate sense, only the aggregates break up and cease; it is not that any “being” at all dies. When the flesh-aggregate is breaking up, a being is said to die.
[17/587/130]

[342] Venerable sirs, what is the earth element? There is the earth element that is internal and the earth element that is external. What is the internal earth element? Namely, whatever internally, belonging to oneself, is appropriated material form, solid and coarse—hair of the head, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, spleen, heart, liver, membranes, kidneys, lungs, large intestine, small intestine, new food, old food—or whatever else is internal appropriated material form belonging to oneself, solid and coarse: this is called the earth element that is internal.

And whatever earth element is internal, and whatever earth element is external—that is the earth element. The wise should see that earth element with proper wisdom, according to reality, thus: “That is not mine; I am not that; that is not my self.”
Having seen that earth element with proper wisdom, according to reality, thus, he becomes disenchanted with the earth element and makes the mind fade from passion for the earth element.

There are times when the external earth element becomes excessive; in such times, the external earth element may disappear. The fact that the external earth element, so vast to that extent, is impermanent will become evident; its nature of cessation will become evident; its nature of decay will become evident; its nature of change will become evident.

Then why would it not become evident that this body—which craving has seized as “we,” as “ours,” as “we exist,” and which has stood for a certain period—is impermanent, has the nature of cessation, has the nature of decay, has the nature of change? When it is thus, there will be no grasping by way of craving, conceit, and view with regard to that earth element for that person. If others revile, cut down with babble, taunt, or oppress that bhikkhu,

that bhikkhu knows clearly thus: “This painful feeling arisen dependent on ear-contact has arisen for me; yet that very painful feeling exists only dependent on a cause—without a cause it would not exist. On what does this painful feeling depend? Painful feeling exists dependent on contact.”

That very bhikkhu sees that contact is impermanent; he sees that feeling is impermanent; he sees that perception is impermanent; he sees that all formations are impermanent; he sees that consciousness is impermanent.
The mind of that bhikkhu, which has the elements (earth … air) as its object, runs on, becomes bright, is well established, and is liberated. (In the cases of the external water element and of the air element, internal and external, and of the fire element, internal and external, he taught the same.)
[18/518/342]

Monks, just as a frontier city of a king is a secure city, with walls and ramparts, with six gates, and the gatekeeper of that city is a wise, sharp, intelligent man who prevents those he does not know and admits those he does know into the city—pairs of royal messengers with urgent business come from the east … from the west … pairs of royal messengers with urgent business come from the north … pairs of royal messengers with urgent business come from the south, and ask that gatekeeper thus: “Good sir, where is the lord of this city?” The gatekeeper should answer: “Good sirs, there the lord of the city is sitting at the three-way crossroads in the middle of the city.” Then those pairs of royal messengers present the message according to truth to the lord of the city and depart by the road by which they came.

Monks, this simile we have made in order to make the meaning clear. In that simile the meaning is as follows:
The word “city” is a name for this body, made up of the four great elements, which has mother and father as its place of birth, grows with cooked rice and fresh cakes, is constantly to be heated, pounded and kneaded, and has the nature of being broken up and scattered.
The words “six gates” are a name for the six internal sense bases.
The word “gatekeeper” is a name for mindfulness.
The words “a pair of royal messengers with urgent business” are a name for serenity (samatha) and insight (vipassanā).
The words “the lord of the city” are a name for consciousness.
The words “the three-way crossroads in the middle of the city” are a name for the four great elements: earth element, water element, fire element, air element.
The words “the message according to truth” are a name for Nibbāna.
The words “the road by which they came” are a name for the Noble Eightfold Path, that is, right view … right concentration.

The sunlight makes blossoms open, then burns them till they decay;
moist water erodes stone like white bone worn to dust;
wind passes through leaves, through liver and kidneys—breath gently flows;
the body that swallows the four elements is impermanent, both outside and inside.

The body-city has six entry roads;
mindfulness is the guard who must keep watch—recollecting whether what comes is wholesome or unwholesome.
Contacts of pleasure and pain come in through eye, ear, nose, tongue, body, mind—
from forms, sounds, odors, tastes, tangibles, and mental objects.

Royal messengers bring the Teacher’s message through those six gates;
they ask for the sovereign—consciousness—that indulges in objects;
they deliver the royal dispatch of serenity and insight to be used in examining phenomena—
all blended from the four elements: impermanent, suffering, not-self.

Whether foolish or wise in consciousness, in consuming the six objects,
one may be deceived—the king unwise becomes a slave of craving.
To rule the body-city of life happily requires mindfulness and wisdom—
not letting the foolish madness of ignorance come possess consciousness.

If one translates Nibbāna as “seeing according to reality,”
it is not something far away, long in saṃsāra;
it is near—just mindfulness at the breath in the present;
the wise consciousness sees impermanence, suffering, not-self.

The road along which the royal messengers bring the Teacher’s message is the Path with Eight Factors;
seeing rightly from the beginning that the four elements are impermanent—without delay;
not thinking wrongly, not speaking wrongly that they are permanent, not deludedly acting wrongly by self-view;
diligently shutting out the unwholesome—consciousness becomes dignified.

Right mindfulness—contemplating the body in the body as the four elements;
contemplating feeling as conditioned by the six contacts—knowing the truth with deep wisdom;
contemplating mind in mind—that lust, hatred, and delusion arise from feeling; there is no one who makes them;
contemplating dhammas in dhammas—seeing the three characteristics—samādhi and wisdom arise.

The body-city must decay; it does not imprison consciousness to be clung to.
The six sense-doors are gates of entry and exit; mindfulness is the guard who watches.
The king—consciousness—receives together with the royal messengers, serenity and insight;
having wisdom that sees the three marks according to reality—that is Nibbāna.

Check out zamswiss89’s video.

09/09/2025

🔥 Mettā shines brighter than heaven itself
The Buddha said: A true ascetic is known not by appearance, but by a heart of loving-kindness.
Anger burns ourselves before anyone else.
Mettā cools the fire, frees the heart, and lets us live like Brahmās—peaceful here and now.

https://www.tiktok.com//video/7548052289123126550

The Blessed One uttered a verse thus: Whoever is mindful, developing boundless loving-kindness—his fetters, for one who contemplates that Dhamma which is the ending of the upadhi (substrates of clinging), become naturally slight. If that person has a mind that does not harm living beings of even a single kind, while developing loving-kindness, he is called one who is wholesome.

Because of that development of loving-kindness, an ariyan person, compassionate toward all kinds of living beings, makes much merit. Whatever merits the royal seers who conquered the earth crowded with multitudes of beings, worshiping those merits as they went about—those merits do not amount even to a sixteenth part of the mind of loving-kindness well developed by a person (just as all the stars together do not reach even a sixteenth part of the radiance of the moon).

Whoever possesses a share of a mind endowed with loving-kindness toward all kinds of beings does not kill himself, does not get others to kill, does not conquer by himself, does not get others to conquer; his enmity does not exist because of anything at all.

That noble disciple is thus free from greed, free from ill will, not deluded; he has clear comprehension, firm mindfulness, and a mind endowed with loving-kindness pervading the first direction; likewise the second direction, the third direction, the fourth direction; in this way, above, below, and across, pervading the whole world, all beings in every place, with a mind endowed with abundant loving-kindness, attaining immeasurable greatness, without enmity, without oppression. With a mind endowed with compassion … with a mind endowed with sympathetic joy … with a mind endowed with equanimity, he pervades the first direction; likewise the second, the third, the fourth; in this way, above, below, and across, pervading the whole world, all beings in every place, with a mind endowed with abundant equanimity, attaining immeasurable greatness, without enmity, without oppression.

That noble disciple knows clearly thus: these five aggregates exist; inferior kinds of nature exist; refined kinds of nature exist; there exists the highest way in which this perception casts off the suffering of formations. When he knows and sees thus, his mind is liberated from the taint of sensuality, from the taint of becoming, from the taint of ignorance. When liberated, there is the knowledge: “Liberated.” He knows clearly: “Birth is destroyed; the holy life has been lived; what had to be done has been done; there is no other task for the sake of this condition.” He knows clearly thus: formerly we had greed—this was not good; now that greed is not present—this absence of greed is good. Formerly we had hatred … formerly we had delusion—this was not good; now that delusion is not present—this absence of delusion is good. He is one without craving, completely quenched, cool, enjoying happiness, being as if Brahmā, in the present.

The starlight throughout the sky and the candlelight throughout the world
are not equal to the light of loving-kindness that can extinguish defilements.
Loving-kindness is the absence of any greed, hatred, or delusion;
it is not being deluded that there is anyone in the five aggregates, which are not-self.

Formerly there was greed and then distress;
formerly there was maddening anger, like a crazy person;
formerly there was delusion that the five aggregates are self,
displaying shameful, mad suffering-behavior.

Loving-kindness is the graceful growth of wisdom;
loving others is caring for one’s own heart so it does not burn.
Loving-kindness does not expect what others will give;
loving-kindness does not seek profit—it is not an investment.

If greedy to take what belongs to another, that is not loving-kindness.
Loving-kindness does not get angry with anyone; it does not burn the agitated heart.
Loving him does not deludedly glare and demand gratitude;
loving-kindness is a warm friend, safe from enmity.

It is not bearing grudges or karmic vengeance into a future life.
Loving-kindness abstains from unwholesome kamma.
Without greed, hatred, and delusion, one is completely cooled,
like a splendid Brahmā, dignified.

Brilliant radiance as if adorned with ornaments,
glittering, profound in beauty;
pollen of light scatters with every word,
pointing out the path beyond suffering, where happiness blooms.

Greed, hatred, and delusion are the prison of suffering;
true happiness already exists before fabrications are made.
What is unfabricated is truth—it is Nibbāna;
not fashioning greed, hatred, and delusion—then the heart does not suffer.

Candlelight and starlight across the sky cannot kill defilements,
but the wondrous light of loving-kindness can kill defilements and reach Nibbāna.
Without greed, hatred, or delusion, how could there be a suffering heart?
A heart happy through loving-kindness leads to Nibbāna.
Content Summary
The Buddha taught that being a true ascetic or Brahmin is not about outward forms—whether one eats only roots and fruits or wears rags. It is about cultivating boundless loving-kindness (mettā) and realizing liberation through wisdom.

Anger is like grabbing burning coals to throw at someone else—you burn first.

Mettā-jhāna = casting off hatred.

Compassion = casting off cruelty.

One who dwells in mettā lives like a Brahma, radiant and free from enmity.

Check out zamswiss89’s video.

07/09/2025

https://www.tiktok.com//video/7547244826446662934

🇬🇧 English

English Translation
The Blessed One uttered a verse thus: Whoever is mindful, developing boundless loving-kindness—his fetters, for one who contemplates that Dhamma which is the ending of the upadhi (substrates of clinging), become naturally slight. If that person has a mind that does not harm living beings of even a single kind, while developing loving-kindness, he is called one who is wholesome.
Because of that development of loving-kindness, an ariyan person, compassionate toward all kinds of living beings, makes much merit. Whatever merits the royal seers who conquered the earth crowded with multitudes of beings, worshiping those merits as they went about—those merits do not amount even to a sixteenth part of the mind of loving-kindness well developed by a person (just as all the stars together do not reach even a sixteenth part of the radiance of the moon).
Whoever possesses a share of a mind endowed with loving-kindness toward all kinds of beings does not kill himself, does not get others to kill, does not conquer by himself, does not get others to conquer; his enmity does not exist because of anything at all.
That noble disciple is thus free from greed, free from ill will, not deluded; he has clear comprehension, firm mindfulness, and a mind endowed with loving-kindness pervading the first direction; likewise the second direction, the third direction, the fourth direction; in this way, above, below, and across, pervading the whole world, all beings in every place, with a mind endowed with abundant loving-kindness, attaining immeasurable greatness, without enmity, without oppression. With a mind endowed with compassion … with a mind endowed with sympathetic joy … with a mind endowed with equanimity, he pervades the first direction; likewise the second, the third, the fourth; in this way, above, below, and across, pervading the whole world, all beings in every place, with a mind endowed with abundant equanimity, attaining immeasurable greatness, without enmity, without oppression.
That noble disciple knows clearly thus: these five aggregates exist; inferior kinds of nature exist; refined kinds of nature exist; there exists the highest way in which this perception casts off the suffering of formations. When he knows and sees thus, his mind is liberated from the taint of sensuality, from the taint of becoming, from the taint of ignorance. When liberated, there is the knowledge: “Liberated.” He knows clearly: “Birth is destroyed; the holy life has been lived; what had to be done has been done; there is no other task for the sake of this condition.” He knows clearly thus: formerly we had greed—this was not good; now that greed is not present—this absence of greed is good. Formerly we had hatred … formerly we had delusion—this was not good; now that delusion is not present—this absence of delusion is good. He is one without craving, completely quenched, cool, enjoying happiness, being as if Brahmā, in the present.
The starlight throughout the sky and the candlelight throughout the world
are not equal to the light of loving-kindness that can extinguish defilements.
Loving-kindness is the absence of any greed, hatred, or delusion;
it is not being deluded that there is anyone in the five aggregates, which are not-self.
Formerly there was greed and then distress;
formerly there was maddening anger, like a crazy person;
formerly there was delusion that the five aggregates are self,
displaying shameful, mad suffering-behavior.
Loving-kindness is the graceful growth of wisdom;
loving others is caring for one’s own heart so it does not burn.
Loving-kindness does not expect what others will give;
loving-kindness does not seek profit—it is not an investment.
If greedy to take what belongs to another, that is not loving-kindness.
Loving-kindness does not get angry with anyone; it does not burn the agitated heart.
Loving him does not deludedly glare and demand gratitude;
loving-kindness is a warm friend, safe from enmity.
It is not bearing grudges or karmic vengeance into a future life.
Loving-kindness abstains from unwholesome kamma.
Without greed, hatred, and delusion, one is completely cooled,
like a splendid Brahmā, dignified.
Brilliant radiance as if adorned with ornaments,
glittering, profound in beauty;
pollen of light scatters with every word,
pointing out the path beyond suffering, where happiness blooms.
Greed, hatred, and delusion are the prison of suffering;
true happiness already exists before fabrications are made.
What is unfabricated is truth—it is Nibbāna;
not fashioning greed, hatred, and delusion—then the heart does not suffer.
Candlelight and starlight across the sky cannot kill defilements,
but the wondrous light of loving-kindness can kill defilements and reach Nibbāna.
Without greed, hatred, or delusion, how could there be a suffering heart?
A heart happy through loving-kindness leads to Nibbāna.

Content Summary
The Buddha taught that cultivating boundless loving-kindness (mettā) is the highest virtue that extinguishes defilements. Even the great merits of kings and sages cannot equal a fraction of pure loving-kindness.

Those who cultivate mettā do not kill, harm, or bear grudges.

Free from greed, hatred, and delusion, the mind becomes light, serene, radiant like Brahma.

Loving-kindness is caring for one’s own heart, and being a safe friend to all beings.

Sample Post
🔥 Loving-kindness shines brighter than all the stars in the universe
The Buddha said: “Pure mettā surpasses all other merits.”
Mettā ends hatred, dissolves greed and delusion, and frees the heart from suffering.
While starlight cannot destroy defilements, the light of loving-kindness can. ✨

🇩🇪 Deutsch

Der Erhabene sprach eine gereimte Strophe also: Wer achtsam ist, grenzenlose Metta entfaltet—dessen Fesseln, für den, der das Dhamma betrachtet, das das Ende der Upadhi (Anhaftungsgrundlagen) ist, werden ihrer Natur nach gering. Wenn jener in seinem Geist kein Lebewesen, auch nicht eines einzigen, verletzt, während er Metta entfaltet, wird er ein „Heilsamer“ genannt.
Aufgrund dieser Entfaltung der Metta wirkt eine edle Person, die allen Gattungen von Lebewesen wohlgesinnt ist, viel Verdienst. Welche Verdienste auch immer die königlichen Seher, die die Erde, angefüllt mit Scharen von Wesen, bezwangen, verehrten—jene Verdienste reichen nicht einmal an ein Sechzehntel des Metta-Geistes heran, den jemand gut entfaltet hat (so wie alle Sterne zusammen nicht an ein Sechzehntel des Glanzes des Mondes heranreichen).
Wer einen Anteil eines mit Metta ausgestatteten Geistes gegenüber allen Gattungen von Wesen hat, tötet nicht selbst, veranlasst andere nicht zum Töten, besiegt nicht selbst, veranlasst andere nicht zu besiegen; seine Feindschaft besteht aus keinerlei Grund.
Jener edle Jünger ist frei von Gier, frei von Übelwollen, nicht verblendet; er hat klares Gewahrsein, gefestigte Achtsamkeit, und einen Geist, der Metta in die erste Richtung ausstrahlt; ebenso in die zweite, dritte, vierte Richtung; so auch nach oben, unten und quer, den ganzen Weltkreis, alle Wesen an jedem Ort, durchdringend, mit einem Geist, der mit überreicher Metta ausgestattet ist, unvergleichliche Größe erreichend, ohne Feindschaft, ohne Bedrückung. Mit einem Geist, der mit Mitgefühl … mit Mitfreude … mit Gleichmut ausgestattet ist, strahlt er in die erste Richtung; ebenso in die zweite, dritte, vierte; so auch nach oben, unten und quer, den ganzen Weltkreis, alle Wesen an jedem Ort, durchdringend, mit einem Geist, der mit überreichem Gleichmut ausgestattet ist, unvergleichliche Größe erreichend, ohne Feindschaft, ohne Bedrückung.
Jener edle Jünger erkennt klar: Diese fünf Daseinsgruppen bestehen; niedrigartige Naturen bestehen; edle Naturen bestehen; es besteht die höchste Weise, in der diese Wahrnehmung das Leiden der Gestaltungen abstreift. Wenn er so erkennt und sieht, wird sein Geist befreit von der Sinnesflut, von der Daseinsflut, von der Unwissensflut. Wenn befreit, ist da das Wissen: „Befreit.“ Er erkennt klar: „Die Geburt ist beendet; das Brahma-Leben ist vollendet; was zu tun war, ist getan; nichts anderes bleibt für diesen Zustand zu tun.“ Er erkennt klar: Früher hatten wir Gier—das war nicht gut; jetzt ist jene Gier nicht vorhanden—dieses Nichtvorhandensein der Gier ist gut. Früher hatten wir Hass … früher hatten wir Verblendung—das war nicht gut; jetzt ist jene Verblendung nicht vorhanden—dieses Nichtvorhandensein der Verblendung ist gut. Er ist ohne Begehren, völlig erloschen, kühl, genießt Glück, gleichsam wie ein Brahmā, in der Gegenwart.
Das Sternenlicht am ganzen Himmel und das Kerzenlicht auf der ganzen Welt
reichen nicht an das Licht der Metta, das die Befleckungen tilgt.
Metta ist das Nichtvorhandensein jeglicher Gier, Hass, Verblendung;
es ist das Nicht-Verblendetsein, dass es irgendwen in den fünf Daseinsgruppen gebe—Nicht-Selbst.
Früher gab es Gier und dann Ku**er;
früher gab es wahnhaften Zorn, wie ein Verrückter;
früher gab es den Wahn, die fünf Daseinsgruppen seien ein Selbst,
und man zeigte beschämendes, törichtes Leiden.
Metta ist das würdige Reifen der Weisheit;
andere zu lieben heißt, das eigene Herz so zu pflegen, dass es nicht verbrennt.
Metta erwartet nicht, was der andere geben wird;
Metta sucht keinen Gewinn—sie ist keine Investition.
Wenn man begehrlich das Eigentum anderer will, ist das nicht Metta.
Metta wird auf niemanden zornig; sie verbrennt das aufgeregte Herz nicht.
In Metta starrt man nicht verblendet, um Dank einzufordern;
Metta ist ein warmer Freund, sicher vor Feindschaft.
Das heißt: kein Hadern, kein Rachekarm in ein künftiges Leben zu tragen.
Metta enthält sich unheilsamen Karmas.
Ohne Gier, Hass, Verblendung ist man vollständig gekühlt,
gleich einem erhabenen Brahmā.
Leuchtender Glanz, als sei man geschmückt,
funkelnd, von tiefer Schönheit;
Lichtpollen streuen in jedes Wort,
weisen den Weg jenseits des Leidens, wo Glück erblüht.
Gier, Hass, Verblendung sind das Gefängnis des Leidens;
wahres Glück ist schon da, bevor Gestaltungen fabriziert werden.
Das Unfabrizierte ist Wahrheit—es ist Nibbāna;
ohne Gier, Hass, Verblendung zu konstruieren—so leidet das Herz nicht.
Kerzenlicht und Sternenlicht vermögen die Befleckungen nicht zu töten,
doch das wunderbare Licht der Metta tötet die Befleckungen und erreicht Nibbāna.
Ohne Gier, Hass, Verblendung—wie könnte das Herz leiden?
Ein Herz, glücklich durch Metta, führt zum Nibbāna.

Inhaltszusammenfassung
Der Buddha lehrte, dass die Entwicklung von grenzenloser liebender Güte (mettā) die höchste Tugend ist, die die Geistesgifte zerstört. Selbst die großen Verdienste von Königen und Weisen reichen nicht an einen Bruchteil reiner mettā heran.

Wer mettā entfaltet, tötet nicht, verletzt nicht und trägt keinen Groll.

Frei von Gier, Hass und Verblendung wird der Geist leicht, friedlich und strahlend wie ein Brahma.

Mettā bedeutet, das eigene Herz zu schützen und ein sicherer Freund für alle Wesen zu sein.

Beispiel-Post
🔥 Mettā strahlt heller als alle Sterne im Universum
Der Buddha sagte: „Reine mettā übertrifft alle anderen Verdienste.“
Mettā beendet Hass, löst Gier und Verblendung auf und befreit das Herz vom Leiden.
Während Sternenlicht die Geistesgifte nicht zerstören kann, vermag das Licht der mettā dies zu tun. ✨

🇮🇹 Italiano

Il Beato pronunciò un verso poetico così: Chi ha presenza mentale e sviluppa una benevolenza (mettā) illimitata—i suoi legami, per colui che contempla quel Dhamma che è la cessazione degli upadhi (substrati dell’attaccamento), diventano naturalmente lievi. Se quella persona ha una mente che non danneggia alcun essere vivente, neppure di una sola specie, mentre sviluppa la benevolenza, egli è chiamato “meritevole”.
Per quello sviluppo della benevolenza, una persona ariya, compassionevole verso tutte le specie di esseri viventi, compie molto merito. Quali che siano i meriti che i re-asceti, avendo conquistato la terra gremita di moltitudini di esseri, venerarono viaggiando—quei meriti non raggiungono neppure un sedicesimo della mente di benevolenza ben sviluppata da una persona (come tutte le stelle insieme non raggiungono neppure un sedicesimo del chiarore della luna).
Chi possiede una parte di mente dotata di benevolenza verso tutte le specie di esseri non uccide lui stesso, non fa uccidere altri, non conquista lui stesso, non fa conquistare altri; la sua inimicizia non sussiste per nessuna ragione.
Quel nobile discepolo è privo di brama, privo di malevolenza, non più illuso; ha chiara comprensione, saldo ricordo mentale, e una mente dotata di benevolenza che si diffonde verso la prima direzione; così pure verso la seconda, la terza, la quarta; in questo modo, in alto, in basso e attraverso, diffondendosi per tutto il mondo, tutti gli esseri in ogni luogo, con una mente dotata di benevolenza abbondante, raggiungendo una grandezza incommensurabile, senza inimicizia, senza oppressione. Con una mente dotata di compassione … con una mente dotata di gioia compartecipe … con una mente dotata di equanimità, egli si diffonde verso la prima direzione; così pure verso la seconda, la terza, la quarta; in questo modo, in alto, in basso e attraverso, diffondendosi per tutto il mondo, tutti gli esseri in ogni luogo, con una mente dotata di equanimità abbondante, raggiungendo una grandezza incommensurabile, senza inimicizia, senza oppressione.
Quel nobile discepolo conosce chiaramente così: questi cinque aggregati esistono; esistono nature di tipo inferiore; esistono nature di tipo raffinato; esiste il modo supremo in cui questa percezione depone la sofferenza delle formazioni. Quando conosce e vede così, la sua mente è liberata dall’“inquinante” del desiderio sensuale, dall’“inquinante” del divenire, dall’“inquinante” dell’ignoranza. Liberato, vi è la conoscenza: “Liberato.” Conosce chiaramente: “La nascita è distrutta; la vita santa è compiuta; ciò che doveva essere fatto è stato fatto; non c’è altro da fare per questo stato.” Conosce chiaramente così: prima avevamo brama—ciò non era buono; ora quella brama non c’è—questa assenza di brama è buona. Prima avevamo odio … prima avevamo illusione—ciò non era buono; ora quell’illusione non c’è—questa assenza di illusione è buona. È senza brama, completamente estinto, fresco, gusta la felicità, essendo come un Brahmā, nel presente.
La luce stellare per tutto il cielo e la luce delle candele per tutto il mondo
non eguagliano la luce della benevolenza che estingue le impurità.
La benevolenza è l’assenza di qualunque brama, odio o illusione;
è il non illudersi che vi sia qualcuno nei cinque aggregati, che sono non-sé.
Un tempo c’era brama e poi afflizione;
un tempo c’era collera delirante, come un pazzo;
un tempo c’era l’illusione che i cinque aggregati fossero il sé,
mostrando un comportamento di sofferenza f***e e vergognoso.
La benevolenza è la crescita dignitosa della saggezza;
amare gli altri è prendersi cura del proprio cuore affinché non bruci.
La benevolenza non si aspetta ciò che l’altro darà;
la benevolenza non cerca profitto—non è un investimento.
Se si è avidi di ciò che appartiene a un altro, non è benevolenza.
La benevolenza non s’adira con nessuno; non brucia il cuore agitato.
Con benevolenza non si fissa illusoriamente per esigere gratitudine;
la benevolenza è un amico caldo, sicuro dall’inimicizia.
Cioè: non serbare rancori o vendette karmiche fino a una vita futura.
La benevolenza si astiene dal kamma non salutare.
Senza brama, odio e illusione si è completamente rinfrescati,
simili a un Brahmā, dignitoso.
Uno splendore rifulgente come se si avessero ornamenti,
brillante, di bellezza profonda;
polline di luce si sparge in ogni parola,
indicando la via oltre la sofferenza, dove la felicità sboccia.
Brama, odio, illusione sono la prigione della sofferenza;
la vera felicità esiste già prima che le formazioni siano fabbricate.
Ciò che è non-fabbricato è verità—è Nibbāna;
non fabbricando brama, odio, illusione—così il cuore non soffre.
La luce delle candele e la luce delle stelle non possono uccidere le impurità,
ma la meravigliosa luce della benevolenza uccide le impurità e raggiunge il Nibbāna.
Senza brama, odio, illusione—come potrebbe il cuore soffrire?
Un cuore felice per la benevolenza conduce al Nibbāna.

Sintesi del contenuto
Il Buddha insegnò che coltivare la benevolenza illimitata (mettā) è la virtù più alta che elimina le impurità mentali. Perfino i grandi meriti di re e saggi non valgono neppure una frazione della pura mettā.

Chi coltiva mettā non uccide, non fa del male, non porta rancore.

Liberata da brama, odio e illusione, la mente diventa leggera, serena e radiosa come un Brahmā.

Mettā significa prendersi cura del proprio cuore ed essere un amico sicuro per tutti gli esseri.

Post d’esempio
🔥 La benevolenza brilla più luminosa di tutte le stelle dell’universo
Il Buddha disse: “La mettā pura supera ogni altro merito.”
La mettā dissolve l’odio, scioglie la brama e l’illusione, liberando il cuore dalla sofferenza.
Se la luce delle stelle non può distruggere le impurità, la luce della mettā lo può. ✨

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