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Karaniya Metta Sutta: The Discourse on Loving-kindness
The discourse gets dived into two parts. The first detailing the standard of moral conduct required by one who wishes to attain Purity and Peace, and the …
Source: www.accesstoinsight.org
Date Published: 8/4/2021
View: 2120
Book of Protection – Discourse on Loving-kindness – BuddhaNet
Discourse on Loving-kindness · 1. He who is skilled in (working out his own) well being, and who wishes to attain that state of Calm (Nibbana) should act thus: …
Source: www.buddhanet.net
Date Published: 8/15/2021
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Discourse on Love | Plum Village
He or she who wants to attain peace should practice being upright, humble, and capable of using loving speech. He or she will know how to live simply and…
Source: plumvillage.org
Date Published: 11/29/2021
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Metta Sutta (Discourse on Loving-kindness)
The Pali word “Metta” means “loving kindness”, not the ordinary, sensual, emotional, sentimental kind of love. Metta has been translated by modem translators …
Source: www.budsas.org
Date Published: 12/25/2021
View: 639
Discourse on Loving-Kindness – Insight Meditation Center
Capable and upright, Straightforward and easy to speak to, Gentle and not proud, Contented and easily supported, Living lightly and with few …
Source: www.insightmeditationcenter.org
Date Published: 1/1/2021
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The Discourse on Loving Kindness: Karaniya Metta Sutta
It’s primary aim is to develop altruistic limitless love to all sentient beings with no ulterior motives, irrespective of whether they deserve …
Source: drarisworld.wordpress.com
Date Published: 5/22/2022
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Discourse on Loving-Friendliness (Karaniyametta Sutta)
Discourse on Loving-Friendliness (Karaniyametta Sutta). (Translated from Pali by Venerable H. Gunaratana, from his book “Loving-Kindness in Plain. English”).
Source: chaplaincy.tufts.edu
Date Published: 11/13/2022
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주제와 관련된 더 많은 사진을 참조하십시오 004 – Discourse On Loving-Kindness – Kinh Thương Yêu – Thích Nhất Hạnh dịch. 댓글에서 더 많은 관련 이미지를 보거나 필요한 경우 더 많은 관련 기사를 볼 수 있습니다.
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What is the Metta Prayer?
Metta, however you translate it, is associated with a type of meditation practice in which one silently recites a set of phrases that are designed to open the heart and cultivate a friendly attitude towards oneself and towards others.
Where does loving-kindness come from?
Loving-kindness, also known as metta (in Pali), is derived from Buddhism and refers to a mental state of unselfish and unconditional kindness to all beings.
What Metta means?
In Pali — a language that’s closely related to Sanskrit and spoken in northern India — “metta” means positive energy and kindness toward others. The practice is also known as loving-kindness meditation. The goal of metta meditation is to cultivate kindness for all beings, including yourself and: family.
How do you practice loving-kindness?
- To begin, take a comfortable seated position. …
- Find phrases you’d like to use to offer good wishes. …
- Bring someone to mind who’s been kind to you. …
- Bring a neutral person to mind. …
- If it feels workable, bring to mind someone with whom you experience difficulty.
What are the four virtues of Buddhism?
All Buddhist traditions include the practices of the Four Immeasurables, sometimes known as the Four Brahmaviharas, or the Four Virtues of the Heart. These are loving-kindness, compassion, empathetic joy, and equanimity.
Why do we practice loving-kindness?
Loving kindness meditation (LKM) is a popular self-care technique that can be used to boost well-being and reduce stress. 1 Those who regularly practice loving kindness meditation are able to increase their capacity for forgiveness, connection to others, self-acceptance, and more.
What is another word for loving-kindness?
In this page you can discover 12 synonyms, antonyms, idiomatic expressions, and related words for loving-kindness, like: lovingkindness, faithful-love, infinite-mercy, thankfulness, meekness, infinite-love, holiness, graciousness, lowliness, devotedness and goodnesse.
What is the difference between loving-kindness and compassion?
He writes: “Whereas lovingkindness has the characteristic of wishing for the happiness and welfare of others, compassion has the characteristic of wishing that others be free from suffering, a wish to be extended without limits to all living beings.”
What did the Buddha say about loving-kindness?
Loving-kindness teachings
One teaching from this collection of scriptures is the “Karaniya Metta Sutta,” where the Buddha exhorts the good and wise to spread loving-kindness by making these wishes toward all beings: In gladness and in safety, May all beings be at ease. May all beings be at ease!
Who created loving-kindness meditation?
Loving-Kindness Meditation is one of the practices included in Mindfulness-Based Stress Reduction (MBSR). Developed by Jon Kabat-Zinn and based on Buddhist teachings, MBSR is a six- to 10-week program that teaches various mindfulness techniques through weekly sessions and homework assignments.
Does metta mean love?
“The Pali word metta is a multi-significant term meaning loving-kindness, friendliness, goodwill, benevolence, fellowship, amity, concord, inoffensiveness and non-violence. The Pali commentators define metta as the strong wish for the welfare and happiness of others (parahita-parasukha-kamana). …
What is loving kindness DBT?
The practice of loving kindness is a form of meditation that involves reciting specific positive words and phrases repeatedly, to cultivate compassion and loving feelings as an antidote to negativity.
How do you grow love and compassion?
- Start by practicing self-compassion. …
- Put yourself in someone else’s shoes. …
- Move beyond your self-referencing. …
- Practice kindness, without people-pleasing. …
- Relax your judgments. …
- Listen generously. …
- Heal your own trauma. …
- Practice presence.
Does loving kindness meditation work?
A study by Shahar et al (2014) found that Loving-Kindness Meditation was effective for self-critical individuals in reducing self-criticism and depressive symptoms, and improving self-compassion and positive emotions. These changes were maintained three months post-intervention.
What do Buddhist chant when they pray?
It’s called the Compassion of Buddha. It goes “Om Mani Padme Hum” which translates as “hail to the jewel in the lotus.” This is the mantra of the Compassion of Buddha, and it is said to calm fears, soothe concerns, and even mend broken hearts.
How do Buddhists pray for the dead?
May I know myself forgiven for all the harm I may have thought and done, May I accomplish this profound practice of phowa, and die a good and peaceful death, And through the triumph of my death, may I be able to benefit all other beings, living or dead. This is perhaps one of the best known Buddhist prayers.
What is the central message of the Metta Sutta?
The Metta Sutta is the Buddha’s discourse on developing and sustaining loving kindness. It is a fundamental teaching in Buddhism and one that is often used as an introduction to the spiritual practice. Metta means loving kindness and it is one of the “Four Immeasurables” or the Four Divine States of Buddhism.
What is Buddhist prayer called?
Mantras. A mantra is a word, a syllable, a phrase or a short prayer that is spoken once or repeated over and over again (either aloud or in a person’s head) and that is thought to have a profound spiritual effect on the person. A very well known mantra is the mantra of Avalokiteshvara: om mani padme hum.
Karaniya Metta Sutta: The Discourse on Loving-kindness
1. “He who is skilled in (working out his own) well being, and who wishes to attain that state of Calm (Nibbana) should act thus: he should be dexterous, upright, exceedingly upright, obedient, gentle, and humble.
2. “Contented, easily supportable, with but few responsibilities, of simple livelihood, controlled in the senses, prudent, courteous, and not hanker after association with families.
3. “Let him not perform the slightest wrong for which wise men may rebuke him. (Let him think:) ‘May all beings be happy and safe. May they have happy minds.’
4.& 5. “Whatever living beings there may be — feeble or strong (or the seekers and the attained) long, stout, or of medium size, short, small, large, those seen or those unseen, those dwelling far or near, those who are born as well as those yet to be born — may all beings have happy minds.
6. “Let him not deceive another nor despise anyone anywhere. In anger or ill will let him not wish another ill.
7. “Just as a mother would protect her only child with her life even so let one cultivate a boundless love towards all beings.
8. “Let him radiate boundless love towards the entire world — above, below, and across — unhindered, without ill will, without enmity.
9. “Standing, walking, sitting or reclining, as long as he is awake, let him develop this mindfulness. This, they say, is ‘Noble Living’ here.
10. “Not falling into wrong views — being virtuous, endowed with insight, lust in the senses discarded — verily never again will he return to conceive in a womb.”
Discourse on Loving-kindness
Discourse on Loving-kindness
(Karaniya Metta Sutta) (1)
While the Buddha was staying at Savatthi, a band of monks, having received subjects of meditation from the master, proceeded to a forest to spend the rainy season (Vassana). The tree deities inhabiting this forest were worried by their arrival, as they had to descend from tree abodes and dwell on the ground. They hoped, however, the monks would leave soon; but finding that the monks would stay the vassana period of three months, harassed them in diverse ways, during the night with the intention of scaring them away.
Living under such conditions being impossible, the monks went to the Master and informed him of their difficulties. Thereon the Buddha instructed them in the Metta Sutta and advised their return equipped with this Sutta for their protection.
The monks went back to the forest, and practicing the instruction conveyed, permeated the whole atmosphere with their radiant thoughts of Metta or Loving-kindness. The deities so affected by this power of love, henceforth allowed them to meditate in peace.
The discourse gets divided into two parts. The first detailing the standard of moral conduct required by one who wishes to attain Purity and Peace, and the second the method of practice of Metta). (2)
1. He who is skilled in (working out his own) well being, and who wishes to attain that state of Calm (Nibbana) should act thus: he should be dexterous, upright, exceedingly upright, obedient, gentle and humble.
2. Contented, easily supportable, with but few responsibilities, of simple livelihood, controlled in the senses, prudent, courteous, and not hanker after association with families.
3. Let him not perform the slightest wrong for which wise men may rebuke him. (Let him think:) ‘May all beings be happy and safe. May they have happy minds.’
4.& 5. Whatever living beings there may be – feeble or strong (or the seekers and the attained) long, stout, or of medium size, short, small, large, those seen or those unseen, those dwelling far or near, those who are born as well as those yet to be born – may all beings have happy minds.
6. Let him not deceive another nor despise anyone anywhere. In anger or ill will let him not wish another ill.
7. Just as a mother would protect her only child with her life even so let one cultivate a boundless love towards all beings.
8. Let him radiate boundless love towards the entire world – above, below and across – unhindered, without ill will, without enmity.
9. Standing, walking, sitting or reclining, as long as he is awake, let him develop this mindfulness. This, they say, is ‘Noble Living’ here.
10. Not falling into wrong views – being virtuous, endowed with insight, lust in the senses discarded – verily never again will he return to conceive in a womb.
NOTES:
Discourse on Love
“He or she who wants to attain peace should practice being upright, humble, and capable of using loving speech. He or she will know how to live simply and happily, with senses calmed, without being covetous and carried away by the emotions of the majority. Let him or her not do anything that will be disapproved of by the wise ones.
“And this is what he or she contemplates:
“May everyone be happy and safe, and may all hearts be filled with joy.
“May all beings live in security and in peace – beings who are frail or strong, tall or short, big or small, invisible or visible, near or faraway, already born, or yet to be born. May all of them dwell in perfect tranquility.
“Let no one do harm to anyone. Let no one put the life of anyone in danger. Let no one, out of anger or ill will, wish anyone any harm.
“Just as a mother loves and protects her only child at the risk of her own life, cultivate boundless love to offer to all living beings in the entire cosmos.
“Let our boundless love pervade the whole universe, above, below, and across. Our love will know no obstacles. Our heart will be absolutely free from hatred and enmity. Whether standing or walking, sitting or lying, as long as we are awake, we should maintain this mindfulness of love in our own heart. This is the noblest way of living.
“Free from wrong views, greed, and sensual desires, living in beauty and realizing Perfect Understanding, those who practice boundless love will certainly transcend birth and death.”
Etena sacca vajjena sotthi te hotu sabbada.
Etena sacca vajjena sotthi te hotu sabbada.
Etena sacca vajjena sotthi te hotu sabbada.
(By the firm determination of this truth, may you ever be well.)
A Metta Prayer
‘Metta’ is a word in the Pali language that has been translated variously as boundless friendliness, general benevolence or goodwill, and even loving kindness (the last one is probably the most common phrase on the web, but I have seen scholars grind their teeth over this rendering).
Metta, however you translate it, is associated with a type of meditation practice in which one silently recites a set of phrases that are designed to open the heart and cultivate a friendly attitude towards oneself and towards others. The phrases can be very simple and can be recited anywhere (for example, when waiting for the bus).
The Metta Institute offers this simple list of phrases along with a basic set of written instructions:
May I be happy
May I be well
May I be safe
May I be peaceful and at ease
The phrases can also be reworked according to one’s muse. Here is a portion of “Maylie’s Metta Prayer” (quoted by Robert Meikyo Rosenbaum in “Walking the Way”):
May I be at ease in my body, feeling the ground beneath my seat and feet …
May I be attentive and gentle toward my own discomfort and suffering …
May I be attentive and grateful for my own joy and well-being …
May I move towards others freely and with openness …
May I receive others with sympathy and understanding …
Remembering the phrases and the instructions can be taxing at first so I found it helpful to start out by listening to audio instructions while I meditated in this way. Here’s a 27-minute audio session with well-known Buddhist teacher, Sharon Salzberg.
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Metta Meditation: 5 Benefits and Tips for Beginners
Share on Pinterest Metta meditation is a type of Buddhist meditation. In Pali — a language that’s closely related to Sanskrit and spoken in northern India — “metta” means positive energy and kindness toward others. The practice is also known as loving-kindness meditation. The goal of metta meditation is to cultivate kindness for all beings, including yourself and: family
friends
neighbors
acquaintances
difficult people in your life
animals The main technique of metta meditation involves reciting positive phrases toward yourself and these beings. Like other types of meditation, the practice is beneficial for mental, emotional, and physical health. It’s especially useful for reducing negative emotions toward yourself and other people.
What to know about metta meditation Metta meditation is a traditional Buddhist practice. It’s been used for thousands of years. Different traditions approach the practice in different ways. However, all forms of metta meditation share the common goal of developing unconditional positive emotions toward all beings. This includes feelings of: joy
trust
love
gratitude
happiness
appreciation
compassion To cultivate these emotions, you silently recite phrases toward yourself and others. These phrases are meant to express kind intentions. Some examples of metta meditation phrases include: “May I be safe, peaceful, and free of suffering.”
“May I be happy. May I be healthy.”
“May you be strong and confident.” It’s important to repeat each phrase with mindfulness. This helps you focus on the phrase and the associated emotions.
What are the benefits? A regular metta meditation practice can be beneficial for both your mind and body. Let’s look at some of these benefits more closely. 1. Promotes self-compassion Since metta meditation involves reciting kind phrases toward yourself, it can foster a sense of self-compassion. The idea is that you must love yourself before you can love other people. Self-compassion can also reduce negative emotions toward yourself, including: unworthiness
self-doubt
judgment
anger
self-criticism These benefits were observed in a small 2014 study . Participants who practiced metta meditation became less critical toward themselves than those who didn’t use this practice. Another 2013 study found that routine metta meditation had the ability to increase self-compassion and mindfulness in people with post-traumatic stress disorder (PTSD). These effects helped decrease PTSD symptoms. 2. Decreases stress and anxiety According to research from 2013 , mindfulness meditation can significantly reduce anxiety symptoms. Additionally, clinical evidence has shown that mindfulness meditation, when practiced regularly, can also reduce the inflammation response that’s caused by stress. Metta meditation can take this even further, according to meditation practitioners. As you develop self-compassion, you perceive yourself in a more positive light. This promotes emotions like love and gratitude. These emotions can increase your level of life satisfaction, thus reducing stress and anxiety. 3. Reduces physical pain There’s some evidence that metta meditation can decrease some types of physical pain. In an older 2005 study , the practice decreased persistent lower back pain. A 2014 study found a similar effect in people with frequent migraine attacks. The researchers in both studies attributed the lower pain levels to the stress-relieving effect of metta meditation. Emotional stress, after all, can worsen physical pain. Negative emotions can also reduce your tolerance for pain. Positive emotions, like those cultivated through metta meditation, have the opposite effect. 4. Improves longevity Telomeres are DNA structures at the ends of each chromosome. They work to protect genetic information. As we get older, our telomeres naturally shorten. Chronic stress can speed up this process, causing faster biological aging. Stress-relieving activities, like metta meditation, can ease this effect. A small 2013 study found that metta meditation is associated with longer telomere length. The researchers speculated that the practice could help improve longevity. 5. Enhances social connections Metta meditation can also nurture stronger social relationships. After you recite kind phrases toward yourself, you extend that kindness to other people. This allows you to display compassion and empathy toward them. It also encourages you to think about others and to recognize how they make you feel. Plus, as you develop self-love, you may be less likely to view yourself negatively. This makes it easier to hold space for others, which can cultivate more positive connections.
How to do it You don’t need any special equipment or gear to get started with metta meditation. Another bonus is that you can do it anywhere you like — in a quiet corner of your home, outdoors in a yard, or even at your desk. Try to choose a spot where you’re least likely to be distracted, then follow these steps: Sit in a comfortable position. Close your eyes. Take a slow, deep breath in through your nose and continue breathing deeply. Focus on your breathing. Imagine your breath traveling through your body. Focus on your heart. Choose a kind, positive phrase. Silently recite the phrase, directing it toward yourself. You can say, “May I be happy. May I be safe. May I find peace.” Slowly repeat the phrase. Acknowledge its meaning and how it makes you feel. If you get distracted, avoid judging yourself. Just return to the phrase and keep repeating it. Now, think about your friends and family. You can think about a specific person or a group of people. Recite the phrase toward them, “May you be happy. May you be safe. May you find peace.” Again, recognize the meaning and how you feel. Continue reciting the phrase toward others, including neighbors, acquaintances, and difficult individuals. Recognize your emotions, even if they’re negative. Repeat the phrase until you experience compassionate feelings. Some people use visual imagery while reciting each phrase. For example, you can imagine light emitting from your heart or the person you’re thinking of. You can also change the phrase throughout the practice.
Tips for beginners If you’re new to meditation, it may seem intimidating. Your first few sessions might also feel unproductive. Keep in mind, however, that it takes time to achieve the intended effects. Consider these beginner tips: Be patient. Don’t expect instant results. Meditation is a practice that’s meant to evolve.
Don’t expect instant results. Meditation is a practice that’s meant to evolve. Let go of perfection. Your mind will likely drift, so don’t worry about getting distracted. Just acknowledge that this is normal. Try to focus on the present moment instead of the potential results.
Your mind will likely drift, so don’t worry about getting distracted. Just acknowledge that this is normal. Try to focus on the present moment instead of the potential results. Avoid judging yourself. When you get distracted, avoid criticizing yourself. Recognize the distraction and gently return to the practice.
When you get distracted, avoid criticizing yourself. Recognize the distraction and gently return to the practice. Experiment. Meditation can be done in any location or pose, and at whatever time works best for you. Try meditating in different places and poses and at different times of the day to find what works best for you.
Metta
BuddhaSasana Home Page
English Section
Metta Sutta
( Discourse on Loving-kindness )
U Nandiya
Once the Bhagava ( Lord Buddha) was staying at the Jetavana monastery in the pleasance of Anathapindika at Savatthi. A group of monks received permission from the Lord to meditate in a distant forest during the period of Buddhist Lent. Each of the monks took shelter under a big tree as a temporary residence and an engaged themselves intensively in the practice of meditation.
On account of the spiritual power of their meditation, the tree deities could not stay in their trees-abodes above the monks, so they had to come down to the ground. Realizing that the monks would spend the whole rainy season there, the deities were much annoyed. So they tried to scare the monks away during the night by harassing them in various ways.
After living under such impossible conditions for sometime, the monks could not bear it any longer and rushed back to the Buddha and informed him about their difficulties. So the Buddha advised them to recite the text of loving kindness (Metta Sutta) and to radiate the spirit of love to all beings. On the full-moon day of Wagaung, the Buddha taught the monks the Metta Sutta. From that day till now, the full-moon day of Wagaung has been called as the ‘Great or Grand Occasion of Metta.
Encouraged by this discourse, the monks returned to their respective places. They practised in accordance with the instructions given them to permeate the entire atmosphere with radiant thoughts of love, The tree-deities were much pleased to be affected by the power of love, and so let the monks (meditators) stay without any further disturbances.
Metta
Metta is the highest need of the world today, indeed it is more needed than ever before. Because in this new world, there are sufficient materials, money and brilliant wise men and scientists. In spite of these, there is no peace and happiness. It shows that something is lacking, That is Metta.
What is the Buddhist idea of Metta? The Pali word “Metta” means “loving kindness”, not the ordinary, sensual, emotional, sentimental kind of love. Metta has been translated by modem translators into English as generous, mindness loving, loving kindness, sending out thoughts of love towards others” but according to the words of Buddha, Metta has a far wider significance, and a much more extensive implication than this. It means a great deal more than loving kindness harmlessness, sympathy.
What is love? Love is also defined in the Oxford Dictionary. According to it, love means warm affection, attachment, affectionate devotion, etc. These are synonymous terms for love and they all refer to sentimental worldly love. So, Metta has no full English equivalent. For this Metta is much more than ordinary affection or warm feelings. The Pali word Metta literally means “friendliness”, but also means love without a desire to possess but with desire to help, to sacrifice self-interest for the welfare and well being of humanity. Metta is with out any selection or exclusion. If you select a few good friends and exclude a bad person, then you have not got a perfect grasp of Metta. Indeed Metta is not only benevolent thought, but also performing charitable deeds, an active ministry for the good of one and all.
In the “Metta Sutta” the Buddha has chosen the love of a mother for her child as an example. Imagine a mother’s love when her child is hungry; she watches carefully to feed her child even be fore it asks her for food. When the child is in danger, she will risk her own life. So the Buddha taught us to love all beings as a mother loves her only child. If we can do this even to a small extent, the world will become happier and more peaceful place. In the Dighanikaya, it is said by the Buddha that almost every virtue such as unselfishness, loving sympathy and loving kindness is included in this “Metta”.
Though we talked much about Metta and repeat the formula “Sabbe satta avera hontu, abyapajjha hontu etc;. “( May all sentient beings be free from danger; may they be free from oppression etc.), without Metta how can it be effective? This passage is not to be merely recited. The Buddha does not ask us to learn any of his teachings for recitation only. So the recitation of the “Metta Sutta” is good, but the Buddha did not mean it to be merely recited. He exhorted us to follow and practise the instructions in it so that we might realize Metta as the best state of heart in the world.
Therefore do not be satisfied with the mere recitation of the “Metta Sutta” but strive to know its meaning with a view to practising it and to make it suffuse your being. That is the most essential fact. Meditation does not mean merely to think about it, but to practise it in your daily life.
Discourse of loving kindness
This discourse of loving kindness serves as a mark of protection and as a subject of meditation. In the first part of the discourse are found virtues that should be practised by anyone who desires his own welfare, and in the latter part the method of practising Metta or good will is explained in de tail. The Buddha taught us to follow and practise the following principles:
He who is skilled in doing welfare, who wishes to attain the state of calm, (Perfect tranquility) must work to be efficient, upright, perfectly upright, easy to speak to, gentle and humble. Contended, easily supportable, having few duties, simple in livelihood, controlled in sense prudent, modest and not greedily attached to families, he must not commit even the slightest sin for which other wise men might censure him. He must contemplate so: May all beings be happy, may all beings be secure, may all beings be happy. He must radiate the measureless thoughts of loving kindness to whatever living beings there may be; feeble or strong, tall, medium or short, small, medium or large, thin, medium or stout, seen or unseen, those dwelling far or near, those who are born and those who are to be born- may all beings, without exception, be happy. Let none be angry with another, let him not despise anyone in any place. By means of physical and verbal provocation or by frustrated enmity, in anger or ill-will let him not wish another’s suffering. Just as a mother would protect at the risk of her own life the life of her only son, even so let him spread boundless loving kindness to every corner of the world; above, below and across, unhindered without any obstruction, without any hatred, without any enmity. While standing, walking, sitting or lying down, as long as he awake, without sloth (laziness) he should devote himself to this mindfulness of love. This, they say, is the “Highest Conduct” and this is called the “Noble living” (Holy life). If the meditator, not falling into wrong-view (egoism), be virtuous and endowed with perfect insight, and expel his passion for sensual pleasure, then, of a truth, he will never be conceived in any womb again.
In the Dhammapada the Buddha said, “A beautiful word or thought which is not accompanied by corresponding acts is like a bright flower which bears no fruit. It would not produce any effect.” So, it is action, not speculation, it is practice, not theory that matters. According to the Dhammapada, “will” if it is not followed by corresponding action does not count. Therefore, practice of the “Noble Principles of the Metta Sutta” is the essence of Buddhism.
In this connexion this “Metta” or Universal Love (Loving kindness) is generally taken to exist in connexion with other people, but in reality love for self comes first. It is not a selfish love, but love for self, pure love that comes first. By having pure love or “Metta” as we defined it for self; selfish tendencies, hatred, anger, will be diminished. Therefore, unless we ourselves possess “Metta” within, we can not share, radiate, send “Metta” to others. So meditation on love “Metta” is to be started within ourselves. According to Buddhism self-love comes first. By helping ourselves, we can help others effectively. The Buddha pointed out, “If a person cannot help himself well, he cannot help others well”.
In the Dhammapada it says, “One should first establish oneself in what is proper then only he should advise another; such a wise-man will not be reproached!”. If one cannot find happiness in himself, he cannot find happiness anywhere else. It is also said that people who cannot control themselves cannot find happiness.
According to the Buddhist method, training oneself comes first. Individual perfection must be first, so that the organic whole may be perfect. The state of the outer world is a reflection of our innerselves. The world is like a great mirror, and if you look at the mirror with a smiling face, you will see your own beautiful smiling face. If you look at it with a shrinking face, you will see your own ugly face. It means that “Every action must have equal and opposite reaction.”
So if you treat the world properly, kindly, the world will treat you kindly. We should not expect other persons to treat us kindly first, we should start by ourselves treating them kindly,
This is the essence of Buddhist “Metta” Loving Kindness.
“May all beings be happy, may all beings be secure, may all beings be happy minded and may their hearts be wholesome.”
U Nandiya
Discourse on Loving-Kindness – Insight Meditation Center
To reach the state of peace
One skilled in the good
Should be
Capable and upright,
Straightforward and easy to speak to,
Gentle and not proud,
Contented and easily supported,
Living lightly and with few duties,
Wise and with senses calmed,
Not arrogant and without greed for supporters,
And should not do the least thing that the wise would criticize.
[One should reflect:]“May all be happy and secure;
May all beings be happy at heart.
All living beings, whether weak or strong,
Tall, large, medium, or short,
Tiny or big,
Seen or unseen,
Near or distant,
Born or to be born,
May they all be happy.
Let no one deceive another
Or despise anyone anywhere;
Let no one through anger or aversion
Wish for others to suffer.”
As a mother would risk her own life
To protect her child, her only child,
So toward all beings should one
Cultivate a boundless heart.
With loving-kindness for the whole world should one
Cultivate a boundless heart,
Above, below, and all around
Without obstruction, without hate and without ill-will.
Standing or walking, sitting or lying down,
Whenever one is awake,
May one stay with this recollection.
This is called a sublime abiding, here and now.
One who is virtuous, endowed with vision,
Not taken by views,
And having overcome all greed for sensual pleasure
Will not be reborn again.
The Discourse on Loving Kindness: Karaniya Metta Sutta
The Discourse on Loving Kindness: Karaniya Metta Sutta
In Theravada Buddhism
By Dr. Ari Ubeysekara
Introduction
Along with two other discourses called Maha Mangala sutta and Ratana sutta, Karaniya Metta sutta is one of the discourses of Lord Gautama Buddha that is widely known and popular among the Buddhists particularly in the Theravada Buddhist countries. It is found in two of the fifteen books of the collection of the Buddha’s minor discourses called the Khuddaka Nikaya namely, Sutta nipatha and the Khuddakapatha. The Sutta nipatha contains the Buddhas’s discourses that were presented mainly in verse form though there are a few in mixed prose and verse. Karaniya Metta sutta is presented in the form of ten verses in the language of Pali that is believed to have been the spoken language of the region of India where Lord Gautama Buddha lived and delivered the teachings in the 5th and 6th century BC.
The word “Metta” is derived from the Pali word “Mitta” meaning “friend”. In the English language it is translated as kindness, loving kindness, benevolence and goodwill. Though it has the word “loving”, it is not love based on affection, craving or attachment. It’s primary aim is to develop altruistic limitless love to all sentient beings with no ulterior motives, irrespective of whether they deserve it or not. In true loving kindness there is no self-interest or attachment and the absolute motive should be the welfare and happiness of other beings. As there is a number of discourses in the Pali canon known as the Metta Sutta, this sutta is known as the Karaniya Metta sutta as it first describes certain things that should be done (karaniyam) by a disciple before practising loving kindness.
Metta is one of the ten perfections (parami) that an aspirant to enlightenment has to fulfill. The Buddha is believed to have fulfilled them over an incalculable period of four asankeyyas and one hundred thousand kalpas. Metta is also the first of the four Divine Abodes or Satara Brahma Vihara the other three being: compassion (karuna), sympathetic joy (muditha) and equanimity (upekkha). The Buddha has highly praised and encouraged the development of these four qualities and when practised on a regular basis they will lead to interpersonal harmony and rebirth in one of the heavenly worlds (brahma loka). Metta is also one of the forty objects of meditation that are suitable for the practice of concentration meditation (samatha bhavana).
In the Path of Purification (Visuddhimagga), the fifth century AD Buddhist scholar Venerable Buddhaghosa has described loving kindness as follows:
“Loving-kindness has the mode of friendliness for its characteristic. Its natural function is to promote friendliness. It is manifested as the disappearance of ill-will. Its footing is seeing with kindness. When it succeeds, it eliminates ill-will. When it fails it degenerates into selfish affectionate desire” (1)
Back ground to Karaniya Metta sutta
During the time of the Buddha, five hundred Buddhist monks received meditation instructions from the Buddha and went to reside and meditate in a forest during the three months of the rainy season. The forest was close to a village of devotees who offered to build five hundred huts for them and to provide food and other requisites during the three months. The monks began meditating earnestly each of them sitting at the foot of a tree, which made the deities (devas) occupying the trees feel uneasy and uncomfortable. Because the monks were meditating at the foot of the trees, the deities had to come down from the tress and stay on the ground. Having discovered that the monks are there not for a day or two but for a period of three months, they began making disturbances by creating frightening sights and sounds as well as distasteful odours to frighten the monks. The monks became frightened and could not concentrate on their meditation object. Some of them were so scared that they became physically ill.
The five hundred monks left the forest and went to see the Buddha to explain their plight and to say that they could not continue meditating in that forest. The Buddha then taught them the Karaniya Metta sutta and asked them to return to the same forest and to chant the sutta and to meditate on loving kindness. When they returned to the forest and practised Metta meditation as instructed by the Buddha radiating Metta, the deities lost their resentment and instead began protecting and looking after the monks. The monks were able to continue with their meditation and it is said that all five hundred of them became Arahants during the rainy retreat.
Contents of the Karaniya Metta sutta
Karaniya Metta sutta consists of ten verses. The contents of the first two verses and the first half of the third verse present fourteen virtues that should be cultivated and one virtue that should be avoided by the meditator who is skillful in his welfare (attha kusala) and who wishes to eventually attain the state of Peace (Nibbana). They can be described as factors contributing to cultivate a good moral base (sila) by avoiding any unwholesome actions through the body, speech and the mind. These virtues will prepare a meditator for the practice of loving kindness. The next few verses describe how loving kindness should be cultivated and practised. Then follow the verses that describe loving kindness as a technique of concentration meditation with it’s positive consequences and the last verse deals with the culmination of the practice with the development of insight and the state of Peace.
Verse – 1
“Karaniya mattha kusalena,
Yantam santam padam abhisamecca
Sakko uju ca suju ca
Suvaco cassa mudu anatimani”
“He who is skilled in good,
And wishes to attain that state of Peace, should act thus,
He should be able, upright, perfectly upright,
Amenable to corrections, gentle and humble”
If someone skilled in meritorious and wholesome actions and maintains moral discipline (sila) wishes to attain the perfect state of Peace which is the Nibbana, one should cultivate and possess the following qualities. One should be able (sakko) physically and mentally with enough energy, effort and wisdom to engage in wholesome activities and avoid unwholesome activities. One should be honest, straightforward and upright (uju) in one’s physical and verbal actions and in one’s dealings with others. One should try to be very honest and upright (suju) through continuous effort and alertness. One should be easy to receive instructions (suvaco) by accepting and putting to practice advice and guidance from others such as one’s teacher, spiritual friend and elders, which are given for one’s own benefit and welfare. One should be gentle (mudu) in speech and manners while not being arrogant (anatimani) on account of one’s abilities, caste, wealth, health, power etc.
Verse – 2
“Santussako ca subharo ca,
Appakicco ca sallahukavutti,
Santindriyo ca nipako ca
Appagabbho kulesu ananugiddho”
“He should be contented, easy to support,
Un-busy, simple in livelihood,
With senses controlled, discreet, not impudent,
And not greedily attached to families”
One should be content and satisfied (santussako) with what one has and not crave for more and more. A monk should be content with the requisites that one receives such as robes (civara), food (pindapatha), accommodation (senasana) and medicines (gilanpasa). The same should apply to lay disciples as well. One who is on the spiritual path should be easy to support and maintain (subharo) without becoming a burden to the supporters. One should undertake few duties, tasks and activities (appakicco) and lead a very simple life (sallahukavutti) having only the essential possessions which are light enough for one to carry wherever one travels. There should be restraint and control (santindriyo) over the five sense doors of the eye, ear, nose, tongue and the body so that there is no lust and attachment to pleasant sense objects or anger and ill-will towards the unpleasant objects that could lead to mental defilements. One should be sensible and prudent (nipako) in dealing with any practical circumstance that one faces in day to day life by using one’s good judgement and reason. One should be humble and polite (appagabbho) with good manners in one’s dealings with others and not be attached to families or others (kulesu ananugiddho) for affection or any other advantages which can eventually create grief and affect one’s spiritual practice.
Verse – 3
“Naca khuddhan samacare,
Kinci Yena vinnu pare upavadeyyum,
Sukhino va khemino hontu,
Sabbe satta bhavantu sukhi tatta”
“He would not commit any slight misdeeds,
That other wise men might find fault in him,
May all beings be well and safe,
May their hearts rejoice”
Having stated the fourteen virtues that one hoping to attain Peace should cultivate, now the Buddha states one aspect of behaviour that one should not do (akaraniya dhamma). One should not commit even the slightest wrong action (khuddhan) that would be rebuked by other people who are wise. The wrong actions refer to unwholesome physical, verbal and mental actions. When one avoids committing even the slightest wrong action, it is very unlikely that one will commit any gross unwholesome actions that will jeopardize one’s spiritual journey.
In the last two lines of this verse, the Buddha begins giving instructions on practising loving kindness (metta) by first wishing safety, good will and happiness to all living beings (sabbe satta), “May all beings be well, safe, and happy”
Verse – 4
“Ye keci pana bhutatthi,
Tasava thavara va anavasesa,
Digha va ye mahanta va,
Majjhima rassakanuka thula”
“Whatever beings there are,
Weak or strong, without exceptions,
Long or short, big,
Medium-sized or small, subtle or gross”
In this verse, having first described all breathing beings (pana bhuta) with no exception (anavasesa) as the recipients of loving kindness, the Buddha now classifies the recipient living beings based on certain features. The first group includes those who are fearful (tasa) and those who are fearless (thavara) whom some Buddhist scholars have described as those who have craving (non-Arahant) and those who have no craving (Arahant). Next the beings are classified according to their size and shape. Long beings (digha), large beings (mahanta), medium sized beings (majjhima), those with short bodies (rassa), those with subtle and invisible bodies (anuka) and those beings with round bodies (thula).
Verse – 5
“Dittha va yeva addittha,
Ye ca dure vasanti avidure,
Bhuta va sambhavesi va,
Sabbe satta bhavantu sukhi tatta”
“Those visible or invisible,
Residing near or far,
Those that have come to be or have yet to come,
May all beings be joyful”
In this verse, the recipients of Metta include those we can see (dittha) and those we cannot see (adittha) who could exist anywhere in the world system as well as those beings who are living at distant places (dure vasanti) and those living near us (avidure vasanti). Next the recipients include not only those who are already born (bhuta), but also those beings who are waiting to be born (sambhavesi).
Verse – 6
“Na paro param nikubbetha,
Nati mannetha katthaci nam kanci,
Byaro sana patigha sanna,
Nanna mannassa dukkha miccheyya”
“Let one not deceive nor
Despise another person, anywhere at all,
In anger and ill-will,
Let him not wish any harm to another”
Having classified the living beings into various groups excluding none as recipients of loving kindness, the Buddha now instructs the disciples not to engage in certain unwholesome actions. One should not deceive (nikubbetha) or insult (nati mannetha) anyone anywhere while one should also refrain from wishing suffering or harm (dukkha miccheyya) on anyone else through one’s anger and ill-will.
Verse – 7
“Mata yatha niyam puttam,
Ayusa ekaputta manurakkhe,
Evampi sabba bhutesu,
Manasam bhavaye aparimanam”
“Just as a mother would
Protect her only child with her own life, even so,
Let him cultivate boundless thoughts of loving kindness
Towards all beings”
In this verse, the Buddha compares the loving kindness that one should develop towards all living beings to the loving kindness shown by a mother to her only child. Just as a mother would guard her only child (mata yatha niyam puttam) even by sacrificing her own life (ayusa ekaputta manurakkhe), so should one cultivate boundless (aparimanam) thoughts of loving kindness to all living beings (sabba bhutesu) in the universe.
Verse – 8
“Mettan ca sabba lokasmim,
Manasam bhavaye aparimanam,
Uddham adho ca tiriyan ca,
Asambadham averam asapattam”
“Let him cultivate boundless thoughts of loving kindness,
Towards the whole world,
Above, below and all around,
Unobstructed, free from hatred and enmity”
Now, the Buddha instructs the disciple to spread loving kindness in all directions to cover living beings in all the existing world systems. The world systems include the sensual worlds (kama loka), fine material worlds (rupa brahma loka) and formless worlds (arupa brahma loka). The thoughts of boundless (aparimanam) loving kindness should be cultivated towards beings in all the worlds (sabba lokasmim) and spread upwards (uddham), downwards (adho) and all around or across (tiriyan). Loving kindness should be spread with no obstructions (asambadham) and free from any hatred (averam) and enmity (asapattam).
Verse – 9
“Tittham caram nisinno va,
Sayano va yavat assa vigatamiddho,
Etam satim adhittheyya,
Brahma metam viharam idha mahu”
“Whether standing, walking, seated,
Or lying down, as long as he is awake,
He should develop this mindfulness,
This they say, is the divine abiding here”
In this verse, the Buddha states that loving kindness can be practised in any posture, while standing (tittham), walking (caram), seated (nisinno) and lying down (sayano) and in fact it can be practised whenever one is awake. When mindfulness of loving kindness is cultivated in this way with determination, it is called divine living (brahma metam viharam) in the Buddhist teaching. By meditating on loving kindness, the meditator is able to develop concentration of the mind up to the level of the third fine material deep mental absorption (third rupa Jhana)
Verse – 10
“Ditthin ca anupagamma silava,
Dassanena sampanno,
Kamesu vineyya gedham,
Nahi jatu gabbhaseyyam punareti ti”
“Not erroneous with views,
Endowed with virtues and insight,
With sensual desires abandoned,
He would come no more to be conceived in a womb”
In this last verse, the Buddha shows how by developing mindfulness of loving kindness, one can not only develop concentration of the mind and deep mental absorptions (Jhana), but it can also be used to practise insight meditation (vipassana bhavana). By utilizing the deep state of concentration as a base, the meditator can now practise insight meditation into the realities of all existing mental and physical phenomena (nama rupa) such as impermanence (anicca), suffering (dukkha) and not-self (anatta).
By not falling into wrong views (ditthin ca anupagamma), which here may mean getting rid of the self-view (sakkaya ditthi), by maintaining perfect morality (silava), developing right vision (dassanena sampanno) and by abandoning desire for sensual pleasures (kamesu vineyya gedham) one will attain perfect Peace by not being conceived in a womb again. This implies that through the development of mindfulness of loving kindness, it is possible for the meditator to attain the noble stages of Non-Returner (anagami) or Arahant. The Perfect Peace or Nibbana is attained through the four noble stages of Stream Enterer (sotapanna), Once Returner (sakadagami), Non-Returner (anagami) and Arahant. On passing away, an Arahant has no rebirth while a Non-Returner will not return to the sensual world (kama loka) but, would be born once more in fine material brahma worlds called Pure Abodes (suddhavasa) and attain Nibbana there (2).
Benefits of cultivating loving kindness (Metta)
Well developed loving kindness can be the perfect antidote to negative feelings such as resentment, anger, ill-will and hatred. As described by Venerable Buddhaghosa in the Visuddhimagga, Metta is a solvent that melts not only one’s own psychic pollutants of anger, resentment and offensiveness, but also those of others. Since it takes the approach of friendship, even the hostile one turns into a friend (3).
In the Buddha’s sayings (Itivutthaka) of the Khuddaka Nikaya (Collection of the Buddha’s minor texts), the Buddha has elaborated the significance of developing loving kindness over the other types making merit as follows,
“Just as the radiance of all the stars does not equal a sixteenth part of the moon’s radiance, but the moon’s radiance surpasses them and shines forth, bright and brilliant, even so, whatever grounds there are for making merit productive of a future birth, all these do not equal a sixteenth part of the mind-release of loving-kindness” (4)
In the Metta (Mettanisamsa) sutta of the Anguttara Nikaya (collection of the Buddha’s numerical discourses), the Buddha has described eleven advantages of cultivating and practising loving kindness.
Will settle to sleep comfortably Will wake up from sleep comfortably Will not experience bad dreams Will be dear to other human beings Will be dear to non-human beings Gods or deities will protect the meditator Fire, poisons or weapons will not harm the meditator The meditator will be able to concentrate the mind quickly The meditator’s facial expression will be serene At the time of death, the meditator will have clarity of mind Following death, rebirth will be in a higher (brahma) world (5)
In the Metta sutta of the Anguttara Nikaya, the Buddha has referred to one who pervades loving kindness in all four directions; East, West, North and South, as well as above, below and all around. If it is persistently maintained with his heart abundant, exalted, measureless in loving kindness without hostility or ill-will, after death he will be reborn in a Brahma (celestial) world (6).
Loving kindness is one of the forty objects of meditation suitable for concentration meditation (samatha bhavana). By meditating on loving kindness, the meditator is able to develop concentration of the mind up to the level of the third fine material mental absorption (rupa jhana). This state is attained by suppressing the five mental hindrances of sensual desire (kamacchanda), ill-will (vyapada), sloth and torpor (thina-middha), restlessness and remorse (uddhacca-kukkucca) and sceptical doubt (vicikicca).
The meditator can use the firm base of concentration developed through mindfulness of loving kindness, to practise insight meditation (vipassana bhavana) investigating the reality of the five aggregates of clinging. They are: material form (rupa), feeling (vedana), perception (sanna), memtal formation (sankhara) and consciousness (vinnana), By reflecting on their characteristics of impermanence (anicca), unsatisfactoriness (dukkha) and not-self (anatta), the meditator will be able to eradicate mental defilements and attain enlightenment and Nibbana (7).
References
The Path of Purification (visuddhi magga), by Bhadantacariya Buddhaghosa, translated by Bhikkhu Nanamoli 1956. P. Vajiranana Thera and Francis Story 1984, The Buddhist Doctrine of Nibbana: Two Essays, Buddhist Publication Society, Kandy, Sri Lanka. The Path of Purification (visuddhi magga), by Bhadantacariya Buddhaghosa, translated by Bhikkhu Nanamoli 1956. John Ireland 1998, Udana and the Ituvuttaka, Buddhist Publication Society, Kandy, Sri Lanka. Bhikkhu Bodhi 2012, Metta (Mettanisamsa) sutta, The Numerical Discourses of the Buddha; Anguttara Nikaya, Wisdom Publications. Bhikkhu Bodhi 2012, Metta: Good Will (1) sutta, The Numerical Discourses of the Buddha; Anguttara Nikaya, Wisdom Publications. Bhikkhu Bodhi 1999, Khanda sutta, The Connected Discourses of the Buddha, A Translation of the Samyutta Nikaya, Wisdom Publications.
End.
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