Mettā Sutta

Mettā Sutta1
LOVING-KINDNESS

  1. He who is skilled in his good and who wishes to attain that state of calm2 should act [thus]:
    He should be efficient, upright, yea, perfectly upright, 3obedient, gentle and humble.
  2. Contented, easily supportable, with few duties, of light livelihood, controlled in senses, discreet, not impudent, not greedily attached to families.
  3. He should not commit any slight wrong such that other wise men might censure him.
    May all beings be happy and secure! May their hearts be wholesome!
  4. Whatsoever living beings there be: feeble or strong, long, stout or medium, short, small or large, 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 minded!
  5. Let none deceive another nor despise any person whatsoever in any place. In anger or ill-will let him not wish any harm to another.
  6. Just as a mother would protect her only child at the risk of her own life, even so let him cultivate a boundless heart towards all beings.
  7. Let his thoughts of boundless love pervade the whole world- above, below and across—without any obstruction, without any hatred, without any enmity.
  8. Whether he stands, walks, sits, or lies down, as long as he is awake, he should develop this mindfulness. This, they say, is the highest conduct4 here.
  9. Not falling into error, 5 virtuous, and endowed with insight, 6he discards attachment to sense-desires. Of a truth, he does not come again for conception in a womb. 7

Footnotes (The Buddha and his Teachings, Narada)

1. As the rainy (vassāna) season was drawing near, several Bhikkhus received instructions from the Buddha about meditation and went in search of a suitable place. In the course of their wanderings they came to a secluded spot with scenic beauty, and decided to stay there and meditate to gain their deliverance.
The Devas who were dwelling on tree tops resented their unwelcome presence and wanted to drive them away. At night they disturbed them in their meditations and succeeded in their attempt.
The Bhikkhus, finding it difficult to concentrate their minds amidst such uncongenial surroundings, returned to the Buddha and informed him of their nocturnal adventures.
Thereupon the Buddha taught them this sutta and advised them to go to the very spot and act accordingly.
The Devas were now pleased as they were pervading the whole atmosphere with their radiant thoughts of love, and instead of obstructing their spiritual progress, they gave them every possible help.
Within the Vasssāna period itself all the Bhikkus gained Arahantship.
This discourse serves both as a mark of protection and as a subject of meditation. In the first part of the discourse are found virtues that should be practiced by anyone who desires one’s welfare, and in the latter part, the method of practicing Mettā or goodwill is explained in detail.

Mettā (Sans. Maitrī): It is difficult to give a graceful English equivalent of this term. Sometimes it is rendered by “benevolence” which is exactly what mettā signifies, but it is too flaccid a word to convey the rapture of Buddhist mettā. See “The Blessing”, p.194.

  1. I.e., Nibbāna.
  2. Uju and sūjū. The first term refers to uprightness in word and deed, the second term refers to uprightness in mind. (Comy.)
  3. Brahma vihāra.
  4. Here error means self-illusion (sakkāyadiṭṭhi).
  5. I.e., the first glimpse of Nibbāna
  6. 7. When one attains the stage of Anāgāmi one is born in the pure abodes (suddhāvāsa), and is not born in the human realm.
Theme: Cavalcade