Difference between revisions of "Metta Sutta"
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| − | The '''[[Metta Sutta]]''' is a {{Wiki|discourse}} of ten verses from the [[Sutta Nipata]] and is one of the most popular and well-known of all the [[Buddha]]’s discourses. In it the [[Buddha]] describes some of the [[characteristics]] of [[love]], which include being [[humble]], contented, easy to speak to and [[skilful]] in doing good. | + | The '''[[Metta Sutta]]''' is a {{Wiki|discourse}} of ten verses from the [[Sutta Nipata]] and is one of the most popular and well-known of all the [[Buddha]]’s [[discourses]]. In it the [[Buddha]] describes some of the [[characteristics]] of [[love]], which include being [[humble]], contented, easy to speak to and [[skilful]] in doing good. |
| − | He also says that [[love]] should be expressed to all [[sentient beings]] without exception - ‘the seen and the unseen, those dwelling near or far’ (Sn.147). One of the [[Buddha’s]] most famous sayings; ‘As a mother would {{Wiki|protect}} her only child even at the [[risk]] of her own [[life]], develop a [[love]] like this to all [[beings]]’ is from the [[Metta Sutta]] (Sn.149). In countries like [[Sri Lanka]] many [[people]] know the [[Metta Sutta]] by [[heart]] and [[chant]] it in the [[belief]] that its [[calming]] and confidence-giving effect offers them [[protection]]. | + | He also says that [[love]] should be expressed to all [[sentient beings]] without exception - ‘the seen and the unseen, those dwelling near or far’ (Sn.147). One of the [[Buddha’s]] most famous sayings; ‘As a mother would {{Wiki|protect}} her only child even at the [[risk]] of her [[own]] [[life]], develop a [[love]] like this to all [[beings]]’ is from the [[Metta Sutta]] (Sn.149). In countries like [[Sri Lanka]] many [[people]] know the [[Metta Sutta]] by [[heart]] and [[chant]] it in the [[belief]] that its [[calming]] and confidence-giving effect offers them [[protection]]. |
==[[Sutta Nipata]] 1.8== | ==[[Sutta Nipata]] 1.8== | ||
<poem> | <poem> | ||
What should be done by one [[skillful]] in good | What should be done by one [[skillful]] in good | ||
| − | So as to gain the State of [[Peace]] is this: | + | So as to gain the [[State]] of [[Peace]] is this: |
Let him be able, and upright and straight, | Let him be able, and upright and straight, | ||
| Line 19: | Line 19: | ||
(And let him think:) "In safety and in [[bliss]] | (And let him think:) "In safety and in [[bliss]] | ||
| − | May creatures all be of a blissful [[heart]]. | + | May creatures all be of a [[blissful]] [[heart]]. |
Whatever [[breathing]] [[beings]] there may be. | Whatever [[breathing]] [[beings]] there may be. | ||
No {{Wiki|matter}} whether they are frail or firm, | No {{Wiki|matter}} whether they are frail or firm, | ||
| Line 27: | Line 27: | ||
Or whether they are dwelling far or near, | Or whether they are dwelling far or near, | ||
[[Existing]] or yet seeking to [[exist]]. | [[Existing]] or yet seeking to [[exist]]. | ||
| − | May creatures all be of a blissful [[heart]]. | + | May creatures all be of a [[blissful]] [[heart]]. |
Let no one work another one's undoing | Let no one work another one's undoing | ||
Or even slight him at all anywhere: | Or even slight him at all anywhere: | ||
| Line 67: | Line 67: | ||
U Nandiya}}<br/><br/> | U Nandiya}}<br/><br/> | ||
| − | Once the Bhagava ( Lord Buddha) was staying at the Jetavanamonastery in the pleasance of Anathapindika at Savatthi. A groupof monks received permission from the Lord to meditate in adistant forest during the period of Buddhist Lent. | + | Once the [[Bhagava]] ( [[Lord Buddha]]) was staying at the Jetavanamonastery in the pleasance of [[Anathapindika]] at [[Savatthi]]. A groupof [[monks]] received permission from the Lord to [[meditate]] in adistant {{Wiki|forest}} during the period of [[Buddhist Lent]]. |
| − | Each of themonks took shelter under a big tree as a temporary residence andan engaged themselves intensively in the practice of meditation.On account of the spiritual power of their meditation, the treedeities could not stay in their trees-abodes above the monks, sothey had to come down to the ground. | + | Each of themonks took [[shelter]] under a big [[tree]] as a temporary residence andan engaged themselves intensively in the practice of meditation.On account of the [[spiritual power]] of their [[meditation]], the treedeities could not stay in their trees-abodes above the [[monks]], sothey had to come down to the ground. |
| − | Realizing that the monkswould spend the whole rainy season there, the deities were muchannoyed. So they tried to scare the monks away during the night byharassing them in various ways.After living under such impossible conditions for sometime, themonks could not bear it any longer and rushed back to the Buddhaand informed him about their difficulties. | + | [[Realizing]] that the monkswould spend the whole [[rainy season]] there, the [[deities]] were muchannoyed. So they tried to scare the [[monks]] away during the night byharassing them in various ways.After living under such impossible [[conditions]] for sometime, themonks could not bear it any longer and rushed back to the Buddhaand informed him about their difficulties. |
| − | So the Buddha advised them to recite the text of loving kindness (Metta Sutta) and toradiate the spirit of love to all beings. On the full-moon day of Wagaung, the Buddha taught the monks the Metta Sutta. | + | So the [[Buddha]] advised them to recite the text of [[loving kindness]] ([[Metta Sutta]]) and toradiate the [[spirit]] of [[love]] to all [[beings]]. On the [[full-moon day]] of {{Wiki|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 theirrespective places. They practiced in accordance with theinstructions given them to permeate the entire atmosphere withradiant thoughts of love, | + | From that day till now, the [[full-moon day]] of {{Wiki|Wagaung}} has been called as the'Great or Grand Occasion of Metta.Encouraged by this [[discourse]], the [[monks]] returned to theirrespective places. They practiced in accordance with theinstructions given them to permeate the entire {{Wiki|atmosphere}} withradiant [[thoughts]] of [[love]], |
| − | The tree-deities were much pleased to beaffected by the power of love, and so let the monks (meditators)stay without any further disturbances.MettaMetta is the highest need of the world today, indeed it is moreneeded than ever before. | + | The tree-deities were much [[pleased]] to beaffected by the power of [[love]], and so let the [[monks]] (meditators)stay without any further disturbances.MettaMetta is the [[highest]] need of the [[world]] today, indeed it is moreneeded than ever before. |
| − | Because in this new world, there aresufficient materials, money and brilliant wise men and scientists.In spite of these, there is no peace and happiness. It shows thatsomething 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. | + | Because in this new [[world]], there aresufficient materials, [[money]] and brilliant [[wise]] men and scientists.In spite of these, there is no [[peace]] and [[happiness]]. It shows thatsomething is lacking, That is Metta.What is the [[Buddhist]] [[idea]] of [[Metta]]? The [[Pali]] [[word]] "[[Metta]]" means"loving [[kindness]]", not the ordinary, {{Wiki|sensual}}, emotional,sentimental kind of [[love]]. |
| − | Metta has been translated by modemtranslators into English as generous, mindful loving, lovingkindness, sending out thoughts of love towards others" butaccording to the words of Buddha, Metta has a far widersignificance, and a much more extensive implication than this. | + | [[Metta]] has been translated by modemtranslators into English as generous, [[mindful]] [[loving]], [[lovingkindness]], sending out [[thoughts]] of [[love]] towards others" butaccording to the words of [[Buddha]], [[Metta]] has a far widersignificance, 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 loveand they all refer to sentimental worldly love. | + | It means a great deal more than [[loving kindness]] harmlessness,sympathy.What is [[love]]? [[Love]] is also defined in the {{Wiki|Oxford}} Dictionary.According to it, [[love]] means warm {{Wiki|affection}}, attachment,affectionate [[devotion]], etc. These are {{Wiki|synonymous}} terms for loveand they all refer to {{Wiki|sentimental}} [[worldly]] [[love]]. |
| − | So, Metta has nofull English equivalent. For this Metta is much more than ordinaryaffection or warm feelings. The Pali word Metta literally means"friendliness", but also means love without a desire to possessbut with desire to help, to sacrifice self-interest for thewelfare and well being of humanity. | + | So, [[Metta]] has nofull English {{Wiki|equivalent}}. For this [[Metta]] is much more than ordinaryaffection or warm [[feelings]]. The [[Pali]] [[word]] [[Metta]] literally means"friendliness", but also means [[love]] without a [[desire]] to possessbut with [[desire]] to help, to [[Wikipedia:sacrifice|sacrifice]] [[self-interest]] for thewelfare and well being of [[humanity]]. |
| − | Metta is with out anyselection or exclusion. If you select a few good friends andexclude a bad person, then you have not got a perfect grasp of Metta. Indeed Metta is not only benevolent thought, but alsoperforming charitable deeds, an active ministry for the good ofone and all. | + | [[Metta]] is with out anyselection or exclusion. If you select a few good friends andexclude a bad [[person]], then you have not got a {{Wiki|perfect}} [[grasp]] of [[Metta]]. Indeed [[Metta]] is not only {{Wiki|benevolent}} [[thought]], but alsoperforming charitable [[deeds]], an active ministry for the good ofone and all. |
| − | In the "Metta Sutta" the Buddha has chosen the love of a motherfor her child as an example. Imagine a mother's love when herchild is hungry; she watches carefully to feed her child even before it asks her for food. When the child is in danger, she willrisk her own life. | + | In the "[[Metta Sutta]]" the [[Buddha]] has chosen the [[love]] of a motherfor her child as an example. [[Imagine]] a mother's [[love]] when herchild is hungry; she watches carefully to feed her child even before it asks her for [[food]]. When the child is in [[danger]], she willrisk her [[own]] [[life]]. |
| − | So the Buddha taught us to love all beings as amother loves her only child. If we can do this even to a smallextent, the world will become happier and more peaceful place. Inthe Dighanikaya, it is said by the Buddha that almost every virtuesuch as unselfishness, loving sympathy and loving kindness isincluded in this "Metta". | + | So the [[Buddha]] [[taught]] us to [[love]] all [[beings]] as amother loves her only child. If we can do this even to a smallextent, the [[world]] will become [[happier]] and more [[peaceful]] place. Inthe [[Dighanikaya]], it is said by the [[Buddha]] that almost every virtuesuch as unselfishness, [[loving]] [[sympathy]] and [[loving kindness]] isincluded in this "[[Metta]]". |
| − | Though we talked much about Metta and repeat the formula "Sabbesatta avera hontu, abyapajjha hontu etc;. "( May all sentientbeings be free from danger; may they be free from oppressionetc.), without Metta how can it be effective? | + | Though we talked much about [[Metta]] and repeat the [[formula]] "Sabbesatta [[avera]] hontu, abyapajjha hontu etc;. "( May all sentientbeings be free from [[danger]]; may they be free from oppressionetc.), without [[Metta]] how can it be effective? |
| − | This passage is notto be merely recited. The Buddha does not ask us to learn any ofhis teachings for recitation only. So the recitation of the "MettaSutta" is good, but the Buddha did not mean it to be merelyrecited. | + | This passage is notto be merely recited. The [[Buddha]] does not ask us to learn any ofhis teachings for {{Wiki|recitation}} only. So the {{Wiki|recitation}} of the "MettaSutta" is good, but the [[Buddha]] did not mean it to be merelyrecited. |
| − | He exhorted us to follow and practice the instructions init so that we might realize Metta as the best state of heart inthe world.Therefore do not be satisfied with the mere recitation of the"Metta Sutta" but strive to know its meaning with a view topracticing it and to make it suffuse your being. | + | He exhorted us to follow and practice the instructions init so that we might realize [[Metta]] as the best [[state]] of [[heart]] inthe world.Therefore do not be satisfied with the mere {{Wiki|recitation}} of the"Metta [[Sutta]]" but strive to know its meaning with a view topracticing it and to make it suffuse your being. |
| − | That is the mostessential fact. Meditation does not mean merely to think about it,but to practice it in your daily life.Discourse of loving kindnessThis discourse of loving kindness serves as a mark of protectionand as a subject of meditation. | + | That is the mostessential fact. [[Meditation]] does not mean merely to think about it,but to practice it in your daily life.Discourse of [[loving]] kindnessThis [[discourse]] of [[loving kindness]] serves as a mark of protectionand as a [[subject of meditation]]. |
| − | In the first part of the discourseare found virtues that should be practiced by anyone who desireshis own welfare, and in the latter part the method of practicingMetta or good will is explained in de tail. The Buddha taught usto follow and practice the following principles: | + | In the first part of the discourseare found [[virtues]] that should be practiced by anyone who desireshis [[own]] {{Wiki|welfare}}, and in the [[latter]] part the method of practicingMetta or [[good will]] is explained in de tail. The [[Buddha]] [[taught]] usto follow and practice the following {{Wiki|principles}}: |
| − | He who is skilled in doing welfare, who wishes to attainthe state of calm, (Perfect tranquility) must work to beefficient, upright, perfectly upright, easy to speak to,gentle and humble.Contended, easily supportable, having few duties, simplein livelihood, controlled in sense prudent, modest andnot greedily attached to families, he must not commiteven the slightest sin for which other wise men mightcensure him. | + | He who is [[skilled]] in doing {{Wiki|welfare}}, who wishes to attainthe [[state]] of [[calm]], ([[Perfect tranquility]]) must work to beefficient, upright, perfectly upright, easy to speak to,gentle and humble.Contended, easily supportable, having few duties, simplein [[livelihood]], controlled in [[sense]] prudent, modest andnot greedily [[attached]] to families, he must not commiteven the slightest [[sin]] for which other [[wise]] men mightcensure him. |
| − | He must contemplate so: May all beings be happy, may allbeings be secure, may all beings be happy. He mustradiate the measureless thoughts of loving kindness towhatever 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 ornear, those who are born and those who are to be born-may all beings, without exception, be happy. | + | He must [[contemplate]] so: May all [[beings]] be [[happy]], may allbeings be secure, may all [[beings]] be [[happy]]. He mustradiate the measureless [[thoughts]] of [[loving kindness]] towhatever [[living beings]] there may be; feeble or strong,tall, {{Wiki|medium}} or short, small, {{Wiki|medium}} or large, thin,medium or stout, seen or unseen, those dwelling far ornear, 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 despiseanyone 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. | + | Let none be [[angry]] with another, let him not despiseanyone 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 {{Wiki|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). | + | While [[standing]], walking, sitting or {{Wiki|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 brightflower which bears no fruit. It would not produce any effect." | + | If the [[meditator]], [[not falling]] into wrong-view ([[egoism]]), be [[virtuous]] and endowed with {{Wiki|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 brightflower 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 followedby 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. | + | So,it is [[action]], not speculation, it is practice, not {{Wiki|theory}} that matters. According to the [[Dhammapada]], "will" if it is not followedby corresponding [[action]] does not count. Therefore, practice of the"Noble {{Wiki|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. | + | By having [[pure]] [[love]] or"Metta" as we defined it for [[self]]; [[selfish]] {{Wiki|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 inwhat is proper then only he should advise another; such a wise-manwill not be reproached!". | + | 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 inwhat is proper then only he should advise another; such a wise-manwill not be reproached!". |
| − | If one cannot find happiness in himself,he cannot find happiness anywhere else. It is also said thatpeople 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 maybe perfect. The state of the outer world is a reflection of our inner selves. | + | If one cannot find [[happiness]] in himself,he cannot find [[happiness]] anywhere else. It is also said thatpeople who cannot control themselves cannot find happiness.According to the [[Buddhist]] method, {{Wiki|training}} oneself comes first.Individual [[perfection]] must be first, so that the organic whole maybe {{Wiki|perfect}}. The [[state]] of the outer [[world]] is a {{Wiki|reflection}} of our inner selves. |
| − | The world is like a great mirror, and if you look a tthe 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." | + | The [[world]] is like a great [[mirror]], and if you look a tthe [[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 {{Wiki|equal}} and opposite {{Wiki|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. | + | 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." | + | "May all [[beings]] be [[happy]], may all [[beings]] be secure, may all [[beings]] be [[happy]] minded and may their hearts be [[wholesome]]." |
| − | U Nandiya Source: The Buddhists' Three Jewels. http://www.buddhism.ndirect.co.uk | + | U [[Nandiya]] Source: The [[Buddhists]]' [[Three Jewels]]. http://www.buddhism.ndirect.co.uk |
{{R}} | {{R}} | ||
Revision as of 08:25, 16 November 2015
The Metta Sutta is a discourse of ten verses from the Sutta Nipata and is one of the most popular and well-known of all the Buddha’s discourses. In it the Buddha describes some of the characteristics of love, which include being humble, contented, easy to speak to and skilful in doing good.
He also says that love should be expressed to all sentient beings without exception - ‘the seen and the unseen, those dwelling near or far’ (Sn.147). One of the Buddha’s most famous sayings; ‘As a mother would protect her only child even at the risk of her own life, develop a love like this to all beings’ is from the Metta Sutta (Sn.149). In countries like Sri Lanka many people know the Metta Sutta by heart and chant it in the belief that its calming and confidence-giving effect offers them protection.
Sutta Nipata 1.8
What should be done by one skillful in good
So as to gain the State of Peace is this:
Let him be able, and upright and straight,
Easy to speak to, gentle, and not proud,
Contented too, supported easily,
With few tasks, and living very lightly;
His faculties serene, prudent, and modest,
Unswayed by the emotions of the clans;
And let him never do the slightest thing
That other wise men might hold blamable.
(And let him think:) "In safety and in bliss
May creatures all be of a blissful heart.
Whatever breathing beings there may be.
No matter whether they are frail or firm,
With none excepted, be they long or big
Or middle-sized, or be they short or small
Or thick, as well as those seen or unseen,
Or whether they are dwelling far or near,
Existing or yet seeking to exist.
May creatures all be of a blissful heart.
Let no one work another one's undoing
Or even slight him at all anywhere:
And never let them wish each other ill
Through provocation or resentful thought."
And just as might a mother with her life
Protect the son that was her only child,
So let him then for every living thing
Maintain unbounded consciousness in being;
And let him too with love for all the world
Maintain unbounded consciousness in being
Above, below, and all round in between,
Untroubled, with no enemy or foe.
And while he stands or walks or while he sits
Or while he lies down, free from drowsiness,
Let him resolve upon this mindfulness:
This is Divine Abiding here, they say.
But when he has no trafficking with views,
Is virtuous, and has perfected seeing,
And purges greed for sensual desires,
He surely comes no more to any womb..
Footnotes
- ↑ "Metta Sutta". Access to Insight. 1987. http://www.accesstoinsight.org/tipitaka/kn/snp/snp.1.08.nymo.html. Retrieved 2008-10-10.
Source
Metta Sutta
Discourse on Loving-kindness
U Nandiya
Once the Bhagava ( Lord Buddha) was staying at the Jetavanamonastery in the pleasance of Anathapindika at Savatthi. A groupof monks received permission from the Lord to meditate in adistant forest during the period of Buddhist Lent.
Each of themonks took shelter under a big tree as a temporary residence andan engaged themselves intensively in the practice of meditation.On account of the spiritual power of their meditation, the treedeities could not stay in their trees-abodes above the monks, sothey had to come down to the ground.
Realizing that the monkswould spend the whole rainy season there, the deities were muchannoyed. So they tried to scare the monks away during the night byharassing them in various ways.After living under such impossible conditions for sometime, themonks could not bear it any longer and rushed back to the Buddhaand informed him about their difficulties.
So the Buddha advised them to recite the text of loving kindness (Metta Sutta) and toradiate 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 theirrespective places. They practiced in accordance with theinstructions given them to permeate the entire atmosphere withradiant thoughts of love,
The tree-deities were much pleased to beaffected by the power of love, and so let the monks (meditators)stay without any further disturbances.MettaMetta is the highest need of the world today, indeed it is moreneeded than ever before.
Because in this new world, there aresufficient materials, money and brilliant wise men and scientists.In spite of these, there is no peace and happiness. It shows thatsomething 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 modemtranslators into English as generous, mindful loving, lovingkindness, sending out thoughts of love towards others" butaccording to the words of Buddha, Metta has a far widersignificance, 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 loveand they all refer to sentimental worldly love.
So, Metta has nofull English equivalent. For this Metta is much more than ordinaryaffection or warm feelings. The Pali word Metta literally means"friendliness", but also means love without a desire to possessbut with desire to help, to sacrifice self-interest for thewelfare and well being of humanity.
Metta is with out anyselection or exclusion. If you select a few good friends andexclude a bad person, then you have not got a perfect grasp of Metta. Indeed Metta is not only benevolent thought, but alsoperforming charitable deeds, an active ministry for the good ofone and all.
In the "Metta Sutta" the Buddha has chosen the love of a motherfor her child as an example. Imagine a mother's love when herchild is hungry; she watches carefully to feed her child even before it asks her for food. When the child is in danger, she willrisk her own life.
So the Buddha taught us to love all beings as amother loves her only child. If we can do this even to a smallextent, the world will become happier and more peaceful place. Inthe Dighanikaya, it is said by the Buddha that almost every virtuesuch as unselfishness, loving sympathy and loving kindness isincluded in this "Metta".
Though we talked much about Metta and repeat the formula "Sabbesatta avera hontu, abyapajjha hontu etc;. "( May all sentientbeings be free from danger; may they be free from oppressionetc.), without Metta how can it be effective?
This passage is notto be merely recited. The Buddha does not ask us to learn any ofhis teachings for recitation only. So the recitation of the "MettaSutta" is good, but the Buddha did not mean it to be merelyrecited.
He exhorted us to follow and practice the instructions init so that we might realize Metta as the best state of heart inthe world.Therefore do not be satisfied with the mere recitation of the"Metta Sutta" but strive to know its meaning with a view topracticing it and to make it suffuse your being.
That is the mostessential fact. Meditation does not mean merely to think about it,but to practice it in your daily life.Discourse of loving kindnessThis discourse of loving kindness serves as a mark of protectionand as a subject of meditation.
In the first part of the discourseare found virtues that should be practiced by anyone who desireshis own welfare, and in the latter part the method of practicingMetta or good will is explained in de tail. The Buddha taught usto follow and practice the following principles:
He who is skilled in doing welfare, who wishes to attainthe state of calm, (Perfect tranquility) must work to beefficient, upright, perfectly upright, easy to speak to,gentle and humble.Contended, easily supportable, having few duties, simplein livelihood, controlled in sense prudent, modest andnot greedily attached to families, he must not commiteven the slightest sin for which other wise men mightcensure him.
He must contemplate so: May all beings be happy, may allbeings be secure, may all beings be happy. He mustradiate the measureless thoughts of loving kindness towhatever 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 ornear, 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 despiseanyone 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 brightflower 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 followedby 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 inwhat is proper then only he should advise another; such a wise-manwill not be reproached!".
If one cannot find happiness in himself,he cannot find happiness anywhere else. It is also said thatpeople 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 maybe perfect. The state of the outer world is a reflection of our inner selves.
The world is like a great mirror, and if you look a tthe 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 Source: The Buddhists' Three Jewels. http://www.buddhism.ndirect.co.uk
