Metta
The Philosophy and Practice of Universal 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). Essentially metta is an altruistic attitude of love and friendliness as distinguished from mere amiability based on self-interest. Through metta one refuses to be offensive and renounces bitterness, resentment and animosity of every kind, developing instead a mind of friendliness, accommodativeness and benevolence which seeks the well-being and happiness of others. True metta is devoid of self-interest. It evokes within a warm-hearted feeling of fellowship, sympathy and love, which grows boundless with practice and overcomes all social, religious, racial, political and economic barriers. Metta is indeed a universal, unselfish and all-embracing love.
Metta makes one a pure font of well-being and safety for others. Just as a mother gives her own life to protect her child, so metta only gives and never wants anything in return. To promote one's own interest is a primordial motivation of human nature. When this urge is transformed into the desire to promote the interest and happiness of others, not only is the basic urge of self-seeking overcome, but the mind becomes universal by identifying its own interest with the interest of all. By making this change one also promotes one's own well-being in the best possible manner.
Metta is the protective and immensely patient attitude of a mother who forbears all difficulties for the sake of her child and ever protects it despite its misbehavior. Metta is also the attitude of a friend who wants to give one the best to further one's well-being. If these qualities of metta are sufficiently cultivated through metta-bhavana — the meditation on universal love — the result is the acquisition of a tremendous inner power which preserves, protects and heals both oneself and others.
Apart from its higher implications, today metta is a pragmatic necessity. In a world menaced by all kinds of destructiveness, metta in deed, word and thought is the only constructive means to bring concord, peace and mutual understanding. Indeed, metta is the supreme means, for it forms the fundamental tenet of all the higher religions as well as the basis for all benevolent activities intended to promote human well-being.
The present booklet aims at exploring various facets of metta both in theory and in practice. The examination of the doctrinal and ethical side of metta will proceed through a study of the popular Karaniya Metta Sutta, the Buddha's "Hymn of Universal Love." In connection with this theme we will also look at several other short texts dealing with metta. The explanation of metta-bhavana, the meditation on universal love, will give the practical directions for developing this type of contemplation as set forth in the main meditation texts of the Theravada Buddhist tradition, the Visuddhimagga, the Vimuttimagga and the Patisambhidamagga.
The Karaniya Metta Sutta (Hymn of Universal Love)
1
Karaniyam atthakusalena
Yan tam santam padam abhisamecca
Sakko uju ca suju ca
Suvaco c'assa mudu anatimani
Who seeks to promote his welfare,
Having glimpsed the state of perfect peace,
Should be able, honest and upright,
Gentle in speech, meek and not proud.
2
Santussako ca subharo ca
Appakicco ca sallahukavutti
Santindriyo ca nipako ca
Appagabbho kulesu ananugiddho
Contented, he ought to be easy to support,
Not over-busy, and simple in living.
Tranquil his senses, let him be prudent,
And not brazen, nor fawning on families.
3
Na ca khuddam samacare kinci
Yena viññu pare upavadeyyum
Sukhino va khemino hontu
Sabbe satta bhavantu sukhitatta
Also, he must refrain from any action
That gives the wise reason to reprove him.
(Then let him cultivate the thought:)
May all be well and secure,
May all beings be happy!
4
Ye keci panabhut'atthi
Tasa va thavara va anavasesa
Digha va ye mahanta va
Majjhima rassakanukathula
Whatever living creatures there be,
Without exception, weak or strong,
Long, huge or middle-sized,
Or short, minute or bulky,
5
Dittha va yeva adittha
Ye ca dure vasanti avidure
Bhuta va sambhavesi va
Sabbe satta bhavantu sukhitatta
Whether visible or invisible,
And those living far or near,
The born and those seeking birth,
May all beings be happy!
6
Na paro param nikubbetha
Natimaññetha katthacinam kanci
Byarosana patighasañña
Naññamaññassa dukkham iccheyya
Let none deceive or decry
His fellow anywhere;
Let none wish others harm
In resentment or in hate.
7
Mata yatha niyam puttam
Ayusa ekaputtam anurakkhe
Evampi sabbabhutesu
Manasam bhavaye aparimanam
Just as with her own life
A mother shields from hurt
Her own son, her only child,
Let all-embracing thoughts
For all beings be yours.
8
Mettañ ca sabba-lokasmim
Manasam bhavaye aparimanam
Uddham adho ca tiriyanca
Asambadham averam asapattam
Cultivate an all-embracing mind of love
For all throughout the universe,
In all its height, depth and breadth —
Love that is untroubled
And beyond hatred or enmity.
9
Titthañ caram nisinno va
Sayano va yavat'assa vigatamiddho
Etam satim adhittheyya
Brahmam etam viharam idhamahu
As you stand, walk, sit or lie,
So long as you are awake,
Pursue this awareness with your might:
It is deemed the Divine State here.
10
Ditthiñca anupagamma silava
Dassanena sampanno
Kamesu vineyya gedham
Na hi jatu gabbhaseyyam punar eti'ti
Holding no more to wrong beliefs,
With virtue and vision of the ultimate,
And having overcome all sensual desire,
Never in a womb is one born again.