Metta

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.

1. 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.

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