Metta The Philosophy and
Practice of Universal Love
1. Introduction 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 fontain 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!
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.
2. The Background to the Metta Sutta
The historical background which led the Buddha to expound
the Karaniya Metta Sutta is explained in the commentary
written by Acariya Buddhaghosa, who received it from an
unbroken line of Elders going back to the days of the Buddha
himself.
It is told that five hundred monks received instructions
from the Buddha in the particular techniques of meditation
suitable to their individual temperaments. They then went to
the foothills of the Himalayas to spend the four months of
the rains' retreat by living a life of withdrawal and
intensive meditation. In those days, a month or two before
the rains' retreat started, monks from all parts of the
country would assemble wherever the Buddha lived in order to
receive direct instruction from the Supreme Master. Then
they would go back to their monasteries, forest dwellings or
hermitages to make a vigorous attempt at spiritual
liberation. This was how these five hundred monks went to
the Buddha, who was staying at Savatthi in Jeta's Grove in
the monastery built by Anathapindika.
After receiving instructions they went in search of a
suitable place, and in the course of their wandering they
soon found a beautiful hillock at the foothills of the
Himalayas. This, according to the commentary, "appeared like
a glittering blue quartz crystal: it was embellished with a
cool, dense, green forest grove and a stretch of ground
strewn with sand, resembling a pearl net or a silver sheet,
and was furnished with a clean spring of cool water." The
bhikkhus were captivated by the sight. There were a few
villages nearby, and also a small market-town ideal as
alms-resort. The monks spent a night in that idyllic grove
and the next morning went to the market-town for alms.
The residents there were overjoyed to see the monks, since
rarely did a community of monks come to spend the retreat in
that part of the Himalayas. These pious devotees fed the
monks and begged them to stay on as their guests, promising
to build each a hut near the grove on the sandy stretch so
that they could spend their days and nights plunged in
meditation under the ancient boughs of the majestic trees.
The bhikkhus agreed and the devotees of the area soon built
little huts in the fringe of the forest and provided each
hut with a wooden cot, a stool and pots of water for
drinking and washing.
After the monks had settled down contentedly in these huts,
each one selected a tree to meditate under, by day and by
night. Now it is said that these great trees were inhabited
by tree-deities who had a celestial mansion built,
appropriately using the trees as the base. These deities,
out of reverence for the meditating monks, stood aside with
their families. Virtue was revered by all, particularly so
by deities, and when the monks sat under the trees, the
deities, who were householders, did not like to remain above
them. The deities had thought that the monks would remain
only for a night or two, and gladly bore the inconvenience.
But when day after day passed and the monks still kept
occupying the bases of the trees, the deities wondered when
they would go away. They were like dispossessed villagers
whose houses had been commandeered by the officials of
visiting royalty and they kept watching anxiously from a
distance, wondering when they would get their houses back.
These dispossessed deities discussed the situation among
themselves and decided to frighten the monks away by showing
them terrifying objects, by making dreadful noises and by
creating a sickening stench. Accordingly, they materialized
all these terrifying conditions and afflicted the monks. The
monks soon grew pale and could no longer concentrate on
their subjects of meditation. As the deities continued to
harass them, they lost even their basic mindfulness, and
their brains seemed to become smothered by the oppressing
visions, noise and stench. When the monks assembled to wait
upon the seniormost Elder of the group, each one recounted
his experiences. The Elder suggested: "Let us go, brethren,
to the Blessed One and place our problem before him. There
are two kinds of rains' retreat — the early and the late.
Though we will be breaking the early one by leaving this
place, we can always take upon ourselves the late one after
meeting the Lord." The monks agreed and they set out at
once, it is said, without even informing the devotees.
By stages they arrived at Savatthi, went to the Blessed One,
prostrated at his feet, and related their frightful
experiences, pathetically requesting another place. The
Buddha, through his supernormal power, scanned the whole of
India, but finding no place except the same spot where they
could achieve spiritual liberation, told them: "Monks, go
back to the same spot! It is only by striving there that you
will effect the destruction of inner taints. Fear not! If
you want to be free from the harassment caused by the
deities, learn this sutta. It will be a theme for meditation
as well as a formula for protection (paritta).
Then the Master recited the Karaniya Metta Sutta — the Hymn
of Universal Love — which the monks learned by rote in the
presence of the Lord. Then they went back to the same place.
As the monks neared their forest dwellings reciting the
Metta Sutta, thinking and meditating on the underlying
meaning, the hearts of the deities became so charged with
warm feelings of goodwill that they materialized themselves
in human form and received the monks with great piety. They
took their bowls, conducted them to their rooms, caused
water and food to be supplied, and then, resuming their
normal form, invited them to occupy the bases of the trees
and meditate without any hesitation or fear.
Further, during the three months of the rains' residence,
the deities not only looked after the monks in every way but
made sure that the place was completely free from any noise.
Enjoying perfect silence, by the end of the rainy season all
the monks attained to the pinnacle of spiritual perfection.
Every one of the five hundred monks had become an arahant.
Indeed, such is the power intrinsic in the Metta Sutta.
Whoever with firm faith will recite the sutta, invoking the
protection of the deities and meditating on Metta, will not
only safeguard himself in every way but will also protect
all those around him, and will make spiritual progress that
can be actually verified. No harm can ever befall a person
who follows the path of Metta.
3. Three Aspects of Metta The Metta Sutta consists of three parts, each of which
focuses on a distinct aspect of Metta. The first part (lines
3 to 10) covers that aspect which requires a thorough and
systematic application of loving-kindness in one's
day-to-day conduct. The second part (lines 11 to 20)
expresses loving-kindness as a distinct technique of
meditation or culture of mind leading to Samadhi — higher
consciousness induced by absorption. And the third part
(lines 21 to 40) underlines a total commitment to the
philosophy of universal love and its personal, social and
empirical extensions — loving-kindness through all bodily,
verbal and mental activities.
Metta has been identified as that specific factor which
"ripens' the accumulated merit (punna) acquired by the ten
ways for the acquisition of merit (dasapunna-kiriyavatthu),
such as the practice of generosity, virtue, etc. Again, it
is Metta which brings to maturity the ten exalted spiritual
qualities known as "perfections" (paramita).
The practice of Metta thus can be likened to bringing into
being a great tree, from the time the seed is sown to the
time the tree is heavily laden with luscious fruits and
sends forth its sweet odor far and wide, attracting myriads
of creatures to it to enjoy its tasty and nutritious bounty.
The sprouting of the seed and the growth of the plant are,
as it were, brought about by the first part of the sutta. In
the second part the tree, robust and developed, is fully
covered with fragrant and beautiful flowers, riveting all
eyes upon it.
As a pattern of behavior, the first aspect of Metta makes
one's life grow like a tree, useful, generous and noble.
Metta, as meditation, effects that spiritual efflorescence
whereby one's entire life becomes a source of joy for all.
The third part envisages in this imagery the fruition of
that process of spiritual development whereby one brings
about an all-embracing application of spiritual love which
can powerfully condition society as a whole and lead one to
the heights of transcendental realization.
The human mind is like a mine holding an inexhaustible
storehouse of spiritual power and insight. This immense
inner potential of merit can be fully exploited only by the
practice of Metta, as is clear from the description of Metta
as that "maturing force" which ripens the dormant merits. In
the Mangala Sutta it is said that only after one has
effected an elevating interpersonal relationship (by
resorting to good company, etc.) does one choose the right
environment for the merits of the past to find fruition.
This finding of fruition is exactly what Metta does. Mere
avoidance of wrong company and living in a cultured
environment is not enough; the mind must be cultivated by
Metta. Hence the allusion to the fruition of past merit.
4. The Ethics of Metta Ethics, in the Buddhist context, is right conduct, which
brings happiness and peace of mind, and never gives rise to
remorse, worry or restlessness of mind. This is the
immediate psychological benefit. Right conduct also leads to
a happy rebirth, enabling an aspirant to progress further on
the onward path to spiritual liberation. It is also the
basis for progress in Dhamma here and now. In other words,
right speech, right action and right livelihood of the
Buddha's Noble Eightfold Path constitute right conduct in
the best sense.
Buddhist ethics is twofold: fulfillment of certain virtues (caritta),
and precepts of abstinence (varitta). Caritta, as found in
the Metta Sutta, is as follows:
[He] Should be able, honest and upright,
Gentle in speech, meek and not proud.
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.
Varitta is covered by the next gatha:
Also, he must refrain from any action
That gives the wise reason to reprove him.
Caritta and varitta are thus practiced through Metta
expressed in bodily and verbal action; the resultant inner
happiness and altruistic urge is reflected by the aspirant's
Metta of mental action, as found in the conclusion of the
stanza:
May all be well and secure,
May all beings be happy!
The ethics of Metta thus provides not only subjective
well-being, or the opportunity to progress in Dhamma here
and now and to enjoy a happy rebirth in the future, but it
means the giving of fearlessness and security — abhayadana
and khemadana.
An analysis of the behavior-pattern and traits commended by
the Metta Sutta for meaningful interaction, both with
reference to persons individually and to society as a whole,
provides ample insight into the great implications of the
sutta for mental health.
Ability is not just mere efficiency or skill, but means
doing a thing well, out of consideration for others, so that
one may not cause inconvenience to others. As an able man
can become very conceited, the practitioner is advised to be
"honest and upright," while being "gentle in speech, meek
and not proud" -_ indeed a perfect synthesis and an
equilibrium of traits.
He who is contented is "easy to support." Frugality, from
consideration of others, is a noble trait. To the extent
that one's own needs are cut down as an example to others
and as a means not to inconvenience them, to that extent one
shows refinement. The more gross and materialistic a person
becomes, the more his needs increase. The yardstick to judge
the mental health of a given society is thus the diminution
of needs, that is to say, the element of satisfaction.
A materialistic and egocentric life is characterized not
only by an increase in wants but also by restlessness,
showing itself in being over-busy and overactive and lacking
in moderation and self-restraint. Metta, which promotes the
well-being of all, naturally has to be built on such
qualities of sober humanism as are reflected in having a few
meaningful and select tasks which conduce to the maximum
well-being of all concerned.
Living a simple life as an expression of Metta involves a
reorientation of one's outlook and conduct, even in our
competitive, pleasure-seeking and possession-minded world. A
man of simple living is gentle, yet efficient and effective,
and has restraint over his sense-faculties, being moderate,
frugal and controlled. Mental culture through meditation for
such a person becomes natural and effortless: hence the
attribute "tranquil in his senses."
Metta in conduct includes the exercising of prudence, that
is to say, practical wisdom. It is only a sagacious and wise
person who can really practice Metta in all its varied forms
in daily life, and through all modes of human relationship.
Self-righteousness, arising from a sense of being better or
more devout than others, can be (and often is) a masquerade
of spiritual practice. To be "not brazen, nor fawning on
families" thus is a pointer for the person of Metta not to
indulge in self-righteousness of any form.
Further, the practitioner of Metta is advised to refrain
from any action, even social conventions, for which a wise
man may reprove him as lacking in prudence or propriety. It
is not good enough that one should be good, but one should
also appear to be good, in consideration not only of one's
own well-being but also of others' well-being. An exemplary
life is to be lived for the benefit of all, for the welfare
of society.
A person living thus now plunges into the cultivation of the
all-embracing mind of Metta through definite techniques of
meditation as envisaged in the remaining part of the sutta.
Metta is also called a paritta — a spiritual formula capable
of safeguarding one's well-being, protecting one against all
dangers, and rescuing one from mishaps and misfortunes.
When the monks could not stay and meditate in that beautiful
forest provided with all facilities because the deities were
hostile to them, they had to leave the place. And when they
were armed with the protection of the Metta Sutta, which
they recited and meditated upon throughout their journey, by
the time they reached the place, the deities were full of
friendly feelings and already waiting for them. Hostility
had been turned into hospitality.
The protection of paritta works both subjectively and
objectively. Subjectively, as Metta cleanses and strengthens
the mind, it also awakens the dormant potentials, resulting
in the spiritual transmutation of the personality.
Transformed by Metta, the mind is no longer haunted by
greed, hatred, lust, jealousy and those other mind-polluting
factors which are one's real enemy and source of misfortune.
Objectively, Metta as a thought-force is capable of
affecting any mind anywhere, developed or undeveloped. The
radiation of Metta can not only calm a person or remove the
darts of hate from within him, but in some cases can even
cure him of severe illness. It is a common experience in
Buddhist countries to see how people are cured from all
sorts of diseases and freed from misfortunes through the
recitation of paritta. Thus Metta is a real healing power.
In this way does Metta act as a paritta, a healing formula
affording safeguards.
5. The Psychology of Metta The Pali commentaries explain:
One loves all beings: (a) by the non-harassment of all beings and thus avoids
harassment;
(b) by being inoffensive (to all beings) and thus avoids
offensiveness;
(c) by not torturing (all beings) and thus avoids torturing;
(d) by the non-destruction (of all life) and thus avoids
destructiveness;
(e) by being non-vexing (to all beings) and thus avoids
vexing;
(f) by projecting the thought, "May all beings be friendly
and not hostile";
(g) by projecting the thought," May all beings be happy and
not unhappy";
(h) by projecting the thought, "May all beings enjoy
well-being and not be distressed."
In these eight ways one loves all beings; therefore, it is
called universal love. And since one conceives (within) this
quality (of love), it is of the mind. And since this mind is
free from all thoughts of ill-will, the aggregate of love,
mind and freedom is defined as universal love leading to
freedom of mind.
From the above passage it will be seen that Metta implies
the "outgrowing" of negative traits by actively putting into
practice the correlative positive virtues. It is only when
one actively practices non-harassment towards all beings
that one can outgrow the tendency to harass others.
Similarly, it is with the other qualities of
inoffensiveness, non-tormenting, non-destroying and
non-vexing in deed, word and thought that one can outgrow
the negative traits of being offensive, of tormenting
others, of destructiveness and of vexatiousness. Over and
above such positive conduct and principled way of life, one
further cultivates the mind through that specific technique
of meditation called Metta-bhavana, which generates powerful
thoughts of spiritualized love that grow boundless, making
consciousness itself infinite and universal.
Thoughts that wish all beings to be friendly and never
hostile, happy and never unhappy, to enjoy well-being and
never be distressed, imply not only sublimity and
boundlessness, but also utter freedom of mind. Hence the
appropriateness of the expression "universal love leading to
freedom of mind."
As for the meanings of the five aspects opposed by Metta,
harassment is the desire to oppress or damage; offensiveness
is the tendency to hurt or injure; torturing is a synonym of
the sadistic tendency to torment, subjecting others to pain
or misery; destructiveness is to put an end to or to finish,
the trait of the extremist and the iconoclast; vexing is to
tax, trouble or cause others worry and strain. Each of these
tendencies is rooted in antipathy and malevolence, and
provides a contrast with Metta, both as a mode of conduct
and as a psychological state or attitude of mind.
The substitution of a negative trait by the opposed positive
course implies a very developed and mature approach to life.
The ability to remain non-harassing, inoffensive,
non-torturing, non-destructive and non-vexing means a very
refined, beautiful and loving mode of behavior in a world
where interaction between human beings creates so much
tension and misery.
According to 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.
Metta is characterized as that which "promotes welfare." Its
function is to "prefer well-being" rather than ill. It
manifests as a force that "removes annoyance" and its
proximate cause is the tendency to see the good side of
things and beings and never the faults. Metta succeeds when
it loves, and it fails when it degenerates into worldly
affection.
It will be clear from this analysis that only when one tends
to see the good in people, and prefers the welfare of
others, and accordingly is inoffensive (to remove any
annoyance or hurt) and actively promotes well-being, does
Metta function as a solvent. It is said that the ultimate
purpose of Metta is to attain transcendental insight, and if
that is not possible, it will at least effect a rebirth in
the sublime sphere of the Brahma world, apart from bringing
inner peace and a healthy state of mind here and now. Hence
the Buddha's assurance in the Metta Sutta:
Holding no more to wrong beliefs,
With virtue and vision of the ultimate,
And having overcome all sensual desire,
Never in a womb is he born again.
Love wards off ill-will, which is the most damaging of
emotions. Hence it is said: "For this is the escape from
ill-will, friends, that is to say, the freedom of mind
wrought by universal love" (Digha Nikaya, III. 234).
In the practice of Metta it is important to understand the
emotions which nullify Metta either by being similar or
being dissimilar. The Visuddhimagga calls them "the two
enemies — the near and the remote." Greed, lust, worldly
affection, sensuality — all these are said to be the "near
enemies" because they are similar in tendencies. The lustful
also sees the "good side" or "beauty," and therefore gets
involved. Love should be protected from it lest the
masquerades of these emotions deceive the meditator.
Ill-will, anger and hatred, being dissimilar emotions,
therefore constitute the "remote enemy." The remote enemy
can easily be distinguished so one need not be afraid of it,
but one should overcome it by projecting a higher force,
that of love. But one has to be wary of the near enemy
because it creates self-deception, which is the worst thing
that can happen to an individual.
It is said that Metta begins only when there is zeal in the
form of a desire to act. Having commenced through earnest
effort, it can be continued only when the five mental
hindrances — sensual desire, ill-will, sloth and torpor,
restlessness and worry, and doubt — are put down. Metta
reaches consummation with the attainment of absorption (jhana).
6. Meditation on Metta There are various ways of practicing Metta-bhavana, the
meditation on universal love. Three of the principal methods
will be explained here. These instructions, based on
canonical and commentarial sources, are intended to explain
the practice of Metta-meditation in a clear, simple and
direct way so that anyone who is earnest about taking up the
practice will have no doubts about how to proceed. For full
instructions on the theory and practice of Metta-bhavana the
reader is referred to the Visuddhimagga, Chapter IX.
Method 1
Sit down in a comfortable posture in a quiet place — a
shrine room, a quiet room, a park, or any other place
providing privacy and silence. Keeping the eyes closed,
repeat the word "Metta" a few times and mentally conjure up
its significance — love as the opposite of hatred,
resentment, malevolence, impatience, pride and arrogance,
and as a profound feeling of good will, sympathy and
kindness promoting the happiness and well-being of others.
Now visualize your own face in a happy and radiant mood.
Every time you see your face in the mirror, see yourself in
a happy mood and put yourself in this mood during
meditation. A person in a happy mood cannot become angry or
harbor negative thoughts and feelings. Having visualized
yourself in a happy frame of mind, now charge yourself with
the thought; "May I be free from hostility, free from
affliction, free from distress; may I live happily." As you
suffuse yourself in this way with the positive thought-force
of love, you become like a filled vessel, its contents ready
to overflow in all directions.
Next, visualize your meditation teacher, if living; if not,
choose some other living teacher or revered person. See him
in a happy frame of mind and project the thought: "May my
teacher be free from hostility, free from affliction, free
from distress; may he live happily."
Then think of other people who are to be revered, and who
are also living — monks, teachers, parents and elders, and
intensely spread towards each one of them the thought of
Metta in the manner mentioned already: "May they be free
from hostility, free from affliction, free from distress;
may they live happily."
The visualization must be clear and the thought-radiation
must be "willed" well. If the visualization is hurried or
the wishing is performed in a perfunctory or mechanical way,
the practice will be of little avail, for then it will be
merely an intellectual pastime of thinking about Metta. One
must clearly understand that to think about Metta is one
thing, and to do Metta, to actively project the will-force
of loving-kindness, is quite another.
Note that only a living person is to be visualized, not a
dead one. The reason for this is that the dead person,
having changed form, will be out of the focus of Metta-projection.
The object of Metta always is a living being, and the
thought-force will become ineffective if the object is not
alive.
Having radiated thoughts of Metta in the order already
mentioned — oneself, the meditation teacher and other
revered persons — one should now visualize, one by one,
one's dear ones beginning with the members of one's family,
suffusing each one with abundant rays of loving-kindness.
Charity begins at home: if one cannot love one's own people
one will not be able to love others.
While spreading Metta towards one's own family members, care
should be taken to think of a very dear one, like one's
husband or wife, at the end of this circle. The reason for
this is that the intimacy between husband and wife
introduces the element of worldly love which defiles Metta.
Spiritual love must be the same towards all. Similarly, if
one has had a temporary misunderstanding or quarrel with any
family member or relative, he or she should be visualized at
a later stage to avoid recalling the unpleasant incidents.
Next, one should visualize neutral people, people for whom
one has neither like nor dislike, such as one's neighbors,
colleagues in one's place of work, bare acquaintances, and
so on. Having radiated loving thoughts on everyone in the
neutral circle, one should now visualize persons for whom
one has dislike, hostility or prejudice, even those with
whom one may have had a temporary misunderstanding. As one
visualizes disliked persons, to each one must mentally
repeat: "I have no hostility towards him/her, may he/she
also not have any hostility towards me. May he/she be
happy!"
Thus, as one visualizes the persons of the different
circles, one "breaks the barrier" caused by likes and
dislikes, attachment and hatred. When one is able to regard
an enemy without ill-will and with the same amount of
goodwill that one has for a very dear friend, Metta then
acquires a sublime impartiality, elevating the mind upward
and outward as if in a spiral movement of ever-widening
circles until it becomes all-embracing.
By visualization is meant "calling to mind" or visualizing
certain objects, such as a person, a certain area or a
direction or a category of beings. In other words it means
imagining the people towards whom thoughts of love are to be
projected or spread. For instance, you imagine your father
and visualize his face in a very happy and radiant mood and
project the thought towards the visualized image, mentally
saying: "May he be happy! May he be free from disease or
trouble! May he enjoy good health." You may use any thought
which promotes his well-being.
By radiation is meant, as explained above, the projection of
certain thoughts promoting the well-being of those persons
towards whom one's mind is directed. A Metta-thought is a
powerful thought-force. It can actually effect what has been
willed. For wishing well-being is willing and thus is
creative action. In fact, all that man has created in
different fields is the result of what he has willed,
whether it is a city or a hydro-electric project, a rocket
going to the moon, a weapon of destruction, or an artistic
or literary masterpiece. Radiation of thoughts of Metta,
too, is the development of a willpower that can effect
whatever is willed. It is not a rare experience to see
diseases cured or misfortunes warded off, even from a great
distance, by the application of the thought-force of Metta.
But this thought-force has to be generated in a very
specific and skillful way, following a certain sequence.
The formula for radiating Metta that is used here has come
down from the ancient Patisambhidamagga: "May they be free
from hostility, free from affliction, free from distress;
may they live happily" (avera hontu, abyapajjha hontu,
anigha hontu, sukhi attanam pariharantu). The commentarial
explanation of these terms is highly significant. "Free from
hostility" (avera) means absence of hostility whether
aroused on account of oneself or others, or on account of
oneself because of others or of others because of oneself or
others. One's anger towards oneself might take the form of
self-pity, remorse or a gripping sense of guilt. It can be
conditioned by interaction with others. Hostility combines
anger and enmity. "Free from affliction" (abyapajjha) means
absence of pain or physical suffering. "Free from distress"
(anigha) means the absence of mental suffering, anguish or
anxiety, which often follows upon hostility or bodily
affliction. It is only when one is free from hostility,
affliction and distress that one "lives happily," that is,
conducts oneself with ease and happiness. Thus all these
terms are interconnected.
By order is meant visualizing objects, one after the other,
by taking the path of least resistance, in a graduated
sequence, which progressively widens the circle and
therewith the mind itself. The Visuddhimagga is emphatic
about this order. According to Acariya Buddhaghosa, one must
start the meditation on Metta by visualizing oneself, and
thereafter a person for whom one has reverence, then one's
dear ones, then neutral people, then hostile persons. As one
radiates thoughts of love in this order, the mind breaks all
barriers between oneself, a revered one, a dear one, a
neutral one and a hostile one. Everyone comes to be looked
upon equally with the eye of loving-kindness.
In the Visuddhimagga Acariya Buddhaghosa gives a very apt
analogy for the breaking of the barriers: "Suppose bandits
were to come to the meditator who is sitting in a place with
a respected, a dear, a neutral, and a hostile or wicked
person and demand, 'Friend, we want one of you for the
purpose of offering human sacrifice.' If the meditator were
to think, 'Let him take this one or that one,' he has not
broken down the barriers. And even if he were to think, 'Let
none of these be taken, but let them take me,' even then he
has not broken down the barriers since he seeks his own
harm, and Metta meditation signifies the well-being of all.
But when he does not see the need for anyone to be given to
the bandits and impartially projects the thought of love
towards all, including the bandits, it is then that he would
break down the barriers."
Method 2
The first method of practicing meditation on Metta employs
the projection of loving thoughts to specific individuals in
order of increasing remoteness from oneself. The second
method presents an impersonal mode of radiating Metta which
makes the mind truly all-embracing, as suggested by the Pali
term Metta-cetovimutti, "the liberation of mind through
universal love." The unliberated mind is imprisoned within
the walls of egocentricity, greed, hatred, delusion,
jealousy and meanness. As long as the mind is in the grip of
these defiling and limiting mental factors, for so long it
remains insular and fettered. By breaking these bonds, Metta
liberates the mind, and the liberated mind naturally grows
boundless and immeasurable. Just as the earth cannot be
rendered "earthless," even so the mind of Metta cannot be
limited.
After completing the radiation of Metta towards selected
persons, when the mind breaks the barriers existing between
oneself and revered ones, beloved ones, friends, neutral
ones and hostile ones, the meditator now embarks on the
great voyage of impersonal radiation, even as an
ocean-worthy ship voyages through the vast, measureless
ocean, nevertheless retaining a route and a goal as well.
The technique is as follows.
Imagine the people residing in your house as forming an
aggregate, then embrace all of them within your heart,
radiating the Metta thoughts: "May all those dwelling in
this house be free from hostility, free from affliction,
free from distress; may they live happily." Having
visualized one's own house in this manner, one must now
visualize the next house, and all its residents, and then
the next house, and the next, and so on, until all the
houses in that street are similarly covered by all-embracing
loving-kindness. Now the meditator should take up the next
street, and the next, until the entire neighborhood or
village is covered. Thereafter extension by extension,
direction-wise, should be clearly visualized and spread with
Metta-rays in abundant measure. In this way the entire town
or the city is to be covered; then the district and the
entire state should be covered and radiated with thoughts of
Metta.
Next, one should visualize state after state, starting with
one's own state, then the rest of the states in the
different directions, the east, south, west and north. Thus
one should cover the whole of one's country, geographically
visualizing the people of this land regardless of class,
race, sect or religion. Think: "May everyone in this great
land abide in peace and well-being! May there be no war, no
strife, no misfortune, no maladies! Radiant with
friendliness and good fortune, with compassion and wisdom,
may all those in this great country enjoy peace and plenty."
One should now cover the entire continent, country by
country, in the eastern, southern, western and northern
directions. Geographically imagining each country and the
people therein according to their looks, one should radiate
in abundant measure thoughts of Metta: "May they be happy!
May there be no strife and discord! May goodwill and
understanding prevail! May peace be unto all!"
Thereafter one should take up all the continents — Africa,
Asia, Australia, Europe, North and South America —
visualizing country by country and people by people,
covering the entire globe. Imagine yourself at a particular
point of the globe and then project powerful rays of Metta,
enveloping one direction of the globe, then another, then
another and so on until the whole globe is flooded and
thoroughly enveloped with glowing thoughts of universal
love.
One should now project into the vastness of space powerful
beams of Metta towards all beings living in other realms,
first in the four cardinal directions — east, south, west
and north — then in the intermediary directions — northeast,
southeast, southwest, northwest — and then above and below,
covering all the ten directions with abundant and
measureless thoughts of universal love.
Method 3
According to the cosmology of Buddhism there are numberless
world- systems inhabited by infinitely varied categories of
beings in different stages of evolution. Our earth is only a
speck in our world-system, which again is a minute dot in
the universe with its innumerable world-systems. Towards all
beings everywhere one should radiate thoughts of boundless
love. This is developed in the next method of practice, the
universalization of Metta.
The universalization of Metta is effected in these three
specific modes:
According to the Patisambhidamagga, the generalized
radiation of Metta is practiced in five ways, the specified
radiation in seven ways, and the directional radiation in
ten ways. These ten directional ways may be combined with
the five categories of general radiation and with the seven
categories of specified radiation, as we will show. In each
of these modes of practice, any of the four phrases of the
standard Metta formula — "May they be free from hostility,
free from affliction, free from distress; may they live
happily" — may be used as the thought of radiation. Thus
four types of thought applied to five, seven, and 120
objects of Metta amount to 528 modes of radiation. Any of
these can be used as a vehicle for attaining absorption (jhana)
through the technique of Metta-bhavana. (See Vism. IX, 58.)
Generalized Radiation
The five ways of generalized radiation are as follows:
l. "May all beings (sabbe satta) be free from hostility,
free from affliction, free from distress; may they live
happily."
2. "May all those that breathe (sabbe pana) be free from
hostility, free from affliction, free from distress; may
they live happily."
3. "May all creatures (sabbe bhuta) be free from hostility,
free from affliction. free from distress; may they live
happily."
4. "May all those with individual existence (sabbe puggala)
be free from hostility, free from affliction, free from
distress; may they live happily."
5. "May all those who are embodied (sabbe
attabhavapariyapanna) be free from hostility, free from
affliction, free from distress; may they live happily."
Specified Radiation
The seven ways of specified radiation are as follows:
1. "May all females (sabba itthiyo) be free from hostility,
free from affliction, free from distress; may they live
happily."
2. "May all males (sabbe purisa) be free from hostility,
free from affliction, free from distress; may they live
happily."
3. "May all the Noble Ones (sabbe ariya) be free from
hostility, free from affliction, free from distress; may
they live happily."
4. "May all worldlings (sabbe anariya) be free from
hostility, free from affliction, free from distress; may
they live happily."
5. "May all gods (sabbe deva) be free from hostility, free
from affliction, free from distress; may they live happily."
6. "May all human beings (sabbe manussa) be free from
hostility, free from affliction, free from distress; may
they live happily."
7. "May all those in states of woe (sabbe vinipatika) be
free from hostility, free from affliction, free from
distress; may they live happily."
Directional Radiation
The ten ways of directional radiation involve sending
thoughts of Metta to all beings in the ten directions. This
method, in its basic form, is applied to the class of beings
(satta), the first of the five generalized objects of Metta.
But it can be developed further by extending Metta through
each of the five ways of generalized radiation and the seven
ways of specified radiation, as we will see.
I. 1. "May all beings in the eastern direction be free from
hostility, free from affliction, free from distress; may
they live happily."
2. "May all beings in the western direction be free from
hostility, free from affliction, free from distress; may
they live happily."
3. "May all beings in the northern direction be free from
hostility, free from affliction, free from distress; may
they live happily."
4. "May all beings in the southern direction be free from
hostility, free from affliction, free from distress; may
they live happily."
5. "May all beings in the northeastern direction be free
from hostility, free from affliction, free from distress;
may they live happily."
6. "May all beings in the southwestern direction be free
from hostility, free from affliction, free from distress;
may they live happily."
7. "May all beings in the northwestern direction be free
from hostility, free from affliction, free from distress;
may they live happily."
8. "May all beings in the southeastern direction be free
from hostility, free from affliction, free from distress;
may they live happily."
9. "May all beings below (in the downward direction) be free
from hostility, free from affliction, free from distress;
may they live happily."
10. "May all beings above (in the upward direction) be free
from hostility, free from affliction, free from distress;
may they live happily."
II. 1-10. "May all those that breathe life in the eastern
direction... above be free from hostility, free from
affliction, free from distress; may they live happily."
III. 1-10. "May all creatures in the eastern direction...
above be free from hostility, free from affliction, free
from distress; may they live happily."
IV. 1-10. "May all those with individual existence in the
eastern direction... above be free from hostility, free from
affliction, free from distress; may they live happily."
V. 1-10. "May all those who are embodied in the eastern
direction... above be free from hostility, free from
affliction, free from distress; may they live happily."
VI. 1-10. "May all females in the eastern direction... above
be free from hostility, free from affliction, free from
distress; may they live happily."
VII. 1-10. "May all males in the eastern direction... above
be free from hostility, free from affliction, free from
distress; may they live happily."
VIII. 1-10. "May all Noble Ones in the eastern direction...
above be free from hostility, free from affliction, free
from distress; may they live happily."
IX. 1-10. "May all worldlings in the eastern direction...
above be free from hostility, free from affliction, free
from distress; may they live happily."
X. 1-10. "May all gods in the eastern direction... above be
free from hostility, free from affliction, free from
distress; may they live happily."
XI. 1-10. "May all human beings in the eastern direction...
above be free from hostility, free from affliction, free
from distress; may they live happily."
XII. 1-10. "May all those in states of woe in the eastern
direction... above be free from hostility, free from
affliction, free from distress; may they live happily."
Explanation
In this technique of universalizing Metta, each of the five
categories of generalized radiation refers to the total
dimension of animate, sentient, or organic existence,
belonging to the three mundane spheres, namely, the kamaloka,
the sphere of sensory existence where desire is the primal
motivation; the rupaloka, the realm of the radiant Brahma
gods with subtle form; and the arupaloka, the realm of the
formless beings with pure mental life. Whether it is a
"being," or that which "breathes," or a "creature," or that
which has "individual existence," or that which "is
embodied" — all refer to the totality of animate existence,
the distinction being that each term expresses
comprehensively a certain aspect of life in its entirety.
While visualizing each category one should keep in mind the
specific aspect expressed by its designation. If one trains
the mind in the manner of a "mental drill" after having
exercised it with the first two methods, the meaning of the
five unspecified or generalized terms will become clear. By
the time one has completed the two methods, the
consciousness will be sufficiently developed and
all-embracing. And with such a consciousness, when each of
these universal concepts is grasped, the universalization
becomes effortless. It may be pointed out that visualization
of each of these is no longer of individual objects, but of
a concept which is total and all-embracing. The radiation in
this case becomes a "flowing out" of love in abundant
measure towards the conceptualized mental object — all
beings, all creatures, etc.
Each of the seven categories of specified radiation
comprehends a part of the total range of life, and in
combination with the others expresses the whole. Itthi
refers to the female principle in general, incorporating all
females among the devas, human beings, animals, demons,
spirits and denizens of hell. Purisa means the male
principle evident in all the spheres of existence, and both
itthi and purisa together comprehend the entirety. Again,
from another angle, the ariyas or the spiritually
transformed seers, and the anariyas or worldlings bound to
the wheel of becoming, comprehend the totality. Ariyas are
those who have entered the transcendental path; they are to
be found in the human world and the celestial worlds and
therefore they constitute the tip of the pyramid of sentient
existence. Worldlings are in all the spheres of existence
and constitute the body of the pyramid from the base to the
tip, so to say. Likewise, the three categories of deva,
manussa and vinipatika — gods, human beings, and those
fallen into states of woe — comprehend the totality in terms
of cosmological status. Devas, the radiant celestial beings,
comprise the upper layer, human beings the middle layer, and
vinipatikas the lower layer of the cosmological mound.
The "mental drill" in terms of directional radiation, the
radiation of Metta to the above twelve categories of beings
in the ten directions, makes the universalization of Metta a
most exhilarating experience. As one mentally places oneself
in a particular direction and then lets love flow out and
envelop the entire region, one literally transports the mind
to the sublimest heights leading to samadhi, concentrated
absorption of the mind.
When one projects this total wish for others to dwell
happily, free from hostility, affliction and distress, not
only does one elevate oneself to a level where true
happiness prevails, but one sets in motion powerful
vibrations conducing to happiness, cooling off enmity,
relieving affliction and distress. It will be seen,
therefore, that universal love simultaneously infuses
well-being and happiness and removes the mental and physical
suffering caused by the mental pollutants of hostility,
enmity and anger.
7. The Blessings of Metta Monks, when universal love leading to liberation of mind
is ardently practiced, developed, unrelentingly resorted to,
used as one's vehicle, made the foundation of one's life,
fully established, well consolidated and perfected, then
these eleven blessings may be expected. What eleven?
One sleeps happily; one wakes happily; one does not suffer
bad dreams; one is dear to human beings; one is dear to
non-human beings; the gods protect one; no fire or poison or
weapon harms one; one's mind gets quickly concentrated; the
expression of one's face is serene; one dies unperturbed;
and even if one fails to attain higher states, one will at
least reach the state of the Brahma world.
Monks, when universal love leading to liberation of mind is
ardently practiced, developed, unrelentingly resorted to,
used as one's vehicle, made the foundation of one's life,
fully established, well consolidated and perfected, then
these eleven blessings may be expected.
Anguttara Nikaya, 11:16
Metta cetovimutti — universal love leading to liberation of
mind — signifies the attainment of Samadhi, absorption based
upon meditation on Metta. Since Metta liberates the mind
from the bondage of hatred and anger, selfishness, greed and
delusion, it constitutes a state of liberation. Every time
one practices Metta, for however short a period, one enjoys
a measure of freedom of mind. Measureless freedom of mind,
however, is to be expected only when Metta is fully
developed into Samadhi.
The various applications of Metta, as indicated by the terms
"practiced, developed," etc., signify a well-structured
force brought about not only by specific hours of
meditation, but also by converting all one's deeds, words
and thoughts into acts of Metta.
By "practiced" (asevita) is meant the ardent practice of
Metta, not as a mere intellectual exercise, but by
committing oneself wholeheartedly to it and making it life's
guiding philosophy, something which conditions one's
attitudes, outlook and conduct.
By "developed" (bhavita) is implied the various processes of
inner culture and mental integration effected by the
practice of meditation on universal love. Since meditation
brings about unification of mind by integrating the various
faculties, it is called development of mind. The Buddha
taught that the entire mental world is developed by the
practice of meditation on universal love, leading to mind's
liberation and the transformation of the personality.
"Unrelentingly resorted to" (bahulikata) emphasizes repeated
practice of Metta all through one's waking hours, in deed,
word and thought, and maintaining the tempo of Metta-awareness
throughout. Repeated action means generation of power. All
the five spiritual powers, namely, faith, vigor,
mindfulness, concentration and wisdom, are exercised and
cultivated by the repeated practice of Metta.
"Used as one's vehicle" (yanikata) signifies a "total
commitment" to the ideal of Metta as the only valid method
for the solution of interpersonal problems and as an
instrument for spiritual growth. When Metta is the only
"mode of communication," the only vehicle, life
automatically is a "divine abiding" as mentioned in the
Metta Sutta.
"Made the foundation of one's life" (vatthikata) is making
Metta the basis of one's existence in all respects. It
becomes the chief resort, the haven, the refuge of one's
life, making one's refuge in the Dhamma a reality.
"Fully established" (anutthita) refers to a life that is
firmly rooted in Metta, has anchorage in Metta under all
circumstances. When Metta is effortlessly practiced, not
even by error does one violate the laws of universal love.
"Well consolidated" (paricita) means one is so habituated to
Metta that one remains effortlessly immersed in it, both in
meditation as well as in one's day-to-day conduct.
"Perfected" (susamaraddha) indicates a mode of completeness
through total adherence and development, leading to that
fully integrated state in which one enjoys perfect
well-being and spiritual felicity, indicated by the passage
detailing the eleven blessings of Metta.
The benefits of Metta are indeed great and comprehensive.
For a follower of the Buddha this is one supreme instrument
that can be wielded with advantage everywhere.
8. The Power of Metta The subjective benefit of universal love is evident
enough. The enjoyment of well-being, good health, peace of
mind, radiant features, and the affection and goodwill of
all are indeed great blessings of life accruing from the
practice of Metta-meditation. But what is even more
wonderful is the impact which Metta has on the environment
and on other beings, including animals and devas, as the
Pali scriptures and commentaries illustrate with a number of
memorable stories.
Once the Buddha was returning from his almsround together
with his retinue of monks. As they were nearing the prison,
in consideration of a handsome bribe from Devadatta, the
Buddha's evil and ambitious cousin, the executioner let
loose the fierce elephant Nalagiri, which was used for the
execution of criminals. As the intoxicated elephant rushed
towards the Buddha trumpeting fearfully, the Buddha
projected powerful thoughts of Metta towards it. Venerable
Ananda, the Buddha's attendant, was so deeply concerned
about the Buddha's safety that he ran in front of the Buddha
to shield him, but the Buddha asked him to stand aside since
the projection of love itself was quite sufficient. The
impact of the Buddha's Metta-radiation was so immediate and
overwhelming that by the time the animal neared the Buddha
it was completely tamed as though a drunken wretch had
suddenly become sober by the magical power of a spell. The
tusker, it is said, bowed down in reverence in the way
trained elephants do in a circus.
The Visuddhimagga records the case of one landlord of
Pataliputra (modern Patna), Visakha by name. It seems he had
heard that the island of Sri Lanka was a veritable garden of
Dhamma with its innumerable shrines and stupas adorning the
isle. And blessed with a favorable climate, the people were
highly righteous, following the Teaching of the Buddha with
great fervor and sincerity.
Visakha decided to visit Sri Lanka and spend the rest of his
life there as a monk. Accordingly, he made over his great
fortune to his wife and children and left home with a single
gold coin. He stopped for some time at the port town of
Tamralipi (modern Tamluk) waiting for a ship, and during
that time engaged himself in business and made a thousand
gold coins.
Eventually he reached Sri Lanka and went to the capital city
of Anuradhapura. There he went to the famous Mahavihara and
asked the abbot's permission to enter the Sangha. As he was
led to the chapter house for the ordination ceremony, the
purse containing the thousand gold coins dropped out from
under his belt. When asked, "What is it?" he said, "I have a
thousand gold coins, sir." When he was told that a monk
cannot possess any money, he said, "I don't want to possess
it but I wanted to distribute it among all who come for this
ceremony." Accordingly he opened his purse and strewed the
entire yard of the chapter house, saying, "Let no one who
has come to witness Visakha's ordination depart
empty-handed."
After spending five years with his teacher, he now decided
to go to the famous Cittalapabbata forest, where a good
number of monks with supernatural powers lived. Accordingly,
he went to the jungle-monastery of Cittalapabbata. On his
way he came to a fork in the road and stood wondering which
way to turn. Since he had been practicing Metta-meditation
assiduously, he found a certain deva living in the rock
there, holding out a hand pointing the road to him. After
reaching the Cittalapabbata jungle-monastery, he occupied
one of the huts.
Having stayed there for four months, as he was thinking of
leaving the next morning, he heard somebody weeping, and
when he asked, "Who is that?" the deva living in the manila
tree at the end of the walkway said, "Venerable sir, I am
Maniliya (i.e., belonging to the manila tree)."
"Why are you weeping?"
"Because you are thinking of going away from here."
"What good does my living here do you?"
"Venerable sir, so long as you live here, the Devas and
other non-human beings treat each other with kindness. When
you are gone, they will again start their wrangling and
quarrels."
"Well, if my living here makes all of you live at peace, it
is good." And so he stayed on for another four months. It is
said that when he again thought of going, again the deity
wept. So this Elder stayed on permanently and attained
Nibbana there. Such is the impact of Metta-bhavana on
others, even among invisible beings.
There is also the famous story of the cow. It seems that a
cow was giving milk to her calf in a forest. A hunter
wanting to kill her flung a spear which, when it struck her
body, bounced off like a palm leaf. So mightily powerful is
Metta — loving-kindness. This is not the case of one who has
developed Metta-samadhi. It is a simple case of the
consciousness of love for the offspring.
Indeed, the power of Metta can never be told enough. The
commentaries to the Pali canon are replete with stories, not
only of monks, but also of ordinary people who overcame
various dangers, including weapons and poison, through the
sheer strength of Metta — selfless love.
But let not Metta be mistaken as a mere sentiment. It is the
power of the strong. If the leaders from different walks of
life were to give Metta a fair trial, no principle or
guideline to action would be found to possess greater
efficiency or fruitfulness in all spheres.
In everything man is the ultimate unit. If man decides to
substitute Metta as a policy of action for aggression and
ill-will, the world will turn into a veritable abode of
peace. For it is only when man shall have peace within
himself, and boundless goodwill for others, that peace in
the world will become real and enduring.
