What Metta Really Means
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.
[i]1989, Acharya Buddharakkhita [/i]
3 Aspects of Metta
[b]Three Aspects of Metta [/b]The Karaniya 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.
[i]Acharya Buddharakkhita , The Philosophy & Practice of Universal Love[/i]
The Ethics of Metta
[b]The Ethics of Metta[/b]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.
The Psychology of Metta
[b]The Psychology of Metta[/b]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).
The Blessings of Metta
[b]The Blessings of Metta [/b]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.
The Power of Metta
[b]The Power of Metta[/b]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 -- lovingkindness. 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.
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