The Mettā Sutta is the name used for two Buddhist discourses found in the Pali Canon. The one, more often chanted by Theravadin monks, is also referred to as Karaṇīyamettā Sutta after the opening word, Karaṇīyam, " should be done." It is found in the Suttanipāta and Khuddakapāṭha. It is ten verses in length and it extols both the virtuous qualities and the meditative development of mettā, traditionally translated as "loving kindness" or "friendliness". Additionally, Thanissaro Bhikkhu's translation, "goodwill", underscores that the practice is used to develop wishes for unconditional goodwill towards the object of the wish. The other, also chanted by Theravadin Buddhist monks at times, extols the benefits of the practice of mettā and it is found in the Anguttara Nikaya. is also referred to as Mettānisamsa Sutta. This article will focus on the first version.
Background
In Theravāda Buddhism's Pali Canon, mettā is one of the four "divine abodes" recommended for cultivating interpersonal harmony and meditative concentration. In later canonical works, mettā is one of ten "perfections" that facilitates the attainment of awakening and is a prerequisite to attaining Buddhahood. According to post-canonical Sutta Nipātacommentary, the background story for the Mettā Sutta is that a group of monks were frightened by the sprites in the forest where the Buddha had sent them to meditate. When the monks sought the Buddha's aid in dealing with the sprites, the Buddha taught the monks the Mettā Sutta as an antidote for their fear. The monks recited the sutta and felt better. Their good cheer then happened to quiet the sprites as well.
Contents
The Mettā Sutta contains a number of recollections or recitations that promote the development of mettā through virtuous characteristics and meditation. The discourse identifies fifteen moral qualities and conditions conducive to the development of mettā. These include such qualities as being non-deceptive, sincere, easy to correct, gentle and without arrogance. In terms of meditative development, the discourse identifies:
an intentional wish that facilitates generating mettā
a means for developing meditational objects for such a wish
a metaphor — of a mother's protective love for her only child — for how one should cherish this meditation theme and guard it safely.
a method for radiating mettā outwards in all directions
Yassānubhavato yakkhā Neva dessanti bhīsanam Yañhicevānuyuñjanto Yattindiva matandito Sukham supati sutto ca Pāpam kiñci na passati Evamādi guṇūpetam Payittam tan bhaṇāma he Karaniya matthakusalena Yan tam santam padam abhisamecca Sakko uju cha suju cha suvaco cassa mudu anatimani Santussako va subharo va appakicco va sallahukavutti santindriyo va nipako va appagabbho kulesu ananugiddho Na cha khuddam samachare Kiñ ci yena viññuu pare upavadeyyum Sukhino va khemino hontu Sabbe sattaa bhavantu sukhitatta Ye keci panabhut'atthi Tasa va thavara va anavasesa Digha va ye mahanta va Majjhima rassaka anukathula Dittha-va ye va adittha Ye ca dure vasanti avidure Bhuta va sambhavesi va Sabbe satta bhavantu sukhitatta Na paro param nikubbetha Natimaññetha kattha si nam kiñ si vyarosana patighasañña Naññamaññassa dukkham iccheyya Mata yatha niyam puttam Ayusa ekaputtamanurakkhe Evam pi sabbabhutesu Manasam bhavaye aparimanam Mettañ va sabbalokasmim Maanasam bhavaye aparimanam Uddham adho cha tiriyañ va Asambadham averam asapattam Tittham caram nisinno va Sayano va yavat'assa vigatamiddho Etam satim adhittheyya Brahmametam viharam idhamahu Ditthiñ va anupagamma sila va Dassanena sampanno Kamesu vineyya gedham Na hijatu gabbhaseyyam punare ti ti
Use
It is often recited as part of religious services in the Theravāda tradition, but is also popular within the Mahayana tradition. It has been reported that Buddhist monks chanted the Mettā Sutta as part of their demonstration in September and October 2007 against the military in Burma.
