Translation of Mettā
Loving-Kindness?
Unlimited Friendliness?
Mettā for 5 groups
1. Oneself
2. Loved ones
3. Neutral ones
4. Challenging or difficult ones
5. All living beings
To what extent should we engage in the practice of Mettā?
I. By "practiced" (āsevitāya) 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.
II. By "developed" (bhāvitāya) is implied the various processes of inner culture and mental integration effected by the practice of meditation on universal love.
III. "Unrelentingly resorted to" (bahulīkatāya) emphasizes repeated practice of metta all through one's waking hours, in deed, word and thought, and maintaining the tempo of metta-awareness throughout.
IV. "Used as one's vehicle" (yānīkatāya) 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.
V. "Made the foundation of one's life" (vatthukatāya) is making metta the basis of one's existence in all respects.
vI. "Fully established" (anuṭṭhitāya) refers to a life that is firmly rooted in metta, has anchorage in metta under all circumstances.
vII. "Well consolidated" (paricitāya) 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.
VIII. "Perfected" (susamāraddhāya) 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.
What are the Challenges in the Mettā Practice?
I. Resistance to Extending Mettā: You might find it difficult to cultivate loving-kindness towards people you strongly dislike or who have hurt you. This resistance can be a barrier to fully experiencing the practice's benefits.
II. Self-Judgment: If you struggle with self-criticism or low self-esteem, practicing loving-kindness towards yourself might feel insincere or challenging. It can be hard to accept and embrace your own worthiness of love and compassion.
III. Superficial Practice: Sometimes, the practice can become rote or mechanical, rather than a heartfelt and transformative experience. This superficial approach might limit the effectiveness of the practice.
IV. Expectations and Results: People may expect immediate results or significant changes in their feelings and relationships. When these expectations aren’t met quickly, it can lead to frustration or discouragement.
V. Overwhelming or Emotional Flooding: For some, trying to extend loving-kindness to all beings can feel overwhelming, especially if it brings up strong emotions or a sense of helplessness in the face of global suffering.
VI. Misunderstanding of Mettā: There can be misconceptions about what loving-kindness means. It’s not about ignoring or excusing harmful behavior but about fostering a compassionate attitude. Misunderstanding this can lead to ineffective or inappropriate practice.
VII. Conflict with Personal Beliefs: If your personal beliefs or values conflict with the practice of Mettā, it might be challenging to integrate it into your life. For example, if you hold strong grudges or have a belief in retributive justice, practicing loving-kindness might feel counterintuitive.
Don’t let anger be your master,
don’t get angry at angry people.
Kindness and harmlessness are always present in the noble ones.
For anger crushes bad people like a mountain.
(Mā vo kodho ajjhabhavi,
mā ca kujjhittha kujjhataṁ;
Akkodho avihiṁsā ca,ariyesu ca paṭipadā;
Atha pāpajanaṁ kodho,pabbatovābhimaddatī’”ti.)
*What is the Noble Killing (killing anger)? (Chetva Sutta, S.N1.71)
At Savatthi. Standing to one side, that devatā addressed the Blessed One in verse:
“Having killed what does one sleep soundly?
Having killed what does one not sorrow?
What is the one thing, O Gotama,
Whose killing you approve?”
The Buddha:
“Having killed anger, one sleeps soundly;
Having killed anger, one does not sorrow;
The killing of anger, O devatā,
With its poisoned root and honeyed tip:
This is the killing the noble ones praise,
For having slain that, one does not sorrow.”
“Having killed what does one sleep soundly?
Having killed what does one not sorrow?
What is the one thing, O Gotama,
Whose killing you approve?”
The Buddha:
“Having killed anger, one sleeps soundly;
Having killed anger, one does not sorrow;
The killing of anger, O devatā,
With its poisoned root and honeyed tip:
This is the killing the noble ones praise,
For having slain that, one does not sorrow.”
“Kiṁsu chetvā sukhaṁ seti,
kiṁsu chetvā na socati;
Kissassu ekadhammassa,
vadhaṁ rocesi gotamā”ti.
“Kodhaṁ chetvā sukhaṁ seti,
“Kodhaṁ chetvā sukhaṁ seti,
kodhaṁ chetvā na socati;
Kodhassa visamūlassa,
madhuraggassa devate;
Vadhaṁ ariyā pasaṁsanti,
tañhi chetvā na socatī”ti.
1. Three Angry Persons and their Nature (Lekha Sutta, AN 3.132)
- An individual like an inscription in rock
-An individual like an inscription in soil
- An individual like an inscription in water
I. An enemy doesn’t like to have a beautiful enemy.
(Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati)
An irritable person, overcome and overwhelmed by anger, is ugly, even though they’re nicely bathed and anointed, with hair and beard dressed, and wearing white clothes.
(Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano)
II. An enemy doesn’t like to have an enemy who sleeps at ease.
(Na, bhikkhave, sapatto sapattassa sukhaseyyāya nandati)
An irritable person, overcome and overwhelmed by anger, sleeps badly, even though they sleep on a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.
(Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so pallaṅke seti gonakatthate paṭalikatthate kadalimigapavarapaccattharaṇe sauttaracchade ubhatolohitakūpadhāne)
III. An enemy doesn’t like to have an enemy who gets all they need.
(Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati)
When an irritable person, overcome and overwhelmed by anger, gets what they don’t need they think, ‘I’ve got what I need.’ When they get what they need they think, ‘I’ve got what I don’t need.’
(Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, anatthampi gahetvā ‘attho me gahito’ti maññati, atthampi gahetvā ‘anattho me gahito’ti maññati)
IV. Because an enemy doesn’t like to have an enemy who is wealthy.
(Na, bhikkhave, sapatto sapattassa bhogavatāya nandati)
When a person is irritable, overcome and overwhelmed by anger, the rulers seize the legitimate wealth they’ve earned by their efforts, built up with their own hands, gathered by the sweat of their brow.
(Kodhanassa, bhikkhave, purisapuggalassa kodhābhibhūtassa kodhaparetassa, yepissa te honti bhogā uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā, tepi rājāno rājakosaṁ pavesenti kodhābhibhūtassa)
V. Because an enemy doesn’t like to have a famous enemy.
(Na, bhikkhave, sapatto sapattassa yasavatāya nandati)
When a person is irritable, overcome and overwhelmed by anger, any fame they have acquired by diligence falls to dust.
(Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, yopissa so hoti yaso appamādādhigato, tamhāpi dhaṁsati kodhābhibhūto)
VI. An enemy doesn’t like to have an enemy with friends.
(Na, bhikkhave, sapatto sapattassa mittavatāya nandati)
When a person is irritable, overcome and overwhelmed by anger, their friends and colleagues, relatives and kin avoid them from afar.
(Kodhanaṁ, bhikkhave, purisapuggalaṁ kodhābhibhūtaṁ kodhaparetaṁ, yepissa te honti mittāmaccā ñātisālohitā, tepi ārakā parivajjanti kodhābhibhūtaṁ)
VII. An enemy doesn’t like to have an enemy who goes to a good place.
(Na, bhikkhave, sapatto sapattassa sugatigamane nandati.)
When a person is irritable, overcome and overwhelmed by anger, they do bad things by way of body, speech, and mind.
(Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.)
- The snare of death in the form of anger
lies hidden in the heart.
You should cut it out by self-control,
by wisdom, energy, and right ideas.
Itāyaṁ kodharūpena,
maccupāso guhāsayo;
Taṁ damena samucchinde,
paññāvīriyena diṭṭhiyā.
When you know that the other is angry,
“What do you think, brahmin? Do friends and colleagues, relatives and kin, and guests still come to visit you?”
“Sometimes they do, Gotama.”
“Do you then serve them with fresh and cooked foods and savories?”
“Sometimes I do.”
“But if they don’t accept it, brahmin, who does it belong to?”
“In that case it still belongs to me.”
“In the same way, brahmin, when you abuse, harass, and attack us who do not abuse, harass, and attack, we don’t accept it. It still belongs to you, brahmin, it still belongs to you!
4. Mettā Sutta (AN 8.1)
I. You sleep at ease. (sukhaṁ supati)
II. You wake happily (sukhaṁ paṭibujjhati)
III. You don’t have bad dreams (na pāpakaṁ supinaṁ passati)
IV. Humans mettā you (manussānaṁ piyo hoti)
V. Non-humans mettāyou (amanussānaṁ piyo hoti)
VI.Deities protect you (devatā rakkhanti)
VII. You can’t be harmed by fire, poison, or blade (nāssa aggi vā visaṁ vā satthaṁ vā kamati)
VIII. Your mind quickly enters concentration (tuvaṭaṁ cittaṁ samādhiyati)
IX. Your face is clear and bright (mukhavaṇṇo vippasīdati)
X. You don’t feel lost when you die (asammūḷho kālaṁ karoti)
XI. If you don’t penetrate any higher, you’ll be reborn in a Brahmā realm (uttari appaṭivijjhanto brahmalokūpago hoti)
Monks, there are these three types of individuals to be found existing in the world. Which three? An individual like an inscription in rock, an individual like an inscription in soil, and an individual like an inscription in water.
- An individual like an inscription in rock
And how is an individual like an inscription in rock? There is the case where a certain individual is often angered, and his anger stays with him a long time. Just as an inscription in rock is not quickly effaced by wind or water and lasts a long time, in the same way a certain individual is often angered, and his anger stays with him a long time. This is called an individual like an inscription in rock.
-An individual like an inscription in soil
And how is an individual like an inscription in soil? There is the case where a certain individual is often angered, but his anger doesn’t stay with him a long time. Just as an inscription in soil is quickly effaced by wind or water and doesn’t last a long time, in the same way a certain individual is often angered, but his anger doesn’t stay with him a long time. This is called an individual like an inscription in soil.
- An individual like an inscription in water
There is the case where a certain individual—when spoken to roughly, spoken to harshly, spoken to in an unpleasing way—is nevertheless congenial, companionable, & courteous. Just as an inscription in water immediately disappears and doesn’t last a long time, in the same way a certain individual—when spoken to roughly, spoken to harshly, spoken to in an unpleasing way—is nevertheless congenial, companionable, & courteous. This is called an individual like an inscription in water.
2. Kodhana Sutta (AN 8.1)
I. An enemy doesn’t like to have a beautiful enemy.
(Na, bhikkhave, sapatto sapattassa vaṇṇavatāya nandati)
An irritable person, overcome and overwhelmed by anger, is ugly, even though they’re nicely bathed and anointed, with hair and beard dressed, and wearing white clothes.
(Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so hoti sunhāto suvilitto kappitakesamassu odātavatthavasano)
II. An enemy doesn’t like to have an enemy who sleeps at ease.
(Na, bhikkhave, sapatto sapattassa sukhaseyyāya nandati)
An irritable person, overcome and overwhelmed by anger, sleeps badly, even though they sleep on a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends.
(Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, kiñcāpi so pallaṅke seti gonakatthate paṭalikatthate kadalimigapavarapaccattharaṇe sauttaracchade ubhatolohitakūpadhāne)
III. An enemy doesn’t like to have an enemy who gets all they need.
(Na, bhikkhave, sapatto sapattassa pacuratthatāya nandati)
When an irritable person, overcome and overwhelmed by anger, gets what they don’t need they think, ‘I’ve got what I need.’ When they get what they need they think, ‘I’ve got what I don’t need.’
(Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, anatthampi gahetvā ‘attho me gahito’ti maññati, atthampi gahetvā ‘anattho me gahito’ti maññati)
IV. Because an enemy doesn’t like to have an enemy who is wealthy.
(Na, bhikkhave, sapatto sapattassa bhogavatāya nandati)
When a person is irritable, overcome and overwhelmed by anger, the rulers seize the legitimate wealth they’ve earned by their efforts, built up with their own hands, gathered by the sweat of their brow.
(Kodhanassa, bhikkhave, purisapuggalassa kodhābhibhūtassa kodhaparetassa, yepissa te honti bhogā uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā, tepi rājāno rājakosaṁ pavesenti kodhābhibhūtassa)
V. Because an enemy doesn’t like to have a famous enemy.
(Na, bhikkhave, sapatto sapattassa yasavatāya nandati)
When a person is irritable, overcome and overwhelmed by anger, any fame they have acquired by diligence falls to dust.
(Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto, yopissa so hoti yaso appamādādhigato, tamhāpi dhaṁsati kodhābhibhūto)
VI. An enemy doesn’t like to have an enemy with friends.
(Na, bhikkhave, sapatto sapattassa mittavatāya nandati)
When a person is irritable, overcome and overwhelmed by anger, their friends and colleagues, relatives and kin avoid them from afar.
(Kodhanaṁ, bhikkhave, purisapuggalaṁ kodhābhibhūtaṁ kodhaparetaṁ, yepissa te honti mittāmaccā ñātisālohitā, tepi ārakā parivajjanti kodhābhibhūtaṁ)
VII. An enemy doesn’t like to have an enemy who goes to a good place.
(Na, bhikkhave, sapatto sapattassa sugatigamane nandati.)
When a person is irritable, overcome and overwhelmed by anger, they do bad things by way of body, speech, and mind.
(Kodhanoyaṁ, bhikkhave, purisapuggalo kodhābhibhūto kodhapareto kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati.)
- The snare of death in the form of anger
lies hidden in the heart.
You should cut it out by self-control,
by wisdom, energy, and right ideas.
Itāyaṁ kodharūpena,
maccupāso guhāsayo;
Taṁ damena samucchinde,
paññāvīriyena diṭṭhiyā.
3. When you know that other person is angry (Akkosa Sutta, SN 7.2)
When you know that the other is angry,
you act for the good of both
yourself and the other
if you’re mindful and stay calm.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
The brahmin Bhāradvāja the Rude heard a rumor that a brahmin of the Bhāradvāja clan had gone forth from the lay life to homelessness in the presence of the ascetic Gotama. Angry and displeased he went to the Buddha and abused and insulted him with rude, harsh words. When he had spoken, the Buddha said to him:
“What do you think, brahmin? Do friends and colleagues, relatives and kin, and guests still come to visit you?”
“Sometimes they do, Gotama.”
“Do you then serve them with fresh and cooked foods and savories?”
“Sometimes I do.”
“But if they don’t accept it, brahmin, who does it belong to?”
“In that case it still belongs to me.”
“In the same way, brahmin, when you abuse, harass, and attack us who do not abuse, harass, and attack, we don’t accept it. It still belongs to you, brahmin, it still belongs to you!
(Evameva kho, brāhmaṇa, yaṁ tvaṁ amhe anakkosante akkosasi, arosente rosesi, abhaṇḍante bhaṇḍasi, taṁ te mayaṁ nappaṭiggaṇhāma. Tavevetaṁ, brāhmaṇa, hoti; tavevetaṁ, brāhmaṇa, hoti. Yo kho, brāhmaṇa, akkosantaṁ paccakkosati, rosentaṁ paṭiroseti, bhaṇḍantaṁ paṭibhaṇḍati, ayaṁ vuccati, brāhmaṇa, sambhuñjati vītiharatīti. Te mayaṁ tayā neva sambhuñjāma na vītiharāma. Tavevetaṁ, brāhmaṇa, hoti; tavevetaṁ, brāhmaṇa, hotī”ti.)
-Yo ca mettaṁ bhāvayati,
For one who, ever mindful, develops
measureless loving-kindness,
the fetters thin out as he sees
the destruction of the acquisitions.
-Ekampi ce pāṇamaduṭṭhacitto,
Sending metta to just one creature with a hateless heart
makes you a true person.
appamāṇaṁ paṭissato;
Tanū saṁyojanā honti,
passato upadhikkhayaṁ.
measureless loving-kindness,
the fetters thin out as he sees
the destruction of the acquisitions.
Mettāyati kusalī tena hoti;
Sending metta to just one creature with a hateless heart
makes you a true person.
5. Eleven Benefits of Mettā (Mettā Sutta AN 11.15)
I. You sleep at ease. (sukhaṁ supati)
II. You wake happily (sukhaṁ paṭibujjhati)
III. You don’t have bad dreams (na pāpakaṁ supinaṁ passati)
IV. Humans mettā you (manussānaṁ piyo hoti)
V. Non-humans mettāyou (amanussānaṁ piyo hoti)
VI.Deities protect you (devatā rakkhanti)
VII. You can’t be harmed by fire, poison, or blade (nāssa aggi vā visaṁ vā satthaṁ vā kamati)
VIII. Your mind quickly enters concentration (tuvaṭaṁ cittaṁ samādhiyati)
IX. Your face is clear and bright (mukhavaṇṇo vippasīdati)
X. You don’t feel lost when you die (asammūḷho kālaṁ karoti)
XI. If you don’t penetrate any higher, you’ll be reborn in a Brahmā realm (uttari appaṭivijjhanto brahmalokūpago hoti)
Comments
Post a Comment