this assignment is Metta i summit to teacher .who want to need that can take cope
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 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 one 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.
The Background to the Metta Sutta
The
historical background which led the Buddha to expound the 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 senior most 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 affect 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, affects 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 affected 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.
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.
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!
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 neither 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
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.
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).
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 also living— monks are,
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 not visualize neutral people, people for whom one has 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:
l.
generalized radiation (anodhiso-pharana),
2. Specified radiation (odhiso-pharana),
3. Directional radiation (disa-pharana).
2. Specified radiation (odhiso-pharana),
3. Directional radiation (disa-pharana).
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."
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."
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."
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."
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."
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."
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."
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."
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."
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."
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."
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."
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, indeed, 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
subjective benefit of universal love is evident enough. The enjoyment of
well-being, good health, and 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 alms round 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.
No comments:
Post a Comment