Metta Sutta

On one occasion, some five hundred bhikkhus (monks), after obtaining an object of meditation from the Buddha went into the Himalayan forest to practise meditation. Initially, the devas residing in the trees tolerated their presence, but as they learnt that the bhikkhus would not leave so soon, the devas made fearful sights and sounds at night to frighten the bhikkhus so that they would go away. The bhikkhus were so disturbed that they got sick and could not make any progress in their meditation. They decided to leave the place and reported their experiences to the Buddha.
After surveying, the Buddha found no other suitable location for them to practise meditation than that very forest. Therefore the Buddha advised them to return to the forest and taught them the Metta Sutta as an object of meditation, as well as for their protection. Those bhikkhus returned to the forest, chanted the Metta Sutta, and practised Metta meditation. By doing so, the devas then had goodwill towards the bhikkhus and looked after them. At the end of the Rains Retreat (Vassa), all the five hundred bhikkhus attained Arahantship.

BENEFITS OF METTA

“If, O Bhikkhus, the liberation of the mind through loving-kindness is practised, developed, made much of, made one’s vehicle and foundation, firmly established, consolidated, and thoroughly undertaken, eleven benefits are to be expected.

What eleven?
One sleeps in comfort;
One wakes in comfort;
One has no bad dreams;
One is dear to human beings;
One is dear to non-human beings;
One is protected by deities;
One is not harmed by fire, poison and weapon;
One can concentrate easily;
One’s facial complexion is calm and serene;
One dies unconfused;
If one does not attain anything higher, one will be reborn in the Brahma world after death.”

~ Agguttara Nikaya Book of the Elevens


METTA SUTTA

Karanīya mattha kusalena
Yantam santam padam abhisamecca Sakko ujū ca sūjū ca
Suvaco cassa mudu anatimāni

Santussako ca subharo ca Appakicco ca sallahukavutti Santindriyo ca nipako ca Apagabbho kulesu ananugiddho
Naca khuddham samācare kiñci Yena viññū pare upavadeyyum Sukhino vā khemino hontu Sabbe sattā bhavantu sukhi-tattā
Ye keci pāna bhūtatthi Tasāvā thāvarā vā anavasesā Dighā vā ye mahantā vā Majjhimā-rassakānuka thūlā
Ditthā vā yeva aditthā
Ye ca dūre vasanti avidūre Bhūtā vā sambhavesī vā
Sabbe sattā bhavantu sukhi-tattā

Na paro param nikubbetha Nāti-maññetha katthaci nam kañci Byāro-sanā patigha-saññā Nāñña-maññassa dukkha miccheyya
Mātā yathā niyam puttam Āyusā ekaputta-manurakkhe Evampi sabba bhūtesu Mānasam-bhāvaye aparimānam
Mettañ ca sabba lōkasmim Mānasam bhāvaye aparimānam Uddham adho ca tiriyañ ca Asambādham averam asapattam
Tittham caram nisinno vā
Sayāno vā yāvat’assa vigatamiddho Etam satim adhittheyya
Brahma metam vihāram idha-māhu

Ditthiñ ca anupagamma sīlavā Dassanena sampanno
Kāmesu vineyya gedham
Nahi jātu gabbhaseyyam punaretī ti

DISCOURSE ON LOVING-KINDNESS

He who is skilled in good, and wishes to attain that state of Peace, should act thus:
he should be able, upright, perfectly upright, amenable to corrections, gentle and humble.
  
He should be contented, easy to support, unbusy, simple in livelihood, with senses controlled, discreet, not impudent, and not greedily attached to families.

He would not commit any slight misdeeds that other wise men might find fault in him. May all beings be well and safe, may their hearts rejoice.

Whatever beings there are, weak or strong, long or short, big, medium-sized or small, subtle or gross,
Those visible or invisible, residing near or far, those that have come to be or have yet to come, (without exceptions) may all beings be joyful.

Let one not deceive nor despise another person, anywhere at all. In anger and ill-will, let him not wish any harm to another.

Just as a mother would protect her only child with her own life,
even so, let him cultivate boundless thoughts of loving kindness towards all beings.

Let him cultivate boundless thoughts of loving kindness towards the whole world — above, below and all around,unobstructed, free from hatred and enmity.

Whether standing, walking, seated or lying down, as long as he is awake, he should develop this mindfulness. This they say, is the divine abiding here.

Not erroneous with views, endowed with virtues and insight, with sensual desires abandoned, he would come no more to be conceived in a womb.








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