METTA SUTTA
DISCOURSE ON LOVINGKINDNESS
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uyyojanna
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| 46. |
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yassanubhavato yakkha, nevadassenti bhisanam;
yamhi cevanuyunjanto, rattindivamatandito.
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| 47. |
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sukham supati
sutto ca, papam kinci na passati;
evammadi gunupetam, parritamb tam bhanama
he.
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| 48. |
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karaniyam
atthakusalena, yanta santam padam abhisamecca
sakko uju ca suhuju ca, suvaco cassa mudu
anatimani
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| 49. |
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santussako ca
subharo ca, appakicco ca sallahukavutti;
santindriyo ca nipako ca, appagabbho
kulesvananugiddho.
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| 50. |
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na ca
khuddhamacare kinci, yena vinnu pare upavadeyyum;
sukhino va khemino horitu, sabbasatta
bhavantu sukhitatta.
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| 51. |
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ye keci
panabhutatthi, tasa va thavara va-navasesa;
digha va ye va mahanta, majjhima rassaka
anukathula.
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| 52. |
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dittha va ye
va additha, ye va dure vasanti avidure;
bhuta va sambhavesi va, sabbasatta bhavantu
sukhitatta.
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| 53. |
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na paro param
nikubbetha, natimannetha katthaci na kanci;
byarasana patighasanna; nannamannassa
dukkhamiccheyya.
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| 54. |
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mata yatha
niyamputtam ayusa ekaputtamanurakkhe;
evampi sabbabhuitesu, manasam bhavaye
aparimanam.
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| 55. |
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mettanca
sabbalokasmi, manasam bhavaye aparimanam;
uddham adho ca tiriyanca, asambadham
averamasapattam.
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| 56. |
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tittham caram
nisinno va, sayano yavatassa vigatamiddho;
etam satim adhittheyya, brahmametam
vihara-midha-mahu.
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| 57. |
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ditthinca
anupaggamma, silava dassanena sampanno;
kamesu vinaya gedham, na hi jatuggabbhaseyya
puna-reti.
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Metta Suttam Nitthitam.
Khuddakapatha 10-11; Suttanipata 300-302
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3. DISCOURSE ON LOVINGKINDNESS.
Historical Sketch
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Lord Buddha was then
residing at Savatthi in the pleasaunce of Anthapindika; and a
group of monks received permission from the Lord to meditate in a distant
forest during their retreat for the rainy season. The monks took shelter under
huge trees as temporary residence and engaged themselves intensively in the
practice of meditation.
The tree deities
inhabiting this forest could not stay in their tree-abodes which were above the
monks, for the monks were imbued with spiritual power due to meditation, and
they had to come down to stay on the ground. So the deities were very much
annoyed and frustrated; and when they realised that the monks would spend the
whole rainy season there, they tried to scare the monks away during the nights.
They purposely harassed the monks in various ways.
Living under such
impossible conditions for some time, the disturbed meditators rushed back to
the Buddha and informed about their difficulties. So the Buddha advised them to
recite the text of Loving-kindness and to radiate the spirit of Love to all
sentient beings. Encouraged by this media, the meditators returned to forest
and practised in accordance with the instructions to permeate the entire
atmosphere with the radiant thoughts of Love. The tree-gods were very much
pleased to be affected by this power of love and thenceforth let the monks stay
there to meditate peacefully without any further disturbances.
This discourse, as a
matter of fact, is the Buddhist doctrine of Love, which promulgates the method
of practice to disseminate Love in order to attain Purity and Peace to realize
finally the Perfect Emancipation.
This sutta is composed
of twelve stanzas, with two introductory verses beautifully set by the learned
elder-monks of Burma.
The Minor Readings;
P.T.S. tr. The Lovingkindncss Discourse, pp. 10-11
The Illustrator of
Ultimate Meaning; P.T.S. tr. Ch. IX, pp. 265-294.
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3. METTA SUTTA
( Metta=Love; Affection; benevolence; eros; agape amour;
Loving-kindness. )
Discourse on Love
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| Introduction |
| 46. |
Due to the glorious power of this discourse on Love,
spirits dare not disclose the frighful sights.
One who devotes to himself this doctrine day and night
diligently.
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| 47. |
sleeps soundly and does not see any nightmare when
asleep.
Oh thou! Let us recite this doctrine endowed with such and
other merits.
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48.
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He who is clever in the benefaction and who has
anticipated in the attainment of the state of Perfect Tranquility
must work to be efficient, right, upright, discussable,
gentle, and humble,
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49.
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Contented, well-bred, less responsible, of fugal
livelihood, serene in faculties, prudent, modest, not hanker after the
families.
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50.
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He must not commit even the slightest sin for which
the wise men might censure.
He must contemplate thus:- may all
sentient beings be cheerful and be endowed with happy secured life.
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51.
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Whatever breathing beings there may be
the frail ones or the firm creatures, with no exception tall or stout, short or
meduim-sized, thin or fat,
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52.
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Those which are seen or those unseen those who are
dwelling far or near those who are already born or those still seeking to
become yet.
May all these beings be endowed with happy-life.
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53.
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Let not one be angry with another, let him not
despise anyone in any place
By means of physical and verbal provocation or by
frustrated enmity,
Let one not wish another's suffering.
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54.
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Just like a mother would protect her baby, the only
child, even so towards with her lifeall beings
Let one cultivate the (Agape) boundless spirit of
love.
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55.
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Let him radiate the boundless of love rays towards the
entire world, to the above, below, and across unhindered, without malice and
enmity.
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56.
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While standing, walking, or reclining, as long awake
without sloth, sitting, as he be
Let him devote himself to this mindfulness.
This is called in this religion as "Noble
Living" (Holy life).
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| 57. |
If the meditator, without falling into wrong view
(egoism), be virtuous, and endowed with perfect insight, has expelled passion
in sensual desires,
he will surely come never again to be born in any womb.
The end of Metta-sutta
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The End of Metta Sutta |
1.
'Eleven Holy Discourses of Protection: Maha Paritta Pali'; By Sao Htun Hmat
Win, 1991.
2. 'How
to Live as a Good Buddhist', (in Burmese/ Myanmar), Ministry of Religious
Affairs, Yangon, 1991