慈經

“Let one’s thoughts of boundless love pervade the whole world.” When we practice loving-kindness meditation, we should send these thoughts to pervade the whole world. ‘Above, below and across’ – above to the worlds of gods, below to the world of hell, across the entire universe these thoughts should extend. ‘Without any obstruction, without any enmity’ – when we practice loving-kindness meditation ultimately we must pervade all beings without exception, all the universes, in all places.

“Not falling into wrong views, virtuous and endowed with insight one gives up attachment to sense desires. Verily, such a man does not return to enter a womb again.”

The Story

The Sutta I am going to read today is on universal love. The PÈÄi name of this Sutta is MettÈ Sutta. This Sutta is often called KaraÓÊya MettÈ Sutta because it begins with the word ‘karaÓÊya’. This Sutta is a very popular Sutta. Almost on every occasion, at every ceremony, Buddhist monks recite this Sutta.

This Sutta was delivered to a group of monks by the Buddha. At the time of the Buddha there were groups of monks. One group of monks went to the Buddha and asked the Buddha to teach them a subject of meditation, to give them a subject of meditation. It is not stated what kind of meditation the Buddha gave to them. They studied the subject. They learned the subject and then they went to a place to practice meditation. It was just before the Vassa or Rainy Season Retreat.

There were spirits in the forest, mostly tree spirits. When the monks were living there, these tree spirits had to get down from their trees and live on the earth with their families, with their children. So they were miserable. They were hoping the monks would leave in a few days. After some days, there was no sign of monks leaving this place. Because the tree spirits were so miserable living on the earth, they began to show fearful or dreadful visions to the monks in order to frighten them, in order to drive them away from the forest. They showed these dreadful visions and they also produced bad smells, bad odors.

The monks were oppressed by these visions and bad odors. They could not practice meditation well. When they could not tolerate this anymore, they went to the Buddha and asked him to send them to some other place to practice meditation.

The Buddha looked with his supernormal vision, but he could not find any place for them other than the one they had gone to on the whole earth. So Buddha said to them: “Monks, there is not a single place other than this for you. So you must go back to that place.”

Then the monks protested: “We went there and we practiced meditation. We were oppressed by these spirits. If we go back to that place, we will not be able to practice meditation. Why do you send us back to that same place?”

Then the Buddha said: “Formerly you went without weapons. Now I will give you weapons. You take these weapons and go back to the same place and practice meditation. This is the only place for you.”

The weapon the Buddha gave them was this teaching of universal love, mettÈ. The Buddha preached this Sutta to them; and they learned how to practice loving-kindness meditation, and they went back to the forest.

Actually this Sutta is very short. You can recite it in three minutes, not even three minutes. But the meanings contained in this Sutta are great and varied. I will read this Sutta to the end, and then I will give you some explanations.

In the past I told you that every Sutta begins with “Thus have I heard.” This Sutta, however, does not begin with these words because it is a short Sutta and was recorded in the Collection of Short or Small Discourses.

The Sutta

He who is skilled in good and who wants to dwell penetrating that state of calm should practice the three kinds of training. He should be able, upright, very upright, obedient, gentle, and not proud.

He should be contented, easy to take care of, have few activities and few possessions, be controlled in his senses; he should be wise and not impudent, and not greedily attached to devotees.

He should not commit any slight wrong, for doing which the wise men might censure him.

May all beings be happy and safe. May their hearts be happy.

Whatsoever living being there be, feeble or strong, long or big or medium or short, small or fat (round), seen or unseen, those dwelling far or near, those who have been born and those who are yet to be born – may all beings without exception be happy.

Let none deceive another or despise any person in any place. Let him not wish any harm to another in anger or in ill will.

Just as a mother would protect her only child at the risk of her own life, even so let him cultivate a boundless heart toward all beings.

Let his thoughts of boundless love perva½e the whole world – above, below and across, without any obstruction, without hatred, without enmity.

Whether he stands, walks, sits or lies down, as long as he is awake, he should develop this mindfulness in loving-kindness. This they say is the highest conduct here.

Not falling into wrong views, virtuous and endowed with First Path Knowledge, he discards attachment to sense desires and truly he does not come again for conception in a womb.

Explanation of the Qualities to be Developed by a Bhikkhu.

In this Suttta the Buddha first gave the qualities of a monk, qualities which a monk should have before he practices loving-kindness meditation. However, it does not mean that a monk must have them before he practices loving-kindness meditation. It does not mean a monk cannot practice loving-kindness meditation if he does not possess all these qualities. These qualities are very good qualities, ideal qualities. All monks may not be endowed with all these qualities. But they must try to possess as many of these qualities as is possible.

First the Sutta says: “He who is skilled in good and who desires to attain that state of calm should act thus.” One ‘who is skilled in good’ knows how to do things. The ‘state of calm’ here means NibbÈna. Those who wish to attain the state of NibbÈna should act thus.

“He should be able.” A monk should be able to strive for liberation from the round of rebirths. He should be ready to put forth effort to practice meditation.

“He should be upright, perfectly upright.” The PÈÄi word for this is ‘uju’ which means straight. A monk should be straight, perfectly straight, very straight. That means he should be honest, not just ordinarily honest but perfectly honest.

“He should be compliant.” The PÈÄi word for this is ‘suvaco’. That means of easy speech. (Perhaps we may say ‘easy to speak to’.) ‘Easy of speech’ means one who is willing to accept admonition, one who is willing to accept criticism, one who does not get angry when he is criticized, one who does not get angry when he is admonished.

The same word appears in another Sutta, the Blessing Sutta (Ma~gala Sutta). There it is translated as obedient. ‘Compliant’ here means a person who is ready to accept admonition, who will not get angry when he is admonished. A monk should possess this quality. A monk should be ready to accept admonition or criticism and not get angry.

“He should be gentle.” A monk should be gentle – gentle in deeds, gentle in words, and gentle in mind. Sometimes you may see some monks that are not gentle. Gentleness is a good quality in monks. Monks practice loving-kindness, compassion, appreciative joy, and equanimity. So they should be gentle – gentle when doing things, gentle when going around, gentle when speaking and also gentle of mind.

"He should be humble.” A monk should be humble. A monk should not be conceited. A monk should not be proud. People, ordinary people, those who are not Arahants, tend to get pride – pride in their birth, pride in their education, pride in their knowledge, pride in their ability to do things, pride in their attainment. This conceit or mÈna can arise even in those who have reached the third stage of enlightenment. Even AnÈgÈmis can have a kind of mÈna, although their mÈna is not so great, not so bad. Monks must try to get rid of this pride or must try to diminish this pride and be humble. That is because when one is proud, one is not approachable. One cannot teach properly. One cannot be a good leader or a good teacher to people. So a monk should be humble. The more advanced they are spiritually, the more humble the monks become.

The most advanced disciple at the time of the Buddha was the Venerable SÈriputta. He was the first chief disciple. He was second only to the Buddha. But he was very humble. Once he put on the lower garment not very properly. The edges of the lower garment were hanging down. And a seven year old novice who was ordained on that very day pointed to the garment and told Venerable SÈriputta that it was not properly put on. Venerable SÈriputta looked at his garment and saw that. He moved to the side and put the garment in a proper manner. After that he folded his hands to the seven year old novice and then he said: “Teacher, is it proper now?” So Venerable SÈriputta was very humble. That is why all the monks liked him. A monk should be humble like that.

“He should be contented.” Monks must be contented. ‘Contentment’ here means a monk should have satisfaction with what he has. A monk should not want this thing and that thing because monks actually are supported by lay people. So monks must be contented. They must be satisfied with what they have. If they want many things, they will have to ask the lay people to give them these things. I want these robes. I want a new bowl. That would be something like harassment for lay people. Monks should be contented. Contentment is a good quality to be developed by monks and lay people also. When you have contentment, you have happiness. Buddha said: “Contentment is the best of wealth, the best of riches.”

Those who are contented are rich because they don’t want anything. Contentment is compared in the books to covering the soles of your feet with leather. When you want to walk upon the earth, you cannot cover the whole earth with leather. But you can cover the soles of your feet with leather. When the soles of your feet are covered, virtually the whole earth is covered. In the same way, when you are contented with what you have, then you have everything because you need nothing. Contentment is a very good quality which monks should possess.

“He should be easily supported.” ‘Easily supported’ means a monk doesn’t make too much fuss about what he gets. When someone brings something, the monk must not say: “I don’t want this thing; I want that thing.” Such a person is very difficult to support. Contentment and being easy to support – these are the two qualities that monks should really have. They must be contented with what other people give to them. When they have these two qualities, they live in real happiness. Monks should be contented and easily supported.

“Monks should be of few duties.” That means a monk should not have many things to do. A monk should not be very busy; he should not be busy with worldly things; he should not be busy with things that are not conducive to spiritual growth. A monk should be of few duties, of few things to do. If he has to have anything to do, that should be the practice of Dhamma and the study of the teachings of the Buddha. Other duties, other things to do are just extra things. They are not necessarily needed for a monk. So a monk should be of few duties.

“A monk should be of simple livelihood.” ‘Simple livelihood’ here means just simple living. A monk should possess few things. He should not possess many things because monks lead a life of homelessness. Although they may be living in monasteries, they are leading the homeless life. They must be able to get up and go wherever they like without much to carry. Monks should be of simple livelihood.

You know, there are eight requisites for monks. When they have these eight requisites, it is enough to lead the life of a monk. In the days of the Buddha eight requisites were allowed. For other monks en or twelve requisites were allowed. They are not much – bowls, robes, maybe a staff, sandals, just these things. They live simple lives. When they do not possess many things, they are free to go any place. They don’t have to worry about carrying these things wherever they go. It would be very good if monks nowadays could be of simple livelihood. Nowadays monks have many things. If I were to move to another place, I think I would have to rent a U Haul truck or something like that to carry my things.

In the books it is said that a monk should be like a bird. A bird has only its wings as its property. When birds want to go to another place, they just take their wings with them. Monks should be like birds. We are practicing monks, so we should be of simple livelihood or light livelihood. The PÈÄi word for this is ‘of light livelihood’. They must be light to go to anywhere without many possessions. There are monks who have few possessions and there are monks who have many possessions. It depends on the type of monk.

There is a story of a monk who lived in Anuradhapura in Sri Lanka. He was renowned and famous. A friend of his who was fond of having many things once went to visit him. Since he was famous, the other monk thought that there would be many people bringing food and things to the monastery in the morning. But in the morning nobody came.

The resident monk told the visiting monk to pick up his bowl and go out for alms. So they went out for alms and came back. Then the visitor monk thought because it was morning people did not come. During the daytime before noon people will bring food for us. But nobody came. In this way the resident monk lived very simply with no belongings.

So one day when they were going for alms, the visitor monk told the resident monk of a certain place away from the city, saying, it was very lovely and very good to be there. So he suggested that the resident monk go there. The resident monk said: “Well, let us go there.” At that time they were going for alms. They were not at the monastery. The resident monk just said: “Let us go now.” The visitor monk said: “Please wait. I have left things at the monastery. I left my staff, my bowl, my robe, my things. I have to take them with me.” Then the resident monk said: “Why do you have so many things?” So the visitor monk told the resident monk that he need not go to any other place. Any place is a good place for him. Any place is just right for him. Since in the city of Anuradhapura there was the Stupa in which the relics of the Buddha were enshrined, he need not go to any other place. So he left the resident monk in that place. So there are monks that have many belongings and there are monks who have few belongings.

“A monk should be controlled in senses.” This is a good quality for a monk to have, that is, to be controlled in senses – controlled in the eyes, controlled in the ears and so on. ‘Controlled in eyes’ means a monk should take care not to acquire akusala through the eyes. Whenever a monk sees an object, he must train himself not to get akusala. Also he must not look here and there like a monkey. That is why monks do not look here and there much. They keep their eyes down as much as possible. Also in speech, in any of the senses, a monk should be controlled. So you cannot see a Buddhist monk playing or fooling around with people.

I once listened to a tape – studying a conversation or something like that. In that tape the author advised the listeners to look at the face of the person when they talked. And then he advised shaking hands with people. When I listened to that tape, I thought: “Oh, that is not for me.” When we talk, we do not want to look at the person. We just keep our eyes down. And we never shake hands with people, especially women. So monks should be controlled in the senses. Their eyes should be controlled, their ears controlled, everything should be controlled.

“Discreet” – ‘discreet’ really means intelligent, to have wisdom. Monks should be ‘not impudent’ - not impudent in deeds, not impudent in words, not impudent in mind. Monks should not be rude. They should not be arrogant.

He should not be greedily attached to families.” Monks should not be attached to lay people. That is also a very desirable and praiseworthy quality in monks. Monks should not be greedily attached to families. A monk should not say: “This is my supporter. He is like a brother to me. She is like a sister to me.” Buddha said monk should be like the moon which is new every day. You see the moon today in one shape. The next day you see it in another shape. So each day the moon is new. In the same way, a monk must be new each time he approaches the families. It may not be agreeable to modern people. But what is said in the books is that a monk must not share the sorrows and happiness of lay people. There is a phrase in PÈÄi: “Sahasoka, sahanandi.” That phrase means feeling sorrow and feeling happy together. A monk must be aloof from lay people. A monk is a person who has left these household sorrows and happiness. He is leading a homeless life. So he should not be affected by the ups and downs of the lay people. He should be aloof. He should not be attached to families.

"He should not commit any slight wrong such that wise men might censure him.” A monk should not commit any slight wrong which another person, a wise person, might censure him for doing. If doing something might invite censure, he should avoid doing that. These are the qualities of a monk, the qualities to be possessed by a monk in order to practice loving-kindness meditation.

How many qualities are there? He should be able, upright, perfectly upright, compliant, gentle, humble, contented, easily supported, with few duties, of simple livelihood, controlled in senses, discreet, not impudent, not greedily attached to families, and not doing any slight wrong which would be censured by the wise. Altogether there are fifteen qualities. So monks have to develop these fifteen qualities. These qualities lay people can also develop to a certain extent.

How to Practice Loving-Kindness

Next the Buddha taught them how to practice loving-kindness. He should cultivate his thoughts thus: “may all beings be happy and secure. May their minds be contented.” He should send the thoughts to all beings.

“Whatever beings there may be, feeble or strong, long, stout or medium, small or large, seen or unseen, those dwelling far or near, those who are born and those who are yet to be born, may all beings without exception be happy-minded.” We can say: “May all beings be happy.” Just that is also loving-kindness. We can also be specific. We can say which kind of beings specifically we wish to be happy. In this Sutta, the Buddha taught the monks loving-kindness meditation in different ways.

First, ‘whatever beings there may be, feeble or strong (firm)’ – that means all beings that are feeble, may they be well, happy and peaceful. All beings that are strong, may they be well, happy and peaceful. That is a dyad. So these are two kinds of beings.

Then there are long beings, stout or medium, that is, long, medium or short. There are beings which are long like snakes and those things. Those beings that are long, may they be well, happy and peaceful. Those who are of medium length and then those who are of short length, may they be well, happy and peaceful. These are three things, a triad.

Then there are (beings who) are ‘large, medium or small’. There are beings like elephants or whales. There are medium beings, and there are small beings. May they all be well happy and peaceful.

There are ‘beings that are stout’. (That means those that are big or fat.), and those that are medium, and those that are thin and lean. May all those beings be well, happy and peaceful.

‘There are beings that are seen and unseen’ – those that we have seen and those that we have not seen. Both these kinds of beings, may they be well, happy and peaceful.

‘Those that are dwelling near and those that are dwelling far from us’ – those that are near to us and those that are far from us, may they be well, happy and peaceful.

‘Those who are born and those who are yet to be born’ – those who are born as beings and those who are yet to be born as beings, all these beings without exception, may they be happy.

So according to this Sutta, we can practice loving-kindness meditation in another way. We have not practiced by that way shown in this Sutta. We have four dyads and three triads. The four dyads are: May all beings that are frail and firm be blissful in body as well as in mind or we can just say: “May they be well, happy, and peaceful.” Then we have ‘may all beings that are seen and unseen, may all beings dwelling far and dwelling near, may all beings that are existing or born and those yet to be born, be well, happy and peaceful. So we have four dyads.

Then we have three triads. May all beings that are long, that are medium-sized and that are short be well, happy and peaceful. Then there are beings that are big, medium and small. May they be well, happy and peaceful. And there are beings that are thick, or fat, or round, that are medium-sized, and that are lean or thin – may they be well, happy and peaceful or may they be blissful in body as well as in mind. We may practice in this way according to the Sutta.

So mettÈ or loving-kindness can be practiced in many ways. What we have been practicing is the method given in the Visuddhimagga. It is expanding the object little by little until we reach all beings. There is another way of practicing loving-kindness, that is, by 528 ways. We have practiced that before. So we can practice loving-kindness in different ways if we like. The Buddha taught how to practice loving-kindness in four dyads and three triads in this Sutta.

Then the Buddha continued: “Let one not deceive another. Let one not deceive any person whatever in any place.” That is also an expression of loving-kindness. “In anger or ill will let one not wish any harm to another.” Let not anyone wish harm to another.

“Just as a mother would protect her child, her only child at the risk of her own life, even so, let one cultivate a boundless heart towards all beings.” It is a very beautiful verse. So a mother who has only one child protects that child even at the risk of her own life. Even so, one must cultivate mettÈ or a boundless heart towards all beings. When you practice mettÈ meditation, you must regard all beings as your child, as your only child, who is to be protected at the risk of your own life.

“Let one’s thoughts of boundless love pervade the whole world.” When we practice loving-kindness meditation, we should send these thoughts to pervade the whole world. ‘Above, below and across’ – above to the worlds of gods, below to the world of hell, across the entire universe these thoughts should extend. ‘Without any obstruction, without any enmity’ – when we practice loving-kindness meditation ultimately we must pervade all beings without exception, all the universes, in all places. That is why loving-kindness meditation is called a measureless state or a limitless state because its object, the beings, is limitless.

“Whether one stands, walks, sits, or lies down, as long as one is awake, one should maintain this mindfulness. This they say is the sublime state in this life.” This shows us when to practice loving-kindness meditation. You heard this verse. “Whether one stands, walks, sits, or lies down, as long as one is awake, one should maintain this mindfulness.” ‘This mindfulness’ means mindfulness which accompanies loving-kindness. Here actually what is meant is loving-kindness. So one should maintain this loving-kindness whether one stands, walks, sits, or lies down, as long as one is awake. That means loving-kindness must be practiced all the time. That’s why it can be practiced when you are driving, while you are in a bus, when in an airplane, when you are at work. Whatever you are doing, you can practice loving-kindness. So Buddha said: “Whether one stands, walks, sits, or lies down, as long as one is awake, one should maintain this mindfulness of loving-kindness.”

“This they say is the sublime state in this life.” When you live with loving-kindness, you are living in a sublime state. You are living the Noble life; you are living in the Noble abiding.

“Not falling into wrong views, virtuous and endowed with insight one gives up attachment to sense desires. Verily, such a man does not return to enter a womb again.” Loving-kindness can lead us to reach first jhÈna, second jhÈna, third jhÈna and fourth jhÈna. Only the fifth jhÈna it cannot lead to. By making jhÈna the basis for VipassanÈ, one can practice VipassanÈ meditation and reach attainment. ‘Not falling into wrong views’ here means eradicating wrong views by the attainment of the first stage of sainthood (SotÈpanna), the second stage of sainthood (SakadÈgÈmi), the third stage of sainthood (AnÈgÈmi) where one can eradicate sense desires once and for all. “Verily, such a man does not come back to this world of sense pleasure. This man will not return to enter a womb again.”

Or we can take it to mean an Arahant. When one becomes an Arahant through VipassanÈ meditation based on loving-kindness, one will not be reborn in any other existence. That is what is meant by ‘verily, such a man does not return to enter a womb again’.

Loving-kindness meditation by itself can give you happiness. It can lead you to attainment of jhÈna. If you make loving-kindness meditation or the jhÈnas attained through loving-kindness meditation the basis of VipassanÈ, then you can attain the different stages of enlightenment – first, second, third, fourth stages of sainthood. Buddha’s wish was that we should not be satisfied with just attaining jhÈna through loving-kindness meditation, but that we should practice VipassanÈ, making the jhÈnas attained through loving-kindness meditation as its basis and becoming Noble Persons or Ariyas.

This loving-kindness is very highly praised by the Buddha. Once the Buddha said: “Bhikkhus, whatever kinds of worldly merit there are, they all are not worth one sixteenth part of the heart deliverance of loving-kindness. In shining, in beaming, in radiance, the heart deliverance of loving-kindness far excels them.” With regard to practicing loving-kindness the Buddha said: “Whatever kinds of worldly merits there are, all are not worth one sixteenth part of the heart deliverance of loving-kindness.” That means loving-kindness brought to the stage of jhÈna.

In another Sutta, the Buddha said: “Bhikkhus, just as clans with many women and few men are readily ruined by robbers and bandits, so too any bhikkhu who has not maintained in being and who has not made much of the heart deliverance of loving-kindness is readily ruined by non-human beings.” When there are many women and few men in a clan or in a house, that clan or house can be readily ruined by robbers and bandits. In the same way, monks who do not practice loving-kindness meditation can be readily ruined by non-human beings. If you are afraid of non-human beings, practice loving-kindness.

In another Sutta, Buddha said: “Bhikkhus, if a bhikkhu cultivates loving-kindness for as long as a finger-snap, he is called a bhikkhu. He is not destitute of jhÈna meditation. He carries out the master’s teaching. He responds to advice. He does not eat the country’s alms food in vain. What should be said of those who make much of it.” In this Sutta the Buddha said: “If a monk cultivates loving-kindness for just a second, for as long as a finger-snap, he is called a bhikkhu. He is the one who carries out the Buddha’s teaching, who responds to his advice. And he does not eat the country’s alms food in vain.” That is very important. Monks are supported by lay people. Monks eat the food of the lay people. They must eat so that they do not incur any debt. It is very important. If they eat the food offered by the lay people heedlessly, then they are said to be in debt. They will pay this debt in the form of being reborn as a servant in the house of the lay people and so on. What must a monk do in order not to get into debt when being offered food by lay people? He must do either one of two things. He must eat with reflection. Monks have to reflect when they eat: “I eat this food not to beautify myself, not to get strong, not to take pride, but I eat this food so I may follow the teachings of the Dhamma, so I can practice meditation.” With this reflection monks must eat. That is why talking while eating is discouraged among monks.

The other thing is that if he does not remember to do that, then he must practice loving-kindness towards those who offered food to him, towards those supporters. If he practices loving-kindness towards them, he is said ‘to eat the country’s alms food not in vain’. So loving-kindness is very much praised by the Buddha.

There are eleven benefits to be had through the practice of loving-kindness meditation. I think I have talked to you about these benefits in one of my talks. What is the first one or two? You go to sleep with comfort or you go to sleep easily. You sleep comfortably and you get up comfortably. Just these benefits are much for us. Many people find difficulty in going to sleep. If you have difficulty in going to sleep, just practice loving-kindness. Go to sleep with loving-kindness meditation. When you have laid down on the bed, instead of thinking of other worries and other things, just practice loving-kindness meditation – may all beings be well, happy and peaceful; may all beings be well, happy and peaceful. Go to bed saying this. You will sleep well. You will get up refreshed. And you will not dream unpleasant dreams or dreadful dreams. So there are many benefits to be had from loving-kindness meditation as well as VipassanÈ meditation. [The eleven benefits are 1. one sleeps happily 2. one wakes happily 3. one has no bad dreams 4. one is dear to human beings 5. one is dear to non-human beings 6. one is guarded by the gods 7. one escapes the danger from fire, poison and swords (if one reaches the jhÈna level in practice of loving-kindness) 8. one gains concentration easily 9. one’s complexion is clear 10. one dies without bewilderment 11. and if one develops no further, one will reach the Brahma world.]

In Buddhist countries we have the custom of reciting these Suttas. Sometimes what happens is that many, without much thinking, think that they are just for recitation. When they recite it, it is enough they think. But this Sutta is not for recitation only. When you recite it, it is enough they think. But this Sutta is not for recitation only. When you recite it, you practice loving-kindness. It is not for recitation only. It is to be developed, to be made much of. Loving-kindness Sutta is not to be recited only, but it is to be practiced, to be developed. That is why I have you practice loving-kindness meditation. I ask you to say the sentences or however many times you may wish. That way you practice, you make much, you develop your loving-kindness – not just saying once. But it is the custom in our country to recite this Sutta at every ceremony. That is not bad, but that is not enough. We must not be contented with just that. We must really develop loving-kindness by practicing it seriously. Thank you.

SÈdhu! SÈdhu! SÈdhu!

【編按】本文原載於菩提學會yahoo blog，12/13/2006