What is Loving-Kindness?

Metta is often translated as loving-kindness, goodwill, amity, benevolence, or friendliness. However, "love" can be misleading, as metta is devoid of attachment, desire, and infatuation. It's closer to the Pali term parahita parasukka kamana, signifying a strong wish for the welfare and happiness of all beings. Loving-kindness is the first of the four sublime states (brahmaviharas), which also include compassion (karuna), sympathetic joy (mudita), and equanimity (upekkha). These states are crucial for overcoming greed, hatred, and delusion. While various references to metta exist in the Sutta Pitaka, the Karaniya Metta Sutta itself provides the most explicit explanation of its components, practice, qualities, and insight. A definition from the Vibhanga states that metta is "that which in beings is loving and friendly acts of loving-kindness state of loving-kindness mental freedom through loving-kindness." The Velama Sutta (AN 9.20) emphasizes the immense merit of even a single moment of genuine metta cultivation, surpassing the merit of lavish gifts or even taking refuge in the Triple Gem.

Blessings of Cultivating Loving-Kindness: The Metta Nisamsa Sutta (AN 11.15) outlines eleven benefits of cultivating loving-kindness: (1-3) sleeping and waking happily, and having no bad dreams; (4-5) being dear to both humans and non-humans; (6) being protected by devas; (7) being unharmed by fire, poison, or weapons; (8) easily attaining mental concentration; (9) having a clear and bright countenance; (10) dying unconfused; and (11) if one doesn't attain a higher state, being reborn in the Brahma world. These blessings arise from the cultivation of non-ill will and non-harm. The sutta emphasizes the importance of asevitavya (pursuing), bhāvetavya (developing), bahulīkātavya (frequently practicing), katthitavya (making a habit of), vatthukatavya (practicing thoroughly), anutthitavya (firmly establishing), paricitavya (consolidating), and samāraddhavyā (well undertaking) loving-kindness.

The Karaniya Metta Sutta: The sutta is structured in four parts: core moral virtues, the actual practice of loving-kindness, the qualities of loving-kindness, and the development of insight. The core virtues are essential prerequisites for genuine metta cultivation, preventing the practice from becoming superficial. The sutta arose when 500 forest-dwelling monks were harassed by tree devas. The Buddha taught them this sutta, which they recited upon returning to the forest, pleasing the devas who then protected them. The sutta serves as spiritual protection (paritta), a meditation practice (kammatthana), and a basis for attaining jhanas and insight.

Core Virtues: These virtues are foundational for cultivating and maintaining loving-kindness. A strong moral foundation (sila), especially concerning body, speech, and mind, is crucial. Suttas like the Vatupama Sutta, Salehakasutta, and Anumana Sutta are considered preparatory practices. Without these virtues, the practice of loving-kindness can be weak and unsustainable. It's essential to distinguish between wholesome (kusala) and unwholesome (akusala) actions, aligning oneself with kusala. Cultivating loving-kindness requires aligning one's view and practice.

Practice of Loving-Kindness: The Buddha provides specific instructions on how to practice loving-kindness. These instructions are sequential, with each step building upon the previous one.

Qualities of Loving-Kindness: The Buddha highlights specific qualities associated with loving-kindness, further purifying the mind and establishing the practice.

Developing Insight: Insight develops throughout the practice, but this section focuses on its culmination. The practice corrects wrong views (perversions) – seeing fair as foul, happiness as suffering, self where there is no-self, and lasting where there is impermanence. Correcting these perversions leads to right view and the Noble Eightfold Path. This insight can lead to stream-entry (sotapanna) and further stages of awakening.

Meditating on the Sutta: The session concludes with a review of how to meditate on the Karaniya Metta Sutta, cultivating loving-kindness based on its teachings. The sutta offers both mundane benefits (good destination) and supramundane benefits (path and fruit). It emphasizes the importance of right view in the practice of loving-kindness.

This section focuses on the core moral virtues essential for cultivating loving-kindness (metta) as taught in the Karaniya Metta Sutta. It emphasizes the interconnectedness of this sutta with others, particularly the Vatupama Sutta and the Anumana Sutta, highlighting their importance in purifying conduct as a foundation for metta practice.

The first verse of the Karaniya Metta Sutta sets the stage: "What should be done of benefit and good, so as to realize the state of peace, is this: one should be able, upright and thoroughly upright, easy to instruct, gentle and not arrogant." Key terms are explored:

This section emphasizes the crucial role of moral virtue and a receptive attitude in the cultivation of loving-kindness. It highlights the importance of self-reflection, recognizing one's shortcomings, and actively working to purify one's conduct as a foundation for genuine metta practice.

This section continues the discussion on the core moral virtues crucial for cultivating loving-kindness (metta), focusing on the qualities of being easy to instruct (suvaco), gentle (mudu), and not arrogant (anatimani).

Easy to Instruct (Suvaco):

The quality of being easy to instruct is essential for making progress on the path. It involves being receptive to feedback, willing to listen, and obedient to instructions. It contrasts with being difficult to instruct (duvaco), which hinders progress. The Anumana Sutta highlights the importance of taking instruction rightly and respectfully, emphasizing that spiritual companions will trust and value those who are open to feedback. It details sixteen qualities that make one difficult to instruct (e.g., evil wishes, self-glorification, anger, resistance to reproof, etc.) and their opposites, which make one easy to instruct. Venerable Maha Moggallana advises self-reflection, contemplating how one would feel if others possessed these negative qualities and then applying that understanding to oneself. He also emphasizes the importance of regular review and making a strong determination to abandon unwholesome qualities. The Kakacupama Sutta (MN 21) further emphasizes that being easy to instruct should be motivated by respect for the teachings, not by material gain. The Dasa Sutta (DN 34) highlights that being easy to instruct and having good spiritual friends (kalyana-mitta) are conducive to progress on the path.

Gentle (Mudu):

Gentleness (mudu) is another crucial quality, encompassing pliability, malleability, adaptability, mildness, and tenderness. It's not weakness but rather an attitude of openness, receptiveness, and flexibility, particularly towards feedback and change. It's closely related to being easy to instruct. The commentary suggests that mudu involves gentleness in fulfilling duties and throughout the spiritual life, openness, and pleasant receptiveness. The Kakacupama Sutta illustrates the connection between gentleness and being open to feedback, suggesting that true gentleness is revealed in how one responds to criticism. Mudu also encompasses courteousness and politeness (appagabbha), which manifest in physical and verbal actions. This includes avoiding rude or disrespectful behavior, such as jumping queues, pushing, inappropriate contact, immodesty, rude gestures, talking over others, and using harsh language. The Mudu Sutta (AN 1.47) emphasizes the pliability and workability of the mind when it is developed and frequently cultivated. The Pamsudhovaka Sutta (AN 3.101) uses the simile of a gold washer to illustrate the process of purifying the mind, removing gross, moderate, and fine impurities to make it pliable, workable, and radiant. This purification process involves abandoning unwholesome conduct, malicious thoughts, and attachments to worldly concerns.

Not Arrogant (Anatimani):

Non-arrogance (anatimani) is essential for overcoming conceit (mana), one of the ten fetters that bind beings to samsara. It involves humility, modesty, and freedom from pride and superiority. The Vibhanga defines conceit as the thought "I am better" based on various factors like birth, wealth, family, appearance, property, intelligence, etc. Arrogance obstructs progress on the path and hinders the development of loving-kindness. The Salekha Sutta (MN 6) emphasizes that arrogance can only be overcome by non-arrogance. The Parabhava Sutta (Sn 1.6) warns against looking down upon relatives due to pride in birth, wealth, or clan. The Tuvatakamma Vibhanga Sutta (MN 135) describes the negative consequences of obstinacy and arrogance, leading to rebirth in a state of deprivation or a low social status. It emphasizes the importance of paying homage and showing respect to those who deserve it. The Potaliya Sutta (MN 54) illustrates how arrogance can manifest even in those who have renounced worldly possessions. This section emphasizes the importance of humility and non-arrogance in the cultivation of loving-kindness and progress on the path. It highlights the need to recognize and abandon any sense of superiority or self-importance.

This section continues exploring the core virtues in the Karaniya Metta Sutta, focusing on contentment (santosa), being easy to support (subharo), having few duties and a modest life (appakiccho ca salahu), and controlled sense faculties (santindriyo).

Contentment (Santosa):

Contentment is an internal sense of satisfaction and stability, free from mental agitation and anxiety. It involves being glad and satisfied with what one has and what is presented. In modern society, contentment is often challenged by constant exposure to advertising and social media, which can fuel discontent. Cultivating contentment is crucial for developing loving-kindness, as discontentment, especially in relation to others, can hinder the practice. It's important to examine oneself and honestly assess one's level of contentment.

Easy to Support (Subharo):

Being easy to support stems from contentment and involves having few or no strong preferences. It's about being agreeable and adaptable, making it easy for others to live, work, and interact with you. Strong preferences can create difficulties in relationships and hinder harmonious interactions. Cultivating subharo involves disentangling oneself from excessive preferences and being satisfied with what is offered. It also relates to having a tranquil expression and being pleased with whatever is provided, even if it's little. This quality is essential for both lay practitioners and monastics.

Few Duties and a Modest Life (Appakiccho ca Salahu):

This refers to balancing one's life, prioritizing spiritual practice, and avoiding excessive engagement in activities. It emphasizes simplicity and reducing complexity in life. It's not about poverty or wealth but about living with less complexity and fewer burdens. This allows for more time and energy for spiritual development. It also involves traveling lightly, being less concerned with material possessions, and being easily satisfied. The Kata Sutta (AN 5.89) lists qualities that enable quick release in mindfulness of breathing, including having few duties, being easy to support, and being contented with requisites. The Parihana Sutta (AN 8.79) describes what leads to a decline in practice, including relishing activity, useless talk, sleep, company, unguided senses, overeating, closeness, and mental obsession. The Badaka Sutta (AN 6.14) similarly highlights these factors as hindrances to a good death. These suttas emphasize the importance of balancing activity, reducing attachments, and prioritizing spiritual practice. It involves simplifying one's life, reducing unnecessary commitments, and cultivating contentment. This creates space for cultivating loving-kindness and other spiritual practices.

Controlled Sense Faculties (Santindriyo):

This involves sense restraint (indriya-samvara) and guarding the doors to the sense faculties (indriya-gutta-dvara). It's a crucial aspect of the Buddhist path, emphasized throughout the Sutta Pitaka. It's not exclusively for monastics but is relevant for lay practitioners as well. Controlling the senses is essential for calming the mind and developing right view. The mind tends to become agitated when the senses are not restrained. This control involves guarding against unwholesome sights, sounds, smells, tastes, and touches, preventing them from arousing defilements. It's about regulating one's sensory experience to maintain mental tranquility and avoid being swayed by sense pleasures. This practice is essential for cultivating loving-kindness, as an agitated mind is not conducive to generating and maintaining this wholesome state.