In spite of these, there is no peace and happiness. It shows
thatsomething is lacking, That is Metta.What is the Buddhist idea
of Metta? The Pali word “Metta” means”loving kindness”, not the
ordinary, sensual, emotional,sentimental kind of love. Metta has
been translated by modemtranslators into English as generous,
mindful loving, lovingkindness, sending out thoughts of love
towards others” butaccording to the words of Buddha, Metta has a
far widersignificance, and a much more extensive implication than
this. Itmeans a great deal more than loving kindness
harmlessness,sympathy.What is love? Love is also defined in the
Oxford Dictionary.According to it, love means warm affection,
attachment,affectionate devotion, etc. These are synonymous terms
for loveand they all refer to sentimental worldly love. So, Metta
has nofull English equivalent. For this Metta is much more than
ordinaryaffection or warm feelings. The Pali word Metta literally
means”friendliness”, but also means love without a desire to
possessbut with desire to help, to sacrifice self-interest for
thewelfare and well being of humanity. Metta is with out
anyselection or exclusion. If you select a few good friends
andexclude a bad person, then you have not got a perfect grasp
ofMetta. Indeed Metta is not only benevolent thought, but
alsoperforming charitable deeds, an active ministry for the good
ofone and all.In the “Metta Sutta” the Buddha has chosen the love
of a motherfor her child as an example. Imagine a mother’s love
when herchild is hungry; she watches carefully to feed her child
even before it asks her for food. When the child is in danger, she
willrisk her own life. So the Buddha taught us to love all beings
as amother loves her only child. If we can do this even to a
smallextent, the world will become happier and more peaceful place.
Inthe Dighanikaya, it is said by the Buddha that almost every
virtuesuch as unselfishness, loving sympathy and loving kindness
isincluded in this “Metta”.Though we talked much about Metta and
repeat the formula “Sabbesatta avera hontu, abyapajjha hontu etc;.
“( May all sentientbeings be free from danger; may they be free
from oppressionetc.), without Metta how can it be effective? This
passage is notto be merely recited. The Buddha does not ask us to
learn any ofhis teachings for recitation only. So the recitation of
the “MettaSutta” is good, but the Buddha did not mean it to be
merelyrecited. He exhorted us to follow and practice the
instructions init so that we might realize Metta as the best state
of heart inthe world.Therefore do not be satisfied with the mere
recitation of the”Metta Sutta” but strive to know its meaning with
a view topracticing it and to make it suffuse your being. That is
the mostessential fact. Meditation does not mean merely to think
about it,but to practice it in your daily life.Discourse of loving
kindnessThis discourse of loving kindness serves as a mark of
protectionand as a subject of meditation. In the first part of the
discourseare found virtues that should be practiced by anyone who
desireshis own welfare, and in the latter part the method of
practicingMetta or good will is explained in de tail. The Buddha
taught usto follow and practice the following principles:He who is
skilled in doing welfare, who wishes to attainthe state of calm,
(Perfect tranquility) must work to beefficient, upright, perfectly
upright, easy to speak to,gentle and humble.Contended, easily
supportable, having few duties, simplein livelihood, controlled in
sense prudent, modest andnot greedily attached to families, he must
not commiteven the slightest sin for which other wise men
mightcensure him.He must contemplate so: May all beings be happy,
may allbeings be secure, may all beings be happy. He mustradiate
the measureless thoughts of loving kindness towhatever living
beings there may be; feeble or strong,tall, medium or short, small,
medium or large, thin,medium or stout, seen or unseen, those
dwelling far ornear, those who are born and those who are to be
born-may all beings, without exception, be happy.Let none be angry
with another, let him not despiseanyone in any place. By means of
physical and verbalprovocation or by frustrated enmity, in anger
orill-will let him not wish another’s suffering.Just as a mother
would protect at the risk of her ownlife the life of her only son,
even so let him spreadboundless loving kindness to every corner of
the world;above, below and across, unhindered without
anyobstruction, without any hatred, without any enmity.While
standing, walking, sitting or lying down, as longas he awake,
without sloth (laziness) he should devotehimself to this
mindfulness of love. This, they say, isthe “Highest Conduct” and
this is called the “Nobleliving” (Holy life).If the meditator, not
falling into wrong-view (egoism),be virtuous and endowed with
perfect insight, and expelhis passion for sensual pleasure, then,
of a truth, hewill never be conceived in any womb again.In the
Dhammapada the Buddha said, “A beautiful word or thoughtwhich is
not accompanied by corresponding acts is like a brightflower which
bears no fruit. It would not produce any effect.” So,it is action,
not speculation, it is practice, not theory thatmatters. According
to the Dhammapada, “will” if it is not followedby corresponding
action does not count. Therefore, practice of the”Noble Principles
of the Metta Sutta” is the essence of Buddhism.In this connexion
this “Metta” or Universal Love (Loving kindness)is generally taken
to exist in connexion with other people, but inreality love for
self comes first. It is not a selfish love, butlove for self, pure
love that comes first. By having pure love or”Metta” as we defined
it for self; selfish tendencies, hatred,anger, will be diminished.
Therefore, unless we ourselves possess”Metta” within, we can not
share, radiate, send “Metta” to others.So meditation on love
“Metta” is to be started within ourselves.According to Buddhism
self-love comes first. By helping ourselves,we can help others
effectively. The Buddha pointed out, “If aperson cannot help
himself well, he cannot help others well”.
