True Metta

Battaramulla
Siri Sudassanarama
sadaham senasuna
Ven. Dr. Mirisse Dhammika thero

What the story demonstrates is that true metta or loving-kindness has the power to overcome one’s own mental disturbances and to change the negative attitude towards others. The mettasutta (Salzberg, 1997) is as follows:

This is what should be done

By those who are skilled in goodness,

And who know the path of peace:

Let them be able and upright,

Straightforward and gentle in speech.

Humble and not conceited.

Contented and easily satisfied.

Unburdened with duties and frugal in their ways.

Peaceful and calm, and wise and skillful,

Not proud and demanding in nature.

Let them not to do the slightest things

That the wise would later reprove.

Wishing: in gladness and in safety,

May all beings be at ease.

Whatever living beings be at ease.

Whatever living beings there may be;

Whether they are weak or strong, omitting none,

The great or the mighty, medium, short or small,

The seen and the unseen,

Those living near and far away,

Those born ad to-be-born-

May all beings be at ease!

Let none deceive another,

Or despise any being in any state,

Let none through anger or ill-will

Wish harm upon another,

Even as a mother protects with her life

Her child, her only child,

So with a boundless heart

Should one cherish all living beings;

Radiating kindness over the entire world:

Spreading upward to the skies,

And downward to the depths;

Outward and unbounded,

Freed from hatred and ill-will.

Whether standing or walking, seated or lying down,

Free from drowsiness,

One should sustain this recollection.

This is said to be the sublime abiding.

By not holding to fixed views,

The pure-hearted one, having clarity of vision,

Being freed from all sense desires,

Is not born again into this world

When one practices metta as set forth in the Metta-Sutta, his attitude will be shaped into positive action. Here is how Budharakkhitha (1989) explains the benefit of metta:

Metta is the protective and immensely patient attitude of a mother who forbears all difficulties for the sake of her child and ever protects it despite its misbehavior. Metta is also the attitude of a friend who wants to give one the best to further one’s well-being. If these qualities of metta are sufficiently cultivated through mettabhavana – the meditation on universal love the result is the acquisition of a tremendous inner power which preserves, protects and heals both oneself and others.

When one develops metta, her mind becomes free from impediments such as anger, jealousy, aversion and even selfish love, and instead fills with the wish for the happiness of not only all human beings but also all sentient beings. Now, such universal love is not possible if that love is conditioned by one’s likes and dislikes. Being human, we have our individual likes and dislikes. Being human, we have our individual likes and dislikes, but if these are the ground for love, then we cannot generate universal love. Therefore, metta as universal love has to transcend and overcome personal likes and dislikes. I do not mean not having likes and dislikes; as humans, it would be impossible not to have likes and dislikes. But the idea here is that love is to be distinguished from personal likes and dislikes; an idea that would appear radical to us because we often equate love with personal liking. But we can unlink love from likes. Thus, with the mind of metta, we can show compassion even towards those whom we dislike because they are unfriendly to us.