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The Mettā Sutta is the name used for two Buddhist discourses (Pali: sutta) found in the Pali Canon. The one, more often chanted by Theravadin monks, is also referred to as Karaṇīyamettā Sutta after the opening word, Karaṇīyam, "(This is what) should be done."[1] It is found in the Suttanipāta (Sn 1.8) and Khuddakapāṭha (Khp 9). It is ten verses in length and it extols both the virtuous qualities and the meditative development of mettā (Pali), traditionally translated as "loving kindness"[2] or "friendliness".[3] Additionally, Thanissaro Bhikkhu's translation,[4] "goodwill", underscores that the practice is used to develop wishes for unconditional goodwill towards the object of the wish.

The other, also chanted by Theravadin Buddhist monks at times, extols the benefits of the practice of mettā (Pali) and it is found in the Anguttara Nikaya (AN 11.15). is also referred to as Mettānisamsa Sutta. This article will focus on the first version.

Background

In Theravāda Buddhism's Pali Canon, mettā is one of the four "divine abodes" (Pali: brahmavihāra) recommended for cultivating interpersonal harmony and meditative concentration (see, for instance, kammaṭṭhāna). In later canonical works (such as the Cariyāpiṭaka), mettā is one of ten "perfections" (pāramī) that facilitates the attainment of awakening (Bodhi) and is a prerequisite to attaining Buddhahood.

According to post-canonical Sutta Nipāta commentary, the background story for the Mettā Sutta is that a group of monks were frightened by the earth devas in the forest where the Buddha had sent them to meditate. When the monks seek the Buddha's advice in dealing with the situation, the Buddha taught the monks the Mettā Sutta as an antidote to overcome their fear. The monks recited the sutta and radiate loving-kindness. Their good-will placed the earth devas to be at ease and stay quiet as well.[5][6]

Contents

The Mettā Sutta contains a number of recollections or recitations that promote the development of mettā through virtuous characteristics and meditation.

The discourse identifies fifteen moral qualities and conditions conducive to the development of mettā. These include such qualities as being non-deceptive (uju), sincere (suju), easy to correct (suvaco), gentle (mudu) and without arrogance (anatimānī).

Courtesy – Wikipedia

- Metta sutta

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