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".
