The Pali word "Metta" means "loving kindness", not the ordinary, sensual, emotional, and sentimental kind of love. Metta has been translated into English as generous love, loving kindness, sending out thoughts of love towards others. However, according to the Buddha's teachings, Metta has a far wider significance, and a much more extensive implication than this. It means a great deal more than loving kindness, harmlessness, or sympathy. Metta is much more than ordinary affection or warm feelings. Literally, the Pali word Metta means "friendliness", but it also means love without a desire to possess but with desire to help, to sacrifice self-interest for the welfare and well being of humanity. Metta is without any selection or exclusion. If you select a few good friends and exclude a bad person, then you have not got a perfect grasp of Metta. Indeed Metta is not only benevolent thought, but also performing charitable deeds, an active ministry for the good of one and all. In the Dighanikaya, almost every virtue such as unselfishness, loving sympathy and loving kindness, is included in this "Metta".
In the "Metta Sutta" the Buddha has chosen the love of a mother for her child as an example. Imagine a mother's love when her child is hungry; she watches carefully to feed her child even before it asks her for food. When the child is in danger, she will risk her own life. So the Buddha taught us to love all beings as a mother loves her only child. If we can do this even to a small extent, the world will become happier and more peaceful place.
We have recited much about Metta, and repeated the formula "Sabbe satta avera hontu, abyapajjha hontu, etc. "( May all sentient beings be free from danger; may they be free from oppression, etc.). But without actual practice of Metta, how can it be effective? The Buddha does not ask us to learn any of his teachings for recitation only. The recitation of the "Metta Sutta" is good, but the Buddha did not mean it to be merely recited. He exhorted us to follow and practice the instructions in it so that we might realize Metta as the best state of heart in the world.
Therefore, strive to know the meaning of the Sutta with a view to practicing it and to make it suffuse your being. That is the most essential fact. Meditation does not mean merely to think about it, but to practice it in your daily life.
Why do we need to practice Metta?
Metta is the highest need of the world today. Indeed, humanity needs it more than ever before. Although in this world there are abundant materials, money and brilliant men, women and scientists, there is still a lack of peace and happiness. What the world needs is Metta.
The discourse of loving kindness serves as a mark of protection and as a subject of meditation. In the first part of the discourse are found virtues that should be practiced by anyone who desires his own welfare, and in the latter part the method of practicing Metta or good will is explained in detail. The Buddha taught us to follow and practice the following principles:
He who is skilled in doing welfare, who wishes to attain the state of calm, (Perfect tranquility) must work to be efficient, upright, perfectly upright, easy to speak to, gentle and humble.
Contended, easily supportable, having few duties, simple in livelihood, controlled in sense prudent, modest and not greedily attached to families, he must not commit even the slightest sin for which other wise men might censure him.
He must contemplate so: May all beings be happy, may all beings be secure, may all beings be happy. He must radiate the measureless thoughts of loving kindness to whatever 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 or near, 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 despise anyone in any place. By means of physical and verbal provocation or by frustrated enmity, in anger or ill-will let him not wish another's suffering.
Just as a mother would protect at the risk of her own life the life of her only son, even so let him spread boundless loving kindness to every corner of the world; above, below and across, unhindered without any obstruction, without any hatred, without any enmity.
While standing, walking, sitting or lying down, as long as he awake, without sloth (laziness) he should devote himself to this mindfulness of love. This, they say, is the "Highest Conduct" and this is called the "Noble living" (Holy life).
If the practitioner(meditator), not falling into wrong-view (egoism), be virtuous and endowed with perfect insight, and expel his passion for sensual pleasure, then, of a truth, he will never be conceived in any womb again.
In the Dhammapada the Buddha said, "A beautiful word or thought which is not accompanied by corresponding acts is like a bright flower which bears no fruit. It would not produce any effect." So, it is action, not speculation, it is practice, not theory that matters. According to the Dhammapada, "will" if it is not followed by corresponding action does not count. Therefore, practice of the "Noble Principles of the Metta Sutta" is the essence of Buddhism.
In reality pure love for "self" comes first. It is not a selfish love, but love for "self." 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. By helping ourselves, we can help others effectively. The Buddha pointed out, "If a person cannot help himself well, he cannot help others well".
In the Dhammapada it says, "One should first establish oneself in what is proper then only he should advise another; such a wise-man will not be reproached!". If one cannot find happiness in himself, he cannot find happiness anywhere else. It is also said that people who cannot control themselves cannot find happiness.
According to the Buddhist method, training oneself comes first. Individual perfection must be first, so that the organic whole may be perfect. The state of the outer world is a reflection of our inner selves. The world is like a great mirror, and if you look at the mirror with a smiling face, you will see your own beautiful smiling face. If you look at it with a shrinking face, you will see your own ugly face. It means that "Every action must have equal and opposite reaction."
So if you treat the world properly, kindly, the world will treat you kindly. We should not expect other persons to treat us kindly first, we should start by ourselves treating them kindly,
This is the essence of Buddhist "Metta" Loving Kindness.
"May all beings be happy, may all beings be secure, may all beings be happy minded and may their hearts be wholesome."
Source:
U. Nandiya. The Buddhists' Three Jewels. http://www.buddhism.ndirect.co.uk/
http://www.buddhanet.net/budsas/ebud/ebsut029.htm
