1 k.Dhamminda
Metta suttam
Khuddakapāṭha
9. Mettasuttaṃ
By Ven. K. Dhamminda
Kdm.damminda@gmail.com
2013-4-22
University of Delhi
The Metta sutta alias the Karaniya metta sutta in the Khuddhaka nikaya that belongs to the Sutta pitake. This sutta is very popular in the Buddhist countries, in this sutta, there are specific qualities which to be practised and cultivated for the great happiness. These qualities are for beneficial and welfare of all beings. If one practises these qualities, that
2 k.Dhamminda
Metta suttam
person will never come to a womb after his death. He or she has furthermore no any birth in the three worlds. Actually aim of the teaching of the Exalted One is to lead for great happiness in this life. The buddha’s all words are for happiness of beings. In sooth, his words are very truthful, powerful and worthful. In the buddhist countries, Buddhist monks and people are in every day chanting this metta sutta for their happiness. Actually, lots of Buddhist people in the world are trying to practise this sutta for beneficial and welfare of their life in here and there (this birth and next birth). The Buddha have clearly uttered that these qualities directly connecte with emancipation which is named as Nibbana in Pali. You can surely realise emancipation (santam padam) in this life, if you establish your life on metta sutta.
On one occasion, when the Blessed one was dwelling at Savatti. The meditative monks reached to the Buddha from their places to take meditative objects. At that time, the Buddha having recognised six temperaments of those monks which are as lustful temperament, hateful temperament, ignorant temperament, devout temperament, intellectual temperament, discursive temperament gave meditative objects to them. At that time five hundred monks having taken the meditative objects from Exalted One went to forest very near to the Himalya mountain. Having reached to forest, they were staying one night in that forest and the next morning, reached to village to collect food (avidūre
3 k.Dhamminda
Metta suttam
aññataraṃ gāmaṃ piṇḍāya pavisiṃsu). People of that village having seen these monks, they thought, in sooth, there is difficult to see monks, the seeing them is beneficial and welfare for us, so that we should reach to them, having thought thus, they went to those monks and invited to stay in their village for three months which are rainy months. Those Monks were supported with robes, food, residences, medicine by people. After that all monks went again to forest and sat down under each three. When they were meditating with awareness under threes, the three spirits having gotten down from threes, walking here and there with their sons and daughters. Because of those monks are very virtues and noble. So the three spirits are not able to stay on their threes, when virtues monks are dwelling under threes. They thought these monks would be staying this forest in these three months; we cannot live without our residences in these three months. So these monks should be removed from this forest. They have thought thus, when monks were meditating, various cruel forms of inhuman beings (bhiṃsanakāni yakkharūpāni) having been created, stood up in front of those monks and have been done various dangerous sounds (bheravasaddañca karonti). At that time, those monks having seen those forms of devils and having heard those sounds, they felt a fear, their minds were feeble, their hearts were vibrating with fear, their bodies were discoloured, (uppaṇḍuppaṇḍukajātā). So those monks are not furthermore able to concentrate their minds on meditative objects which
4 k.Dhamminda
Metta suttam
had been given by the Buddha. After few days, One day all monks gathered together to one place in forest. Elder monk told, before you are entering to this forest, your bodies and skin were healthy and coloured and you had happy minds, your minds were concentrated, but now you bodies and skin are weak and discoloured, your minds are getting upset without concentrated, my dear friends, what is the matter for this? Then one monks answered, venerable sir, when I was starting to meditate, I was seeing various dangerous forms of devils, feeling diverse bad smells, and hearing dangerous sounds. So I cannot concentrate my mind. Then, all monks told that we were also same. At that time, elder monk told, okay friends, now let us go to the Blessed one, let us report everything and let us ask suitable residences for us. In next day morning, they went to the Buddha and told everything to him. On that occasion, the Blessed one having preached on loving kindness by various ways, recommended to spread loving kindness to all beings in the universe before starting meditation. Monks had been admonished to practise the karaiya metta sutta in every moment. Monks having learnt this sutta from the Buddha went again to that forest. Having gone, they sat down under threes. After that, they chanted karaniya Metta sutta and started to medite. At that time all three spirits supported to those monks for their final goal, with foods, medicine, water, and residences. In sooth, this sutta is frequently being used in meditating time by all meditors. In this sutta, the Buddha points out various
5 k.Dhamminda
Metta suttam
qualities to be practised, cultivated by human beings who are try to realise emancipation.
1. “Karaṇīyamatthakusalena,
yantaṃ santaṃ padaṃ abhisamecca;
Sakko ujū ca suhuju ca,
sūvaco cassa mudu anatimānī.
1.“Karaṇīyam1; should be done. Attha; in welfare. kusalena;skilled. , yantaṃ; () santaṃ; calm. padaṃ2; emancipation (nibbana). abhisamecca;knows. Sakko3; able. Ujū; upright. Ca; and. Suhujū4; perfectly upright. ca; and.,
1 karaṇīyanti kātabbaṃ, karaṇārahanti attho… (see, Mettasuttavaṇṇanā)
2 Santaṃ padanti upayogavacanaṃ, tattha lakkhaṇato santaṃ, pattabbato padaṃ, nibbānassetaṃ adhivacanaṃ.
3 one should have
confidence and energy to practise morality, concentration, and
wisdom.
4 Perfectly upright means that one should
be honest even in thought — that is one should expel lust,
ill-will, delusion and wrong views whenever they arise.
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Metta suttam
Sūvaco5; gentle in speech. cassa mudu6; gentle. anatimānī7; humble.
1. He who is skilled in welfare, who wishes to attain that state of calm (nibbāna), should act thus: he should be able, upright, perfectly upright, obedient, gentle, and humble.
2. Santussako ca subharo ca,
appakicco ca sallahukavytti;
Santindriyo ca nipako ca,
appagabbho kulesuananugiddho .
2.Santussako8; impartial contented. Ca; and. Subharo9;easily supported. Ca; and., Appakicco10; with few duties. Ca;and.
5 “pleasant or gentle speech……. Sukhaṃ vaco tasminti suvaco…
6 Mudūti maddavayutto..
7 One should not be puffed up with pride on account of one’s
lineage, learning, or other virtues.
8 : One should be contented with
whatever is available, whatever is within one’s means, or
whatever is suitable considering one’s status. ……Na atimānīti anatimāni..
9 t one should be
frugal and able to make do with little..(. Sukhena bharīyatīti subharo,)
10 : One who wishes to practise
meditation should not burden himself with any unnecessary responsibilities. …..(Appaṃ kiccamassāti appakicco, na kammārāmatā,bhassārāmatā,saṅgaṇikārāmatā,dianekakiccabyāvaṭo,)
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Metta suttam
sallahukavutti11; of light livelihood. Santindriyo12; with sense calmed. Ca; and. Nipako13; prudent. Ca; and., Appagabbho14; not imprudent. Kulesuananugiddho15; not greedily attach to family.
2. Contented, easily supported, with few duties, of light livelihood, with senses calmed, prudent, not impudent, not greedily attached to families
3. Na ca khuddamācare (sāmacare) kiñci,
yena viññū pare upavadeyyuṃ;
Sukhino va khemino hontu,
sabbesattā bhavantu sukhitattā.
11 : A bhikkhu should
have eight essential requisites — an almsbowl, three robes, a
waist-band, a razor, a water-strainer, and a needle. …(Sallahukā vutti assāti sallahukavutti.)
12 Santāni indriyāni assāti santindriyo, iṭṭhārammaṇādīsu rāgādivasena anuddhatindriyoti vuttaṃ hoti.
13 : One should be prudent and discreet and
know what is suitable to develop concentration. There are seven
kinds of suitable things (sappāya) that one should know about
— residence, alms-resort, speech, teachers and companions,
food, weather, and posture. ….(Nipakoti viññū vibhāvī paññavā, sīlānurakkhaṇapaññāya cīvarādivicāraṇapaññāya āvāsādisattasappāyaparijānanapaññāya ca samannāgatoti adhippāyo.)
14 Na pagabbhoti appagabbho, aṭṭhaṭṭhānena kāyapāgabbhiyena catuṭṭhānena vacīpāgabbhiyena anekena ṭhānena manopāgabbhiyena ca virahitoti attho.
15 Kulesvananugiddhoti yāni tāni kulāni upasaṅkamati, tesu paccayataṇhāya vā ananulomikagihisaṃsaggavasena vā ananugiddho,
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3.Na; not. Ca; and. Khuddamācare; should do the slightest. (sāmacare) kiñci; thing., Yena; which. Viññū; wise. Pare; other. upavadeyyuṃ; might censure. Sukhino16; happy. Va; or. Khemino17; secure. Hontu; be., Sabbesattā all beings. bhavantu; may. Sukhitattā18; keep happy.
3. He should not do the slightest thing for which other wise men might censure him. May all being be happy and secure, may they keep themselves happy!
4. Ye keci pāṇabhūtatthi,
tasā vā thāvarā va anavasesā ;
Dīghā vā ye mahantā vā,
majjhimā rassakā aṇukathūlā
4.Ye keci; whatever. pāṇa19; breathing things. Bhūta20; those have come in to existence. atthi; be, Tasā21; weak. Vā; or.
16 Tattha sukhinoti sukhasampannā.
17 Kheminoti khemavanto, abhayā nirupaddavāti vuttaṃ hoti.
18 Sukhitattāti sukhitacittā. Ettha ca kāyikena sukhena sukhino, mānasena sukhitattā
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Thāvarā22; strong. Va ; or. Anavasesā; without exception. Dīghā23;long. Vā; or. ye va mahantā24; big. (ye mahantā vā), Majjhimā25; medium. Rassakā26; short. aṇuka27thūlā28; tiny or huge.
5. Diṭṭhā vā ye va adiṭṭhā,
ye ca dūre vasanti avidūre.
Bhūtā vā sambhavesī29 vā,
19 Pāṇā eva bhūtā pāṇabhūtā
20 Bhavantīti bhūtā, etena ekavokāracatuvokārasatte gaṇhāti.
21 Tattha tasantīti tasā, sataṇhānaṃ sabhayānañcetaṃ adhivacanaṃ.
22 thāvarā, pahīnataṇhābhayānaṃ arahataṃ etaṃ adhivacanaṃ.
23 Idāni dīgharassamajjhimāditikattayadīpakesu dīghā vātiādīsu chasu padesu dīghāti dīghattabhāvā nāgamacchagodhādayo.
24 Mahantāti mahantattabhāvā jale macchakacchapādayo, thale hatthināgādayo, amanussesu dānavādayo .
25 Majjhimāti assagoṇamahiṃsasūkarādīnaṃ attabhāvā.
26 Rassakāti tāsu tāsu jātīsu vāmanādayo dīghamajjhimehi omakappamāṇā sattā.
27 Aṇukāti maṃsacakkhussa agocarā dibbacakkhuvisayā udakādīsu nibbattā sukhumattabhāvā sattā ūkādayo vā. Apica ye tāsu tāsu jātīsu mahantamajjhimehi thūlamajjhimehi ca omakappamāṇā sattā, te aṇukāti veditabbā.
28 Thūlāti parimaṇḍalattabhāvā sippikasambukādayo sattā.
29 Those who are seeking rebirth.
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Metta suttam
sabbesattā bhavantu sukhitattā.
5.Diṭṭhā30; seen vā; or. ye va() adiṭṭhā31; unseen., ye ca; and. dūre; far. Vasanti; dwell. Avidūre; near. Bhūtā32; born vā; or sambhavesī33; to be born va;or, Sabbe; all.sattā; beings. bhavantu; may. Sukhitatthā be happy.
6. Na paro paraṃ nikubbetha,
nātimaññetha katthaci naṃ kañci.
Byārosanā paṭighasaññā,
nāññamaññassa dukkhamiccheyya.
30 Tattha diṭṭhāti ye attano cakkhussa āpāthamāgatavasena diṭṭhapubbā.
31 Adiṭṭhāti ye parasamuddaparaselaparacakkavāḷādīsu ṭhitā.
32 Bhūtāti jātā abhinibbattā. Ye bhūtā eva, na puna bhavissantīti saṅkhyaṃ gacchanti, tesaṃ khīṇāsavānaṃ etaṃ adhivacanaṃ
33 sambhavesī. Appahīnabhavasaṃyojanattā āyatimpi sambhavaṃ esantānaṃ sekhaputhujjanānametaṃ adhivacanaṃ.
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6 .Na; not. paro34 paraṃ35; another nikubbetha36; deceive., Nātimaññetha37; () katthaci;38 wherever. na() (naṃ) kañci;39any. Byārosanā;physical harm. paṭigha40; aversion. Saññā; perception., Nāññamaññassa41; to other dukkham; suffering. iccheyya; not wish.
6. Let none deceive another, nor despise any person whatsoever in any place. Let him not wish any harm to another out of anger or ill-will.
7. Mātā yathā niyaṃ puttam
āyusā ekaputtamanurakkhe;
Evampi sabbabhūtesu,
mānasaṃ bhāvaye aparimāṇaṃ.
34 Tattha paroti parajano.
35 Paranti parajanaṃ
36 Na nikubbethāti na vañceyya.
37 Nātimaññethāti na atikkamitvā maññeyya.
38 Katthacīti katthaci okāse, gāme vā gāmakhette vā ñātimajjhe vā pūgamajjhe vātiādi.
39 Kañcīti yaṃ kañci khattiyaṃ vā brāhmaṇaṃ vā gahaṭṭhaṃ vā pabbajitaṃ vā sukhitaṃ vā dukkhitaṃ vātiādi.
40 Byārosanā paṭighasaññāti kāyavacīvikārehi byārosanāya ca manovikārena paṭighasaññāya ca. ‘‘Byārosanāya paṭighasaññāyā’’ti hi vattabbe ‘‘byārosanā paṭighasaññā’’ti vuccati,
41 Nāññamaññassa dukkhamiccheyyāti aññamaññassa dukkhaṃ na iccheyya .
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7 .Mātā; a mother. Yathā; just as. niyaṃ puttam42; her child. Āyusā; life ekaputtam; one child. anurakkhe; would protect. Evampi; even so. Sabbabhūtesu; towards all beings, mānasaṃ a heart bhāvaye; to be cultivated. aparimāṇaṃ43; boundless.
7. Just as a mother would protect her only child at the risk of her own life, even so, let him cultivate a boundless heart towards all beings.
8. Mettañca sabbalokasmi,
mānasaṃ bhāvaye aparimāṇaṃ;
Uddhaṃ adho ca tiriyañca,
asambādhaṃ ṃ.
8.Mettañca and loving kindness. Sabbalokasmi; for the whole world., mānasaṃ; a heart. Bhāvaye; to be cultivated. aparimāṇaṃ boundless.; Uddhaṃ44; above. Adho45; below.
42 Tassattho – yathā mātā niyaṃ puttaṃ attani jātaṃ orasaṃ puttaṃ, tañca ekaputtameva āyusā anurakkhe, tassa dukkhāgamappaṭibāhanatthaṃ attano āyumpi cajitvā taṃ anurakkhe,
43 a assa parimāṇanti aparimāṇaṃ, appamāṇasattārammaṇatāya evaṃ vuttaṃ.
44 a assa parimāṇanti aparimāṇaṃ, appamāṇasattārammaṇatāya evaṃ vuttaṃ.
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Metta suttam
Ca; and. Tiriyañca46; across., asambādhaṃ47; not oppressing. Averam48; enimity. asapattaṃ49 avoid of hostility.
8. Let one cultivate thoughts of boundless love for the whole world: above, below, and across without any obstruction, without any hatred, without any enmity.
9. Tiṭṭhaṃ caraṃ nisinno vā,
sayāno yāvatāssa vigatamiddho.
Etaṃ satiṃ adhiṭṭheyya,
brahmametaṃ vihāramidhamāhu.
45 Adhoti heṭṭhā, tena kāmabhavaṃ gaṇhāti.
46 Tiriyanti vemajjhaṃ, tena rūpabhavaṃ gaṇhāti.
47 Asambādhanti sambādhavirahitaṃ, bhinnasīmanti vuttaṃ hoti.
48 Averanti veravirahitaṃ , antarantarāpi veracetanāpātubhāvavirahitanti attho.
49 Asapattanti vigatapaccatthikaṃ. Mettāvihārī hi puggalo manussānaṃ piyo hoti, amanussānaṃ piyo hoti, nāssa koci paccatthiko hoti, tenassa taṃ mānasaṃ vigatapaccatthikattā asapattanti vuccati.
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9.Tiṭṭhaṃ; stand. caraṃ; walk. Nisinno sit. Vā or., Sayāno; lie down yāvatāssa; his vigatamiddho; free from drowsiness. Etaṃ; this. satiṃ; mindfulness. adhiṭṭheyya; to be established., brahmametaṃ; the noblest. vihāramidhamāhu50; said,living.
9. Whether he stands, walks, sits, or lies down, as long as he is awake, he should develop this mindfulness. This they say is the noblest living here.
10. Diṭṭhiñca anupaggamma,
sīlavā dassanena sampanno;
Kāmesu vineyya gedhaṃ,
na hi jātuggabbhaseyyaṃ punaretī”ti
10. Diṭṭhiñca’ wrong view. Anupaggamma will not grasp.,
Sīlavā; virtue. Dassanena; through insight. sampanno; endowed with. Kāmesu; for sensual pleasures. vineyya; to be
50 Tassattho – yvāyaṃ ‘‘sukhino vā khemino vā hontū’’tiādi katvā yāva ‘‘etaṃ satiṃ adhiṭṭheyyā’’ti vaṇṇito mettāvihāro. Etaṃ catūsu dibbabrahmaariyairiyāpathavihāresu niddosattā attanopi paresampi atthakarattā ca idha ariyassa dhammavinaye brahmavihāramāhu seṭṭhavihāramāhūti, yato satataṃ samitaṃ abbokiṇṇaṃ tiṭṭhaṃ caraṃ nisinno vā sayāno vā yāvatāssa vigatamiddho, etaṃ satiṃ adhiṭṭheyyāti.
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conquered. gedhaṃ; desire., Na; not. hi jātu; not born gabbhaseyyaṃ51; in to a womb. Punaretī; again.”ti.
10. Not falling into wrong views, being virtuous and endowed with insight, by discarding attachment to sense desires, never again is he reborn in a womb.
51 na hi jātu gabbhaseyyaṃ puna reti ekaṃseneva puna gabbhaseyyaṃ na eti. Suddhāvāsesu nibbattitvā tattheva arahattaṃ pāpuṇitvā parinibbātīti.
Metta suttam
Khuddakapāṭha
9. Mettasuttaṃ
By Ven. K. Dhamminda
Kdm.damminda@gmail.com
2013-4-22
University of Delhi
The Metta sutta alias the Karaniya metta sutta in the Khuddhaka nikaya that belongs to the Sutta pitake. This sutta is very popular in the Buddhist countries, in this sutta, there are specific qualities which to be practised and cultivated for the great happiness. These qualities are for beneficial and welfare of all beings. If one practises these qualities, that
2 k.Dhamminda
Metta suttam
person will never come to a womb after his death. He or she has furthermore no any birth in the three worlds. Actually aim of the teaching of the Exalted One is to lead for great happiness in this life. The buddha’s all words are for happiness of beings. In sooth, his words are very truthful, powerful and worthful. In the buddhist countries, Buddhist monks and people are in every day chanting this metta sutta for their happiness. Actually, lots of Buddhist people in the world are trying to practise this sutta for beneficial and welfare of their life in here and there (this birth and next birth). The Buddha have clearly uttered that these qualities directly connecte with emancipation which is named as Nibbana in Pali. You can surely realise emancipation (santam padam) in this life, if you establish your life on metta sutta.
On one occasion, when the Blessed one was dwelling at Savatti. The meditative monks reached to the Buddha from their places to take meditative objects. At that time, the Buddha having recognised six temperaments of those monks which are as lustful temperament, hateful temperament, ignorant temperament, devout temperament, intellectual temperament, discursive temperament gave meditative objects to them. At that time five hundred monks having taken the meditative objects from Exalted One went to forest very near to the Himalya mountain. Having reached to forest, they were staying one night in that forest and the next morning, reached to village to collect food (avidūre
3 k.Dhamminda
Metta suttam
aññataraṃ gāmaṃ piṇḍāya pavisiṃsu). People of that village having seen these monks, they thought, in sooth, there is difficult to see monks, the seeing them is beneficial and welfare for us, so that we should reach to them, having thought thus, they went to those monks and invited to stay in their village for three months which are rainy months. Those Monks were supported with robes, food, residences, medicine by people. After that all monks went again to forest and sat down under each three. When they were meditating with awareness under threes, the three spirits having gotten down from threes, walking here and there with their sons and daughters. Because of those monks are very virtues and noble. So the three spirits are not able to stay on their threes, when virtues monks are dwelling under threes. They thought these monks would be staying this forest in these three months; we cannot live without our residences in these three months. So these monks should be removed from this forest. They have thought thus, when monks were meditating, various cruel forms of inhuman beings (bhiṃsanakāni yakkharūpāni) having been created, stood up in front of those monks and have been done various dangerous sounds (bheravasaddañca karonti). At that time, those monks having seen those forms of devils and having heard those sounds, they felt a fear, their minds were feeble, their hearts were vibrating with fear, their bodies were discoloured, (uppaṇḍuppaṇḍukajātā). So those monks are not furthermore able to concentrate their minds on meditative objects which
4 k.Dhamminda
Metta suttam
had been given by the Buddha. After few days, One day all monks gathered together to one place in forest. Elder monk told, before you are entering to this forest, your bodies and skin were healthy and coloured and you had happy minds, your minds were concentrated, but now you bodies and skin are weak and discoloured, your minds are getting upset without concentrated, my dear friends, what is the matter for this? Then one monks answered, venerable sir, when I was starting to meditate, I was seeing various dangerous forms of devils, feeling diverse bad smells, and hearing dangerous sounds. So I cannot concentrate my mind. Then, all monks told that we were also same. At that time, elder monk told, okay friends, now let us go to the Blessed one, let us report everything and let us ask suitable residences for us. In next day morning, they went to the Buddha and told everything to him. On that occasion, the Blessed one having preached on loving kindness by various ways, recommended to spread loving kindness to all beings in the universe before starting meditation. Monks had been admonished to practise the karaiya metta sutta in every moment. Monks having learnt this sutta from the Buddha went again to that forest. Having gone, they sat down under threes. After that, they chanted karaniya Metta sutta and started to medite. At that time all three spirits supported to those monks for their final goal, with foods, medicine, water, and residences. In sooth, this sutta is frequently being used in meditating time by all meditors. In this sutta, the Buddha points out various
5 k.Dhamminda
Metta suttam
qualities to be practised, cultivated by human beings who are try to realise emancipation.
1. “Karaṇīyamatthakusalena,
yantaṃ santaṃ padaṃ abhisamecca;
Sakko ujū ca suhuju ca,
sūvaco cassa mudu anatimānī.
1.“Karaṇīyam1; should be done. Attha; in welfare. kusalena;skilled. , yantaṃ; () santaṃ; calm. padaṃ2; emancipation (nibbana). abhisamecca;knows. Sakko3; able. Ujū; upright. Ca; and. Suhujū4; perfectly upright. ca; and.,
1 karaṇīyanti kātabbaṃ, karaṇārahanti attho… (see, Mettasuttavaṇṇanā)
2 Santaṃ padanti upayogavacanaṃ, tattha lakkhaṇato santaṃ, pattabbato padaṃ, nibbānassetaṃ adhivacanaṃ.
3 one should have
confidence and energy to practise morality, concentration, and
wisdom.
4 Perfectly upright means that one should
be honest even in thought — that is one should expel lust,
ill-will, delusion and wrong views whenever they arise.
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Metta suttam
Sūvaco5; gentle in speech. cassa mudu6; gentle. anatimānī7; humble.
1. He who is skilled in welfare, who wishes to attain that state of calm (nibbāna), should act thus: he should be able, upright, perfectly upright, obedient, gentle, and humble.
2. Santussako ca subharo ca,
appakicco ca sallahukavytti;
Santindriyo ca nipako ca,
appagabbho kulesuananugiddho .
2.Santussako8; impartial contented. Ca; and. Subharo9;easily supported. Ca; and., Appakicco10; with few duties. Ca;and.
5 “pleasant or gentle speech……. Sukhaṃ vaco tasminti suvaco…
6 Mudūti maddavayutto..
7 One should not be puffed up with pride on account of one’s
lineage, learning, or other virtues.
8 : One should be contented with
whatever is available, whatever is within one’s means, or
whatever is suitable considering one’s status. ……Na atimānīti anatimāni..
9 t one should be
frugal and able to make do with little..(. Sukhena bharīyatīti subharo,)
10 : One who wishes to practise
meditation should not burden himself with any unnecessary responsibilities. …..(Appaṃ kiccamassāti appakicco, na kammārāmatā,bhassārāmatā,saṅgaṇikārāmatā,dianekakiccabyāvaṭo,)
7 k.Dhamminda
Metta suttam
sallahukavutti11; of light livelihood. Santindriyo12; with sense calmed. Ca; and. Nipako13; prudent. Ca; and., Appagabbho14; not imprudent. Kulesuananugiddho15; not greedily attach to family.
2. Contented, easily supported, with few duties, of light livelihood, with senses calmed, prudent, not impudent, not greedily attached to families
3. Na ca khuddamācare (sāmacare) kiñci,
yena viññū pare upavadeyyuṃ;
Sukhino va khemino hontu,
sabbesattā bhavantu sukhitattā.
11 : A bhikkhu should
have eight essential requisites — an almsbowl, three robes, a
waist-band, a razor, a water-strainer, and a needle. …(Sallahukā vutti assāti sallahukavutti.)
12 Santāni indriyāni assāti santindriyo, iṭṭhārammaṇādīsu rāgādivasena anuddhatindriyoti vuttaṃ hoti.
13 : One should be prudent and discreet and
know what is suitable to develop concentration. There are seven
kinds of suitable things (sappāya) that one should know about
— residence, alms-resort, speech, teachers and companions,
food, weather, and posture. ….(Nipakoti viññū vibhāvī paññavā, sīlānurakkhaṇapaññāya cīvarādivicāraṇapaññāya āvāsādisattasappāyaparijānanapaññāya ca samannāgatoti adhippāyo.)
14 Na pagabbhoti appagabbho, aṭṭhaṭṭhānena kāyapāgabbhiyena catuṭṭhānena vacīpāgabbhiyena anekena ṭhānena manopāgabbhiyena ca virahitoti attho.
15 Kulesvananugiddhoti yāni tāni kulāni upasaṅkamati, tesu paccayataṇhāya vā ananulomikagihisaṃsaggavasena vā ananugiddho,
8 k.Dhamminda
Metta suttam
3.Na; not. Ca; and. Khuddamācare; should do the slightest. (sāmacare) kiñci; thing., Yena; which. Viññū; wise. Pare; other. upavadeyyuṃ; might censure. Sukhino16; happy. Va; or. Khemino17; secure. Hontu; be., Sabbesattā all beings. bhavantu; may. Sukhitattā18; keep happy.
3. He should not do the slightest thing for which other wise men might censure him. May all being be happy and secure, may they keep themselves happy!
4. Ye keci pāṇabhūtatthi,
tasā vā thāvarā va anavasesā ;
Dīghā vā ye mahantā vā,
majjhimā rassakā aṇukathūlā
4.Ye keci; whatever. pāṇa19; breathing things. Bhūta20; those have come in to existence. atthi; be, Tasā21; weak. Vā; or.
16 Tattha sukhinoti sukhasampannā.
17 Kheminoti khemavanto, abhayā nirupaddavāti vuttaṃ hoti.
18 Sukhitattāti sukhitacittā. Ettha ca kāyikena sukhena sukhino, mānasena sukhitattā
9 k.Dhamminda
Metta suttam
Thāvarā22; strong. Va ; or. Anavasesā; without exception. Dīghā23;long. Vā; or. ye va mahantā24; big. (ye mahantā vā), Majjhimā25; medium. Rassakā26; short. aṇuka27thūlā28; tiny or huge.
5. Diṭṭhā vā ye va adiṭṭhā,
ye ca dūre vasanti avidūre.
Bhūtā vā sambhavesī29 vā,
19 Pāṇā eva bhūtā pāṇabhūtā
20 Bhavantīti bhūtā, etena ekavokāracatuvokārasatte gaṇhāti.
21 Tattha tasantīti tasā, sataṇhānaṃ sabhayānañcetaṃ adhivacanaṃ.
22 thāvarā, pahīnataṇhābhayānaṃ arahataṃ etaṃ adhivacanaṃ.
23 Idāni dīgharassamajjhimāditikattayadīpakesu dīghā vātiādīsu chasu padesu dīghāti dīghattabhāvā nāgamacchagodhādayo.
24 Mahantāti mahantattabhāvā jale macchakacchapādayo, thale hatthināgādayo, amanussesu dānavādayo .
25 Majjhimāti assagoṇamahiṃsasūkarādīnaṃ attabhāvā.
26 Rassakāti tāsu tāsu jātīsu vāmanādayo dīghamajjhimehi omakappamāṇā sattā.
27 Aṇukāti maṃsacakkhussa agocarā dibbacakkhuvisayā udakādīsu nibbattā sukhumattabhāvā sattā ūkādayo vā. Apica ye tāsu tāsu jātīsu mahantamajjhimehi thūlamajjhimehi ca omakappamāṇā sattā, te aṇukāti veditabbā.
28 Thūlāti parimaṇḍalattabhāvā sippikasambukādayo sattā.
29 Those who are seeking rebirth.
10 k.Dhamminda
Metta suttam
sabbesattā bhavantu sukhitattā.
5.Diṭṭhā30; seen vā; or. ye va() adiṭṭhā31; unseen., ye ca; and. dūre; far. Vasanti; dwell. Avidūre; near. Bhūtā32; born vā; or sambhavesī33; to be born va;or, Sabbe; all.sattā; beings. bhavantu; may. Sukhitatthā be happy.
6. Na paro paraṃ nikubbetha,
nātimaññetha katthaci naṃ kañci.
Byārosanā paṭighasaññā,
nāññamaññassa dukkhamiccheyya.
30 Tattha diṭṭhāti ye attano cakkhussa āpāthamāgatavasena diṭṭhapubbā.
31 Adiṭṭhāti ye parasamuddaparaselaparacakkavāḷādīsu ṭhitā.
32 Bhūtāti jātā abhinibbattā. Ye bhūtā eva, na puna bhavissantīti saṅkhyaṃ gacchanti, tesaṃ khīṇāsavānaṃ etaṃ adhivacanaṃ
33 sambhavesī. Appahīnabhavasaṃyojanattā āyatimpi sambhavaṃ esantānaṃ sekhaputhujjanānametaṃ adhivacanaṃ.
11 k.Dhamminda
Metta suttam
6 .Na; not. paro34 paraṃ35; another nikubbetha36; deceive., Nātimaññetha37; () katthaci;38 wherever. na() (naṃ) kañci;39any. Byārosanā;physical harm. paṭigha40; aversion. Saññā; perception., Nāññamaññassa41; to other dukkham; suffering. iccheyya; not wish.
6. Let none deceive another, nor despise any person whatsoever in any place. Let him not wish any harm to another out of anger or ill-will.
7. Mātā yathā niyaṃ puttam
āyusā ekaputtamanurakkhe;
Evampi sabbabhūtesu,
mānasaṃ bhāvaye aparimāṇaṃ.
34 Tattha paroti parajano.
35 Paranti parajanaṃ
36 Na nikubbethāti na vañceyya.
37 Nātimaññethāti na atikkamitvā maññeyya.
38 Katthacīti katthaci okāse, gāme vā gāmakhette vā ñātimajjhe vā pūgamajjhe vātiādi.
39 Kañcīti yaṃ kañci khattiyaṃ vā brāhmaṇaṃ vā gahaṭṭhaṃ vā pabbajitaṃ vā sukhitaṃ vā dukkhitaṃ vātiādi.
40 Byārosanā paṭighasaññāti kāyavacīvikārehi byārosanāya ca manovikārena paṭighasaññāya ca. ‘‘Byārosanāya paṭighasaññāyā’’ti hi vattabbe ‘‘byārosanā paṭighasaññā’’ti vuccati,
41 Nāññamaññassa dukkhamiccheyyāti aññamaññassa dukkhaṃ na iccheyya .
12 k.Dhamminda
Metta suttam
7 .Mātā; a mother. Yathā; just as. niyaṃ puttam42; her child. Āyusā; life ekaputtam; one child. anurakkhe; would protect. Evampi; even so. Sabbabhūtesu; towards all beings, mānasaṃ a heart bhāvaye; to be cultivated. aparimāṇaṃ43; boundless.
7. Just as a mother would protect her only child at the risk of her own life, even so, let him cultivate a boundless heart towards all beings.
8. Mettañca sabbalokasmi,
mānasaṃ bhāvaye aparimāṇaṃ;
Uddhaṃ adho ca tiriyañca,
asambādhaṃ ṃ.
8.Mettañca and loving kindness. Sabbalokasmi; for the whole world., mānasaṃ; a heart. Bhāvaye; to be cultivated. aparimāṇaṃ boundless.; Uddhaṃ44; above. Adho45; below.
42 Tassattho – yathā mātā niyaṃ puttaṃ attani jātaṃ orasaṃ puttaṃ, tañca ekaputtameva āyusā anurakkhe, tassa dukkhāgamappaṭibāhanatthaṃ attano āyumpi cajitvā taṃ anurakkhe,
43 a assa parimāṇanti aparimāṇaṃ, appamāṇasattārammaṇatāya evaṃ vuttaṃ.
44 a assa parimāṇanti aparimāṇaṃ, appamāṇasattārammaṇatāya evaṃ vuttaṃ.
13 k.Dhamminda
Metta suttam
Ca; and. Tiriyañca46; across., asambādhaṃ47; not oppressing. Averam48; enimity. asapattaṃ49 avoid of hostility.
8. Let one cultivate thoughts of boundless love for the whole world: above, below, and across without any obstruction, without any hatred, without any enmity.
9. Tiṭṭhaṃ caraṃ nisinno vā,
sayāno yāvatāssa vigatamiddho.
Etaṃ satiṃ adhiṭṭheyya,
brahmametaṃ vihāramidhamāhu.
45 Adhoti heṭṭhā, tena kāmabhavaṃ gaṇhāti.
46 Tiriyanti vemajjhaṃ, tena rūpabhavaṃ gaṇhāti.
47 Asambādhanti sambādhavirahitaṃ, bhinnasīmanti vuttaṃ hoti.
48 Averanti veravirahitaṃ , antarantarāpi veracetanāpātubhāvavirahitanti attho.
49 Asapattanti vigatapaccatthikaṃ. Mettāvihārī hi puggalo manussānaṃ piyo hoti, amanussānaṃ piyo hoti, nāssa koci paccatthiko hoti, tenassa taṃ mānasaṃ vigatapaccatthikattā asapattanti vuccati.
14 k.Dhamminda
Metta suttam
9.Tiṭṭhaṃ; stand. caraṃ; walk. Nisinno sit. Vā or., Sayāno; lie down yāvatāssa; his vigatamiddho; free from drowsiness. Etaṃ; this. satiṃ; mindfulness. adhiṭṭheyya; to be established., brahmametaṃ; the noblest. vihāramidhamāhu50; said,living.
9. Whether he stands, walks, sits, or lies down, as long as he is awake, he should develop this mindfulness. This they say is the noblest living here.
10. Diṭṭhiñca anupaggamma,
sīlavā dassanena sampanno;
Kāmesu vineyya gedhaṃ,
na hi jātuggabbhaseyyaṃ punaretī”ti
10. Diṭṭhiñca’ wrong view. Anupaggamma will not grasp.,
Sīlavā; virtue. Dassanena; through insight. sampanno; endowed with. Kāmesu; for sensual pleasures. vineyya; to be
50 Tassattho – yvāyaṃ ‘‘sukhino vā khemino vā hontū’’tiādi katvā yāva ‘‘etaṃ satiṃ adhiṭṭheyyā’’ti vaṇṇito mettāvihāro. Etaṃ catūsu dibbabrahmaariyairiyāpathavihāresu niddosattā attanopi paresampi atthakarattā ca idha ariyassa dhammavinaye brahmavihāramāhu seṭṭhavihāramāhūti, yato satataṃ samitaṃ abbokiṇṇaṃ tiṭṭhaṃ caraṃ nisinno vā sayāno vā yāvatāssa vigatamiddho, etaṃ satiṃ adhiṭṭheyyāti.
15 k.Dhamminda
Metta suttam
conquered. gedhaṃ; desire., Na; not. hi jātu; not born gabbhaseyyaṃ51; in to a womb. Punaretī; again.”ti.
10. Not falling into wrong views, being virtuous and endowed with insight, by discarding attachment to sense desires, never again is he reborn in a womb.
51 na hi jātu gabbhaseyyaṃ puna reti ekaṃseneva puna gabbhaseyyaṃ na eti. Suddhāvāsesu nibbattitvā tattheva arahattaṃ pāpuṇitvā parinibbātīti.
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