Saṃyutta Nikāya
5. Mahā-Vagga
46. Bojjhanga Saṃyutta
6. Bojj'Anga-Sākacca Vagga

The Book of the Kindred Sayings
5. The Great Chapter
46. Kindred Sayings on the Limbs of Wisdom
6. Perseverance in the Limbs of Wisdom

Sutta 54

Metta Suttaṃ

Goodwill^[1]

[1][bodh][than] Thus have I heard:

On a certain occasion the Exalted One was staying among the Koliyans,^[2]
at Haliddavasana,^[3] a township of the Koliyans.

Now a great number of monks,
robing themselves in the forenoon
and taking bowl and outer robe,
entered Haliddavasana for alms.

And it occurred to those monks thus:

"It is yet full early to quest for alms in Haliddavasana.

How if we paid a visit to the Park of the Wanderers of other viws?"

So those monks did so,
and on reaching them
courteously greeted those Wanderers of other views,
and after the exchange of greetings and courtesies
they sat down at one side.

So seated
the Wanderers of other views said this
to those monks:

"Friends, Gotama the recluse thus teaches doctrine
to his disciples:

'Come ye, monks,
abandoning the hindrances that are corruptions of the heart,
that weaken insight,
do ye abide suffusing one quarter of the world
with a heart possessed of goodwill:
so also as to the second,
third
and fourth quarters: -
and in like manner above,
below,
across,
everywhere,
for all sorts and conditions, -
do ye abide suffusing the whole world
with a heart possessed of goodwill
that is widespread,
grown great
and boundless,
free from enmity
and untroubled.^[4]

[99] Come ye, monks,
abandoning the hindrances that are corruptions of the heart,
that weaken insight,
do ye abide suffusing one quarter of the world
with a heart possessed of compassion:
so also as to the second,
third
and fourth quarters: -
and in like manner above,
below,
across,
everywhere,
for all sorts and conditions, -
do ye abide suffusing the whole world
with a heart possessed of compassion
that is widespread,
grown great
and boundless,
free from enmity
and untroubled.

Come ye, monks,
abandoning the hindrances that are corruptions of the heart,
that weaken insight,
do ye abide suffusing one quarter of the world
with a heart possessed of sympathy:
so also as to the second,
third
and fourth quarters: -
and in like manner above,
below,
across,
everywhere,
for all sorts and conditions, -
do ye abide suffusing the whole world
with a heart possessed of sympathy
that is widespread,
grown great
and boundless,
free from enmity
and untroubled.

Come ye, monks,
abandoning the hindrances that are corruptions of the heart,
that weaken insight,
do ye abide suffusing one quarter of the world
with a heart possessed of equanimity:
so also as to the second,
third
and fourth quarters: -
and in like manner above,
below,
across,
everywhere,
for all sorts and conditions, -
do ye abide suffusing the whole world
with a heart possessed of equanimity
that is widespread,
grown great
and boundless,
free from enmity
and untroubled.'

■

Now, friends, we also thus teach doctrine to our disciples:

Come ye, monks,
abandoning the hindrances that are corruptions of the heart,
that weaken insight,
do ye abide suffusing one quarter of the world
with a heart possessed of compassion:
so also as to the second,
third
and fourth quarters: -
and in like manner above,
below,
across,
everywhere,
for all sorts and conditions, -
do ye abide suffusing the whole world
with a heart possessed of compassion
that is widespread,
grown great
and boundless,
free from enmity
and untroubled.

■

Herein, friends,
what is the distinction,
what is the peculiarity of,
what is the difference
between Gotama the recluse's teaching of doctrine
and this of ours,
between his instruction
and our instruction?"

■

Thereupon those monks could make no reply,
either of approval
or of disapproval,
but without expressing either approval or disapproval
they rose up and went away,
saying:

"We will learn the meaning of this saying
from the Exalted One."

So those monks,
after going their begging-round in Haliddavasana
and returning
and eating their meal,
went to visit the Exalted One,
and on coming to him,
saluted him
and sat down at one side.

So seated
those monks said this
to the Exalted One:

"Here, lord, robing ourselves in the forenoon
we took bowl and outer robe
and set out for Haliddavasana
to beg for alms.

And it occurred to us:

'It is yet full early to quest for alms in Haliddavasana.

How if we paid a visit to the Park of the Wanderers of other viws?'

So we did so,
and on reaching them
courteously greeted those Wanderers of other views,
and after the exchange of greetings and courtesies
they sat down at one side.

So seated
the Wanderers of other views said this
to us:

■

'Friends, Gotama the recluse thus teaches doctrine
to his disciples:

"Come ye, monks,
abandoning the hindrances that are corruptions of the heart,
that weaken insight,
do ye abide suffusing one quarter of the world
with a heart possessed of goodwill:
so also as to the second,
third
and fourth quarters: -
and in like manner above,
below,
across,
everywhere,
for all sorts and conditions, -
do ye abide suffusing the whole world
with a heart possessed of goodwill
that is widespread,
grown great
and boundless,
free from enmity
and untroubled.

■

Now, friends, we also thus teach doctrine to our disciples:

■

Thereupon we could make no reply,
either of approval
or of disapproval,
but without expressing either approval or disapproval
we rose up and went away,
saying:

'We will learn the meaning of this saying
from the Exalted One.'"

The Exalted One replied:

"Monks, when the Wanderers of other views say this
they should be answered thus:

'But, friends, how is the heart's release by goodwill cultivated?

What is its goal,^[5]
wherein is its excellence?

What is its fruit and its ending?

■

Likewise how is the heart's release by compassion cultivated?

What is its goal,
wherein is its excellence?

What is its fruit and its ending?

■

How is the heart's release by sympathy cultivated?

What is its goal,
wherein is its excellence?

What is its fruit and its ending?

■

How is the heart's release by equanimity cultivated?

What is its goal,
wherein is its excellence?

What is its fruit and its ending?'

■

Thus questioned, monks,
the Wanderers of other views
will be unable to explain themselves,
and further will come to an ill pass.

Why so?

[100] Because, monks, it is beyond their scope.

For I behold not anyone in the world,
with its devas,
its Maras,
its Brahmas,
with its host of recluses and brahmins,
with its devas and mankind,
who could satisfy the mind
with an answer to those questions,
save only a Tathāgata
or a Tathāgata's disciples,
or at any rate
after hearing it of them.

And how, monks, does one cultivate the heart's release by goodwill?

What is its goal,
wherein its excellence,
what is its fruit
and its ending?^[6]

Herein, monks, a monk cultivates the limb of wisdom that is mindfulness,
accompanied by goodwill
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is investigation of the Norm,
accompanied by goodwill
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is energy,
accompanied by goodwill
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is tranquillity,
accompanied by goodwill
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is concentration,
accompanied by goodwill
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is equanimity,
accompanied by goodwill
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

If he desires:

'Let me abide conscious of repugnance^[7]
in what is not repugnant;
he so abides
conscious of repugnance
in what is not repugnant.'

■

If he desires:

'Let me abide unconscious of repugnance
in what is repugnant;
he so abides
unconscious of repugnance
in what is repugnant.'

■

If he desires:

'Let me abide conscious of repugnance
both in what is repugnant
and in what is not repugnant;
he so abides
conscious of repugnance
both in what is repugnant
and in what is not repugnant'

■

If he desires:

'Let me abide unconscious of repugnance
both in what is repugnant
and in what is not repugnant;
he so abides
unconscious of repugnance
both in what is repugnant
and in what is not repugnant.'

■

If he desires:

'Avoiding^[8] both the repugnant
and the non-repugnant,
let me abide indifferent,
mindful
and self-possessed;
he so abides
avoiding both the repugnant
and the non-repugnant
indifferent,
mindful
and self-possessed.'

■

Or, attaining the release called
'beautiful'
he abides therein.

■

Monks, the heart's release by goodwill
has the beautiful
for its excellence,
I declare.

Herein comes insight
for the monk who has not penetrated
to a still higher release.^[9]

And how, monks, does one cultivate the heart's release by compassion?

What is its goal,
wherein its excellence,
what is its fruit
and ending?

■

Herein a monk cultivates the limb of wisdom
that is mind- [101] fullness
accompanied by compassion
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is investigation of the Norm,
accompanied by compassion
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is energy,
accompanied by compassion
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is tranquillity,
accompanied by compassion
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is concentration,
accompanied by compassion
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is equanimity,
accompanied by compassion
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

If he desires:

'Let me abide conscious of repugnance
in what is not repugnant;
he so abides
conscious of repugnance
in what is not repugnant.'

■

If he desires:

'Let me abide unconscious of repugnance
in what is repugnant;
he so abides
unconscious of repugnance
in what is repugnant.'

■

If he desires:

'Let me abide conscious of repugnance
both in what is repugnant
and in what is not repugnant;
he so abides
conscious of repugnance
both in what is repugnant
and in what is not repugnant.'

■

If he desires:

'Let me abide unconscious of repugnance
both in what is repugnant
and in what is not repugnant;
he so abides
unconscious of repugnance
both in what is repugnant
and in what is not repugnant.'

■

If he desires:

'Avoiding both the repugnant
and the non-repugnant,
let me abide indifferent,
mindful
and self-possessed;
he so abides
avoiding both the repugnant
and the non-repugnant
indifferent,
mindful
and self-possessed.'

■

Or, by passing utterly beyond
all consciousness of object,
by putting an end to consciousness of reaction,^[10]
by disregarding consciousness of diversity,
thinking:

'Infinite is space'

he attains and abides
in the sphere of infinite space.

■

Monks, the heart's release by compassion
has the infinity of space for its excellence,
I declare.

A better translation for these concluding remarks here and below, one that does not leave the issue a mystery, is Bhk. Bodhi's: "... has ... as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation."

— p.p.

Herein comes insight
to a monk who has not penetrated
to a higher release.

And how, monks, does one cultivate the heart's release by sympathy?

What is its goal,
wherein its excellence,
what is its fruit
and ending?

Herein a monk cultivates the limb of wisdom
that is mindfulness
accompanied by sympathy
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is investigation of the Norm,
accompanied by sympathy
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is energy,
accompanied by compassion
which is based on sympathy,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is tranquillity,
accompanied by sympathy
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is concentration,
accompanied by sympathy
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is equanimity,
accompanied by sympathy
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

If he desires:

'Let me abide conscious of repugnance
in what is not repugnant;
he so abides
conscious of repugnance
in what is not repugnant.'

■

If he desires:

'Let me abide unconscious of repugnance
in what is repugnant;
he so abides
unconscious of repugnance
in what is repugnant.'

■

If he desires:

'Let me abide conscious of repugnance
both in what is repugnant
and in what is not repugnant;
he so abides
conscious of repugnance
both in what is repugnant
and in what is not repugnant.'

■

If he desires:

'Let me abide unconscious of repugnance
both in what is repugnant
and in what is not repugnant;
he so abides
unconscious of repugnance
both in what is repugnant
and in what is not repugnant.'

■

If he desires:

■

Or, by passing utterly beyond
the sphere of infinite space,
with the idea of:

'consciousness is infinite,'

he attains and abides in
the sphere of infinite consciousness.

■

Monks, the heart's release by sympathy
has the sphere of infinite consciousness
for its excellence,
I declare.

And how, monks, does one cultivate the heart's release by equanimity?

What is its goal,
wherein its excellence,
what is its fruit
and ending?

■

Herein a monk cultivates the limb of wisdom
that is mindfulness
accompanied by equanimity
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is investigation of the Norm,
accompanied by equanimity
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is energy,
accompanied by compassion
which is based on equanimity,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is tranquillity,
accompanied by equanimity
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is concentration,
accompanied by equanimity
which is based on seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

He cultivates the limb of wisdom that is equanimity,
accompanied by equanimity
which is based on [102] seclusion,
on dispassion,
on cessation,
which ends in self-surrender.

■

If he desires:

'Let me abide conscious of repugnance
in what is not repugnant;
he so abides
conscious of repugnance
in what is not repugnant.'

■

If he desires:

'Let me abide unconscious of repugnance
in what is repugnant;
he so abides
unconscious of repugnance
in what is repugnant.'

■

If he desires:

'Let me abide conscious of repugnance
both in what is repugnant
and in what is not repugnant;
he so abides
conscious of repugnance
both in what is repugnant
and in what is not repugnant.'

■

If he desires:

'Let me abide unconscious of repugnance
both in what is repugnant
and in what is not repugnant;
he so abides
unconscious of repugnance
both in what is repugnant
and in what is not repugnant.'

■

If he desires:

■

Or, passing utterly beyond the sphere of infinite consciousness,
he attains and abides in the sphere
wherein he is conscious
of the existence of nothing.

Monks, the heart's release by equanimity
has for its excellence
the sphere wherein nought exists.

■

Herein there is insight
for the monk who has not penetrated to a further release."^[11]

^[1] Cf. Buddh. Psych. 104; VM. i, 293, 308 (to which Comy. here refers).

^[2] Cf. K.S. iv, 244.

^[3] This name does not occur elsewhere, so far as I know. It would mean 'turmeric-clothing,' or 'turmeric-place,' and may refer to the occupation of the inhabitants as dyers, for the similes here given are those of dyeing (infra).

^[4] The brahma-vihāras or 'best modes of life,' or? 'dwelling with Brahma.' Cf. K.S. iv, 204 n,; Mrs. Rhys Davids's article in J.R.A.S., Part II, 1928, entitled The Unhnown Co-founders of Buddhism: a Sequel, where she discusses this passage and similar ones m the Canon, and thinks, as I do, that we have here an example of a doctrine added to his own by the Buddha. Cf. supra, n. on text 109. This passage seems worked up and put mto the mouths of the Wanderers to fit this particular section. Maybe some of the Wanderers were ex-bhikkhus.

^[5] Text misprints kingātikā. Comy. -kiṃ nibbatti hoti.

^[6] Cf. K.S. ii, 176.

^[7] Paṭikūla-saññī. Cf. Pts. ii, 212 (ref. to by Comy.).

^[8] Abhinivajjetvā. Cf. J.P.T.S., 1886, p. 137; A. iii, 1, 2; Itiv. 81.

^[9] VM. i, 324. It is still lokiya (mundane). Transcendental is lokuttam.

^[10] Cf. M. ii, 13; Dialog. ii, 119, Paṭgha.

^[11] There are still two more stages before Nibbāna.

Saṃyutta Nikāya 5. Mahā-Vagga 46. Bojjhanga Saṃyutta 6. Bojj'Anga-Sākacca Vagga

The Book of the Kindred Sayings 5. The Great Chapter 46. Kindred Sayings on the Limbs of Wisdom 6. Perseverance in the Limbs of Wisdom

Sutta 54

Metta Suttaṃ

Goodwill[1]

Saṃyutta Nikāya
5. Mahā-Vagga
46. Bojjhanga Saṃyutta
6. Bojj'Anga-Sākacca Vagga

The Book of the Kindred Sayings
5. The Great Chapter
46. Kindred Sayings on the Limbs of Wisdom
6. Perseverance in the Limbs of Wisdom

Goodwill^[1]