Karaṇīyamettā Sutta

[Olowookere Devost]

TheMettā 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.

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 sought 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 radiated loving-kindness. Their good-will placated the earth devas to be at ease and stay quiet as well.[5][6]

While the Buddha was staying at Savatthi, a band of monks, having received subjects of meditation from the master, proceeded to a forest to spend the rainy season (vassana). The tree deities inhabiting this forest were worried by their arrival, as they had to descend from tree abodes and dwell on the ground. They hoped, however, the monks would leave soon; but finding that the monks would stay the vassana period of three months, harassed them in diverse ways, during the night with the intention of scaring them away.

Living under such conditions being impossible, the monks went to the Master and informed him of their difficulties. Thereon the Buddha instructed them in the Metta sutta and advised their return equipped with this sutta for their protection.

The monks went back to the forest, and practicing the instruction conveyed, permeated the whole atmosphere with their radiant thoughts of metta or loving-kindness. The deities so affected by this power of love, henceforth allowed them to meditate in peace.

1. "He who is skilled in (working out his own) well being, and who wishes to attain that state of Calm (Nibbana) should act thus: he should be dexterous, upright, exceedingly upright, obedient, gentle, and humble.

There are thousands of discourses by the Buddha, but only a few that are well known and cherished in the Buddhist traditions. These discourses are chanted, studied, and put into practice, while the rest are often overlooked.

A prominent leader of the Vajjian people, General Sīha had many discussions on giving and related matters. Here, he acknowledges that, while many of the benefits of giving are things here can see for himself, as for how it affects his future rebirth, he can only rely on faith in the Buddha.

The Pali Dhammapada, while undoubtedly the most popular, is just one of many examples of a genre of Buddhist text that is widely found across the traditions. SuttaCentral lists twelve Dhammapadas, and this must be just a fraction of those that existed in the old days. But the Dhammapadas are also closely related to another group of texts, the Udānas. Where the Dhammapada, at least in Pali, is in pure verse, the Udāna situates the verses in a story that gives a heightened understanding and impact.

While much ancient literature records the opinions of men about women, few texts record the voices of women directly. And virtually none record so many voices of spiritual women, singing of the their struggles, their bravery, and their triumphs. This is one of the gems of Pali literature.

No discourse represents the spirit of modern reformist Buddhism better than the so-called Kālāma Sutta, sometimes called Kesaputtiya in the texts. A community of doubting laypeople, faced with a stream of teachers all saying different things, ask the Buddha who to believe. The Buddha famously tells them to reject blind belief, as well as mere logic, and observe what leads to increase or decrease of defilements and suffering.

Some suttas, like the Dhammacakka, can be safely assumed as perennial favorites. But say the Kalama Sutta was basically unknown and was only popularized in the 20th century. Or say the Satipatthana Sutta: it was clearly popular through the ages, but it really took off when it became the foundation for modern Theravada meditation in the 20th century.

The popularity of Sutta changes with your development of practice and knowledge.

I post this question in Dhamma Wheel and see how the top 10 change with each person even though there is a common element such as gradual training.

Il Metta Sutta uno dei discorsi pi noti del Buddha, contenuto nel canone Pāli, che espone la pratica della mettā, o amorevole gentilezza, illustrando come sviluppare un atteggiamento di amore e compassione universali verso tutti gli esseri viventi.

La storia di sfondo del Mettā Sutta pare riguardi un gruppo di monaci spaventati dai deva della terra nella foresta dove il Buddha li aveva inviati a meditare (i deva sono esseri che abitano in regni celesti). Quando i monaci cercarono il consiglio del Buddha su come affrontare la situazione, il Buddha insegn loro il Mettā Sutta come antidoto per superare la loro paura. Recitando il sutta e irradiando amorevole gentilezza, placarono i deva della terra.

Il Mettā Sutta contiene una serie di ricordi o recitazioni che promuovono lo sviluppo della mettā attraverso caratteristiche virtuose e meditazione. Identifica quindici qualit morali e condizioni favorevoli allo sviluppo della mettā. Queste includono qualit come essere non ingannevole, sincero, facile da correggere, gentile e senza arroganza. In termini di sviluppo meditativo, il discorso identifica un desiderio intenzionale che facilita la generazione della mettā e un metodo per irradiare la mettā in tutte le direzioni.

Viene spesso recitato nella tradizione Theravāda (quella della vipassana, per intenderci), ma anche popolare nella tradizione Mahayana (quella dello zen e del Buddhismo tibetano). Una testimonianza recente di ricorso alla mettā quella dei monaci buddisti che hanno recitato il Mettā Sutta come parte della loro dimostrazione nel settembre e ottobre 2007 contro il regime militare in Birmania.

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Mettā Sutta atau Karaṇīya Mettā Sutta adalah sutta dalam Kanon Pali yang terdiri dari sepuluh ayat yang berisi tentang pujian terhadap sifat-sifat yang luhur dan pengembangan metta dengan meditasi. Sutta ini dapat dijumpai pada Suttanipata (Sn 1.8) dan Khuddakapatha (Khp 9). Sutta ini pun termasuk bagian dari Paritta.

Menurut Atthakatha Sutta Nipata, kisah yang melatarbelakangi sutta ini adalah kisah para bhikkhu yang takut dengan roh-roh hutan tempat Buddha menyuruh mereka untuk bermeditasi. Lalu, sang Buddha mengajarkan para bhikkhu tersebut Karaniya Metta Sutta untuk memfokuskan diri mereka dalam bermeditasi dan untuk menghalau rasa takut mereka. Para bhikkhu tersebut pun melantunkan Karaniya Metta Sutta dan kemudian merasa membaik dan bergembira setelah membaca sutta ini, kegembiraan mereka pun dapat menenangkan roh-roh hutan tersebut.[1][2][3]

20 Important Suttas in the Pali Canon (for Lay Buddhists)

There are tonnes of gems in the Pali Canon suttas of the Theravada Buddhist tradition. Many of these suttas have splendid wisdom about the world we live as well as insights for practical applications in daily lives.

Most Buddhists are householders or lay practitioners, as opposed to monastic monks or nuns. Hence, the focus in the selection of the 20 important suttas is predominantly for lay Buddhists. You will find suttas that are related to wealth and personal relationships, in addition to the key Dhamma teachings.

Dhammacakkapavattana Sutta (Setting the Dharma Wheel in Motion) is the discourse on Four Noble Truths and Eightfold Path. This is the first sermon by the Buddha at Deer Park, Sarnath. Together with Anattalakkhana Sutta (2nd turning of the Wheel) and Aditta-pariyaya Sutta (3rd turning of the Wheel), these three suttas form the three cardinal teachings within the Pali traditions.

Anattalakkhana Sutta, the second cardinal discourse by the Buddha, is about the teaching on the nature of impermanence, change, and non-self of the five skandhas. Disciples are taught to release attachment and clinging to impermanent objects in the material world.

Bhikkhus, when a noble follower who has heard (the truth) sees thus, he finds estrangement in form, he finds estrangement in feeling, he finds estrangement in perception, he finds estrangement in determinations, he finds estrangement in consciousness.

Aditta-pariyaya Sutta is the 3rd cardinal discourse of the Buddha. Popularly known as the Fire Sermon, this sutta is about the teaching on achieving liberation from suffering through detachment from the six senses. Another related sutta about the purification of six senses is Chachakka Sutta.

Satipaṭṭhāna Sutta and the Mahāsatipaṭṭhāna Sutta are two of the most popular suttas in the Pali Canon. The four foundation of mindfulness of the body, feelings/sensations, mind/consciousness, and dhammās are found in this sutta. Teachings such as the five hindrances, five aggregates of clinging, six internal and external sense bases, and seven factors of enlightenment are taught in this sutta as well.

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