Karaniya Metta Sutta

[Michel]

Jhananda,

There are many translations of the  popular Karaniya Metta Sutta, which is said to be the words of Siddhatta Gotama on the attitude of goodwill and harmlessness that one should have towards all other living beings.

How would you interpret the sutta?

The following are Thanissaro Bhikkhu's interesting comments, and his translation of the sutta:


... "The Karaniya Metta Sutta goes on to say, when you’re practicing this, you want to protect this attitude in the same way that a mother would protect her only child.  Some people who misread that, thinking that they’re supposed to cherish all living beings the same way a mother would cherish her only child. But that’s not what the Buddha is saying. He’s saying that you try to protect your goodwill as a mother would protect her only child, looking after it all the time, making sure that it doesn’t waver. Because again, you don’t want to harm anybody. It’s usually during those waverings that the harm happens, so you do everything you can to protect this attitude. So, as the Buddha says toward the end of the sutta, you should stay determined to practice this form of mindfulness: the mindfulness of keeping in mind your wish that all beings be happy, to make sure that it always informs the motivation for everything you do."

Thanissaro Bhikkhu (2011-06-01T21:41:55+00:00). ePublished Dhamma Talks: III (Kindle Locations 6349-6355). Metta Forest Monastery. Kindle Edition
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i]

This is his translation from the Pali:

Karaniya Metta Sutta: Good Will


This is to be done by one skilled in aims
who wants to break through to the state of peace:
Be capable, upright, & straightforward,
easy to instruct, gentle, & not conceited,
content & easy to support,
with few duties, living lightly,
with peaceful faculties, masterful,
modest, & no greed for supporters.

Do not do the slightest thing
that the wise would later censure.

Think: Happy, at rest,
may all beings be happy at heart.
Whatever beings there may be,
weak or strong, without exception,
long, large,
middling, short,
subtle, blatant,
seen & unseen,
near & far,
born & seeking birth:
May all beings be happy at heart.

Let no one deceive another
or despise anyone anywhere,
or through anger or irritation
wish for another to suffer.

As a mother would risk her life
to protect her child, her only child,
even so should one cultivate a limitless heart
with regard to all beings.With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, & all around,
unobstructed, without enmity or hate.
Whether standing, walking,
sitting, or lying down,
as long as one is alert,
one should be resolved on this mindfulness.
This is called a sublime abiding
here & now.

Not taken with views,
but virtuous & consummate in vision,
having subdued desire for sensual pleasures,
one never again
will lie in the womb.[/i]

[Jhanananda]

I believe all of those who want enlightenment in this very lifetime should protect: their contemplative lifestyle, and the religious experience (jhana/samadhi), and the liberation (vimokha) from addictions/sins/fetters that it produces, as carefully as a mother protects her new-born child; because the world is a mad, mad place, where everyone who realizes that you have something that they do not have will do everything they can to bring you down.

[Michel]

I agree with what you say, Jhananda. We are so damn fragile when we're up against the world.

Have you ever considered translating this sutta? Or, have you ever found a translation of the sutta that you like?

I take inspiration from this sutta. But I wonder what Gotama actually meant by it. We have various interpretations. What do you think Gotama meant by the sutta?

[Jhanananda]

I agree with what you say, Jhananda. We are so damn fragile when we're up against the world.

Have you ever considered translating this sutta? Or, have you ever found a translation of the sutta that you like?

I have found no translation of any of the suttas that is not deeply flawed.  I thought when I started out on my mission 10 years ago that people would value what I had to say and invite me on a teaching tour.  From that teaching tour I expected that urban practice centers would spring up all over the world, which would be followed by regional retreat centers, where I would be invited to lead retreats and teach, but that did not happen.

So, I set out about 6 years ago re-translating the suttas to support my findings and premises.  I thought the world would value my translations and support further translation.  But, that did not happen.  Instead most of my time is occupied in subsistence, just like everyone else.  Without significant funding I see no possibility that any of my work will ever be published.

I take inspiration from this sutta. But I wonder what Gotama actually meant by it. We have various interpretations. What do you think Gotama meant by the sutta?

This sutta means all of those who want enlightenment in this very lifetime should protect their contemplative lifestyle, and the religious experience (jhana/samadhi), and the liberation (vimokha) from addictions/sins/fetters that it produces, as carefully as a mother protects her new-born child; because the world is a mad, mad place, where everyone who realizes that you have something that they do not have will do everything they can to bring you down.