Metteyya Buddha, whose name literally means mettā (mitta) "friend" (Sanskrit, maitrī, Maitreya), Thiksey Gompa, Leh, Ladakh, India (Photo: Asmita).
The Practice of Mettā-Bhāvanā
Vipassana Research Institute*
The practice of loving kindness meditation (mettā-bhāvanā) is the closing part of the technique of Vipassana [Insight] meditation. We practice mettā by radiating loving kindness and goodwill towards all beings, deliberately charging the atmosphere around us with the calming, positive vibrations of pure and compassionate love.
Vipassana Research Institute*
The practice of loving kindness meditation (mettā-bhāvanā) is the closing part of the technique of Vipassana [Insight] meditation. We practice mettā by radiating loving kindness and goodwill towards all beings, deliberately charging the atmosphere around us with the calming, positive vibrations of pure and compassionate love.
The Buddha gave instructions to develop mettā so as to live more peaceful and harmonious lives and to help others to do so as well. The practice of mettā gives us a way to share with all others the peace and harmony that we are developing.
The commentaries state that mettā is the quality that inclines one to a friendly disposition —Mijjati siniyhatī’ti mettā. It is a sincere wish for the good and welfare of all, devoid of ill will. Non-aversion is mettā — adoso’ti mettā. The chief characteristic of mettā is a benevolent attitude. It culminates in the identification of oneself with all beings — a recognition of the fellowship of all life.
Mettā is not a prayer nor is it the hope that an outside agency will help. On the contrary, it is a dynamic process producing a supportive atmosphere where others can act to help themselves. Mettā can be directed towards all beings or towards a particular person. We must eliminate egotism and open our minds to practice mettā.
Intellectually, it is easy enough but it is far harder to develop such an attitude in oneself. To do so, some practice is needed, and so, we have the technique of mettā-meditation, the systematic cultivation of goodwill towards others. To be really effective, though, mettā-meditation must be practiced along with Vipassana meditation. So long as negativity such as aversion dominates the mind, it is futile to formulate conscious thoughts of goodwill, and doing so becomes a ritual devoid of inner meaning.
The commentaries state that mettā is the quality that inclines one to a friendly disposition —Mijjati siniyhatī’ti mettā. It is a sincere wish for the good and welfare of all, devoid of ill will. Non-aversion is mettā — adoso’ti mettā. The chief characteristic of mettā is a benevolent attitude. It culminates in the identification of oneself with all beings — a recognition of the fellowship of all life.
Mettā is not a prayer nor is it the hope that an outside agency will help. On the contrary, it is a dynamic process producing a supportive atmosphere where others can act to help themselves. Mettā can be directed towards all beings or towards a particular person. We must eliminate egotism and open our minds to practice mettā.
Intellectually, it is easy enough but it is far harder to develop such an attitude in oneself. To do so, some practice is needed, and so, we have the technique of mettā-meditation, the systematic cultivation of goodwill towards others. To be really effective, though, mettā-meditation must be practiced along with Vipassana meditation. So long as negativity such as aversion dominates the mind, it is futile to formulate conscious thoughts of goodwill, and doing so becomes a ritual devoid of inner meaning.
However, when negativity is removed by the practice of Vipassana, goodwill naturally wells up in the mind. And emerging from the prison of self-obsession, we begin to concern ourselves with the welfare of others. For this reason, the technique of mettā-meditation is introduced only at the end of a Vipassana course, after the participants have passed through the process of purification. At such a time, meditators often feel a deep wish for the well-being of others, making their practice of mettā truly effective. Though limited time is devoted to it in a course, mettā may be regarded as the culmination of the practice of Vipassana.
Nirvana can be experienced only by those whose minds are filled with loving kindness and compassion for all beings. Simply wishing for this state is not enough; we must purify our minds to attain it.
By the practice of Vipassana, we become aware that the underlying reality of the world and of ourselves consists of arising and passing away every moment. We realize that the process of change continues without our control and regardless of our wishes. Gradually, we understand that any attachment to what is ephemeral and insubstantial produces suffering for us. We learn to be detached and to keep the balance of our minds in the face of any experience. Then we begin to experience what real happiness is: neither the satisfaction of craving nor the forestalling of fears but rather liberation from the cycles of craving and fear. As inner serenity develops, we clearly see how others are enmeshed in suffering, and naturally this wish arises,
Nirvana can be experienced only by those whose minds are filled with loving kindness and compassion for all beings. Simply wishing for this state is not enough; we must purify our minds to attain it.
By the practice of Vipassana, we become aware that the underlying reality of the world and of ourselves consists of arising and passing away every moment. We realize that the process of change continues without our control and regardless of our wishes. Gradually, we understand that any attachment to what is ephemeral and insubstantial produces suffering for us. We learn to be detached and to keep the balance of our minds in the face of any experience. Then we begin to experience what real happiness is: neither the satisfaction of craving nor the forestalling of fears but rather liberation from the cycles of craving and fear. As inner serenity develops, we clearly see how others are enmeshed in suffering, and naturally this wish arises,
“May they find what we have found: the way out of misery, the path of peace.”
This is the proper volition for the practice of mettā-meditation. In order to practice mettā, the mind must be calm, balanced, and free from negativity. This is the type of mind developed by the practice of Vipassana. A meditator knows by experience how anger, antipathy, or ill will destroys peace and frustrates any efforts to help others. Only when hatred is removed and equanimity is developed can we be happy and wish happiness for others.
The words “May all beings be happy” have great force only when uttered from a pure mind. Backed by this purity, they will certainly be effective in fostering the happiness of others.
We must, therefore, examine ourselves before practicing mettā-meditation to check whether we are really capable of practicing mettā. If we find even a tinge of hatred or aversion in our minds, we should refrain at that time and relax or lie down until the impurity or unpleasantness goes away.
However, if the mind and body are filled with serenity and well-being, it is natural and appropriate to share this happiness with others: “May you be happy, may you be liberated from the defilements that are the causes of suffering. May all beings be peaceful! May all beings be happy! May all beings come out of their misery!”
In Vipassana, no verbalization, visualization, or imagination is done. But while practicing mettā-meditation, all of these are encouraged.
We can use our imagination especially with those who are near and dear. We can visualize their faces and send mettā: “May you be happy, may you be happy.” As we experience the vibrations, which are characteristic of arising and passing, we can say to ourselves, “These vibrations are vibrations of mettā, of love, of compassion.” When one is alone, one can even verbalize, “May all be happy, may all be happy.” When we are in a group, we can recite mentally to ourselves, “May all be happy, may all be peaceful, may all come out of misery.” This loving attitude enables us to deal far more skillfully with the vicissitudes of life.
We must, therefore, examine ourselves before practicing mettā-meditation to check whether we are really capable of practicing mettā. If we find even a tinge of hatred or aversion in our minds, we should refrain at that time and relax or lie down until the impurity or unpleasantness goes away.
However, if the mind and body are filled with serenity and well-being, it is natural and appropriate to share this happiness with others: “May you be happy, may you be liberated from the defilements that are the causes of suffering. May all beings be peaceful! May all beings be happy! May all beings come out of their misery!”
In Vipassana, no verbalization, visualization, or imagination is done. But while practicing mettā-meditation, all of these are encouraged.
We can use our imagination especially with those who are near and dear. We can visualize their faces and send mettā: “May you be happy, may you be happy.” As we experience the vibrations, which are characteristic of arising and passing, we can say to ourselves, “These vibrations are vibrations of mettā, of love, of compassion.” When one is alone, one can even verbalize, “May all be happy, may all be happy.” When we are in a group, we can recite mentally to ourselves, “May all be happy, may all be peaceful, may all come out of misery.” This loving attitude enables us to deal far more skillfully with the vicissitudes of life.
Suppose, for example, one encounters a person who is acting out of deliberate ill will to harm others. The common response — to react with fear and hatred — is self-centeredness, which does nothing to improve the situation and, in fact, magnifies the negativity. It would be far more helpful to remain calm and balanced, with a feeling of goodwill for the person who is acting wrongly. This must not be merely an intellectual stance, a veneer over unresolved negativity. Mettā works only when it overflows spontaneously from a purified mind.
The serenity gained in Vipassana meditation naturally gives rise to feelings of mettā, and throughout the day, this will continue to affect us and our environment in a positive way. Thus, Vipassana ultimately has a dual function — to bring us happiness by purifying our minds, and to help us to foster the happiness of others by preparing us to practice mettā.
The serenity gained in Vipassana meditation naturally gives rise to feelings of mettā, and throughout the day, this will continue to affect us and our environment in a positive way. Thus, Vipassana ultimately has a dual function — to bring us happiness by purifying our minds, and to help us to foster the happiness of others by preparing us to practice mettā.
What is the purpose of freeing ourselves of negativity and egotism unless we share these benefits with others? In a retreat, we cut ourselves off from the world temporarily in order to return and share with others what we gained in solitude. These two aspects of the practice of Vipassana are inseparable.
In these times of violent unrest and widespread suffering, the need for such a practice as mettā-meditation is clear. If peace and harmony are to reign throughout the world, they must first be established in the minds of all the inhabitants of the world.
May all beings be happy!
In these times of violent unrest and widespread suffering, the need for such a practice as mettā-meditation is clear. If peace and harmony are to reign throughout the world, they must first be established in the minds of all the inhabitants of the world.
May all beings be happy!
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*California Vipassana Newsletter (August 2008 Issue 22)
Vipassana Meditation as Taught by S. N. Goenka in the tradition of Sayagyi U Ba Khin
Vipassana Meditation as Taught by S. N. Goenka in the tradition of Sayagyi U Ba Khin
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