The Goal of the Practicing Loving Kindness...

(Mett)
1. What is the Loving kindness? Mett is unconditional love towards all sentient beings in the universes. 2. Mett Bhvan Increase of Friendliness and good will towards all living beings(Sabbe Bht) is we call Mett Bhvan. As described in 1. Metta Sutta : with good will for the entire cosmos, Cultivate a limitless heart: Above, below, & all around, Unobstructed, without hostility or hate 2. MN 1, 3. opammavaggo, 1. kakacpamasutta (MN 21.1) "Monks, there are these five aspects of speech by which others may address you: timely or untimely, true or false, affectionate or harsh, beneficial or unbeneficial, with a mind of good-will or with inner hate. Others may address you in a timely way or an untimely way. They may address you with what is true or what is false. They may address you in an affectionate way or a harsh way. They may address you in a beneficial way or an unbeneficial way. They may address you with a mind of good-will or with inner hate. In any event, you should train yourselves: 'Our minds will be unaffected and we will say no evil words. We will remain sympathetic to that person's welfare, with a mind of good will, and with no inner hate. We will keep pervading him with an awareness imbued with good will and, beginning with him, we will keep pervading the all-encompassing world with an awareness imbued with good will abundant, expansive, immeasurable, free from hostility, free from ill will.' That's how you should train yourselves 3. Kandha Paritta For those without feet, I have love. have love for all with two feet. those with four feet, I have love. I have love for all with many feet. May those without feet do me no harm. May none with two feet do me harm. May those with four feet do me no harm. May none with many feet do me harm. May all beings, all living things, All who've come to be one and all May they see every blessing! May no evil at all come to them!

Without limit is Buddha. Without limit is Dhamma. Without limit is Sangha.

3. The Goal of practicing Metta 1. ...bhikkhu avera abypajja mettacitta bhveti... Sihanada Sutta, Dgha Nikya-I-08

2. "...'When brahmans or contemplatives who have minds of ill will, with destructive attitudes... I have a mind of good will... tassa mayha, brhmaa, etadahosi ye kho keci sama v brhma v bypannacitt paduhamanasakapp araavanapatthni pantni sensanni paisevanti, bypannacittapaduhamanasakappasandosahetu have te bhonto samaabrhma akusala bhayabherava avhyanti. na kho panha bypannacitto paduhamanasakappo araavanapatthni pantni sensanni paisevmi; mettacittohamasmi. ye hi vo ariy mettacitt araavanapatthni pantni sensanni paisevanti tesamaha aataroti. etamaha, brhmaa, mettacittata attani sampassamno bhiyyo pallomampdi arae vihrya. MN 1, 1. mlapariyyavaggo, 4. bhayabheravasutta (MN 4.1) 3. "Develop the meditation of good will. For when you are developing the meditation of good will, ill-will will be abandoned. metta, rhula, bhvana bhvehi. mettahi te, rhula, bhvana bhvayato yo bypdo so pahyissati... MN 2, 2. bhikkhuvaggo, 2. mahrhulovdasutta (MN 62.1) 4. 'What is the reason, what the cause, why unarisen aversion does not arise, or arisen aversion is abandoned?' 'Good will as an awareness-release,' it should be said. 'For one who attends appropriately to good will as an awareness-release, unarisen aversion does not arise and arisen aversion is abandoned...' ...'ko panvuso, hetu ko paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahyatti? mett cetovimutt tissa vacanya. tassa metta cetovimutti yoniso manasi karoto anuppanno ceva doso nuppajjati uppanno ca doso pahyati. aya kho, vuso, hetu aya paccayo yena anuppanno ceva doso nuppajjati uppanno ca doso pahyat'ti AN 3, 2. dutiyapasaka, (7) 2. mahvaggo, 8. aatitthiyasutta (AN 3.69) 5. 1. "He sleeps in comfort. 2. He awakes in comfort. 3. He sees no evil dreams. 4. He is dear to human beings. 5. He is dear to non-human beings. 6. Devas (gods) protect him. 7. Fire, poison, and sword cannot touch him. 8. His mind can concentrate quickly. 9. His countenance is serene. 10. He dies without being confused in mind. 11. If he fails to attain Arahantship (the highest sanctity here and now, he will be reborn in the brahma-world. Mettnisasa Sutta 4. Metta is not a complete practice on the path of Vimutti.

1. Tevijja Sutta Then, with his heart filled with loving-kindness, he dwells suffusing one quarter, the second, the third, the fourth. Thus he dwells suffusing the whole world, upwards, downwards, across, everywhere, always with a heart filled with loving-kindness, abundant, unbounded without hate or ill-will. Just as if a mighty trumpeter were with little difficulty to make a proclamation to the four quarters, so by this meditation, Vasettha, by this liberation of the heart through loving kindness he leaves nothing untouched, nothing unaffected in the sensuous sphere. This, Vasettha, is the way to union with Brahma. ...so mettsahagatena cetas eka disa pharitv viharati. tath dutiya. tath tatiya. tath catuttha. iti uddhamadho tiriya sabbadhi sabbattatya sabbvanta loka mettsahagatena cetas vipulena mahaggatena appamena averena abypajjena pharitv viharati. seyyathpi, vseha, balav sakhadhamo appakasireneva catuddis vipeyya; evameva kho, vseha, eva bhvitya mettya cetovimuttiy ya pamakata kamma na ta tatrvasissati, na ta tatrvatihati. ayampi kho, vseha, brahmna sahabyatya maggo. " 2. Mah Govinda Sutta

And the Great Steward dwelt suffusing one quarter with a mind filled with loving-kindness, then a second, then a third and a fourth quarter. He dwelt suffusing the whole world, up, down and across, everywhere, all around, with a mind filled with compassion, ... with a mind filled with sympathetic joy, ... with a mind filled with equanimity, ... free from hatred and ill-will. And thus he taught his disciples the way to union with the Brahma-world. And all those who had at that time been the Great Steward's pupils and had fully mastered his teaching, were after death at the breaking-up of the body reborn in a happy sphere, in the Brahma-world. And those who had not fully mastered his teaching were reborn either among the Paranimmita-Vasavatti devas, among the Nimmanarati devas, among the Tusita devas, among the Yama devas, among the devas of the Thirty-Three Gods, or among the devas of the Four Great Kings. And the very lowest realm that any of them attained was that of the gandhabbas. Thus the going-forth of all those people was not fruitless or barren, but productive of fruit and profit. Do you remember this, Lord? I do, Pancasikha. At that time I was the Brahmin, the Great Steward, and I taught those disciples the path to union with the Brahma-world. However, Pancasikha, that holy life does not lead to disenchantment, to dispassion, to cessation, to peace, to super-knowledge, to enlightenment, to Nibbana, but only to birth in the Brahma-world, whereas my holy life leads unfailingly to disenchantment, to dispassion, to cessation, to peace, to super-knowledge, to enlightenment, to Nibbana. That is the Noble Eightfold Path, namely Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. And, Pancasikha, those of my disciples who have fully mastered my teaching have by their own super-knowledge realised, by the destruction of the corruptions in this very life, the uncorrupted freedom of heart and mind. And of those who have not fully mastered it, some by the destruction of the five lower fetters will be reborn spontaneously, attaining thence to Nibbana without returning to this world; some by the destruction of three fetters and the reduction of greed, hatred and delusion will become Once-Returners, who will return once more to this world before making an end of suffering; and some by the destruction of three fetters will become Stream-Winners, incapable of falling into

states of woe, assured of enlightenment. Thus the going-forth of all these people was not fruitless or barren, but productive of fruit and profit. 3. Makhdeva Sutta, MN-II- Rja Vagga (Good cycle was practicing Four Brahmaviharas as a recluse.) At that time I was king Makhadeva, I broke that good cycle, so that the later generation would not go on in that cycle. Ananda, that good cycle does not lead to turning away, detachment, cssation, appeasement, realisation, enlightenment and extinction. It leads up to birth in the world of brahma. Ananda, that good cycle is broken by me now. It conduces to, for certain, turning away, detachment, cessation, appeasement, realisation, enlightenment and extinction. Ananda, how does that good cycle broken by me conduce to, for certain turning away, detachment, cessation, appeasement, realisation, enlightenment and extinction? It is this same noble eightfold path such as: Right understanding, right thoughts, right speech, right actions, right livelihood, right effort, right mindfulness and right concentration. Ananda, now, that good cycle is broken by me, to conduce to, for certain turning away, detachment, cessation, appeasement, realisation, enlightenment and extinction.. Ananda, I tell this, as long as you turn this cycle undisrupted, you will not be the last persons in the cycle. Ananda, when this cycle of good is disrupted during any period of Great Men, they would become the last men in the cycle. Ananda, because of that I tell you, do not disrupt this cycle of good and become the last men in this cycle. 4. Mpuabhi Sutta 5. Brahma Nimantanika Sutta