Path to Nibbana - Part 9:

The Benefit of true metta

Battaramulla
Siri Sudassanarama
sadaham senasuna
Ven. Dr. Mirisse Dhammika thero

As long as unwholesome thoughts, such as anger and aversion, remain in the mind, it is hard to generate the characteristics of metta or to practice the attitude of metta in one’s mind.

When these characteristics of metta dwell in the meditator’s mind, the mind becomes calm and tranquil due to the absence of mental disturbances which I have described above as impediments.

The psychological benefit of having positive thoughts influences both the self and society as a whole. For example, when one’s mind is calm and tranquil, free from anger, jealousy and resentment, and one has empathy and compassion, then naturally his conduct will not disturb society. When people practice this way of metta meditation, their thoughts and emotions are calmed and peaceful, guiding them towards calm and peaceful conduct. Calmness doesn’t mean being anti-social or lethargic; it means that one’s mind becomes relaxed and full of “positive energy” and allows one to form healthy relationships with one’s fellow human beings. In other words, one has less negative thoughts, such as anger or hatred. I have to emphasize that this type of practice takes a long time to develop, and training should be approached with honest, determined effort. It is a life-long effort.

As long as unwholesome thoughts, such as anger and aversion, remain in the mind, it is hard to generate the characteristics of metta or to practice the attitude of metta in one’s mind. Therefore, vigilantly one should watch one’s mind and steadily let go of unwholesome thoughts, known in Buddhism as impediments to the calm mind. What are the impediments to establishing metta in one’s mind? Among the various impediments, anger, hatred, aversion, conceit and jealousy are considered the strongest. When such negative thoughts arise in the mind, they create what is described in Buddhism as the unwholesome mind, and metta cannot germinate in such a hostile soil. If someone wants to cultivate metta, that is, not leaving to chance the arising of goodwill only when one is pleased, she has to establish mindfulness and become very well acquainted with the wholesome mind, as I explained before. To emphasize, unwholesome and wholesome thoughts cannot go together. In other words, characteristics of metta such as friendliness, tenderness, sympathy and empathy do not arise in the unwholesome mind.

The attitude or characteristics of metta provide not only a sense of well-being to the meditator, but also it gives him feelings of fearlessness and security. For example, when loving-kindness is set up in the mind, one does not look at others as actual or potential threats. By not perceiving others as potential threats to oneself, one relaxes and approaches others with friendliness. When others sense you are not threatening, they in turn may relax, perhaps even disarming themselves if they were hostile to begin with.

When one follows metta, they may gradually increase their ability to maintain peacefulness. This peacefulness is easier to cultivate when one leads a humble and unburdened life which is “simple and frugal”. This doesn’t mean eliminating all desire for worldly things, but it does mean maintaining contentment with what one already owns, and also, not desiring for more. When true metta is in the mind it is free from agitation stemming from inadequacy and insecurity; so the meditator’s mind it at rest, calm, content, and this allows him to be satisfied with what be possesses as the moment.