Karaniyamettasuttam- The Discourse on Loving Kindness

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The Discourse on Loving-kindness Which Should Be Done

Introduction 导言

Yassānubhāvato yakkhā, neva dassenti bhiṁsanaṁ;
yamhi ve cānuyuñjanto, rattiṁ divam-antandito.
Sukhaṁ supati sutto ca, pāpaṁ kiñci na passati;
evam-ādiguṇopetaṁ, parittaṁ taṁ bhaṇāmahe.
Due to the glorious power of this lesson on love, spirits dare not disclose their frightful sights. One who devotes to himself this doctrine day and night diligently, sleeps soundly, does not have any nightmare. Come ! Let us recite this paritta endowed with such and other merits.


Karaṇīyamatthakusalena yantaṁ santaṁ padaṁ abhisamecca,
This is to be done by one skilled in aims, who wants to attain the state of peace,

Sakko ujū ca suhujū ca suvaco cassa mudu anatimānī,
Be capable, upright, and straight forward, easy to instruct, gentle and not
(他应培养以下的素质)那即是: 能干、正直、坦诚、柔顺(易于教导)、

Santussako ca subharo ca appakicco ca sallahukavutti,
content and easy to support, with few duties and frugal habits,

Santindriyo ca nipako ca appagabbho kulesu ananugiddho,
with peaceful faculties, masterful, modest and no greed for supporters.

Na ca khuddaṁ samācare kiñci yena viññū pare upavadeyyuṁ,
Do not do the slightest thing that the wise would later censure.

Sukhino vā khemino hontu sabbe sattā bhavantu sukhitattā,
He should contemplate happy and secure : May all beings be happy at heart.
(他应当常常观想并散发慈心) : 願一切众生获得幸福与安稳,

Ye keci pāṇabhūtatthi tasā vā thāvarā vā anavasesā,
Whatever beings there may be, weak or strong, without exception,

Dīghā vā ye mahantā vā majjhimā rassakā-aṇukathūlā,
those who are long or large, middle-sized, short, subtle or gross,

Diṭṭhā vā ye ca adiṭṭhā ye ca dūre vasanti avidūre,
And those who are seen or unseen, and those who dwell far or near,

Bhūtā vā sambhavesī vā sabbe sattā bhavantu sukhitattā,
born or seeking birth : May all beings be happy at heart.

Na paro paraṁ nikubbetha nātimaññetha katthaci naṁ kiñci,
Let no one deceive another or despise anyone anywhere,

Byārosanā paṭīghasaññā nāññamaññassa dukkhamiccheyya,
or through anger or irritation wish for other to suffer.

Mātā yathā niyaṁ puttaṁ āyusā ekaputtamanurakkhe,
Thus as a mother would risk her life to protect her only child,

Evampī sabbabhūtesu mānasambhāvaye aparimāṇaṁ,
in the same way one should cultivate a limitless heart with regard to all beings.

Mettañca sabbalokasmiṁ mānasambhāvaye aparimāṇaṁ,
With good-will for the entire cosmos, cultivate a limitless heart :

Uddhaṁ adho ca tiriyañca asambādhaṁ averaṁ asapattaṁ,
above, below and all around, unobstructed, without malice or enmity.

Tiṭṭhañcaraṁ nisinno vā sayāno vā yāvatassa vigatamiddho,
Whether standing, walking, sitting or lying down, as long as one is alert,

Etaṁ satiṁ adhiṭṭheyya brahmametaṁ vihāraṁ idhamāhu,
one should be resolved on this mindfulness. This is called a sublime abiding
here and now.

Diṭṭhiñca anupagamma sīlavā dassanena sampanno,
Without wrong views, with virtue and insight,

Kāmesu vineyya gedhaṁ na hi jātu gabbhaseyyaṁ punaretīti.
with subdued desire for sensual pleasures, one never again be born from
the womb.

The Story behind Karaniyametta Suttam (慈心应作经)

Once the Buddha was residing at Jetavana Monastery in Savatthi for the Rain’s retreat. Five hundred monks approached the Buddha and requested for a suitable object for meditation.

Having obtained a suitable object of meditation, the monks withdrew to a distant forest, near Mt Himavanta for the rainy season. They took shelter under huge trees as temporary residence and began engaging themselves intensively in the practice of meditation.

By the virtuous power of the monks, the tree-deities were unable to live at the top of the trees. Realizing the monks would continuously engage themselves in the practice of meditation for a few months before returning to their monasteries and yearning to return to their dwellings above the trees, the devas tried to frighten the monks by appearing in fearful forms and making frightful sounds. Unable to bear tit anymore, the monks decided that the place was not suitable for the practice of meditation.

They returned to the Buddha and informed Him of their difficulties and requested for another place for meditation. After contemplating on the matter, the Buddha taught them the Karaniyametta sutta and instructed them to return to the same forest and radiate loving kindness to all beings.

Having now understood the noble quest of the monks, the tree spirits took a change in their attitude. From then on, the monks meditated peacefully without any further disturbances. They also received the affectionate care and respect from the tree-spirits.

Finally, all the monks realized perfect emancipation and become the Worthy Ones (Arahants).

[ The Karaniyamettasutta starts with the mentioning of qualities that should be possessed by one who is skilled in his own welfare so that he could realize the state of peace (ie Nibbana). Then happiness is wished for all beings describing them in detail. The list covers every sentient being. Next there is an exhortation as to how loving kindness should be extended to all beings. Such practice is called the Brahma-living. The sutta is concluded by saying that if one does not resort to false views, is virtuous, is possessed of insight, he would discipline himself with regard to greed in sensual pleasures and will never come (back) to sleeping in a womb (ie he will not be reborn)]

The discourse is found in the Khuddaka-patha and Sutta-nipata and it is normally used to radiate loving kindness towards all beings so that they are well and happy

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