Introduction

By Nina van Gorkom

Ms. Sujin's approach to the development of loving kindness, mettå is very direct. She aims at the practical application of the Buddha's teachings in daily life. The Buddha teaches the way to eradicate what is unwholesome and to develop what is wholesome. Mettå is an essential way of wholesomeness. However, it is difficult to develop it because we usually think of ourselves. The development of mettå is most beneficial both to ourselves and others: it will lead to less selfishness and it is of vital importance to harmony and peace in society. 
This book is a compilation of a series of lectures held in the Bovoranives Temple in Bangkok. During her lectures questions were brought up and therefore part of this book contains questions and answers. Khun Sujin (``Khun'' is the Thai equivalent of Ms. and of Mr.) explains that in order to develop mettå we have to know exactly what it is and when it arises. We are likely to take selfish affection for mettå and then mettå cannot be developed. Khun Sujin quotes from the Buddhist scriptures, the ``Tipiėaka'', and from commentaries in order to illustrate the practice of mettå as taught by the Buddha. She always stresses that the practice should conform to the teachings of the Buddha as they have come to us at present. Formerly people were used to accepting what their teachers said without going themselves to the source of the teachings, the Tipiėaka. Khun Sujin has always greatly encouraged people to read the scriptures themselves, to consider them and to prove the truth to themselves through the practical application of the Dhamma, the Buddha's teachings, in daily life. When she started her lectures more than twenty five years ago, there were hardly any Thai translations of the commentaries to the Tipiėaka. Each time she needed the commentary to the suttas she was going to quote during her next lecture, she asked one of the monks for a translation from Påli into Thai of the corresponding parts of the commentaries. It was also due to her encouragement that the interest in the teachings and commentaries of both monks and lay people grew and more commentaries were translated into Thai. At present the Tipiėaka has been reprinted in Thailand in such a way that each sutta or each section is immediately followed by the corresponding commentary which gives the explanation of that text. Khun Sujin helps people not only to investigate the sources of the teachings but also to have right understanding of the application of the teachings, the practice in daily life. Her lectures can be heard on the radio, morning and evening. The radio stations which send out her lectures are in different parts of Thailand and their number increases. Her lectures can also be heard in neighbouring countries, such as Laos, Malaysia and Cambodia. With my deepest appreciation of Khun Sujin's guidance and support and with great pleasure I offer the translation of this book on Mettå to the English speaking readers. I made a free translation adapted to ``Western people'' with some changes, additions and footnotes. The Thais are familiar with Påli terms and their meanings, but these are difficult to understand for those who begin to study the Buddhist teachings. In order to help the reader to understand this book I will now explain a few notions in this book which are essential for understanding mettå and for its application in daily life. 
Mettå cannot be developed if people do not know their own ``mental states'', in Påli: cittas. What we take for ``my mind'' are actually many different moments of consciousness, cittas, which change all the time. There is only one citta at a time which arises and then falls away immediately, to be succeeded by the next citta. Our life is an unbroken series of cittas arising in succession. Each citta experiences an object. Seeing is a citta which experiences colour through the eye-sense. Hearing is a citta which experiences sound through the ear-sense. Cittas experience objects through the six doorways of eyes, ears, nose, tongue, body-sense and mind. 
Cittas are variegated: some cittas are wholesome, kusala cittas, some are unwholesome, akusala cittas, some are neither kusala nor akusala. When there is mettå with the citta, the citta is kusala, but when there is selfish affection or anger with the citta, the citta is akusala. There is one citta at a time, but each citta is accompanied by several mental factors, cetasikas, which each perform their own function while they accompany the citta. Some cetasikas, such as feeling and remembrance, accompany each citta, while other types of cetasikas can accompany only akusala cittas or only kusala cittas. Akusala cittas are accompanied by unwholesome mental factors, such as attachment, lobha, or aversion, dosa, and kusala cittas are accompanied by ``beautiful mental factors'' such as generosity or mettå. 
Cittas and cetasikas are realities which arise because of their appropriate conditions. For example, wholesome qualities and defilements which arose in the past can condition the arising of such qualities at present. Cittas arise and then fall away, but since each citta is succeeded by the following one, wholesome qualities and defilements can be accumulated from moment to moment, and thus there are conditions for their arising at the present time. 
Seeing, hearing, smelling, tasting and the experience of bodily impressions are cittas which are neither kusala nor akusala, they are cittas which are results of kamma, vipåkacittas. Unwholesome deeds and wholesome deeds done in the past can bring about pleasant and unpleasant results at present. Kamma is actually intention or volition. The unwholesome or wholesome volition which motivates a deed is accumulated from moment to moment and thus it can produce result later on. Kamma produces result in the form of rebirth-consciousness or, in the course of life, in the form of seeing, hearing and the other sense-impressions. Seeing, hearing and the other sense impressions experience pleasant and unpleasant objects, depending on the kamma which produces these vipåkacittas. When a pleasant object is seen, attachment is likely to arise after the seeing, and when an unpleasant object is seen, aversion is likely to arise after the seeing. The sense impressions are followed by akusala cittas more often than by kusala cittas. There is no self who can direct or control the cittas which arise, they arise because of their own conditions, they are non-self, anattå. Right understanding of the different cittas which arise is the factor which can condition the development of more wholesome qualities. 
The Buddha taught that what we take for ``our mind'' and ``our body'' are ever-changing phenomena which arise and then fall away immediately, they are impermanent and anattå. Citta and cetasika, consciousness and mental factors, are mental phenomena, in Påli: nåma. Physical phenomena are called in Påli: rúpa. Nåma and rúpa are ultimate realities, or absolute realities. Nåmas such as seeing, mettå or anger, and rúpas such as colour, sound or hardness, are ultimate realities. They each have their own characteristic which can be directly experienced when it appears. They are real for everybody. Their names can be changed, but their characteristics cannot be changed. There is ultimate truth and there is conventional truth. Without the study of the Buddha's teachings one knows only conventional truth: the world of person, being, self, trees and cars. These are concepts we can think of, but they are not ultimate realities which can be directly experienced. Conventional truth is not denied in Buddhism, but the difference between ultimate truth and conventional truth is pointed out so that they can be distinguished from each other. Even when we have understood that what we take for a person consists of nåma and rúpa which arise and fall away, we can still think of persons. We can think of them in the unwholesome way: with selfish affection or with anger, or in the wholesome way: with mettå or with compassion. 
Buddhism teaches different ways of wholesomeness: dåna or generosity, síla or good moral conduct and bhåvanå or mental development, which includes the development of tranquillity, samatha, and the development of insight, vipassanå. There are different types of kusala cittas, sometimes they are accompanied by right understanding, paņņå, and sometimes they are not accompanied by right understanding. Dåna and síla can be performed also without right understanding, but for mental development paņņå is necessary. There are different levels of paņņå. When kusala citta with generosity arises it can be accompanied by paņņå which knows that generosity is kusala and which knows that a wholesome action will produce a pleasant result. That is one level of paņņå. There is paņņå at the level of intellectual understanding of the Buddhist teachings, understanding that the nåmas and rúpas which arise because of conditions are impermanent and anattå. Paņņå in samatha, tranquil meditation, is of a different level again. It is not merely theoretical understanding, it realizes precisely when the citta is kusala and when it is akusala; it sees the disadvantage of akusala and the benefit of kusala. Paņņå in samatha knows the right conditions to develop calm by means of a meditation subject. Calm accompanies kusala citta and when its characteristic is known through direct experience it can be developed. It is developed by concentration on one of the meditation subjects, but if one just tries to concentrate on one object without right understanding, calm cannot be developed. There are particular meditation subjects of samatha, as explained in the Path of Purity, (Visuddhimagga), which is an Encyclopedia on Buddhism, written by the commentator Buddhaghosa. Mettå is among the meditation subjects of samatha. When calm has been developed there can be the attainment of jhåna, absorption. At the moment of jhåna there are no sense impressions and one is free from defilements which are bound up with them. The jhånacitta is of a higher plane of consciousness. However, after the jhånacittas have fallen away defilements can arise again. Through samatha defilements are temporarily subdued but they are not eradicated. It is extremely difficult to attain jhåna and only very few people are able to do it. Those who can attain jhåna with mettå as meditation subject, can with a mind full of mettå pervade the whole world and all beings. This is the ``extension of mettå to all beings'', as referred to in this book. As Khun Sujin explains, also those who do not intend to develop a high degree of calm can and should develop mettå in daily life. If they know precisely when the citta is kusala and when akusala and if they know the characteristic of mettå, they can develop it, and at such moments there is calm with the citta. 
The development of insight or vipassanå is different from the development of samatha. Method and aim of these two ways of mental development are different. The development of insight is the development of right understanding of ultimate realities, of nåma and rúpa, in order to eradicate the wrong view of self. Through insight all defilements and latent tendencies of defilements can eventually be completely eradicated. In the development of insight one does not try to concentrate on one object, but through mindfulness or awareness, sati, right understanding of any reality which appears through one of the six doors is developed. Right understanding of realities can be developed at any place and any time, in daily life; one does not have to go to a quiet place. Sati is a wholesome cetasika which is non-forgetful, aware of the nåma or rúpa which appears at the present moment. At the very moment of sati direct understanding of the reality which appears can be developed, so that realities can eventually be seen as anattå. Satipaėėhåna, the application of mindfulness, is another term for the development of right understanding of nåma and rúpa. In the beginning sati and paņņå are weak, but each moment they arise they develop, even when this is not noticeable. They can develop from moment to moment, from life to life. 
The reader will come across the term sati-sampajaņņa, which stands for sati and paņņå. Sampajaņņå is another word for paņņå. Sati and paņņå are different cetasikas which each perform their own function, but both of them are needed in order to develop understanding of the reality appearing at the present moment. If there is only awareness of realities without any understanding, the goal, seeing realities as they are, cannot be reached. Sati-sampajaņņa is anattå, it cannot be induced. There can only be sati-sampajaņņa when there are the right conditions. These conditions are: listening to the Dhamma as it is explained by someone with right understanding, and careful consideration of the Dhamma. First there has to be theoretical understanding of nåma and rúpa. One has to know that nåma is the reality which experiences something, and that rúpa is the reality which does not know anything. One has to understand that seeing is nåma which experiences what appears through the eyes, visible object, and that visible object is rúpa. It is necessary to understand that seeing is different from thinking of people which can arise after seeing, to understand that different nåmas experience objects through six doors. We may believe that we can touch our body, but in reality it consists of different elements which appear one at a time. Through touch hardness or heat can be experienced, not a body. The body is a concept which is made up by thinking, not an ultimate reality. When one has understood what ultimate realities are, different from conventional truth, there can be conditions for the arising of sati, of mindfulness. Sati is directly aware and attentive to the nåma or rúpa which presents itself right now. We experience time and again rúpas through the body-sense, such as hardness or softness, but there is forgetfulness and ignorance of these realities. We usually pay attention to a thing or the body which is hard or soft, to the concept of a ``whole''. When sati arises it can be aware of a rúpa such as hardness or softness, or of a nåma which experiences these rúpas, and at that moment these realities can be investigated by paņņå. They can be known as rúpa or nåma, which arise because of their own conditions, and which are anattå. Paņņå is developed in different stages of insight. First the difference between nåma and rúpa has to be realized, otherwise there cannot be the direct understanding of the arising and falling away of nåma and rúpa, which is a higher stage of insight. It can be understood in theory that nåma is different from rúpa, but when they actually present themselves the difference between their characteristics is not directly known. We tend to confuse realities such as hearing and sound or seeing and visible object. Sati can only be aware of one reality at a time and only if there is awareness over and over again paņņå can develop so that nåma and rúpa can be seen as they are. 
When paņņå has been fully developed there can be the attainment of enlightenment: the experience of nibbåna, the unconditioned reality. Citta, cetasika and rúpa are ultimate realities which arise because of conditions and then fall away. Nibbåna is not rúpa, it is not a place where one can go to; it is nåma. Nibbåna is the ultimate reality which is an unconditioned nåma, it does not arise and fall away. Nibbåna is called the end of suffering, dukkha, the end of the unsatisfactoriness inherent in all conditioned realities which arise and fall away. There are four stages of enlightenment and at each stage defilements are subsequently eradicated, until they are all eradicated at the final stage, the stage of the arahat, the perfected one. 
The objects of satipaėėhåna, of the development of right understanding, are ultimate realities, nåma and rúpa. Mettå is directed towards beings, it has beings or persons as object. Beings are not ultimate realities, they are conventional truth. However, it is most beneficial to develop both satipaėėhåna and mettå, as Khun Sujin explains. When there is awareness of nåma and rúpa there can still be thinking of beings, thinking is a type of nåma which arises because of conditions. We usually think of people with akusala cittas, cittas with attachment or aversion. Instead of thinking with akusala cittas we can learn to think with mettå-citta. Mettå-citta is a type of nåma and if there can be awareness of it we will see it as a conditioned reality, non-self. If we do not cling to a concept of ``my mettå'', mettå will be purer. Khun Sujin emphasizes that the development of satipaėėhåna conditions the arising of mettå more often. When satipaėėhåna is developed defilements such as conceit, avarice and jealousy, which are impediments to mettå, will eventually be eradicated. The understanding that both we ourselves and other people are only citta, cetasika and rúpa, will condition more mettå. If we understand that our akusala cittas arise because of conditions, we will also understand that the akusala cittas of someone else are conditioned. We will be less inclined to judge others and we will have more understanding of their problems. We can learn to become, as Khun Sujin says, ``an understanding person'', someone who sympathizes and helps others. If they do not respond to our kindness we can still treat them as friends. True friendship does not depend on the attitude of someone else, it arises with the mettå-citta. 
Mettå is one of the ``perfections'', excellent qualities the Buddha developed during countless previous lives when he was a Bodhisatta, a being destined for Buddhahood. People who have confidence in the Buddha's teachings and develop satipaėėhåna can develop the perfections together with mindfulness of nåma and rúpa. The perfections, and thus also mettå, are necessary conditions for the attainment of enlightenment. The aim of the development of the perfections is the elimination of defilements. 
Khun Sujin helps people to know their own citta, to know when it is kusala citta and when akusala citta. When they have right understanding of their cittas, they will not delude themselves and take for mettå what is akusala. Khun Sujin's explanation on mettå is essential for the understanding of what mettå is, and of the way how it can be developed. Her explanations are very convincing and direct and can be of great assistance to practise mettå in daily life. The many texts she quotes from the Buddhist scriptures can be a reminder and encouragement to practise mettå in daily life. 
The quotations in this book are taken from the Tipiėaka and from some of the commentaries, including the Atthasåliní (Expositor), the commentary to the first book of the Abhidhamma (Dhammasangaųi), and the Path of Purification (Visuddhimagga). The English translations of these texts are available at the Påli Text Society, 73 Lime Walk, Headington, Oxford OX3 7AD, England. 
I want to retain the Påli terms in this book , because it is useful to learn some of them. The English equivalents are often unsatisfactory since these stem from Western philosophy and therefore give an association of meaning different from the meaning they have in the Buddhist teachings. 
I wish to acknowledge my appreciation to the ``Dhamma Study and Propagation Foundation'' and to the publisher Alan Weller who made the printing of the translation of this book possible. Chapter 1


Conditions and impediments


Mettå, loving kindness, can be cultivated when we know its characteristic. When there is true mettå other people are considered as friends: there is a feeling of closeness and sympathy, we have tender care for them and we want to do everything for their benefit and happiness. At such moments the citta is gentle, there is no conceit, måna, which is the condition for asserting oneself, for showing one's own importance and for disparaging others. 
If there is the earnest wish to develop mettå, we want to eliminate akusala dhammas, also those which we usually do not notice. We do not realize the extent of our conceit, jealousy, stinginess, aversion and other defilements. When we develop mettå we will begin to notice many kinds of defilements, and as mettå is accumulated more there will be less opportunity for the arising of unwholesomeness. 
Conceit is a defilement which is an impediment to mettå. When there is mettå we think of the wellbeing of someone else, whereas when there is conceit we find ourselves important. If we wish to eliminate conceit and to develop mettå we must know the characteristic of conceit. We read in the Atthasåliní (Expositor, Book II, Part II, Chapter 2, 372) about conceit:

``Conceit'', ``overweening'' and ``conceitedness'' signify mode and state. ``Loftiness'' is in the sense of rising upwards or of springing over others. ``Haughtiness'', i.e. in whom conceit arises, him it lifts up, keeps upraised. ``Flaunting a flag'' is in the sense of swelling above others. ``Assumption'' means uplifting; conceit favours the mind all round. Of many flags the flag which rises above others is called a banner. So conceit arising repeatedly in the sense of excelling with reference to subsequent conceits is like a banner. That mind which desires the banner is said to be desirous of the banner (i.e., self advertisement). Such a state is desire for self-advertisement. And that is of the citta, not of a real self; hence ``desire of the citta for self-advertisement''. Indeed, the citta associated with conceit wants a banner, and its state is reckoned as banner-conceit. 

When we learn about the characteristic of conceit we can see the difference between the moment of akusala citta and of mettå. Akusala citta does not have the characteristic of gentleness and tenderness, at such a moment there is no feeling of closeness and friendship for others. If we want to develop mettå there must be ``sati-sampajaņņa'', mindfulness and understanding, in order to know when there is kusala citta and when there is akusala citta. At the moment of conceit there cannot be mettå. 
Jealousy is another defilement which is an impediment to mettå. When we are jealous of someone we certainly do not treat him as a friend. If we really want to develop mettå in our daily life, we should be aware of its characteristic of sympathy and tenderness and we should realize that mettå cannot go together with jealousy. 
The Atthasåliní (Book II, Part II, Chapter 2, 373) states about envy:

In the exposition of envy, ``envy at the gains, honour, reverence, affection, salutation, worship accruing to others'' is that envy which has the characteristic of not enduring, or of grumbling at the prosperity of others, saying concerning others' gains, etc. , ``What is the use to these people of all this?''

The person who has attained the first stage of enlightenment, the sotåpanna, has completely eradicated jealousy because he sees the characteristics of realities as they are: mental phenomena (nåma dhammas) and physical phenomena (rúpa dhammas), arising because of their appropriate conditions. He realizes that there isn't anybody who can create gains for himself, or who can cause others to honour him, to greet him or to pay respect to him. In fact, obtaining gains and receiving honour and respect from others depends on conditions. Therefore, there should not be jealousy. When there is jealousy there is no mettå. All dhammas, realities, are anattå (non-self), kusala dhammas as well as akusala dhammas; they arise because of their appropriate conditions. So long as one is not yet an ``ariyan'', a person who has attained enlightenment, there are conditions for jealousy. One is not only jealous of those who are not one's relatives or friends but even of those who are near and dear to oneself. 
Stinginess is another defilement which is an impediment to mettå. The Atthasåliní (in the same section, 373) states that there is stinginess as to five things:

dwelling (the place where one stays)
family (for a monk this can be the family of servitors to a monastery or relatives)
gain (for a monk: the acquirement of the four requisites)
beauty and praise (one does not want others to be praised because of beauty or merits)
dhamma (one does not want to share knowledge of dhamma)

We read further on (375, 376):

``Stinginess'' is the expression of meanness. ``Avariciousness'' is the act or mode of being mean. The citta which is mean is the state of one endowed with stinginess. ``Let it be for me only and not for another!''--thus wishing not to diffuse all one's own acquisitions... The state of such a person is ``avarice'', a synonym for soft meanness. An ignoble person is churlish. His state is ``ignobleness'', a name for hard stinginess. Verily, a person endowed with it hinders another from giving to others. And this also has been said (Kindred Sayings, I, 120):
Malicious, miserly, ignoble, wrong...
Such men hinder the feeding of the poor...

A ``niggardly'' person seeing mendicants causes his mind to shrink as by sourness. His state is ``niggardliness''. Another way:--``niggardliness'' is a ``spoon-feeding''. For when the pot is full to the brim, one takes food from it by a spoon with the edge bent on all sides; it is not possible to get a spoonful; so is the citta of a mean person bent in. When it is bent in, the body also is bent in, recedes, is not diffused--thus stinginess is said to be niggardliness. 
``Lack of generosity of citta'' is the state of a mind which is shut and gripped, so that it is not stretched out in the mode of making gifts, etc. in doing service to others. But because the mean person wishes not to give to others what belongs to himself, and only wishes to receive what belongs to others, therefore this meanness should be understood to have the characteristic of hiding or seizing one's own property, occurring thus: ``May it be for me and not for another!''

The commentator investigates here the citta of the ordinary person who has not yet eradicated avarice. Only the ariyan has eradicated avarice completely. When aversion, conceit, jealousy or stinginess arise there is no mettå with the citta. If we want to develop mettå we should acquire a refined knowledge of our different cittas. The characteristics of the cittas which think of particular persons should be investigated. Mettå should not be restricted to a particular group of people. We should continue to develop mettå evermore. There can never be enough mettå. 
The Buddha showed in many different suttas the benefit of the development of mettå. We read in the Kindred Sayings (I, Sagåthå vagga, Chapter X, The Yakkhas, §4, Maųibhadda):

The Exalted One was once staying among the Magadhese, at the Maųimåla temple, in the haunt of the yakkha Maųibhadda. Then that yakkha drew near to the Exalted One, and before him uttered the verse: 
To one of mind alert luck ever comes;
He prospers with increasing happiness
For him tomorrow is a better day. 
And wholly from all hate is he released. 

The Buddha said:

...For him whose mind ever by night and day
In harmlessness, in kindness takes delight, 
Bearing his share in love for all that lives, 
In him no hate is found toward anyone. 

Thus we see the great benefit of the development of mettå. 
Mettå can be developed as a subject of tranquil meditation, samatha. If there is right understanding of the development of calm with this subject, a high degree of calm, even absorption, jhåna, can be attained. The cittas which attain absorption, jhånacittas, are of a higher plane of citta. At the moments of jhånacitta there are no sense impressions and one is temporarily free from defilements. However, after the jhånacittas have fallen away, defilements arise again. The development of tranquillity with mettå as meditation subject will not lead to the eradication of anger, dosa. Only the development of satipaėėhåna, right understanding of realities, leads to the eradication of defilements. Defilements are eradicated subsequently at four stages of enlightenment. Only at the fourth stage, the stage of the arahat, all defilements are eradicated. At the third stage, the stage of the ``non-returner'', anågåmí, anger or aversion is eradicated. The anågåmí has no more anger and is full of mettå. 
The development of right understanding of realities, satipaėėhåna, can be the condition for more mettå. Paņņå, right understanding, knows that what one takes for beings, people or self are only mental phenomena, nåma dhammas, and physical phenomena, rúpa dhammas. We use conventional terms and names for the different beings and things which appear, but in reality there are only nåmas and rúpas which arise because of conditions and then fall away. Each citta which falls away is succeeded by the next one, and also rúpas which fall away are replaced so long as there are conditions for them to be produced. 
Someone said that while he is not engaged in any activity he finds that he is distracted, that he has akusala cittas. He wishes, in order to have kusala cittas, to recite stanzas about mettå for a long time. If one develops satipaėėhåna however, one should remember that even feeling distracted or dull can be object of awareness. In such circumstances sati can be aware immediately of the characteristic which appears and then there are kusala cittas. It is not easy to know the characteristic of the reality which appears; paņņå should really be developed so that there can be precise knowledge of the different characteristics of nåma and rúpa. There must be awareness of the characteristic of the reality which experiences, nåma dhamma, and of the characteristic of the reality which does not know anything, rúpa dhamma. The difference between the characteristics of nåma and rúpa should be clearly distinguished. When there is awareness of the realities which appear one at a time through the doorways of the senses and the mind, through the six doors, their characteristics must be carefully considered and investigated. In that way nåma and rúpa can be understood as they are: as non-self. 
The person who believes that he should just recite texts about mettå may not be sure whether there are at such moments kusala cittas or akusala cittas. He may not know that awareness, sati, is necessary for the development of paņņå, understanding, which clearly knows the reality appearing at the present moment. Perhaps he may not even know to which purpose he recites texts. If we really want to cultivate mettå we should see the disadvantage of all kinds of akusala, such as aversion, conceit, jealousy and stinginess. 
For the development of mettå it is necessary to have a refined, detailed knowledge of one's different cittas. They must be known as they really are. Kusala citta and akusala citta have different characteristics. Even if there is kusala of a slight degree, that moment is completely different from the moments of attachment. If sati and paņņå do not arise one cannot know when there is lobha and when there is mettå. If one does not know their different characteristics one may unknowingly develop akusala instead of mettå since one takes for kusala what is in fact akusala. Therefore a precise knowledge of the different characteristics of lobha and mettå is necessary. The Atthasåliní (Book II, Part II, Chapter 2) explains about the many aspects of lobha mentioned in the Dhammasangaųi. We read about ``delight'':

``Delight'' refers to this that by greed beings in any existence feel delight, or greed itself is delighting in. In ``passionate delight'' we get the first term combined with delight. Craving once arisen to an object is ``delight''; arisen repeatedly, it is ``passionate delight''...

This is daily life which should really be investigated. When mettå does not arise citta is infatuated by objects, it delights in objects all the time. If there is no awareness we do not know when there is lobha. The clinging to the different objects which are experienced will condition our behaviour, our actions through body and speech, and then we can find out that there is no mettå. When we have learnt through our own experience the characteristic of lobha and of mettå when they arise, we can compare them and clearly know their difference. 
We should not only try to develop mettå when anger arises, but also when there is attachment. We should consider with what kind of citta we think of our friends, our circle of relatives, those who are near and dear to us. We should find out whether there are at such moments cittas with mettå or cittas with lobha, and we should learn by our own experience the difference between these moments. If we earnestly wish to develop mettå we should not waste any opportunity to learn about the characteristics of our different cittas so that there are conditions for the development of mettå. It is useless to think that we should develop mettå only when we become angry. 
I will now go into some questions with regard to the development of mettå. 
Question: the characteristic of lobha is love and attachment. If one says that attachment to relatives and friends is lobha and that it is therefore wrong to be attached to them I think that this does not agree with our ordinary, daily life in the world. 
Khun Sujin: If one wants to develop mettå there must be a precise knowledge of one's different cittas. If people only recite texts about mettå it is not sufficient; the characteristic of mettå should be known precisely. When there is mettå there is no anger. However, when we love someone and we are attached to that person there is lobha, not mettå, and lobha can condition anger. We should consider which reality is better, mettå or selfish love, which is actually lobha. When we are in the company of family or friends, there can be mettå and then we can come to know its characteristic. When there is mettå we wish other people's benefit, there is no clinging, no selfish love. True mettå towards someone else cannot condition dislike of that person. Thus, when we have mettå instead of lobha others will benefit from this too. Both the person who has mettå and the person who is the object of mettå will benefit. If there is only lobha in our daily life there are many conditions for dislike and unpleasant feeling. However, to the extent mettå develops there will be less opportunities for the arising of dosa. We will become more considerate and think more often of the benefit of others. 
Question: You said that sati and paņņå (sati-sampajaņņa) are necessary for the development of mettå and that one therefore should know the characteristics of sati and paņņå. If one does not know them mettå cannot be developed, is that right?
Khun Sujin: There are two kinds of mental development, samatha, tranquil meditation, and vipassanå, the development of insight or right understanding of realities. For both kinds of mental development sati-sampajaņņa is necessary. However, paņņå in samatha is different from paņņå in vipassanå. Paņņå in samatha knows the way to develop tranquillity, the temporary freedom from defilements. Paņņå in the development of vipassanå knows the characteristics of mental phenomena and physical phenomena, of the realities which appear one at a time through the six doors. 
Question: Sometimes mettå can arise when one is concerned about other people who are in trouble. At such a moment there is sati but there may not be paņņå which knows the characteristic of sati. Is there true mettå at such a moment? 
Khun Sujin: When mettå arises the citta is kusala and it is accompanied by sati which is a wholesome reality (sobhana dhamma). One may not have sati-sampajaņņa so that a higher degree of calm can be developed, but when there is mettå it has to be accompanied by sati, because of conditions. Sati which is non-forgetful of kusala accompanies each kusala citta. Because of accumulations of kusala there can be conditions for different kinds of kusala, for dåna, generosity, for síla, abstention from unwholesome deeds or for mettå. Those types of kusala are accompanied by sati but not necessarily by paņņå. However, if one wants to develop mettå as subject of calm and attain to higher degrees of calm, sati-sampajaņņa is necessary. Through sati-sampajaņņa the difference between the characteristics of mettå and lobha can be known precisely. 
Question: I will speak about events in my daily life. Sometimes when I drive the car I recite: ``May all beings be happy, may they not suffer any harm or misfortune.'' When I happened to be in a complicated traffic situation, however, I could at first not be considerate to others. Later on I realized that I did not behave in accordance with the texts about mettå I had recited. I started to consider more those texts and I learnt to apply mettå in the traffic situation. Thus this is the effect of thinking and considering. 
Khun Sujin: When you are in a complicated traffic situation do you think of the words, ``May all beings be happy''?
Question: No, I do not think of these words at such moments. 
Khun Sujin: The development of mettå is not a matter of thinking of words, but one should know the reality of mettå-citta. Such a moment is different from the moments of annoyance, anger or vengeance. 
Question: If I had not recited texts about mettå I would not be considerate in the traffic situation, I would only think of myself. 
Khun Sujin: You should have a detailed knowledge of realities, you should find out whether there is at the moment you recite true mettå or just thinking of words. There is true mettå at the moment you are considerate towards others, not when you just recite words. 
Question: The reciting does have an effect. If I had not recited I would not have asked myself whether I really wanted other beings to be happy. The fact that I asked myself this was the effect of my recitation. 
Khun Sujin: When you asked yourself this you realized already that mettå is not just reciting words but that it should be practised. 
Question: Yes, that is true. When I practised mettå in the situation I did not recite. 
Khun Sujin: Some people only think of reciting texts about mettå, but after they have finished reciting they become angry when something unpleasant occurs. One may recite words about mettå, but mettå may not arise when there are beings or people present. One may recite for a long time, but when something unpleasant happens, where is mettå? How much longer should one then recite so that mettå can arise?
Another questioner: If one thinks that one must recite in order to develop mettå there will not be any result, because one has wrong understanding about the development of mettå. Its development will only be successful if one practises mettå in the situation of one's daily life. Since a year or two I have the feeling that I have more mettå than before, and that is only due to Khun Sujin's lectures about Dhamma I listened to. I always think now of doing things for the benefit and happiness of others, no matter whether it is a small matter or something more important. I feel that when sati arises the citta is gentle. When we abstain from killing mosquitos or help other beings who are in trouble there is mettå. It happened that at first I did not want to make an effort to help other beings, but later on I could do it, because I considered their benefit and happiness. Sometimes people sell things I do not want to buy, but I still buy them because mettå arises. I do not buy them because I wish to have them or I need them. I think of Khun Sujin's words, ``It does not matter whether we do a lot or just a little for someone else, but we can consider his benefit and happiness.'' Whenever I think of these words kusala citta with mettå can arise. 
Khun Sujin: Anumodhanå. This is the practice of the Dhamma, it really is the development of mettå. The Påli term for development is ``bhåvanå'' and this literally means: to make become more, to cause to arise often, time and again. Development is not reciting texts with the expectation that as a result a high degree of calm, even absorption, jhånacitta, will arise. There should be mettå in our daily life. We may, when we are alone, recite texts about mettå many times, but when we are in the situation of our daily life mettå may not arise. The real development of mettå is done through the practice, through our behaviour in the different circumstances of daily life, when we are in the company of other people. 
Question: I still think that the reciting of texts on mettå may be beneficial. Reciting is not easy. I may think of people I do not like, such as Mr. X. who had done me wrong in the past, but now, while I develop mettå, I think, ``May Mr. X. be happy, may he not suffer any misfortune''. When I recite texts, I do not have to spend any money or make an effort to help someone. I am not ready yet to do these things. 
Khun Sujin: The reason is that you did not develop mettå gradually, in daily life. Today you do not see Mr. X., but you see other people. Can you find out whether there is mettå now, while you see other people? When one really develops mettå one must know that when there is mettå the citta is free from all that is unwholesome. At such a moment there is no conceit, no idea of making oneself important. Even when we look at other people or think of them, we can do so without looking down on them, without conceit. Mettå can be expressed through the body, even in our gestures, and in our way of speech. No matter with whom we are, sati-sampajaņņa can arise and we can find out whether the citta at a particular moment is accompanied by mettå or not. We can develop mettå all the time and we should not select the persons towards whom we will have mettå, such as Mr. X. 
Question: I will start to develop mettå all the time. When I see other people I will think, ``May all people be happy, may they not suffer misfortune''. 
Khun Sujin: Why do you think of all people?
Question: When I look at people I see them as a group. 
Khun Sujin: At this moment you know in theory that there are only nåma and rúpa, no beings, people or self. However, you do not know the characteristics of nåma and rúpa. There is no sati-sampajaņņa which considers each kind of reality which appears. When the characteristics of nåmas and rúpas are clearly known, as they appear one at a time, mettå can be developed more. Thus, there must be sati-sampajaņņa which knows the characteristic of the citta when there is mettå for such or such person. Otherwise we could not know whether there is only reciting and thinking of texts about mettå, or sincere mettå for each person we meet. 
Question: When I recite texts on mettå there is sometimes no paņņå, but there is sati. I wish to extend mettå to all beings. 
Khun Sujin: We should know the meaning of ``developing mettå'' and of ``extending mettå to all beings.'' If one has not really developed mettå the citta does not wish happiness for anybody one meets. One does not yet have a feeling of friendship for all people, and thus one is not able to extend mettå to all beings. One can begin to develop mettå for other people through body, speech and thoughts, and thus it can gradually increase. When we think of someone else, whoever he may be, or whenever we meet someone else, there can be sincere mettå through body, speech and mind. By the recitation of texts on mettå there will not be any change in the expression of our face or in our speech; mettå will not develop through the recitation of texts. When we meet someone we can consider the citta at that moment, we should know whether we look down on him, even though we do not show this outwardly, but it is just in our mind. Does it happen that we dislike someone's appearance, behaviour or speech? Do we really consider that person as a friend while we speak to him, do we sincerely seek what is beneficial for him and do we want to help him? There is no rule that one should recite particular texts about mettå. If we want to develop mettå we do not have to follow any rule about recitation of texts. We can think of others with kusala citta which is accompanied by mettå: we can think of doing things for his wellbeing and happiness, of protecting him from misfortune and trouble. When one recites one has to think of words, one has to think whether one should say first ``may all beings be happy'', or whether one should say first ``may all beings be free from suffering''. The reality of mettå is not the recitation of texts. Mettå arises when we give help to someone else through actions or through speech, depending on the situation at that moment. 
Chapter 2


Overcoming anger


If we truly know the characteristic of mettå we can develop it. However, we should not think that we can already extend mettå to all beings so that it is boundless. In fact, only people who have developed samatha with mettå as meditation subject and have attained the first stage of jhåna, are able to extend mettå to all beings. 
Question: The commentator states that one should recite particular texts about mettå. 
Khun Sujin: Does mettå-citta arise according to a particular rule?
Question: No, that is not so. 
Khun Sujin: One should know the characteristic of mettå as it is and then one can develop it more and more. However, as I explained, one should not try to extend mettå to all beings straightaway in order to develop it more. 
Question: There are forty meditation subjects of samatha and it depends on one's inclination which subject one will develop. Generally one has to recite texts in order to develop meditation subjects, such as the ``earth kasina''. 
Khun Sujin: We should investigate the Tipiėaka in order to find out whether it is said that we should recite texts. We read in the Kindred Sayings (I, Sagåthå-vagga, Chapter VII, The Brahmin Suttas, 1, Arahats, §1, The Dhanaņjåni brahminee) :

Thus have I heard:--The Exalted One was once staying near Råjagaha, in the Bamboo Grove, at the Squirrels' Feeding ground. 
Now at that time a Dhanaņjåni brahminee, the wife of a certain brahmin of the Bhåradvåja family, was a fervent believer in the Buddha, the Dhamma and the Sangha. And she, while serving the Bhåradvåja with his dinner, came before him and uttered three times the following praise:
``Glory to that Exalted One, Arahat, Buddha supreme!
Glory to the Dhamma!
Glory to the Sangha!''
And when she had said so the Bhåradvåja brahmin exclaimed: ``There now! At any and every opportunity must the wretch be speaking the praises of that shaveling friar! Now, wretch, will I give that teacher of yours a piece of my mind!''
``O brahmin, I know of no one throughout the world of gods, Måras or Brahmås, recluses or brahmins, no one human or divine, who could admonish that Exalted One, Arahat, Buddha Supreme. Nevertheless, go, brahmin, and then you will know. ''
Then the Bhåradvåja, vexed and displeased, went to find the Exalted One; and coming into his presence, exchanged with him greetings and compliments, friendly and courteous, and sat down at one side. So seated, he addressed the Exalted One in a verse:--

What must we slay if we would live happily?
What must we slay if we would weep no more?
What is it above all other things of which
The slaying you would approve, Gotama?

The Buddha said:

Wrath must you slay, if you would live happily, 
Wrath must you slay, if you would weep no more. 
Of anger, brahmin, with its poisoned root
And fevered tip, murderously sweet, 
That is the slaying by the ariyans praised;
That must you slay in truth, to weep no more. 

When the Exalted One had thus spoken, the Bhåradvåja brahmin said to him: ``Most excellent, lord, most excellent''...
We then read that Bhåradvåja brahmin left the world under the Exalted One and was ordained. Not long after his ordination he attained arahatship. 
Question: The Buddha spoke more in general about slaying anger, but he did not explain the way how to slay anger. 
Khun Sujin: The Buddha taught the Dhamma in many different ways and in all details so that people could see the disadvantage of akusala and the benefit of kusala. He taught the development of paņņå which can slay anger completely. 
Question: Anger can be slain. Through the development of vipassanå anger can be slain and through the development of samatha it can be suppressed. The development of samatha and the development of vipassanå are different, they have different aims. I have read in the ``Book of Analysis'', in the chapter on Jhåna (Chapter XII), that if someone wants to purify the mind of the hindrances he must sit and he must walk up and down. He must do this in order to have right effort which is necessary for the suppressing of the hindrances. Someone who develops vipassanå, however, does not have to sit or walk up and down in order to have right effort. Whenever an object appears right understanding can know its characteristic, and then there is already right effort, which is energy for the development of understanding. Thus the development of samatha and the development of vipassanå are different. The person who develops samatha has to follow particular rules. 
Khun Sujin: Where does he begin and how does he develop it?
Question: He starts with reciting words. 
Khun Sujin: He should start with right understanding of the characteristic of the meditation subject of samatha. This subject must condition the citta to be calm, to be free from akusala. Sati sampajaņņa is needed to develop calm in the right way with the meditation subject. 
Question: The person who develops samatha in order to attain jhåna must concentrate on the meditation subject so that calm and concentration can increase. 
Khun Sujin: That is too far-fetched, it is not related to the reality which can be experienced now, by the person who is only a beginner. Can you notice the characteristic of aversion in your daily life? The brahmin Bhåradvåja asked the Buddha, ''What must we slay if we would live happily?'' The Buddha answered, ``Wrath must you slay if you would live happily, wrath must you slay if you would weep no more''. When people are in daily life busy with their work, are there no problems and unpleasant experiences in connection with their work, with the people they meet in their work or with their colleagues? During our work we are together with other people and then there can be the arising of like and dislike, we may be distressed, annoyed, displeased or sad. Whenever you feel displeasure there is dosa, and this has many shades and degrees. We must slay dosa when it arises in the situation of our daily life, not at some other time. When we can subdue dosa in daily life there is a degree of calm or samatha. When we see the disadvantages of dosa we know that there should be mettå instead of akusala. Mettå can arise at that moment if we develop it right away and do not delay its development until later on. Thus, when there are difficult situations or when problems arise in our work, contrary to our expectations, when there are events which cause discomfort or even distress, and we can then slay dosa, there will be happiness instead of sorrow. 
Question: Nobody likes aversion. 
Khun Sujin: It is in daily life that dosa should be overcome. It can be subdued by developing mettå as a meditation subject of calm, or by the development of satipaėėhåna. Sati of satipaėėhåna is mindful of the characteristics of realities which are appearing and thus paņņå can be developed stage by stage, until it is so keen that the third stage of enlightenment, the stage of the anågåmí (non-returner) can be reached and then dosa is really eradicated. 
When Bhåradvåja had become a monk under the Buddha, his younger brothers heard that he had gained confidence in the Buddha and had become a monk. They became angry because of this and they gave expression to their anger in their behaviour and speech. We read in the following sutta in the Kindred Sayings (I, Chapter VII, the Brahmins, 1, Arahats, §2, Reviling):

The Exalted One was once staying near Råjagaha, in the Bamboo Grove, near the Squirrels' Feeding-ground. 
Now ``Reviler'' of the Bhåradvåja brahmins heard that the Bhåradvåja had left the world to enter the Sangha of Gotama the Recluse. Vexed and displeased, he sought the presence of the Exalted One, and there reviled and abused the Exalted One in rude and harsh speeches. 
When he had thus spoken, the Exalted One said: ``As to this, what do you think, brahmin? Do you receive visits from friends and colleagues, from relatives, by blood or marriage, from other guests?''
``Yes, Master Gotama, sometimes I do.''
``As to that, what do you think, brahmin? Do you prepare for them food both dry and juicy, and an opportunity for rest?''
``Yes, Master Gotama, sometimes I do. ''
``But if they do not accept your hospitality, brahmin, whose do those things become?''
``If they do not accept those things, Master Gotama, they are for us.'' 
Even so here, brahmin. That wherewith you revile us who do not revile, wherewith you scold us who do not scold, wherewith you abuse us who do not abuse, but that we do not accept from you. It is only for you, brahmin, it is only for you! He, brahmin, who reviles again at his reviler, who scolds back, who abuses in return him who has abused, this, brahmin, is as if you and your visitors dined together and made good. We neither dine together with you nor make good. It is for you only, brahmin, it is only for you!''
``The king and his court believe that Gotama the recluse is an arahat. And yet Master Gotama can indulge in wrath!''

The Exalted One said:

From where should wrath arise for him who, void of wrath, 
Holds on the even tenor of his way,
Self-tamed, serene, by highest insight free?
Worse of the two is he who, when reviled, 
Reviles again. Who does not, when reviled, 
Revile again, a two-fold victory wins. 
Both of the other and himself he seeks
The good; for he the other's angry mood
Understands and has sati and calm. 
He who of both is a physician, since
Himself he heals and the other too, 
Those who do not know Dhamma think him a fool

When he had so said, Reviler of the Bhåradvåjas spoke thus: ``Most excellent, Master Gotama...''

We then read that he was ordained and not long after this became an arahat. 
If we are in a similar situation, thus, when we are reviled, can mettå arise? Or must we, when someone else is angry, treat him likewise? Can we change our mood and forgive him instead of being angry in return? When there is anger, no matter whose anger it is, there is no calm, there is the wish to cause injury, to do harm. When we see the anger of someone else, his mood of wanting to do harm, and we understand the disadvantage of it, do we want to treat him likewise? When we see the disadvantage of dosa, there are conditions for the arising of mettå. We should develop mettå so that we are able to forgive someone else, even if he does wrong to us through body or speech. 
We read in the following sutta in the Kindred Sayings (I, Chapter VII, Brahmin Suttas, 1, Arahats, §3, Asurinda):

Again, while the Exalted One was at Bamboo Grove, an Asurinda Bhåradvåja brahmin also heard that the Bhåradvåja had entered the Sangha, and he, vexed and displeased, also went and reviled and abused the Exalted One with rude and harsh words. 
When the he had thus spoken, the Exalted One remained silent. 
Then said the Asurinda: ``You are conquered, recluse, you are conquered!''
The Buddha said:

The fool does deem the victory his
In that he plays the bully with rude speech.
To him who knows what forbearance is,
This in itself makes him conqueror
Worse of the two is he who when reviled
Reviles again, repays in kind. 

We then read that also Asurinda became a monk and attained arahatship. 
The Buddha did not in any way retort angry words. We who still have defilements may also keep silent when we are reviled, but with what kind of cittas do we keep silent? We should consider our cittas at such moments. There are different types of cittas for the Buddha when he keeps silent, and also for the arahat, the perfected one who has attained the fourth stage of enlightenment), for the anågåmí (who has attained the third stage), for the sakadågåmí (who has attained the second stage), for the sotåpanna (who has attained the first stage) and for the ordinary person; in each case there are different types of cittas at such moments. It all depends on the degree of wisdom. When someone has not yet eradicated dosa, he may keep silent and not show anger outwardly, through gestures or speech, but can we know what types of cittas he has? When satipaėėhåna does not arise we do not know whether we have at a particular moment kusala citta or akusala citta, we do not know whether we have true mettå. When a person who still has defilements notices that someone else keeps silent, he interprets this in accordance with his own accumulations. However, the reason of someone else's silence may be different from what he thinks. 
When we carefully consider the meaning of the sutta which was just quoted, we will see its benefit. But this also depends on the extent we practise in accordance with the Dhamma. When we speak coarse words, are we the winner or the loser? Perhaps we think that we are the winner when we can speak such words to the other person, but in fact, we are the loser. If we really want to be the winner we should conquer our defilements. The person who is not angry and does not retaliate upon an angry person has won a victory which is hard to win. 
When someone else is angry, we should not join him in his anger, we should not be angry with him and speak harshly to him. If we repay him in kind, we join him in his anger, we keep company with him, we keep company with akusala dhamma. Mental development is difficult, it is conditioned by listening to the teachings which explain the benefit of kusala dhammas. There must also be energy and courage in order to develop kusala dhammas. The development of all kinds of kusala is above all conditioned by satipaėėhåna, the development of right understanding of realities. Satipaėėhåna conditions the arising of sati, mindfulness, which is non-forgetful of kusala. There are different levels of sati: there is sati with generosity, with síla (morality, the abstaining from ill deeds), with the development of calm and with the development of right understanding of realities. The development of satipaėėhåna can be the condition that the different levels of sati arise more often. It conditions sati to consider the disadvantage of akusala which appears, and to what extent its disadvantage is realized depends on the stage of the development of paņņå. When there is sati it is paņņå which can see akusala dhamma as it is. When paņņå sees akusala as akusala there are conditions for the arising of kusala instead of akusala. 
Another brother of Bhåradvåja expressed his anger in a way different from his brothers after he heard that the Bhåradvåja had entered the Sangha. We read in the following sutta, ``The Congey-man'' (Kindred Sayings I, Chapter VII, 1, §4):

Again, while the Exalted One was at the Bamboo Grove, the Bhåradvåja brahmin, known as the Congey-man, also heard that the Bhåradvåja had entered the Sangha. And he, vexed and displeased, sought the Exalted One's presence, and when there sat at one side in silence. 
Then the Exalted One, discerning by his mind the thoughts of that man's mind, addressed him in verse: 

Whoso does wrong to the man that's innocent, 
Him that is pure and from all errors free, 
His wicked act returns upon that fool 
Like fine dust that is thrown against the wind.

Listening to the Dhamma, even for a short time, is very beneficial. When the Congey-man came to see the Buddha he was angry, although he did not scold him or blame him. However, when he considered with respect the Dhamma he heard, that is, when he considered cause and effect of realities, he gained confidence in the Dhamma. He asked to be ordained under the Buddha. Not long after that he attained the supreme goal of the higher life, he became one of the arahats. 
Chapter 3


Practice in daily life


Mettå-citta can arise without reciting texts about mettå. We find an example of this fact in the ``Tuųčila Jåtaka'' (III, no. 388). We read in the Commentary to this Jåtaka that the Buddha told this story while he was at Jetavana. There was a bhikkhu who had great fear of death. He was frightened when he heard even a branch move, a stick falling or the call of a bird or another animal. The monks assembled in the Hall of Truth and spoke about that monk who was so frightened of death. They said, ``now to beings in this world death is certain, life uncertain, and should this not be wisely born in mind?'' The Buddha asked them what the subject of their conversation was and then said that bhikkhu was afraid of death not only in this life, but also in a former life. We then read in the Tuųčila Jåtaka that a long time ago in Varånasí the Bodhisatta was conceived by a wild sow. In due time the sow gave birth to two male young. One day she took them to a pit where they lay down. An old woman came home from the cotton field with a basket of cotton, and was tapping the ground with her stick. The sow heard the sound and in fear of death left her young and ran away. The old woman took the two young pigs home in order to look after them and she called the bigger one, who was the Bodhisatta, Mahåtuųčila (big-snout) and the smaller one Cullatuųčila (little-snout). She brought them up and treated them as her own children, but she loved Mahåtuųčila more than Cullatuųčila. They grew up and became fat. One day there were some young men who liked to eat pork meat, but they did not know where to get it. They wanted to buy the pigs from the old woman, but she said that she could not sell them since she loved them and considered them as her children. The young men did not give up and offered more money, but she did not want to sell them. Then they made her drink liquor and when she was drunk they persuaded her again to sell her pigs. She then agreed to sell only the small pig, not the big one. She took food and called Cullatuųčila, the smaller pig. She had always called Mahåtuųčila first, and thus Mahåtuųčila suspected that there was danger. Cullatuųčila saw that the trough was full of food and he noticed that his mistress was standing nearby and that there were also many men, with nooses in their hands. He became very frightened and did not want to eat. He ran away to his brother, shaking with fear. Mahåtuųčila comforted him and said that he should eat and that he should not be sad. He explained that they were fattened for their flesh's sake. He said that all beings who are born in this world must die, that nobody could escape death. Every being, no matter whether his flesh is eatable or not eatable, must die. He said that their mother was their refuge before, but that they now had no refuge anymore. They should not have any fear and plunge in the crystal pool, to wash the stains of sweat away, they would find new ointment whose fragrance never can decay. We read that Mahåtuųčila considered the ten perfections and set the perfection of mettå before him as his guide. The people who heard him preach were impressed that Mahåtuųčila comforted his brother and then mettå and compassion arose within them. The drunkenness left the old woman and the young men and they threw away their nooses as they stood listening to the Dhamma. 
These men did not have to recite first so that mettå could arise, mettå arose because of its own conditions. 
We read that Cullatuųčila asked his brother,

But what is that fair crystal pool,
And what the stains of sweat, I pray?
And what the ointment wonderful,
Whose fragrance never can decay?

Mahåtuųčila answered,

Dhamma is the fair crystal pool,
Akusala is the stain of sweat, they say:
Virtue's the ointment wonderful,
Whose fragrance never will decay.

Kusala dhammas are like the fair crystal pool because they can purify one from akusala which is like the stain of sweat. Síla is like the ointment whose fragrance never can decay because when there is síla one does not harm anybody or do anything which is disagreeable to others. 
We read that Mahåtuųčila said that those who are fools delight in akusala, whereas those who are heedful do not take to what is unwholesome. He exhorted beings not to be sad when they had to die. 
When the Buddha had told the story of the former life of that bhikkhu, he said that Mahåtuųčila was he himself in one of his former lives as Bodhisatta and that Cullatuųčila was the bhikkhu who was afraid of death. 
Thus we see that mettå can arise without reciting texts. Thinking of the words which are recited arises because of conditions. People believe that they should recite because they are used to reciting all the time. When they have such an idea it is a condition to think of the words they often recite. However, if someone develops mettå there is sati-sampajaņņa which considers the characteristic of mettå, and this is the opposite of akusala dhamma. When we develop mettå-citta time and again there can gradually be more mettå. 
Thus, we should consider and study with awareness the characteristic of mettå as it is explained by the Buddha in many different ways. We should remember that mettå will be more powerful if it is truly developed whenever there is an opportunity for its application. Mettå can become stronger and it can arise more often if we understand the benefit of mettå. Its arising is not conditioned by the reciting of texts for a long time. 
Questioner: I remember that when I was a child my father made me recite texts. I could recite many texts but I did not understand their meaning. It is the same in the case of reciting texts about mettå. The monks are chanting texts each day, in the morning and in the afternoon, and now I wonder what the use is of reciting. 
Khun Sujin: They may recite that the five khandhas are impermanent or anattå. However, the aim of reciting these words is to be reminded to consider the characteristics of the five khandhas which are appearing now and to know them as impermanent. 
Question: That is true, reciting can be a reminder. When I recite, ``May Mr. X. be happy'', I do that in order that there can be mettå for Mr. X. later on. 
Khun Sujin: We read in the Visuddhimagga (Chapter IX, 1, 2) about the development of mettå from the beginning:

To start with, he should review and try to understand the danger in hate and the advantage in patience. Why? Because hate has to be abandoned and patience attained in the development of this meditation subject and because he cannot abandon unseen dangers and attain unknown advantages. 

It is not said that people should recite texts but they should know the right cause which brings the appropriate result. The ``Path of Purification'' (Visuddhimagga IX, 4) shows the danger of hate and the benefit of patience. If one really understands this there are, when dosa has arisen, conditions for sati-sampajaņņa to be aware of it immediately and to see the danger of dosa at that moment. The Visuddhimagga explains that people who begin with the development of mettå as a meditation subject of calm are advised not to develop it towards four kinds of people: a person they dislike, a dearly loved friend, a neutral person and a hostile person. Moreover, mettå should not be developed towards the opposite sex and it cannot be developed towards a dead person. It is difficult to develop mettå to the kinds of people who were just mentioned. In the beginning one is not yet ready to do that; defilements such as anger or attachment are likely to arise on account of those kinds of people. Mettå cannot be developed towards a dead person, because he is no longer the person he was before. The dying-consciousness of this life is succeeded immediately by the rebirth-consciousness of the next life and then there is a different being. 
The Visuddhimagga explains that in order to make mettå grow it should first be developed towards a person one respects, someone who observes síla, who has wisdom and other good qualities, such as one's teacher one loves and respects. The reason for this is that in the beginning mettå is not yet developed to such degree that it could be extended towards whomever one meets. In order to be able to do this it must be developed time and again, evermore. 
Question: What is the proximate cause for the arising of mettå?
Khun Sujin: Seeing the danger of dosa, aversion or hate. 
Question: Can there be mettå for what is not alive?
Khun Sujin: That is impossible. Mettå, karuųå (compassion), muditå (sympathetic joy) and upekkhå (equanimity), which are the ``four divine abidings'' (brahma-vihåras), must have as object beings or people. Thus there cannot be mettå for what is not a living being. However, as regards dosa, aversion, there can be aversion not only towards beings, but also towards things or circumstances. 
Question: Can mettå arise just after seeing visible object? 
Khun Sujin: Mettå has beings as object. When you see a small child can there not be mettå? How will you act when there is mettå? You may speak in a kind way, you may help the child to cross the street or you may give it a sweet. This is the way to develop mettå. We can realize ourselves to what extent mettå is already developed. We cannot expect mettå to arise if we do not know its characteristic. 
Question: What is the difference between mettå which arises just after seeing and mettå which arises while we are thinking? 
Khun Sujin: When you see beings and people and you are annoyed you can be aware of this. After seeing there may be akusala or there may be mettå. When there is mettå you consider the other person as a friend, you wish for his happiness and want to do everything which is beneficial for him. You feel happy and cheerful while you think of his wellbeing, you may smile and you will not behave in any way which will make him unhappy. Also when you give him something you can do that in such a way that it truly makes him happy. There are many ways of giving things to others. Some people give in such a way that the other person feels no joy when he receives something. When mettå has already become more developed, when it has become stronger, it conditions our actions and speech and also our way of thinking about other people. Even when we do not see other people we can think of them with kindness. We can think of promoting their wellbeing and happiness, we can consider ways to help particular persons, to support them in different ways. Then there is mettå without the need to recite texts. 
Reciting texts on mettå is actually not so difficult, but truly developing mettå is difficult. This cannot be accomplished by reciting texts. As I said before, there must be sati-sampajaņņa in daily life which knows precisely the characteristic of mettå. It must know precisely when there is kusala citta and when akusala citta. 
Question: I think that one should recite in the beginning. 
Khun Sujin: You said the same about the development of satipaėėhåna, you said that one should think before there can be awareness. You know that seeing is the reality which experiences, the element which experiences, and that the object which appears, visible object, is only a physical reality which can be experienced through the eyes. Sometimes you believe that you need to repeat to yourself that seeing is the reality, the element, which experiences through the eyes, and that the object which appears is a physical reality, rúpa-dhamma, which is experienced through the eyes. When there is hearing of a sound you believe that you should repeat this to yourself first, because you think that the reciting of words is very useful. What you should understand correctly first of all is that each reality arises because of its appropriate conditions. There are also conditions for thinking to arise more often than sammå-sati, right awareness. When sammå-sati arises it can be directly aware of the realities which appear; it can consider them in the right way, so that they can be understood as non-self. 
As to the term sammå-sati, sammå can be translated as right, and sati is awareness or mindfulness. Sammå-sati is aware in the right way, considers realities in the right way. How is it aware in the right way? When there is seeing there can be right mindfulness of the characteristic of the rúpa-dhamma which appears through the eyes, which is different from nåma-dhamma. There can be right mindfulness of nåma-dhamma, the reality which experiences, the element which experiences, which is seeing. Then there is sammå-sati which is mindful in the right way, which is directly aware of the characteristic of the reality which appears. If people believe that they should recite, they will continue to do that, instead of being directly aware of the characteristic of nåma or of the characteristic of rúpa. If one sees realities as they are, as non-self, anattå, one will know that thinking about reciting, thinking about words one repeats to oneself, is only a reality which arises because of its own conditions. At such a moment sammå-sati cannot yet be directly aware of the characteristics of nåma-dhammas and rúpa-dhammas, and thus there is not yet precise knowledge of them. There is only thinking about the characteristics of realities which appear, thus, there is only theoretical understanding of them. If paņņå realizes this there can be the development of sammå-sati, instead of thinking of reciting or naming realities ``nåma'' and ``rúpa'', of repeating this to oneself. Sammå-sati is directly aware of realities and considers in the right way the characteristics of nåma and rúpa. 
There is no rule at all in the development of satipaėėhåna. When someone thinks about the names of realities or thinks that he should recite words in order to remind himself, he should remember that thinking in this way arises because of conditions. He cannot force himself not to think in this way. However, thinking is not sammå-sati of the eightfold Path. When sammå-sati of the eightfold Path arises, it is aware in the right way of the characteristics of nåma and rúpa and at that moment sammå-diėėhi, right understanding, can investigate the true nature of nåma and rúpa. Thus paņņå can grow and it can realize nåma and rúpa as they are: not a being, not a person, not self. 
In daily life we see beings, we see people who belong to different families, who are different as to the colour of their skin, who have a different rank or position in society, who speak different languages, and who behave in different ways. When we think of people who are so different in many ways and we have right understanding of the characteristic of mettå, sati-sampajaņņa can arise and be aware of the characteristic of the citta which thinks. Then it can be known what type of citta is thinking, mettå-citta or akusala citta. When akusala citta thinks of people, it can be realized as such. For instance the akusala citta which is rooted in attachment, lobha-múla-citta, may be accompanied by conceit or it may be without conceit. Sometimes we think of others with conceit, and sometimes we think only with attachment but without conceit. Or there may be akusala citta which is rooted in aversion, dosa-múla-citta. We may think of others with aversion or even anger. Dosa-múla-citta may at times be accompanied by avarice or by jealousy. Thus we see that there are different types of akusala cittas which may think of other people. The understanding of our different cittas can arise again and again so that it grows and this is a condition for the arising of mettå when we see people or when we think of people in daily life. In that way mettå can develop more and more, and there can eventually be mettå for all beings. If people want to develop mettå as a meditation subject which can condition calm, they cannot do this without precise knowledge of the different cittas which arise. There must be right understanding which knows exactly the characteristic of calm which accompanies mettå when it appears at a particular moment in daily life. When there is calm there are at such moments no defilements. 
Question: Reciting, repeating words aloud is useful. When there is seeing, I say to myself that this is colour, the reality which appears through eyes, or that is the nåma which sees. 
Khun Sujin: I do not say that it is not useful, but it is not sammå-sati of the eightfold Path, and moreover, there is no rule that one should recite words. Some people believe that there is a rule that they should recite words and they cling to this idea. There is attachment instead of sammå-sati which considers in the right way the characteristics of nåma and rúpa. When people think that the reciting of words is useful, they continue to do this again and again. They should not forget, however, that reciting, the repeating of words, arises because of its appropriate conditions and that it is not yet sammå-sati. People should find out for themselves what is more useful, reciting or sammå-sati of the eightfold Path which considers in the right way the characteristics of nåma and rúpa at the moments one does not recite. 
Question: Sammå-sati is certainly better, but my paņņå is not yet developed to that degree. 
Khun Sujin: This shows that there are conditions for thinking about realities. However, at such a moment paņņå should also know that there is not yet sammå-sati of the eightfold Path. When there are at a particular moment conditions for sammå-sati which is directly aware of nåma and rúpa, you can find out that the right understanding which can develop at that very moment is not the same as the reciting of words. 
Question: If I recite words over and over, for a long time, sati can arise often and then I can investigate realities with understanding. 
Khun Sujin: This is understanding of the level of thinking, it is intellectual understanding. There is not yet direct awareness of the characteristics of nåma and rúpa. You spend a lot of time reciting, repeating words, but it would be better if there could be sammå-sati which begins to be aware in the right way of the characteristics of some nåmas and rúpas, little by little. Even though there is not yet precise knowledge of the characteristics of nåma and rúpa and there is not yet clear understanding of their true nature, you can begin to be mindful of their characteristics. Thus it can gradually become one's inclination to be mindful of the realities which appear. The arising of sammå-sati depends on conditions, but when it arises there is direct awareness of nåma and rúpa and this is more useful than the reciting of words. 
Question: That is right. If there can be awareness and direct understanding of the reality which appears as rúpa or as nåma, paņņå has developed already to a certain level. However, when someone is a beginner in the practice, paņņå has not reached that level yet. 
Khun Sujin: Those who are beginners have different accumulations. If people have right understanding of the characteristic of sammå-sati, it can arise. One may not yet be accomplished in the development of paņņå, but one knows the characteristic of sammå-sati, the reality which is mindful and directly aware of the nåma which sees or hears or the rúpa which appears through one of the senses or the mind. When there is right awareness the characteristic of the reality which appears can be studied and investigated. It is true that we cannot prevent thinking from arising, but we should not cling to it and believe that it is a rule that we should think of words for a long time and repeat them to ourselves in order that sammå-sati can arise afterwards. 
Chapter 4


Characteristics of mettå


The development of satipaėėhåna is not repeating words to oneself, or naming realities ``nåma'' and rúpa'', without investigating the characteristics of the realities which appear. This becomes clearer when we read the ``Velåma sutta'' (Gradual Sayings, Book of the Nines, Chapter II, §10). We read that the Buddha, while he was near Såvatthí, at the Jeta Grove, spoke to Anåthapiųčika about the gifts given by him in a former life, when he was the brahmin Velåma. He compared the value of different good deeds:

...though with a heart full of confidence he took refuge in the Buddha, the Dhamma and the Sangha, greater would have been the fruit thereof, had he with confidence undertaken to keep the precepts: abstention from taking life, from taking what is not given, from carnal lusts, from lying and from intoxicating liquor, the cause of sloth. 
...though with confidence he undertook to keep these precepts, greater would have been the fruit thereof, had he developed a mere passing fragrance of mettå. 
...though he developed just the fragrance of mettå, greater would have been the fruit thereof, had he developed, just for a finger-snap, aniccå-saņņå, the perception of impermanence. 

Thus we see that the development of satipaėėhåna is of the greatest value, since through satipaėėhåna the characteristics of realities are seen as they are. 
Mettå is one of the four brahma-vihåras, divine abidings. The development of mettå is intricate and one should learn about it in detail. The Buddha explained that mettå should be developed time and again so that it can grow. When mettå has been developed, it can also support the development of the other brahma-vihåras of compassion, sympathetic joy and equanimity. When someone has developed mettå, he can have compassion: he will not hurt other beings. He can have sympathetic joy: he will rejoice in other people's happiness. Whereas if one does not develop mettå one is likely to hurt other beings and one will not rejoice in their happiness. The Buddha stressed that the development of mettå is very beneficial, since mettå conditions the arising of other kusala dhammas. Therefore it is important to consider the development of mettå more in detail. 
If someone thinks that he can develop mettå by the recitation of texts about mettå, he should try to find out whether this is the right approach. 
Question: It is written that one should recite: ``May all beings be free from misfortune, may they be free from sorrow and unhappiness, may they live in happiness. ''
Khun Sujin: You wish this for all beings, don't you?
Question: That is right. This is actually the extension of mettå. I have learnt the Påli text, but since I do not know the meaning I use the Thai translation for my recitation. In this way I can understand the words I recite. 
I think that while I am reciting there is sati. Sometimes it happens that I am reciting and then, without realizing it, I do not go on with the reciting. I am at times distracted and I think of other things. But at other moments I realize that I am reciting and that I should not think of other things. When I notice that I stop reciting is there then sati? When there is sati I can start again from the beginning with the recitation of the text. 
Khun Sujin: You extend mettå to all beings, but have you attained jhåna already? If that is not so how can you extend mettå to all beings? When there is mettå the citta is calm. When you think of a person you dislike, a person you love or a neutral person and there is no calm at such moments, how can you extend mettå to all beings? As the Visuddhimagga explains, in the beginning it is difficult to have mettå for a person one dislikes, a person one loves or a neutral person. When you recite that you wish happiness for all beings can you truly extend mettå to all beings? You can only have boundless mettå, including all beings, no matter where they are, if you have attained jhåna. 
People should not believe that they, when they begin to develop mettå, can truly, wholeheartedly, wish happiness to all beings. When they really know themselves, they can find out that they do not mean this. When they think of someone they dislike mettå does not arise. Are they then sincere when they recite that they wish happiness for all beings? As we have seen, the attainment of jhåna is necessary in order to be able to extend mettå to all beings. 
When we think of a person we like, attachment is likely to arise and this is not mettå. When we think of someone we hate or of someone who is a hostile person there is no calm and we are simply not sincere when we recite for ourselves the text of the mettå sutta: ``May all beings be happy''. If someone wants to develop calm, he should remember that calm is a wholesome quality arising with kusala citta. When kusala citta arises there are no defilements and then there is calm. If the characteristic of calm is known, it can grow, stage by stage. Mettå is a meditation subject of samatha which can condition the growth of calm, and it can also condition moments of calm in daily life. However, in order to develop mettå in the right way, it is not sufficient to think of mettå, but we should know first of all the characteristic of mettå. It is actually the same as in the case of the development of satipaėėhåna. We cannot develop it if we do not know the characteristic of sati, mindfulness. We may take thinking for mindfulness but thinking is different from mindfulness. Sati of satipaėėhåna is not forgetful, it is directly aware of the reality which appears at the present moment and it considers the characteristic of that reality. For the development of mettå mindfulness is necessary. If there is mindfulness of mettå when it appears, its characteristic can be known through direct experience. 
We read in the Atthasåliní (II, Book II, Part II, The Summary, II, 362) about adosa, non-aversion. The Atthasåliní which is a commentary to the Dhammasangaųi, the first book of the Abhidhamma, explains in this context the terms used in the Dhammasangaųi to define the reality of adosa:

``...having love'' is exercising love, ``loving'' is the method of exercising love; lovingness is the nature of citta which is endowed with love, is productive of love. Tender care is watchfulness, the meaning is that one protects. Tenderly caring is the method of such care. Tender carefulness is the state of tenderly caring. Beneficence is seeking to do good. ``Compassion'' is the exercising of compassion...

Before mettå can be developed we should first of all become familiar with the characteristic of mettå. We should carefully consider the nature of our citta at this moment: is it really accompanied by mettå or not? In this way we can begin to develop mettå very gradually, by showing kindness to someone else, and then mettå can increase. 
We should consider the words of the ``Atthasåliní'' about friendship and the attitude of intimacy, of closeness. When we are sitting together with others, do we have a kind disposition towards them, do we have sincere friendship? If that is the case, we can learn what the characteristic of mettå is. 
No matter whether we meet people in a room, or outside, on the street or in the bus, do we consider everybody we meet as a friend? If that is not so we should not recite the words about extending mettå to all beings, that will not be of any use. If we see someone now, at this moment, and we feel misgivings about him, we should not try to extend mettå to all beings. Only those who have attained jhåna are able to do this. When the meditation subject of mettå brahma-vihåra has been developed mettå can become boundless. However, we should begin with simply applying sincere mettå in daily life. 
Question: My aim is not jhåna-citta, I do not expect to attain jhåna. 
Khun Sujin: Therefore mettå cannot yet be extended to all beings. 
Question: I recite the words about extending mettå to all beings with the aim to have kusala citta. 
Khun Sujin: But when you see a hostile person or when you think of him annoyance is likely to arise. 
Question: Yes, that is possible. 
Khun Sujin: Therefore you should not try to extend mettå to all beings, because you don't mean it. 
Question: I think that it is useful because while I am reciting the citta is kusala. 
Khun Sujin: This is not possible if you do not start in the right way, that is, knowing the true characteristic of mettå. 
Question: It is stated in the Visuddhimagga that one should begin with extending mettå towards oneself. 
Khun Sujin: In the beginning people are not yet ready to extend mettå to others and therefore they can take themselves as an example. They can remind themselves that they should treat others in the same way as they would like to be treated themselves. That is the meaning of extending mettå towards oneself. 
Question: Thus the aim is to sympathize?
Khun Sujin: To sympathize with other people. 
Question: Thus we have to extend mettå towards ourselves, towards a disagreeable person, towards a loved person and towards a neutral person. 
Khun Sujin: If you cannot yet have mettå for a disagreeable person, you cannot extend mettå at all. If you try to extend mettå towards a dearly loved person, attachment is likely to arise and attachment has a characteristic which is different from the characteristic of mettå. Thus in that case you are not successful either. Towards whom should we first extend mettå?
Question: I think towards oneself. 
Khun Sujin: This is said only by way of reminder as we have seen. Those who are beginners and not yet accomplished should think of someone else who excels in síla, who has many good qualities which inspire love and respect. It can be one's teacher or someone who is the equivalent of one's teacher, someone who is full of mettå and other kusala dhammas. When we think of such a person our citta becomes soft and malleable and we can then be intent on ways to have kusala citta. We will do everything we can for the benefit and wellbeing of that person. That is how we can begin with the development of mettå. 
The Visuddhimagga (IX, 93) states about the characteristic, function, manifestation and proximate cause of mettå:

Mettå has the characteristic of promoting the aspect of welfare. Its function is to prefer welfare. It is manifested as the removal of annoyance. Its proximate cause is seeing lovableness in beings. It succeeds when it makes ill-will subside, and it fails when it produces selfish affection. 

It is difficult to be watchful as to our cittas, because we are so used to having akusala. Attachment, aversion and ignorance arise time and again. In order to develop kusala, paņņå, right understanding of realities, is necessary. There must be sati-sampajaņņa which knows the characteristic of the citta at a particular moment, which knows whether there is kusala citta or akusala citta. When we sincerely wish to do something for another person, not because of attachment, not because he belongs to our circle of friends or relatives, not because we expect affection in return, there is the characteristic of mettå. 
In order to develop mettå we should have a detailed knowledge of our cittas, we should carefully consider the different cittas which arise. It is in daily life that we can truly develop mettå, when there is sati-sampajaņņa which knows the characteristic of mettå which appears. We may happen to see someone who has a peculiar appearance, or someone who is a foreigner, someone who speaks a different language. How do we feel at such a moment? Do we have the same feeling as if we see a friend or do we have a feeling of antipathy? If we consider that person, whomever he may be, as a true friend, there is the manifestation of mettå. As we have seen in the definition of mettå in the Visuddhimagga, the manifestation of mettå is the removal of annoyance, of displeasure. 
When we see two people who are angry with each other or who quarrel and we are partial to one of them there is no mettå but lobha. As we have seen in the definition, when there is selfish affection the development of mettå fails. We can consider the two people who are angry with one another as friends, it does not matter who of the two acted in the proper way and who in the wrong way. When we see someone who treated us badly, we can still have mettå towards him, we can try to help him and we can think of his wellbeing. Then there is true mettå which arises at such a moment. There is no mettå if we are annoyed with the person who treated us badly, if we blame him and cause him to be even more upset. 
If someone has mettå he considers everybody as his friend. If there is a sincere feeling of friendship for others there can also be compassion, karuųå, when someone else has to experience sorrow and misfortune. If someone else experiences happiness, if he has prosperity and success, there can be sympathetic joy, muditå. If we try to help someone but that person cannot be relieved from distress, we can develop the brahma-vihåra of equanimity, upekkhå, and then we will not have aversion about the suffering of that person. We can understand that all dhammas are dependant on their appropriate conditions. The person who has to suffer receives the result of the kamma he performed. 
The four brahma-vihåras are excellent qualities which support all other kinds of wholesome deeds so that these can develop and reach perfection. The brahma-vihåras can support, for example, generosity. When an opportunity for giving presents itself, we can give without partiality, whereas when we do not develop the brahma-vihåras we may be inclined to give only to a particular group of people. The brahma-vihåras are a condition for the perfecting of síla, good moral conduct through action and speech. We can perform kusala without expecting favours in return. We can forgive other people, whatever harm they did to us. Mettå can indeed support the other brahma-vihåras of compassion, sympathetic joy and equanimity, if the right conditions and the proximate causes for the other brahma-vihåras are present. 
We read in the Gradual Sayings (Book of the Fives, Chapter XVII, §1, The putting away of Malice) that the Buddha teaches that we should develop all four brahma-vihåras. We should not believe that mettå should first be developed to a high degree and that after that the other three brahma-vihåras can be developed. The text states:

Monks, there are five ways of putting away malice whereby all malice arisen in a monk ought to be put away. What five? 
Monks, in whatsoever person malice is engendered, in him loving kindness ought to be made to become more. In this way malice in him ought to be put away. 
Monks, in whomsoever malice is engendered, in him compassion... equanimity ought to be made to become more. In this way malice in him ought to be put away. 
Monks, in whomsoever malice is engendered, in that man unmindfulness, inattention to it, ought to be brought about. In this way malice in him ought to be put away. 
Monks, in whomsoever malice is engendered he should remember that people are owners of their deeds. This should be firmly established in his mind. He should think: This, reverend sir, is of one's own making, he is the heir of his deeds, deeds are the matrix, deeds are the kin, deeds are the foundation; whatever one does, good or bad, one will become heir to that. In this way malice in him ought to be put away. 
Verily, monks, these are the five ways of putting away malice. 

It is natural that we are annoyed or irritated about certain people, that we find them disagreeable. Dosa may be strong and it may last for a long time, or it may be less intense and disappear soon. We should remember that even when coarse dosa, such as malice or ill-will arises, it can be subdued by the development of the four brahma-vihåras. 
We read in the following sutta (Gradual Sayings, Book of the Fives, Chapter XVII, §2) that the venerable Såriputta said to the monks that, when anger arises, one should have wise consideration of the different people one is angry with. People are different as to their conduct through body, speech and mind. Some people may perform good deeds through the body, but their speech and thoughts are akusala. Some people perform akusala kamma (bad deeds) through body and mind but their speech is wholesome. Some people are impure as to their actions through body and speech but they can have mental calm, they listen to the Dhamma and they are interested in it. Although they develop calm their impurity as to body or speech appears from time to time. We can think of these people without anger, annoyance can be subdued by the development of mettå. There can be mettå when we think only of someone's good qualities which appear, we should not pay attention to what he does wrong because then we will have aversion. It can happen that someone is gentle in his behaviour and that he has agreeable speech but that his way of thinking is not in accordance with his conduct through body and speech. When we know this we should pay attention only to his good qualities, his wholesome conduct through body and speech, and then mettå can arise. Some people may have compassion when they think of someone else, they think of his good qualities, for example, his wholesome conduct through body and speech, or, if he has bad conduct through body and speech but he has mental calm, they think of that quality. They may have compassion and may wish to help the other person. This shows that they have made progress with the development of the brahma-vihåras. We may not be angry with someone else, but can there be compassion, do we really wish to help him if he is in trouble? Can we have sympathetic joy when someone with whom we were annoyed has prosperity, honour, praise and happiness? If people can rejoice at such an occasion it shows that they have made progress with the development of the brahma-vihåras. 

In the ``Mettå-sutta'' (Gradual Sayings, Book of the Fours, Chapter XIII, §5) we read about the results of the development of the four brahma-vihåras. When someone develops calm and attains jhåna with mettå as meditation subject and the jhåna does not decline, he is reborn in the plane of the ``Devas of the Brahma-group'' and there the life-span is about one kappa. When someone develops jhåna with compassion as subject and the jhåna does not decline he is reborn in the plane of the ``Radiant Devas'' and there the life-span is about two kappas. When someone develops jhåna with sympathetic joy as subject and the jhåna does not decline, he is reborn in the plane of the ``Ever-radiant Devas'' and there the life-span is about four kappas. When someone develops jhåna with equanimity as subject and the jhåna does not decline he is reborn in the plane of the ``Vehapphala Devas'' and there the life-span is about five hundred kappas. 
The development of mettå has many benefits, it supports other ways of kusala, such as the ``ways of showing sympathy'', which are: liberality, kindly speech, beneficial actions and impartiality, as explained in the teachings. Mettå conditions generosity in giving and it conditions kind, agreeable speech. It makes one abstain from rude, disgracious conduct, from doing wrong to others. We can help people with kindness and we can consider them as fellow-beings who are friends. We can learn not to think of them with conceit, as strangers who are different. We will learn not to think of them in terms of ``he'' and ``me'', or to consider them as superior or as inferior in comparison with ourselves, because that is conceit. When we investigate the characteristic of our citta we will know from our own experience that kusala citta is completely different from akusala citta. 
The Dhammasangaųi (Buddhist Psychological Ethics, the first book of the Abhidhamma, §l340) refers to wholesome qualities such as plasticity, gentleness, smoothness, pliancy, and humbleness of heart. The commentary to this passage (Atthasåliní II, Book III, 395) describes humbleness of heart as follows:

``by the absence of conceit this person's heart is humble; the state of such a person is humbleness of heart.''

Softness, gentleness, pliancy and humbleness of heart, these qualities are characteristics of mettå. Såriputta was an example of humility. He compared himself with a dust rag, an old rag without any value. He had no arrogance, he was not conceited about it that he was one of the foremost disciples. Even when others behaved badly towards him through body or speech he was unaffected by it since he was an arahat. He had eradicated conceit and all the other defilements and thus he was of perfect gentleness and humility. 
Can we have true humility? When there is unwholesomeness in our actions and speech we should be mindful of the characteristic of citta at such moments. We can find out that we are full of defilements and that these condition our behaviour and speech. When there is sincere humility there cannot be unwholesome speech. Our behaviour and our speech reflect our citta: kusala citta or akusala citta. Is there mettå or is there conceit? If we want to strive earnestly for the eradication of defilements we should be mindful of the different cittas. Then we will notice what our normal behaviour and speech is in our daily life. We will know when they are motivated by akusala citta and when by kusala citta. 
Chapter 5


Mettå in action and speech


Mettå supports other kusala dhammas, it is also a condition for patience. We read in the Dhammasangaųi:

§1341: What is patience (khanti)?
That patience which is long-suffering, compliance, absence of rudeness and abruptness, complacency of citta. 
§1342: What is temperance (soracca˙)?
That which is the absence of excess in deed, in word, and in deed and word together. Besides, all moral self-restraint (saķvara síla) is temperance. 
§1343: What is amity (såkhalya˙)?
When all such speech as is insolent, disagreeable, scabrous, harsh to others, vituperative to others, bordering upon anger, not conducive to concentration, is put away, and when all such speech as is innocuous, pleasant to the ear, affectionate, such as goes to the heart, is urbane, sweet and acceptable to people generally; when speech of this sort is spoken, polished, friendly and gentle speech, this is what is called amity. 

We read in the Atthasåliní (Book II, Part II, Chapter II, 396) the following explanation of the passage on amity in the Dhammasangaųi:

In the exposition of amity, ``insolent'' means, as knobs protrude in a decaying or unhealthy tree, so, owing to faultiness, knobs are produced from words of abusing and slandering, etc. ``Scabrous'' means putrid, like a putrid tree. As a putrid tree is scabrous and has trickling, powdery tissue, so such speech is scabrous and enters as though piercing the ear. ``Harsh to others'' means bitter to the ears of others, not pleasant to their hearts and productive of dosa. ``Vituperative to others'' means, as a branch with barbed thorns sticks by penetrating into leather, so it sticks to others and clings on, hindering those who want to go. ``Bordering on anger'' means near to anger. ``Not conducive to concentration'' means not conducive to attainment concentration (appanå-samådhi) and access-concentration. All these terms are synonyms of the words ``with hate''... 
``Pleasant to the ear'', that is, from sweetness of diction it is pleasant to the ear; it does not produce pain to the ear, like the piercing of a needle. And from the sweetness of sense and meaning not producing ill-temper in the body, it produces affection, and so is called ``affectionate''. That speech which appeals to the heart, which enters the mind easily without striking, we say ``goes to the heart''. ``Urbane speech'' is so called because it is full of good qualities, and because it is refined like well-bred persons, and because it is of the town (urban). It means talk of citizens. For these use appropriate speech and address fatherly men as fathers, and brotherly men as brothers. ``Of-much-folk-sweetness'' means sweet to many people. ``Of-much-folk-pleasantness'' means pleasant to many people and making for the growth of mind. ``The speech which there'', that is, in that person, ``is gentle'', i.e. polished, ``friendly'', that is soft, ``smooth'', that is, not harsh. 

In connection with amity there is another term, namely ``courtesy'' (patisanthåro). One should not merely have speech which is blameless, pleasant to the ears, affectionate, which goes to the heart and which is urbane. It is important to have also courtesy through loving kindness. When one really develops mettå one is not without courtesy. We read in the Dhammasangaųi:

§1344: What is courtesy (patisanthåro)?
The two forms of courtesy: hospitality towards bodily needs and considerateness in matters of the Dhamma. When anyone shows courtesy it is in one or other of these two forms. 

There cannot be real courtesy if there is no mettå. When there is sincere courtesy in daily life it is evident that there is mettå-citta. If we do not have courtesy in our daily life we should develop mettå so that we can help other people with courtesy in our deeds and speech. 
The Atthasåliní (397) explains the term courtesy:

In the exposition of courtesy, ``carnal courtesy'' (åmisa patisanthåro) is the closing, covering up, by means of bodily needs, the gap which might exist between oneself and others owing to those needs not getting satisfied. 

Thus, this refers to helping others by giving them things they need, by looking after them. There is a gap or separation between people all the time, between those who posses things and those who are needy. However, there is a means to close such a gap and that is by material courtesy, by giving assistance with material things, helping those in need. Then there is no longer a separation or distance between people. 
As to ``Dhamma courtesy'' (dhamma patisanthåro), this is the closing of the gap which might exist between oneself and others who did not learn the Dhamma. When we see the benefit of the Dhamma and we think it appropriate to help others by explaining the Dhamma there is courtesy of Dhamma. Then the Dhamma covers completely the gap or separation between people. 
We read further on in the Atthasåliní (398) about material courtesy of the monk:

A courteous bhikkhu, on seeing a guest arrive, should meet him and take his bowl and robe, offer him a seat, fan him with palmyra leaf, wash his feet, rub him with oil; if there be butter and syrup he should give him medicine, offer him water, scour up the monastery--thus in one part is material courtesy shown. 
Lay-followers should consider by which means they can in their own situation show material courtesy. As to Dhamma courtesy by which people can help one another, we read in the Atthasåliní: 

Moreover, at eventide, if there be no junior who comes to pay his respects, the bhikkhu should go to the presence of his guest, sit there and, without asking him irrelevant things, question him on relevant things. He should not ask ``What texts do you recite? but should ask ``What scriptural text does your teacher and spiritual adviser use?'' and should question him on points within his capacities. Should the guest be able to answer, that is good; if not, he himself should give the reply. Thus in one part is courtesy of Dhamma shown. 

This shows that there is thoughtfulness when we speak with mettå. When we want to help others with Dhamma we should not explain what is beyond the listeners capacity to understand or to receive. We should take into consideration the accumulations and the disposition of the listener and speak about the Dhamma in such a way that he can understand it. 
Mettå supports other kusala dhammas and it has many benefits. If we know about these benefits we can verify for ourselves whether mettå is already of such degree that we can have them. Thus, reading about them can remind us to develop mettå to that degree. 
We read in the ``Mettå-sutta'' (Gradual Sayings, Book of the Eights, Chapter I, §1):

Thus have I heard:
Once the Exalted One was dwelling near Såvatthí, at Jeta Grove, in Anåthapiųčika's Park. There the Exalted One addressed the monks, saying: ``Monks''. 
``Yes, lord, '' they replied, and the Exalted One said:
Monks, by the release of the heart through mettå (mettå cetovimutti), practised, made become, made much of, made a vehicle and a basis, exercised, augmented and set going, eight advantages are to be expected. What eight?
Happy one sleeps; happy one awakes; one sees no bad dreams; one is dear to humans; one is dear to non-humans; devas guard one; neither fire, nor poison, nor sword affects one; and though one penetrate not the beyond, one reaches the Brahmå world. 
Monks, by the release of the heart through amity, practised, made become, made much of, made a vehicle and a basis, exercised, augmented and set going, these eight advantages are to be expected. 

Who does make mettå to grow
Boundless and thereto sets his mind,
Seeing the end of birth's substrate
In him the fetters are worn away.
If with a heart unsoiled one feels
Mettå towards a single being, 
He is a good man (just) by that. 
Compassionate of heart to all
The ariyan boundless merit makes. 
Those royal sages who, conquering
The creature teeming earth, have ranged
Round and about with sacrifice...
Such do not share a sixteenth part
The worth of mettå-citta made to grow, 
Just as the radiance of the moon
Outshines all the starry host.
Who kills not nor makes others kill, 
Robs not nor makes others rob, 
Sharing goodwill with all that lives,
He has no hate for anyone. 

One of the benefits of the development of mettå is that one sleeps happily. If we are angry with someone can we then sleep happily? If we are not angry with anyone, if we have no hate and we can forgive anybody whatever wrong he may have done, we can really sleep happily. If sati-sampajaņņa arises when it is time to go to sleep, we can find out what type of citta arises before falling asleep. We can find out whether there is at such a moment lobha, dosa, satipaėėhåna or mettå. If we develop satipaėėhåna there can be paņņå which knows the characteristics of realities as they are. When the reality which appears at a particular moment is akusala, sati-sampajaņņa (paņņå arising with sati) can realize akusala as akusala. Paņņå can distinguish the difference between kusala dhamma and akusala dhamma and thus it is able to eliminate akusala more and more. The development of kusala is the only way to have the benefit of sleeping happily. 
Waking up happily is another benefit. When it is time to get up in the morning we can find out whether mettå has been sufficiently developed so that we can have this benefit. If there is anger remaining in our heart, the citta will be disturbed when we wake up; we are preoccupied with events we can't forget. In reality there is no self, being or person, but there are conditions for citta to be disturbed. As soon as we wake up saņņå (remembrance) remembers the event which causes us to be annoyed. Or when we have done something wrong and we worry because of this, we cannot help thinking of this as soon as we wake up. When we have done something wrong we are likely to worry about it and to feel unhappy when we go to sleep, and then we are also unhappy when we wake up. When there is akusala citta before going to sleep there will also be akusala citta as soon as we wake up. When there is akusala citta rooted in lobha, and there is no mindfulness of it, we will not realize it that there is clinging as soon as we wake up. There is clinging to the objects which appear through eyes, ears, nose, tongue, body-sense and mind-door. We usually do not notice attachment to the sense objects when it is of a slight degree and we do not see its disadvantage and danger. 
Dosa is a reality which is more coarse and thus it is less difficult to realize it as akusala than in the case of lobha. When there is dosa the citta is disturbed and unhappy. Lobha is not coarse and fierce like dosa, it is difficult to realize it as akusala. If we develop satipaėėhåna naturally, in daily life, we will know the characteristics of realities just as they are, we will know when there is lobha and when there is dosa. 
One of the benefits of the development of mettå is not having bad dreams. Unwholesome, impure thoughts can arise even in dreams, they cannot be prevented. Our accumulated inclinations condition the arising of cittas in mind-door processes which think about the objects which were formerly experienced through the six doors. We remember all these objects and dwell on them with our thoughts. People's accumulated defilements condition different dreams. We can sometimes know whether there were kusala cittas or akusala cittas while we were dreaming. Then we can scrutinize ourselves as to our accumulations, we can see whether kusala or akusala has been accumulated. If one has accumulated a great deal of mettå one will not have bad dreams, thus, there will not be akusala citta which dreams. 
``One is dear to humans'' is another benefit of the development of mettå. Do we know of ourselves whether we are usually liked by others? When we investigate the characteristics of our cittas we can know why we are liked or disliked by others. Some people blame kamma of the past for the fact that, although they do all kinds of good deeds they are still not liked by other people. Therefore they feel slighted and disappointed. Other people can hurt or harm us only through their actions and speech. When they speak in a disagreeable way, the rúpa which is ear-sense is a condition to hear different sounds which can disturb us. However, in reality our citta cannot be harmed by someone else at all, it can only be harmed by ourselves. Other people can only cause us to have bodily suffering; it is our own akusala citta which is the cause of mental suffering. Thus, instead of thinking of all the different things which cause us to be distressed we should cultivate mettå and we should forgive other people. Then the citta is not disturbed and it is evident that nobody can do harm to our citta. 
We want to be dear to others but we may forget that we ourselves should also show affection to other people. We should not expect that other people will first show kindness and affection; there should be no delay in being kind and considerate to others. At such moments we have no sadness or worry. The citta with mettå is kusala, at that moment there is no lobha, no wish to have affection from someone else in return. 
If one knows the characteristic of kusala citta and discerns the difference between kusala citta and akusala citta there are conditions to develop a great deal of kusala without being concerned about it whether one is liked by other people or not. When there is mettå and generosity, when one helps other people, there is the cetasika chanda, ``wish-to-do'', which conditions the arising of kusala citta. The desire for kusala is different from lobha. When lobha arises we desire to be liked by others. Whereas when kusala chanda arises, we desire to develop loving kindness towards others, even when we do not receive any kindness from them. 
If satipaėėhåna is not developed, we cannot clearly distinguish between the different characteristics of lobha and of kusala chanda which desires the development of kusala. There may be attachment to the development of kusala or to the benefits of kusala because clinging cannot yet be eliminated. We know that good deeds bring their appropriate results but when we have expectations, when we hope that our good deeds will bring pleasant results, there is lobha. When there is kusala chanda, desire for the development of kusala, there is no attachment, there are no expectations with regard to the result of kusala. Then we can develop kusala with a sincere inclination, we can develop it naturally and spontaneously. 
``One is dear to non-humans'', this is another benefit of the development of mettå. When there is chanda, desire for the development of kusala, we do not expect to be liked by human beings nor by non-humans, because we do not hope for the result of kusala, we do not hope for any benefit. When there is pure kusala one is dear to non-humans. 
``Devas guard one'', this is another benefit. When we develop mettå, kusala citta has as effect that we are dear to humans and non-humans and that devas guard us with mettå. The right cause brings its appropriate effect, and there is no need to wish for such result. 
``Neither fire, nor poison nor sword affects one'', this is another benefit. When there is pure kusala citta with mettå, it can protect us from dangers, even if we have not attained ``access concentration'' or jhåna. When someone develops calm with mettå as meditation subject and his kusala citta is of such degree of steadfastness that jhåna can be attained, he will not be affected by fire, poison or sword. 
``Even when one does not reach the highest, one will be reborn in the Brahmå world'', this is another benefit, which, as I shall explain, shows clearly that satipaėėhåna should be developed together with all the other kinds of kusala. When someone develops samatha with mettå as subject, and he can attain calm which is steadfast, and which is of the degree that the first jhåna can be reached, the result can be rebirth in the brahma-plane of the first jhåna. When higher stages of jhåna are attained, the result is rebirth in higher brahma-planes in accordance with the stage of jhåna which produces rebirth. However, the highest benefit which can be reached is, after the realisation of the four noble Truths at enlightenment, to attain the state of the arahat, the perfected one. Then there will be the end of rebirth. The text states that when one does not penetrate to the highest dhamma, that is, the state of the arahat, one will be reborn in the brahma-world. What is most important is the realisation of the noble Truths. This should be one's goal. Therefore mettå should be developed together with satipaėėhåna and not merely for the sake of attaining calm to the degree of access concentration or jhåna. We should develop satipaėėhåna time and again in our daily life, and then the other kinds of kusala will also grow. 
As we read in the sutta, the Buddha also said that the person who, with mindfulness established, develops boundless mettå will realize the elimination of attachment and all other ``fetters''. He will not harm any being while he develops mettå-citta, he will only be intent on what is wholesome. He has compassion for all beings, he is an excellent person with abundant merit. 
Chapter 6


Benefits of mettå


We read about eleven benefits of mettå in the Gradual Sayings (Book of the Elevens, Chapter II, §5, Advantages):

Monks, eleven advantages are to be looked for from the release of heart (cetovimutti) by the practice of mettå, by making mettå to grow, by making much of it, by making mettå a vehicle and a basis, by persisting in it, by becoming familiar with it, by well establishing it. What are the eleven?
One sleeps happy and wakes happy; he sees no evil dream; he is dear to human beings and non-human beings alike; the devas guard him; fire, poison or sword afflict him not; quickly he concentrates his mind; his complexion is serene; he makes an end without bewilderment; and if he has penetrated no further (to arahatship) he reaches (at death) the Brahma-world. 
These eleven advantages are to be looked for from the release of heart by the practice of mettå...by well establishing mettå. 

The same eleven benefits of the development of mettå are mentioned in the Path of Discrimination (Treatise XVI, loving kindness). The Path of Discrimination deals with the development of mettå which is fortified by the five ``spiritual faculties'' or indriyas (confidence, energy, sati, concentration and understanding), and the five powers, balas. The indriyas develop in satipaėėhåna, and they can become firm and unshakable, they can become ``powers''. If one does not develop satipaėėhåna in one's daily life it is difficult to have true loving kindness, because mettå needs the support of the indriyas and powers which develop in satipaėėhåna. To the degree that mettå is supported by these cetasikas, it becomes more established; there will be less disturbance by defilements and this means more calm. When mettå is well established it is unshakable, it does not waver because of defilements. Thus, for the development of mettå there must be a detailed knowledge of one's different cittas, there must be sati sampajaņņa which knows when there is wavering and when mettå is firm and unshakable. In order to know this, right understanding of one's cittas is indispensable. Defilements can only be eradicated by paņņå which knows the characteristic of the reality appearing right now. Right understanding of this very moment should be developed, because what is past has gone already and the future has not come yet. Paņņå which arises falls away again but because each citta which falls away is succeeded by the next one, paņņå can be accumulated from moment to moment, and in this way there are conditions for paņņå to become more established. 
When we read about the benefits of mettå we can, instead of wishing for these benefits, check to what extent we have developed mettå already. If we do not have these eleven benefits it is evident that we have not sufficiently developed mettå. 
Question: The arahat is habitually inclined to mettå. Why did Mahå Moggallåna have to be killed through the sword?
Khun Sujin: That was the result of past kamma. Of course, since the time he had become an arahat, he did not commit any more kamma. 
Question:I would think that since he was an arahat he could not receive such a result of kamma. Past akusala kamma would be in this case ``ahosi kamma'', kamma which is ineffectual. 
Khun Sujin: So long as the arahat has not passed away there are still conditions for past kamma to produce result. When the arahat has finally passed away there is no more rebirth, no more arising of citta, cetasika and rúpa, and then there cannot be anymore receiving of the result of kamma. 
When sati arises we can find out whether there is mettå, we can know whether it is strong or weak. Sati can be aware of the characteristic of mettå, it can find out whether there is true mettå or not. The characteristic of mettå may be confused with the characteristic of lobha. If there is no sati sampajaņņa it cannot be known whether there is mettå or lobha. We usually want other people to be happy, but do we want this because we love them with attachment or because we have true loving kindness for them without any selfishness? When there is sati sampajaņņa we will know whether there is at such a moment lobha or mettå. When we really understand the difference mettå can develop and lobha can decrease. 
People may doubt whether there is lobha or mettå when they want their parents to be happy, because lobha and mettå seem to be similar. When we think of the good qualities of our parents and we desire their welfare there is kusala citta with mettå. When we love our parents and we are attached to them there is lobha. It is the same with the relationship of parents towards children, when they have selfish affection or possessive love for their children; there is lobha. However, if they have listened to the Dhamma and developed satipaėėhåna and if they can distinguish the difference between the characteristics of mettå and of lobha, they will have more mettå towards their children and less attachment. If they do not develop mettå there will be selfishness, they consider their child as ``our child''. Attachment to one's child can even lead to harming someone else's child. In that case there is no mettå towards one's child but selfish affection. 
We read in the Visuddhimagga, in the section on the Divine Abiding of Mettå (IX, 11), that if a person wants to develop mettå he should extend it first towards someone who has moral excellence and other good qualities, someone he esteems and respects, such as his teacher. When we think of the qualities of such a person our mind becomes gentle, we have no thoughts of malevolence. We wish to help our teacher, to do everything for his benefit and happiness. Thus, the citta which thinks of the good qualities of one's teacher is gentle and mellow, it is citta with mettå. When we are happy to give assistance to someone we meet in daily life, in the same way as we would give assistance to our teacher, it is evident that we have mettå towards that person. 
The Buddha praised the development of mettå, even if it is just for a short moment. We should not think that there is any kind of kusala which is unimportant, we should remember that even a short moment of kusala is beneficial. We read in the Kindred Sayings (II, Nidåna vagga, Chapter XX, Kindred Sayings on Parables, §4, The rich gift) that the Buddha, while he was staying at Såvatthí, at the Jeta Grove, said to the monks:

If anyone, monks, were to give a morning gift of a hundred ``ukkas'', and the same at noon and the same at eventide, or if anyone would develop mettå in the morning, at noon or at eventide, even if it were as slight as one pull at a cow's udder, this practice would be by far the more fruitful of the two. 
Wherefore, monks, thus should you train yourselves: liberation of heart by mettå (mettå cetovimutti) we will develop, we will often practise it, we will make it a vehicle and a base, take our stand upon it, store it up, thoroughly set it going. 

The Buddha taught that all kusala dhammas can be gradually developed. Even if one finds it difficult to develop kusala, it can be accumulated so that it can arise more often and become more powerful. We should not think that we can have a great deal of mettå immediately, but each short moment of mettå is a condition that mettå develops. Otherwise the Buddha would not have taught that mettå even for the duration of one pull of a cow's udder is beneficial. 
When we develop mettå we should know for what purpose we develop it. Do we develop it in order to attain calm to the degree of access concentration or attainment concentration? Or do we want to develop it in our daily life? Mettå and the other ``perfections'' are necessary conditions for the realisation of the four Noble Truths at enlightenment. We are bound to be for an endlessly long time in the cycle of birth and death, and we do not know when the perfections will have developed to the degree that enlightenment can be attained. Therefore, we should develop all kinds of kusala in order that eventually defilements can be completely eradicated and the state of the arahat can be attained. Only then will there be the end of the cycle of birth and death. Some people believe that defilements can be eradicated without the development of mettå. Or they believe that mettå is too difficult and therefore they do not develop it. They do not understand that mettå should be developed in order that it can arise again and again. Only if it arises time and again it can gradually be accumulated. We may believe that mettå is too difficult but we should remember that the arising of paņņå which realizes the noble Truths is even more difficult. We should not be discouraged, we should not give akusala the opportunity to gain in strength by wrongly believing that mettå is too difficult, that it cannot arise and that it therefore should not be developed. When sati arises we can have right understanding of the development of mettå: we can see that it can arise, that it can be developed little by little. In this way mettå will become more powerful, it will become steadfast. There can be mettå with our actions, our speech and our thoughts. 
When we begin to develop mettå it is necessary to first see the disadvantage of dosa, aversion or anger. Dosa is the dhamma which is opposed to mettå. Whenever dosa arises it is evident that mettå is lacking. Dosa is the dhamma (reality) which is harsh, it causes harm to ourselves and to others. When dosa arises it overwhelms the citta, it inflames citta like a fire. The destructive power of dosa causes people to harm others through body and speech, in various degrees in accordance with its strength. We read in the Kindred Sayings (I, Sagåthå-vagga, I, The Devas, 8, Slaughter suttas, §1) that a deva asked the Buddha:

What must we slay if we would live happily?
What must we slay if we would weep no more?
What is it above all other things, whereof
The slaughter you approve, Gotama?

The Buddha answered:

Wrath must you slay if you would live happily, 
Wrath must you slay if you would weep no more. 
Of anger, deva, with its poisoned root
And fevered climax which is sweet, 
That is the slaughter by the ariyans praised;
That must you slay to weep no more. 

This shows that when anger arises there is disturbance of mind, we are unhappy. We have unkind thoughts or even malevolence, we may harm the person we are angry with through body or speech so that he will suffer. We can harm him in different ways, for example by violence, by hitting him and causing him to suffer bodily injuries. Or we may utter harsh, fierce words. When we have injured someone else through body and speech we may be satisfied with what we have done. The Buddha said that wrath has a poisonous root and a sweet tip. The feeling of satisfaction we have when we have done harm to someone else is compared to the sweet tip of anger, but its root is poisoned. Each person will receive the result of his action. When dosa conditions someone to do harm to another person there is akusala kamma which has a poisonous root: akusala kamma produces an unpleasant result for the person who performs it in the form of loss and other unpleasant experiences. It can cause rebirth in unhappy planes such as a hell plane, the plane of ghosts (petas) or demons (asuras), or rebirth as an animal, depending on the degree of that akusala kamma. 
If we see the disadvantage of akusala citta and akusala kamma we will develop mettå in order to diminish the accumulation of the different akusala dhammas. We should consider the benefit of patience, patience for the development of kusala and perseverance with it, so that akusala can be eliminated. We read in the Middle Length Sayings (I, no. 21, Discourse on the Parable of the Saw) that the Buddha, while staying near Såvatthí, at the Jeta Grove, said to the monks:

There are, monks, these five ways of speaking in which others when speaking to you might speak: at a right time or at a wrong time; accordi