given by Nomon Tim Burnett
Red Cedar Dharma Hall
July 10, 2009
 |
 |
Click to stream and listen immediately, right-click and pick "Save Target As" or "Save Link As" to save to your hard drive. |
The first of a four week class on this short text on Loving-Kindness (Metta). The version we chant can be found on our sutra book page. And I've prepared a hand-out comparing our translation to a more literal one by Thanissaro Bhikkhu and the original Pali which I refer to frequently in the talks so it might be worth downloading.
MettaSutta_Translations_Compared.doc [Word] or MettaSutta_Translations_Compared.doc [PDF].Note that if you've never heard of this text listening to the version of this class I gave as a regular Wednesday night Dharma Talk might be helpful as it's more introductory. In the class I'm assuming some familiarity with the sutta. This talk can be downloaded here: MettaSutta1_DharmaTalk_TimBurnett_RCDH_2009-07-08.mp3 [mp3 file - 53 MB].
My notes are pretty comprehensive for this first talk and also include the verses from the handout we're speaking about but it looks like the Pali diacriticals didn't come through so well so download the handout:
[Dharma talk intro:
Good evening, this Friday I'm starting a 4-week class on the Metta Sutta which we chant at noon-time here at Red Cedar Dharma Hall. So I thought this evening I'd basically give you the first class and since we have more time on Wednesday evenings that we will on Friday we can spend some discussing the implications of this sutta in our lives.]
The text we know as the Metta Sutta is a canonical Buddhist text found in the collections of Buddhist teachings which were written down in Sri Lanka in the 1st century BCE based on oral teachings which had been recited from the Buddha's day about the 5th century BCE.
The Pali canon includes three large groups of texts which they call the three pitaka or baskets: the Vinaya Pitaka which is the rules and precepts for monks and nuns, the Sutta Pitaka which are the discourses of the Buddha as remembered by his students, and the Abhidhamma Pitaka which is Buddhist metaphysics and psychology.
The word 'sutta' is the Pali version of the Sanskrit word 'sutra' which means a rope or a thread that holds things together. In Buddhism this refers to things that were purportedly said by the Buddha himself. So these teachings hold the world together in some way you could say. Since this text comes to us from the Pali Canon we say Sutta in stead of Sutra to honor that origin.
'Metta' is the Pali word loving kindness. For the deep wish that all beings be happy. The Sanskrit equivalent is Maitri. So in Sanskrit translation the title of this text is the Maitri Sutra.
The Metta Sutta itself is in one of the collections in the sutras basket of the canon. The basket then is the Sutta Pitaka and within that there are several collections. The Metta Sutta is in the in the Khuddaka Nikaya in the chapter called the Sutta nipata. The may have heard of the Digha Nikaya, the Majihima Nikaya, or the Samyutta Nikaya which contain the more discursive suttas. The Khuddaka Nikaya is the 'minor collection' and it seems to be mostly verse. The Metta Sutta is one of three 'blessing suttas' that are commonly chanted in Theravadin monasteries in Sri Lanka, Thailand, and Burma. And I'm told if there is only time to recite just one sutta, the Metta Sutta is the one. So it's a very central text in Theravadin Buddhism.
So what is loving-kindness? It's a powerful feeling of joyful support for all living beings. It's not the same as affection or conventional love because it is an unconditionally positive mind-state which the sutta and the Buddhist tradition suggests can be cultivated and developed in the human mind. The sutta and the commentaries on metta describe it as something that both arises in the mind and supports us in what they call 'breaking through' our own confusion and defilements. Leaving to truly wish for the happiness of ourselves and others without exception or condition as powerful medicine for the world. So it's not just liking someone or having a warm feeling, it's a deeper and more powerful spiritual property of mind.
Metta is also understood as the foundation for the ideal attitudes for awakening described by the Buddha as the Brahma Viharas. The truly sublime place where one finds true peace. The other three are compassion, altruistic joy, and equanimity. Metta is seen there as the foundation for all of the others.
This emphasis on working with our minds to become positive towards others was an important offering of the Buddha in his day as it is today. The other dominant religions of Buddha's day did have a strong ethical component but they emphasized not doing harm - ahisma, non-harming, much more strongly than being of benefit to others. The ideal state of other practices such as Jainism was to be the ultimate minimum impact camper in the midst of the burning world. To move through the world without a ripple. Whereas the Buddha introduced teachings suggesting that the greatest joy comes not just from correct ethical conduct that does no harm but through loving engagement with the world in a way that transcends judgment and condition.
The sutta can be divided into the three major divisions of the Buddha's teachings: Sila, or virtue or morality, Samadhi or meditative concentration, and Panna (or Prajna as we are more used to) which is wisdom.
The first and second verse and half-way through the 3rd verse we look at the qualities one should have and cultivate to practice metta. So in this first class let's focus on these first 3 verses.
|
1 |
Karanīyam atthakusalena yan taṃ santaṃ padaṃ abhisamecca: Sakko ujū ca sūjū ca suvaco c'assa mudu anatimānī, |
This is to be done by one skilled in aims Who wants to break through to the state of peace: Be capable, upright, & straightforward, Easy to instruct, gentle, & not conceited, |
This is what should be accomplished by the one who is wise, who seeks the good, and has obtained peace. Let one be strenuous, upright, and sincere, |
The sutta opens with a description of who the practitioner of this sutta is. Metta is practiced by someone who is skilled in the good, in welfare. One who knows what is truly good and beneficial. And that the purpose of the practice is to fully realize peacefulness. The phrase 'santam padam' means a state of peace and is a reference to nirvana.
There's a significant difference in terms of cause and effect between our two translations here. Thanissaro Bhikkhu's says that one who is skillful should practice metta in order to 'break through to the state of peace' while our sutra book translation implies that this is the way one acts as a result of already having attained peace. My own reading of the Pali if I go word by word without any actual understanding of the language is closer to Thanissaro's.
A literal translation of the words in the first sentence looks to be something like:
'To do by a skillful person, you that peaceful state to attain' The key word here is the final one: abhisamecca. Abhi is to go towards something, sam suggests wholeness or togetherness, and ecca means to go. So a simply construction would to 'to go to completion' but it's used in many ways in Buddhist literature apparently. Bhikkhu Bodhi says he translates it like Thanissaro as 'making the break-through.'
But rather than seeing this one way or another we can appreciate the creative tension between both meanings. The practice of kindness is both the result of good states and a cause of good states in our lives. Because we want to be skilled in goodness we practice this in order to understand peacefulness more completely. And because our nature is inherently peaceful especially if expressed by these positive qualities then naturally we practice loving kindness.
In English there's a feeling of moral imperative in both translations. If you're a wise person this is what you should do. The Buddhist sense is more of simple cause and effect. The verb kariniyam just means to make or do. Not what you should do. One who is skilled and wise just does these things.
The purpose of this practice is thus to make the breakthrough to nirvana, and that breakthrough comes through developing the qualities of virtue, concentration, and wisdom. And loving-kindness covers the qualities of virtue and reality and is then transformed from a moral practice to a meditative state and ultimately to insight into transcendent wisdom.
The first half of this verse introduces the idea and then in the second half of the verse and through the second and the first half of the third verse we have a list of the virtues that a practitioner should develop in order to practice loving-kindness. And again the Thanissaro translation is much more literal, ours adds some bits of explanation and explication in some cases and simplifies in other cases.
Here is the list in Pali and English of those qualities in the first verse:
Sakko - capable
Uju - upright (honest)
Suju - very upright [su is a prefix with means very]
Suvaco - easy to speak to or correct [sometimes mis-translated as 'gentle of speak']
Mudu - gentle, mild, receptive
Anatimani - humble [an = not, ati = overly, mana = proud]
[write these out on big paper?]
The one thing I regret about our translation here is the loss of the sense of humble and easy to correct. This is an important quality for us to train in I think. And being stronger in the Zen forms as we plan to be coming up may be helpful there. You can think that you take feedback well and are easy to correct but you have to actually practice it and whaddayaknow there may be a bit of reactivity there. The artificial meaning of the Zen forms gives us a kind of playground for humility and taking correction. I mean ultimately who really cares if you ring the bell at the right time but as you get into this it can mean very much indeed and be very upsetting to be corrected.
Let's listen to this verse chanted, see if you can follow along on the sheet.
And the second verse just continues listing these qualities to train in order to practice loving-kindness.
|
2 |
Santussako ca subharo ca appakicco ca sallahukavutti Santidriyo ca nipako ca appagabbho kulesu ananugiddho, |
Content & easy to support, with few duties, living lightly, With peaceful faculties, masterful, modest, & no greed for supporters. |
Let one not be submerged by the things of the world. Let one not take upon oneself the burden of riches. Let one's senses be controlled. Let one be wise but not puffed up and let one not desire great possessions even for one's family. |
Another dynamic tension between approaches can be thought about here. Are these qualities you have to somehow master before you take up the practice of loving kindness? Are they prerequisites in other words and if you are not this way should you go off and do other trainings before you take up metta practice? That step-wise kind of training is more typical of early or Theravadin Buddhism. Or are these the qualities that emerge from and are interconnected with metta practice itself? These seems generally to be a more Mahayana approach: just jump in and train in everything as one practice. Suzuki-roshi used to say something like 'we do hinayana practice with a mahayana spirit' - we don't use hinayana so much anymore, it's a bit of a pejoritive for this older Theravadin forms but it's a good synthesis. Let's become aware of the particulars of the step-wise and detailed teachings from early Buddhism but hold them lightly and work with what is instead of trying to force our hearts into any particular pattern.
So the list goes on here:
Santussako - content with what is
Subharo - easy to support
Appakicco - having few duties
Sallahukavutti - having few activities
Santindriyo - having calm sense faculties
Nipako - intelligent, prudent and wise
Appagabbho - not bold or arrogant
Kulesu ananugiddho - lit. 'family' + 'not fawning upon' = not greedy for support
[write these out on big paper?]
One thing that might also be regrettable here about our sutra book translation is the Pali text strongly emphasizes here not being too busy. And this is interesting for us in the land of always busy. It gives two synonyms for not having too many duties or activities. This gets loosely translated as 'not taking on the burden of riches' which is also an important and interesting practice to consider. But that's pretty interpretive. The text clearly is saying if we're too frenzied and busy it's just too hard to settle our hearts or even be aware of what's going on around us.
Another interesting difference which seems to be a bit of a monastic to lay practice interpretation in our sutra book translation is the last phrase 'kulesu ananugiddho.' According to commentaries I looked at kulesu which does mean 'family' is used to mean the lay supporters of a monk since the monk has left his or her family. And ananugiddho means pursuing in a greedy way. So this makes sense for monastic practitioners : don't be greedy in trying to gather supporters. And it must have been hard to avoid doing that to some extent if your next meal is dependant on someone giving you some food. One would want to impress a few households that had some good food and get a bit better donations. Think how important food can feel during sesshin and multiply that a few thousand times. And then in our translation kulesu is used literally to mean our families and the greedy bit is turned around - don't be greedy on behalf of our families instead of don't be greedy in trying to possess our families.
But if you think about it, especially for parents, and whether we have children or not we are all in relationship with parents, there is a kind of clinging and greed that comes up. So you could work with this quality in both senses: don't be greedy and cling onto people in your family - be loving and spacious in your family, and also don't be greedy in acquiring materials or anything else for your family.
Let's listen to this second verse.
And then the third verse completes this first section on sila, or virtuous qualities that support metta practice and starts the next section where metta practice is brought up.
|
3 |
Na ca khuddaṃ samācare kińci yena vińńū pare upavadeyyuṃ Sukhino vā khemino hontu sabbe sattā bhavantu sukhitattā: |
Do not do the slightest thing that the wise would later censure. Think: Happy & secure, may all beings be happy at heart. |
Let one do nothing that is mean or that the wise would reprove. May all beings be happy. May they be joyous and live in safety. |
The first couplet is of interesting construction, maybe I'll end up being a Pali scholar, this is kind of fun.
Na means not, ca is and, khuddam is small, samacare is behavior, kinci is anything at all, yema is by means of which, vinnu are the wise ones, pare are other people, and upavedeyyum is to be spoken about or criticized.
So both translations are pretty acurate. Do nothing at all, not matter how small, that anyone, wise people and regular people alike, would find fault with.
This is a great litmus test for precepts practice. If we have a little feeling of wanting privacy around something we're doing. Some idea that even though we know that what we are doing is okay, other people might not be. But really that's just because they don't really understand the context maybe we think. So we can watch out for that feeling of needing to hide something from others. Probably it's an area where we have a little blindness to the meaning and consequences of our own actions.
So that ends the first of three sections in the Metta Sutta. Let's listen to the 3rd verse chanted
And again we can think of this in a sort of step-wise, linear way. The so-called hinayana approach:
These qualities need to be cultivated and worked on as a prerequisite for effective metta practice, and that effective metta practice will then enable us to break through all of our suffering and enter nirvana.
And we can look at this in a sort of holistic interpenetrated way. The so-called Mahayana approach:
These qualities are beneficial for the practice of metta and the practice of metta is beneficial for developing these qualities. And in developing metta we ourselves will be more peaceful and those we interact with will also benefit and be more peaceful. And that ultimately our growing understanding of the non-difference between ourselves and others allows this whole process to flow naturally.
Loving-kindness seems innocuous and positive to us. Sweet really. But it's also a radical political act. Here's a news clipping from last year:
Four Monks are arrested for walking reciting Metta Sutta (the verses of
compassion in Pali) in Yuzana Garden City, Yangon
September 19, 2008 (DVB)
According to the lawyers in Yangon, four monks have been arrested while they are walking reciting Metta Sutta for the 1st anniversary of Saffron Revolution .
The monks are around the age of 50s and they are arrested by the police and special trained civilian-thugs of the Junta in Yuzana Garden City, in Yangon , they told.
The lawyers said they donât know where the monks are taken and f which monasteries they are from.
In Yangon, Mandalay, Pakokku and Sittwe, the securities are extremely tight and the monks are closely being monitored.
May all beings be happy. May any merit we accrue from the study of this sutra be of benefit especially to the people in Burma who are suffering from repression, poverty, and many difficulties.
Discuss in triads: how can you approach the development of these positive qualities in your life more fully? What blocks you from this? Do any of these qualities jump out at you as interesting and important to take a look at?
Resident Priest Nomon Tim Burnett has been a student of Zoketsu Norman Fischer since 1987 when he was a resident at San Francisco Zen Center's Green Gulch Farm. After sitting practice periods at Green Gulch and Tassajara Zen Monastery, Tim helped found the Bellingham Zen Practice Group in 1991. Tim was ordained as a Zen Priest by Norman in June, 2000. Like his teacher, Tim is interested in the possibility of deep and complete practice by lay people.
A person of wide-ranging professional interests, Tim has been a botanist, elementary schoolteacher, writer, and computer programmer. In addition to his work at the Resident Priest of Red Cedar Zen Community, Tim works as a software developer.