The Mettā Sutta
On the Four Brahmavihāras (Brahmavihāra Cattāri — loving-kindness, compassion, sympathetic joy, equanimity)
[573] At one time the Blessed One was staying in the settlement of the Koliyans called Līṭṭhavasana in the Koliya country. At that time a number of bhikkhus, having risen in the morning, put on their robes, took their bowls, and went to alms in the Līṭṭhavasana settlement. On that occasion those bhikkhus thought: it is still early to go round for alms in Līṭṭhavasana; perhaps we should visit the hermit grove of certain Ājīvikas (Ājīvaka-wanderers) or the ascetic recluses.
[574] So those bhikkhus went to the hermitage of the Ājīvaka recluses and conversed with them; after a conversation sufficient to awaken recollection, the bhikkhus sat to one side. The Ājīvaka ascetics then addressed those bhikkhus, saying:
[575] “Friends, the ascetic Gotama (the Sāmaññakoṭṭhita/Gotama-ascetic) teaches his disciples thus: ‘Come, bhikkhus, abandon the five hindrances (nīvaraṇa-pañca — the five mental fetters that dampen wisdom), which are the defilements of the heart that weaken discernment, and cultivate a mind endowed with loving-kindness (mettā) — radiating in one direction. Radiate it to the second direction, the third, the fourth likewise; above, below, all around — be established in abundant mettā, immeasurable, great, without enmity, without oppression, pervading the world, in every place where beings of every kind dwell.’
[576] ‘Cultivate a mind endowed with compassion (karuṇā) — radiating in one direction; the second, the third, the fourth likewise; above, below, all around — be established in abundant karuṇā, immeasurable, great, without enmity, without oppression, pervading the world, in every place where beings of every kind dwell.’
[577] ‘Cultivate a mind endowed with sympathetic joy (muditā) — radiating in one direction; the second, the third, the fourth likewise; above, below, all around — be established in abundant muditā, immeasurable, great, without enmity, without oppression, pervading the world, in every place where beings of every kind dwell.’
[578] ‘Cultivate a mind endowed with equanimity (upekkhā / upekkhā-citta) — radiating in one direction; the second, the third, the fourth likewise; above, below, all around — be established in abundant upekkhā, immeasurable, great, without enmity, without oppression, pervading the world, in every place where beings of every kind dwell.’
[579] “Thus, friends, we have likewise taught our followers: ‘Come, O friends, abandon the five hindrances (nīvaraṇa-pañca), those mental defilements that sap wisdom; then have a heart filled with loving-kindness (mettā), and radiate it in every direction…’ (and so on through karuṇā, muditā, upekkhā).”
[580]–[593] (The Ājīvaka ascetics repeat the same exhortations of mettā, karuṇā, muditā, and upekkhā, and similarly we — the Buddha’s followers — teach them likewise; each practice is to be cultivated boundlessly, immeasurably, without enmity or oppression, pervading all beings in all places.)
[594] “Friends, what is the difference, what is the supreme benefit, what is the distinguishing feature between the teaching of the ascetic Gotama and our teaching — between our exhortation and his?” asked the Ājīvaka.
[595] At that time the bhikkhus did not take pleasure nor object to the Ājīvakas’ words, but rose from their seats and resolved to ask the Blessed One about the meaning of those words.
(They went on their almsround and, at the last meal, returned and approached the Blessed One, paid homage, and said:)
[596] “Venerable Sir, this morning we visited the hermitage of certain Ājīvaka ascetics. They said that the ascetic Gotama exhorts his disciples to abandon the five hindrances and to cultivate mettā-cetovimutti, karuṇā-cetovimutti, muditā-cetovimutti, and upekkhā-cetovimutti. We wish to know from the Blessed One: what is the aim (koti), what is the supreme point, what is the result, and what is the consummation of mettā-cetovimutti? And likewise for karuṇā-cetovimutti, muditā-cetovimutti, upekkhā-cetovimutti. In short, what do these ‘cetovimutti’-practices lead to, and what is their definitive fruit?”
The Blessed One replied:
[597] “Bhikkhus, those Ājīvaka ascetics who speak thus should be asked: ‘How, when fully developed, is mettā-cetovimutti to be understood — what is its goal, its supreme nature, its result, its consummation?’ If asked thus, those ascetics cannot answer and will be greatly embarrassed — for this is a question asked at a level beyond their scope. I have not seen in the world — among devas, Māra, Brahmā, humans, ascetics, or brahmins — anyone who can rouse a mind to delight in the full answers to these questions except the Tathāgata, his disciples, or those who have heard from the Tathāgata or from his disciples.
[597–599] “As for mettā-cetovimutti, bhikkhus, the noble disciple who cultivates it well develops the jhānic factors of mindfulness and the awakening factors (sati-sambojjhaṅga) unified with mettā; he develops the upekkhā-sambojjhaṅga in union with mettā; and, relying on seclusion (viveka), on disenchantment (virāga), on cessation (nirodha), and inclined to giving (cāga), he attains — if he wishes — either to regard what is not unclean as unclean, or to regard what is unclean as not unclean, or to regard both as unclean, or to regard both as not unclean; or he can discriminate the unclean and the not-unclean and be detached and mindful about them. In that case he attains a beautiful liberation (subhāvimokkha). Therefore we say mettā-cetovimutti has subhāvimokkha as its end, for until that bhikkhu has fully penetrated the highest liberations in the system of Dhamma, his wisdom remains worldly.”
[598] “Similarly, karuṇā-cetovimutti: the bhikkhu who develops mindfulness and the awakening factors unified with karuṇā, who cultivates upekkhā-sambojjhaṅga united with karuṇā, and who — relying on seclusion, disenchantment, cessation, and inclined to giving — achieves mastery, may likewise either regard what is unclean as not unclean or vice versa, or discriminate and remain detached and mindful. Or — by transcending perception of form and by the fading away of perception (saññā) and reaching the boundless element of space (ākāsānancāyatana) — he attains that specific attainment. Therefore karuṇā-cetovimutti culminates in the attainment of the dimension of infinite space (ākāsānancāyatana) as its characteristic, and until full liberation is reached his wisdom remains worldly.”
[599] “Likewise, muditā-cetovimutti: when the factors of mindfulness and the awakening factors are cultivated in union with muditā, and upekkhā-sambojjhaṅga is developed in union with muditā, relying on seclusion, disenchantment, cessation, and giving — one may by similar means reach the dimension of infinite consciousness (viññāṇanancāyatana). Thus muditā-cetovimutti has viññāṇanancāyatana as its characteristic, and until full supramundane liberation is realized the wisdom remains worldly.”
[600] “And upekkhā-cetovimutti: the bhikkhu who develops mindfulness and the awakening factors unified with upekkhā, and who develops upekkhā-sambojjhaṅga proper to upekkhā — relying on seclusion, disenchantment, cessation, and giving — may, according to the degree of development, either regard things in various ways or transcend even consciousness and attain the base of neither-perception-nor-non-perception (ākiñcaññāyatana). Thus upekkhā-cetovimutti has ākiccaññāyatana (ākiñcaññāyatana) as its culminating feature. Again, until one has fully entered the supreme liberations of the Dhamma, one’s wisdom remains within the world.
[601] “Therefore, friends, the Ājīvakas’ words lack depth and precision compared with the full Dhamma exposition. The true value and consummation of mettā, karuṇā, muditā and upekkhā — when cultivated as cetovimutti (heart-liberations) — is to function as gateways leading toward higher jhānic and supramundane attainments, and ultimately to liberation. This is the distinguishing benefit of the Blessed One’s teaching. Only the Tathāgata and those trained by him can fully answer these questions and point the way.”
Thus ends the Fourth Mettā Sutta.
Short Pāli Glossary (concise, intensive)
- Mettā (เมตตา) — loving-kindness, goodwill; wishing others well.
- Karuṇā (กรุณา) — compassion; the wish to remove others’ suffering.
- Muditā (มุทิตา) — sympathetic joy; rejoicing in others’ good fortune.
- Upekkhā / Upekkhā (อุเบกขา / upekkhā) — equanimity; unmoved balance of mind.
- Cetovimutti / -cetovimutti (เจโตวิมุตติ) — liberation of the mind/heart; a meditative release linked to development of the brahmavihāras.
- Nīvaraṇa (นิวรณ์) — the five hindrances that hamper meditation and wisdom (sensual desire, ill will, sloth-torpor, restlessness-worry, doubt).
- Sambojjhaṅga / Bojjhaṅga (สัมโพชฌงค์ / บัณฑิต) — the seven factors of awakening.
- Jhāna (ฌาน) — states of deep meditative absorption.
- Viveka (วิเวก) — seclusion; withdrawal conducive to concentration.
- Virāga (เวรากะ/วิราคะ) — disenchantment/dispassion.
- Nirodha (นิรโทษ/นิโรธ) — cessation.
- Cāga (จาคะ) — generosity; giving.
- Akālika / Ehipassika / Opanayika / Paccattaṃ Veditabba (aspects referenced) — qualities of Dhamma: timeless/immediate, inviting inspection, leading inward, to be known by the wise individually.
- Ākāsānancāyatana / Viññāṇanancāyatana / Ākiñcaññāyatana — the formless meditative attainments: the base of infinite space, infinite consciousness, and neither-perception-nor-non-perception respectively — stages referenced as characteristic fruits of deep brahmavihāra practice when they function as cetovimutti gateways.