Khuddakapatha · Text 9

The Discourse on Love

Metta Sutta

Setting
No narrative setting is given; this is a teaching in verse, not a reported discourse to a named audience
Speaker
Not attributed within the text; presented as direct verse teaching
Form
Ten verses: qualities of character first, then an exhaustive wish for all beings' happiness, then instructions for sustaining it as a practice
Length
2–3 minutes to read
Northern parallel
No specific matching text in the Chinese Āgamas is asserted in this reading guide
Difficulty
★★☆☆☆ — plain language, but the closing verse names a specific attainment briefly and without gloss

Why this text

This text, among the most widely known in the entire tradition, opens not with loving-kindness itself but with the character of someone who would practice it: capable, content, unburdensome, easy to speak to. Only then does it turn to the practice proper — wishing happiness for every kind of being that exists, then sustaining that wish in every posture, as ‘a divine meditation in this life’. It closes the Khuddakapatha, and also appears, in close to this exact wording, as its own text within the Sutta Nipāta.

Reading guide

Character before practice

The text's opening verses describe not loving-kindness itself but the character of the person who would practice it — capable, upright, easy to speak to, gentle, content, unburdensome, alert, courteous, not fawning on families for support. The practice is introduced only after this groundwork is laid.

An exhaustive taxonomy of beings

When the wish for happiness finally arrives, it is deliberately exhaustive: frail or firm, long or large, medium, small, tiny or round, seen or unseen, living far or near, already born or about to be born — ‘with not a one left out’, as the text itself says.

An ethical floor, not just a feeling

Before the text moves to its central simile, it states a concrete ethical limit: let none deceive another, or look down on anyone, or wish pain on another even when provoked or aggrieved — loving-kindness here includes a standard of conduct, not only an inner attitude.

A mother's protection, and a boundless heart

The text's central image compares this attitude to a mother protecting her only child even at the risk of her own life — and then asks that the same intensity of care be unfolded toward all creatures, in every direction, ‘unconstricted, without enmity or foe’.

A sustained practice, not a single wish

The closing verses turn from the wish itself to how it is sustained: kept in mind while standing, walking, sitting, or lying down, called ‘a divine meditation in this life’, before a final verse links the sustained practice to a specific fruit — freedom from further rebirth into a womb.

Key terms

mettā — “loving-kindness” or “love” — this text's title and central practice, a wish for the happiness of all beings.
brahmavihāra — “divine abode” or “divine meditation” — the category of practice this text names loving-kindness as one instance of.
appamāṇa — “boundless” or “immeasurable” — the quality the text asks the heart of loving-kindness to take on, unconstricted in any direction.
anāgāmi — “non-returner” — not named directly, but the attainment the closing verse's phrase ‘never return to a womb again’ describes.
Sutta Nipāta — the other Khuddaka Nikāya collection, already complete on this site, that includes this same discourse under its own numbering.

The text

The text in full: ten verses on the character, the practice, and the sustaining of loving-kindness. Translation: Bhikkhu Sujato (CC0, SuttaCentral).

The character of the practitioner

§1Those who are skilled in the meaning of scripture should practice like this so as to realize the state of peace. Let them be capable and upright, very upright, easy to speak to, gentle and humble;

§2content and unburdensome, unbusied, living lightly, alert, with senses calmed, courteous, not fawning on families.

§3Let them not do the slightest thing that others who are wise would blame. May they be happy and safe! May all beings be happy!

The wish, exhaustively stated

§4Whatever living creatures there are with not a one left out—frail or firm, long or large, medium, small, tiny or round,

§5seen or unseen, living far or near, those who have been born and those about to be born—may all beings be happy!

§6Let none deceive another, nor look down on anyone anywhere. Though provoked or aggrieved, let them not wish pain on each other.

A boundless heart, sustained

§7Even as a mother would protect with her life her child, her only child, so too for all creatures unfold a boundless heart.

§8With love for the whole world, unfold a boundless heart: above, below, all round, unconstricted, without enmity or foe.

§9When standing, walking, sitting, or lying down while yet unweary, keep this ever in mind; for this, they say, is a divine meditation in this life.

§10Avoiding harmful views, virtuous, accomplished in insight, with desire for sensual pleasures dispelled, they never return to a womb again.

· · ·

Self-check quiz

Ten questions. Click an answer to see immediate feedback. No score is recorded — this is for your own checking.

Question 1 of 10
What does this text describe first, before turning to loving-kindness itself?
Correct: B. The practice is introduced only after this groundwork is laid.
Question 2 of 10
How does the text describe the range of beings the wish for happiness covers?
Correct: B. A deliberately exhaustive taxonomy, not a general gesture.
Question 3 of 10
What ethical limit does the text state before its central simile?
Correct: B. Loving-kindness here includes a standard of conduct, not only an inner attitude.
Question 4 of 10
What image does the text use for the intensity of this attitude?
Correct: B. The same intensity of care is then asked to be unfolded toward all creatures.
Question 5 of 10
In what postures does the text say this practice should be sustained?
Correct: B. Called 'a divine meditation in this life' when kept up throughout the day.
Question 6 of 10
What does the text's closing phrase, 'never return to a womb again', describe?
Correct: B. Linking sustained practice to a specific fruit.
Question 7 of 10
What does 'mettā' mean?
Correct: A. A wish for the happiness of all beings.
Question 8 of 10
What category of practice does this text name loving-kindness as one instance of?
Correct: B. Named directly in the text's closing verses.
Question 9 of 10
Where else does this same discourse appear in the Pali canon?
Correct: B. One of a small number of texts shared between the Khuddakapatha and the Sutta Nipāta.
Question 10 of 10
What position does this text hold within the Khuddakapatha?
Correct: B. The last of the Khuddakapatha's nine texts covered in this project.
Answered 0 of 10 · Correct 0