PTS vp En 279 PTS cs 16 PTS vp Pali 197 ‘Venerable Nāgasena, it has been said by the Blessed One: “Eleven advantages, O brethren, may be anticipated from practising, making a habit of, enlarging within one, using as a means of advancement, and as a basis of conduct, pursuing after, accumulating, and rising well up to the very heights of the emancipation of heart, arising from a feeling of love (towards all beings). And what are these eleven? He who does so sleeps in peace, and in peace does he awake. He dreams no sinful dreams. He becomes dear to men, and to the beings who are not men . The gods watch over him. Neither fire, nor poison, nor sword works any harm to him. Quickly and easily does he become tranquillised. The aspect of his countenance is calm. Undismayed does he meet death, and should he not press through to the Supreme Condition (of Arahatship), then is he sure of rebirth in the Brahma world.” But on the other hand you (members of PTS vp En 280 The Order) say that “Sāma the Prince, while dwelling in the cultivation of a loving disposition toward all beings, and when he was (in consequence thereof) wandering in the forest followed by a herd of deer, was hit by a poisoned arrow shot by Piliyakkha the king, and there, on the spot, fainted and fell.” Now, venerable Nāgasena, if the passage I have quoted from the words of the Blessed One be right, then this statement of yours must be wrong. But if the story of Prince Sāma be right, then it cannot be true that neither fire, nor poison, nor sword can work harm to him who cultivates the habit of love to all beings. This too is a double-edged problem, so subtle, so abstruse, so delicate, and so profound, that the thought of having to solve it might well bring out sweat over the body even of the most subtle-minded of mortals. This problem is now put to you. Unravel this mighty knot. Throw light upon this matter to the accomplishment of the desire of those sons of the Conqueror who shall arise hereafter.’
‘The Blessed One spake, O king, as you have quoted. And Prince Sama dwelling in the cultivation of love, and thus followed by a herd of deer when he was wandering in the forest, was hit by the poisoned arrow shot by king Piliyakkha, and then and there fainted and fell. But there is a reason for that. PTS vp Pali 199 And what is the reason? Simply that those virtues (said in the passage you quoted PTS vp En 281 to be in the habit of love) are virtues not attached to the personality of the one who loves, but to the actual presence of the love that he has called up in his heart. And when Prince Sāma was upsetting the water-pot, that moment he lapsed from the actual feeling of love. At the moment, O king, in which an individual has realised the sense of love, that moment neither fire, nor poison, nor sword can do him harm. If any men bent on doing him an injury come up, they will not see him, neither will they have a chance of hurting him. But these virtues, O king, are not inherent in the individual, they are in the actual felt presence of the love that he is calling up in his heart.’
‘Suppose, O king, a man were to take into his hand a Vanishing Root of supernatural power; and that, so long as it was actually in his hand, no other ordinary person would be able to see him. The virtue, then, would not be in the man. It would be in the root that such virtue would reside that an object in the very line of sight of ordinary mortals could, nevertheless, not be seen. just so, O king, is it with the virtue inherent in the felt presence of love that a man has called up in his heart.’
‘Or it is like the case of a man PTS vp Pali 200 who has entered into a well-formed mighty cave. No storm of rain, however mightily it might pour down, would be able to wet him. But that would be by no virtue inherent PTS vp En 282 in the man. It would be a virtue inherent in the cave that so mighty a downpour of rain could not wet the man. And just so, O king, is it with the virtue inherent in the felt presence of love that a man has called up in his heart.’ PTS vp En 283
‘Most wonderful is it, Nāgasena, and most strange how the felt presence of love has the power of warding off all evil states of mind.’
‘Yes! the practice of love is productive of all virtuous conditions of mind both in good (beings) and in evil ones. To all beings whatsoever, who are in the bonds of conscious existence, is this practice of love of great advantage, and therefore ought it to be sedulously cultivated.’
Here ends the problem as to the power of love.
6. Mettābhāvanānisaṁsapañha
6. Mettābhāvanānisaṁsapañha
6. Mettābhāvanānisaṁsapañha
“Bhante nāgasena, bhāsitampetaṁ bhagavatā—‘mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṁsā pāṭikaṅkhā. Katame ekādasa? Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, manussānaṁ piyo hoti, amanussānaṁ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṁ vā satthaṁ vā kamati, tuvaṭaṁ cittaṁ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṁ karoti, uttariṁ appaṭivijjhanto brahmalokūpago hotī’ti. *satthaṁ vā kamati → satthaṁ kamati (maku)Puna ca tumhe bhaṇatha—‘sāmo kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito’ti.
“Bhante nāgasena, bhāsitampetaṁ bhagavatā—
‘mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṁsā pāṭikaṅkhā.
Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, manussānaṁ piyo hoti, amanussānaṁ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṁ vā satthaṁ vā kamati, tuvaṭaṁ cittaṁ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṁ karoti, uttariṁ appaṭivijjhanto brahmalokūpago hotī’ti. *satthaṁ vā kamati → satthaṁ kamati (maku)
‘sāmo kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito’ti.
“Bhante nāgasena, bhāsitampetaṁ bhagavatā—‘mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṁsā pāṭikaṅkhā. Katame ekādasa? Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, manussānaṁ piyo hoti, amanussānaṁ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṁ vā satthaṁ vā kamati, tuvaṭaṁ cittaṁ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṁ karoti, uttariṁ appaṭivijjhanto brahmalokūpago hotī’ti. *satthaṁ vā kamati → satthaṁ kamati (maku)Puna ca tumhe bhaṇatha—‘sāmo kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito’ti.
Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—‘mettāya bhikkhave …pe… brahmalokūpago hotī’ti, tena hi ‘sāmo kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito’ti yaṁ vacanaṁ, taṁ micchā. Yadi sāmo kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito, tena hi ‘mettāya, bhikkhave …pe… satthaṁ vā kamatī’ti tampi vacanaṁ micchā. Ayampi ubhato koṭiko pañho sunipuṇo parisaṇho sukhumo gambhīro, api sunipuṇānaṁ manujānaṁ gatte sedaṁ moceyya, so tavānuppatto, vijaṭehi taṁ mahājaṭājaṭitaṁ, anāgatānaṁ jinaputtānaṁ cakkhuṁ dehi nibbāhanāyā”ti.
Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—
brahmalokūpago hotī’ti, tena hi ‘sāmo kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito’ti yaṁ vacanaṁ, taṁ micchā.
Yadi sāmo kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito, tena hi ‘mettāya, bhikkhave …pe…
satthaṁ vā kamatī’ti tampi vacanaṁ micchā.
Ayampi ubhato koṭiko pañho sunipuṇo parisaṇho sukhumo gambhīro, api sunipuṇānaṁ manujānaṁ gatte sedaṁ moceyya, so tavānuppatto, vijaṭehi taṁ mahājaṭājaṭitaṁ, anāgatānaṁ jinaputtānaṁ cakkhuṁ dehi nibbāhanāyā”ti.
Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—‘mettāya bhikkhave …pe… brahmalokūpago hotī’ti, tena hi ‘sāmo kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito’ti yaṁ vacanaṁ, taṁ micchā. Yadi sāmo kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito, tena hi ‘mettāya, bhikkhave …pe… satthaṁ vā kamatī’ti tampi vacanaṁ micchā. Ayampi ubhato koṭiko pañho sunipuṇo parisaṇho sukhumo gambhīro, api sunipuṇānaṁ manujānaṁ gatte sedaṁ moceyya, so tavānuppatto, vijaṭehi taṁ mahājaṭājaṭitaṁ, anāgatānaṁ jinaputtānaṁ cakkhuṁ dehi nibbāhanāyā”ti.
“Bhāsitampetaṁ, mahārāja, bhagavatā—‘mettāya bhikkhave …pe… satthaṁ vā kamatī’ti. Sāmo ca kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito, tattha pana, mahārāja, kāraṇaṁ atthi. Katamaṁ tattha kāraṇaṁ? Nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā, sāmo, mahārāja, kumāro ghaṭaṁ ukkhipanto tasmiṁ khaṇe mettābhāvanāya pamatto ahosi.
“Bhāsitampetaṁ, mahārāja, bhagavatā—
Sāmo ca kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito, tattha pana, mahārāja, kāraṇaṁ atthi.
Nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā, sāmo, mahārāja, kumāro ghaṭaṁ ukkhipanto tasmiṁ khaṇe mettābhāvanāya pamatto ahosi.
“Bhāsitampetaṁ, mahārāja, bhagavatā—‘mettāya bhikkhave …pe… satthaṁ vā kamatī’ti. Sāmo ca kumāro mettāvihārī migasaṅghena parivuto pavane vicaranto pīḷiyakkhena raññā viddho visapītena sallena tattheva mucchito patito, tattha pana, mahārāja, kāraṇaṁ atthi. Katamaṁ tattha kāraṇaṁ? Nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā, sāmo, mahārāja, kumāro ghaṭaṁ ukkhipanto tasmiṁ khaṇe mettābhāvanāya pamatto ahosi.
Yasmiṁ, mahārāja, khaṇe puggalo mettaṁ samāpanno hoti, na tassa puggalassa tasmiṁ khaṇe aggi vā visaṁ vā satthaṁ vā kamati. Tassa ye keci ahitakāmā upagantvā taṁ na passanti, na tasmiṁ okāsaṁ labhanti. Nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā. Idha, mahārāja, puriso saṅgāmasūro abhejjakavacajālikaṁ sannayhitvā saṅgāmaṁ otareyya, tassa sarā khittā upagantvā patanti vikiranti, na tasmiṁ okāsaṁ labhanti, neso, mahārāja, guṇo saṅgāmasūrassa, abhejjakavacajālikāyeso guṇo, yassa sarā khittā upagantvā patanti vikiranti. Evameva kho, mahārāja, nete guṇā puggalassa, mettābhāvanāyete guṇā.
Yasmiṁ, mahārāja, khaṇe puggalo mettaṁ samāpanno hoti, na tassa puggalassa tasmiṁ khaṇe aggi vā visaṁ vā satthaṁ vā kamati.
Tassa ye keci ahitakāmā upagantvā taṁ na passanti, na tasmiṁ okāsaṁ labhanti.
Nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā.
Idha, mahārāja, puriso saṅgāmasūro abhejjakavacajālikaṁ sannayhitvā saṅgāmaṁ otareyya, tassa sarā khittā upagantvā patanti vikiranti, na tasmiṁ okāsaṁ labhanti, neso, mahārāja, guṇo saṅgāmasūrassa, abhejjakavacajālikāyeso guṇo, yassa sarā khittā upagantvā patanti vikiranti.
Evameva kho, mahārāja, nete guṇā puggalassa, mettābhāvanāyete guṇā.
Yasmiṁ, mahārāja, khaṇe puggalo mettaṁ samāpanno hoti, na tassa puggalassa tasmiṁ khaṇe aggi vā visaṁ vā satthaṁ vā kamati. Tassa ye keci ahitakāmā upagantvā taṁ na passanti, na tasmiṁ okāsaṁ labhanti. Nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā. Idha, mahārāja, puriso saṅgāmasūro abhejjakavacajālikaṁ sannayhitvā saṅgāmaṁ otareyya, tassa sarā khittā upagantvā patanti vikiranti, na tasmiṁ okāsaṁ labhanti, neso, mahārāja, guṇo saṅgāmasūrassa, abhejjakavacajālikāyeso guṇo, yassa sarā khittā upagantvā patanti vikiranti. Evameva kho, mahārāja, nete guṇā puggalassa, mettābhāvanāyete guṇā.
Yasmiṁ, mahārāja, khaṇe puggalo mettaṁ samāpanno hoti, na tassa puggalassa tasmiṁ khaṇe aggi vā visaṁ vā satthaṁ vā kamati. Tassa ye keci ahitakāmā upagantvā taṁ na passanti, tasmiṁ okāsaṁ na labhanti, nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā. Idha pana, mahārāja, puriso dibbaṁ antaradhānaṁ mūlaṁ hatthe kareyya, yāva taṁ mūlaṁ tassa hatthagataṁ hoti, tāva na añño koci pakatimanusso taṁ purisaṁ passati. Neso, mahārāja, guṇo purisassa, mūlasseso guṇo antaradhānassa, yaṁ so pakatimanussānaṁ cakkhupathe na dissati. Evameva kho, mahārāja, nete guṇā puggalassa, mettābhāvanāyete guṇā.
Yasmiṁ, mahārāja, khaṇe puggalo mettaṁ samāpanno hoti, na tassa puggalassa tasmiṁ khaṇe aggi vā visaṁ vā satthaṁ vā kamati.
Tassa ye keci ahitakāmā upagantvā taṁ na passanti, tasmiṁ okāsaṁ na labhanti, nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā.
Idha pana, mahārāja, puriso dibbaṁ antaradhānaṁ mūlaṁ hatthe kareyya, yāva taṁ mūlaṁ tassa hatthagataṁ hoti, tāva na añño koci pakatimanusso taṁ purisaṁ passati.
Neso, mahārāja, guṇo purisassa, mūlasseso guṇo antaradhānassa, yaṁ so pakatimanussānaṁ cakkhupathe na dissati.
Evameva kho, mahārāja, nete guṇā puggalassa, mettābhāvanāyete guṇā.
Yasmiṁ, mahārāja, khaṇe puggalo mettaṁ samāpanno hoti, na tassa puggalassa tasmiṁ khaṇe aggi vā visaṁ vā satthaṁ vā kamati. Tassa ye keci ahitakāmā upagantvā taṁ na passanti, tasmiṁ okāsaṁ na labhanti, nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā. Idha pana, mahārāja, puriso dibbaṁ antaradhānaṁ mūlaṁ hatthe kareyya, yāva taṁ mūlaṁ tassa hatthagataṁ hoti, tāva na añño koci pakatimanusso taṁ purisaṁ passati. Neso, mahārāja, guṇo purisassa, mūlasseso guṇo antaradhānassa, yaṁ so pakatimanussānaṁ cakkhupathe na dissati. Evameva kho, mahārāja, nete guṇā puggalassa, mettābhāvanāyete guṇā.
Yasmiṁ, mahārāja, khaṇe puggalo mettaṁ samāpanno hoti, na tassa puggalassa tasmiṁ khaṇe aggi vā visaṁ vā satthaṁ vā kamati. Tassa ye keci ahitakāmā upagantvā taṁ na passanti, na tasmiṁ okāsaṁ labhanti. Nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā. Yathā vā pana, mahārāja, purisaṁ sukataṁ mahāleṇamanuppaviṭṭhaṁ mahatimahāmegho abhivassanto na sakkoti temayituṁ, neso, mahārāja, guṇo purisassa, mahāleṇasseso guṇo, yaṁ mahāmegho abhivassamāno na taṁ temeti. Evameva kho, mahārāja, nete guṇā puggalassa, mettābhāvanāyete guṇā.
Yasmiṁ, mahārāja, khaṇe puggalo mettaṁ samāpanno hoti, na tassa puggalassa tasmiṁ khaṇe aggi vā visaṁ vā satthaṁ vā kamati.
Tassa ye keci ahitakāmā upagantvā taṁ na passanti, na tasmiṁ okāsaṁ labhanti.
Nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā.
Yathā vā pana, mahārāja, purisaṁ sukataṁ mahāleṇamanuppaviṭṭhaṁ mahatimahāmegho abhivassanto na sakkoti temayituṁ, neso, mahārāja, guṇo purisassa, mahāleṇasseso guṇo, yaṁ mahāmegho abhivassamāno na taṁ temeti.
Evameva kho, mahārāja, nete guṇā puggalassa, mettābhāvanāyete guṇā.
Yasmiṁ, mahārāja, khaṇe puggalo mettaṁ samāpanno hoti, na tassa puggalassa tasmiṁ khaṇe aggi vā visaṁ vā satthaṁ vā kamati. Tassa ye keci ahitakāmā upagantvā taṁ na passanti, na tasmiṁ okāsaṁ labhanti. Nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā. Yathā vā pana, mahārāja, purisaṁ sukataṁ mahāleṇamanuppaviṭṭhaṁ mahatimahāmegho abhivassanto na sakkoti temayituṁ, neso, mahārāja, guṇo purisassa, mahāleṇasseso guṇo, yaṁ mahāmegho abhivassamāno na taṁ temeti. Evameva kho, mahārāja, nete guṇā puggalassa, mettābhāvanāyete guṇā.
Yasmiṁ, mahārāja, khaṇe puggalo mettaṁ samāpanno hoti, na tassa puggalassa tasmiṁ khaṇe aggi vā visaṁ vā satthaṁ vā kamati. Tassa ye keci ahitakāmā upagantvā taṁ na passanti, na tassa sakkonti ahitaṁ kātuṁ, nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā”ti. “Acchariyaṁ, bhante nāgasena, abbhutaṁ, bhante nāgasena, sabbapāpanivāraṇā mettābhāvanā”ti. “Sabbakusalaguṇāvahā, mahārāja, mettābhāvanā hitānampi ahitānampi, ye te sattā viññāṇabaddhā, sabbesaṁ mahānisaṁsā mettābhāvanā saṁvibhajitabbā”ti.
Yasmiṁ, mahārāja, khaṇe puggalo mettaṁ samāpanno hoti, na tassa puggalassa tasmiṁ khaṇe aggi vā visaṁ vā satthaṁ vā kamati.
Tassa ye keci ahitakāmā upagantvā taṁ na passanti, na tassa sakkonti ahitaṁ kātuṁ, nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā”ti.
“Acchariyaṁ, bhante nāgasena, abbhutaṁ, bhante nāgasena, sabbapāpanivāraṇā mettābhāvanā”ti.
“Sabbakusalaguṇāvahā, mahārāja, mettābhāvanā hitānampi ahitānampi, ye te sattā viññāṇabaddhā, sabbesaṁ mahānisaṁsā mettābhāvanā saṁvibhajitabbā”ti.
Yasmiṁ, mahārāja, khaṇe puggalo mettaṁ samāpanno hoti, na tassa puggalassa tasmiṁ khaṇe aggi vā visaṁ vā satthaṁ vā kamati. Tassa ye keci ahitakāmā upagantvā taṁ na passanti, na tassa sakkonti ahitaṁ kātuṁ, nete, mahārāja, guṇā puggalassa, mettābhāvanāyete guṇā”ti. “Acchariyaṁ, bhante nāgasena, abbhutaṁ, bhante nāgasena, sabbapāpanivāraṇā mettābhāvanā”ti. “Sabbakusalaguṇāvahā, mahārāja, mettābhāvanā hitānampi ahitānampi, ye te sattā viññāṇabaddhā, sabbesaṁ mahānisaṁsā mettābhāvanā saṁvibhajitabbā”ti.
Mettābhāvanānisaṁsapañho chaṭṭho. *Mettābhāvanānisaṁsapañho → mettānisaṁsapañho (bj, maku)
Mettābhāvanānisaṁsapañho chaṭṭho. *Mettābhāvanānisaṁsapañho → mettānisaṁsapañho (bj, maku)
Mettābhāvanānisaṁsapañho chaṭṭho. *Mettābhāvanānisaṁsapañho → mettānisaṁsapañho (bj, maku)