9. The Perfection of Loving-Kindness
Three Kinds of Love
Teachers of old have translated the word mettā of mettā-pāramī as “love” or “loving-kindness.” Similarly, they translate pema also as “love.” Love meant by mettā is a specialised term, while love meant by pema is a general one. Therefore, pema is divided into three:
1. Love between men and women and is generated by craving (taṇhā-pema); this love is called an erotic sentiment (siṅgāra) in books on rhetoric.
2. Attachment between parents and children, among brothers and sisters, based on living together in the same house (geha-sita-pema). This kind of love is called affection (vacchala) in rhetoric.
Both love generated by craving (taṇhā-pema) and love based on living together in the same house (geha-sita-pema) are not wholesome; the former is passion (taṇhā-rāga), while the latter is greed (lobha).
3. Loving-kindness or unbounded benevolence shown towards others for their well-being (mettā-pema). This love is entirely free from attachment or desire to live always together with others. People may be living poles apart, and yet one is happy to hear that those living far away are prospering. Such separation does not prevent one from feeling satisfied with their well-being. Therefore, loving-kindness (mettā) is pure and noble and has been also called a sublime abode (Brahma-vihāra). That is to say, developing such love is living in a sublime state of mind. Not only loving-kindness (mettā), but compassion (karuṇā), altruistic joy (muditā) and equanimity (upekkhā) are also sublime abodes (Brahma-vihāra).
So the sublime abodes (Brahma-vihāra) comprise all four virtues. They are also known as four noble practices (brahma-cariyā). Another name for the sublime abodes (Brahma-vihāra) is the immeasurables (apamaññā), for they are the mental qualities to be developed and extended towards all beings, whose number is limitless.
It should be carefully noted that development of loving-kindness is not development of impure craving-love (taṇhā-pema) and affection-love (geha-sita-pema) but that of pure and noble loving-kindness (mettā-pema); how to develop loving-kindness (mettā) will be shown later.
Loving-Kindness and Hatelessness
Loving-kindness (mettā) is a reality which exists in its ultimate sense (paramattha). But when ultimate realities are enumerated, loving-kindness is not shown as a separate item, for it is covered by the
According to the the Collection of Meaning in the Abhidhamma (Abhidhammattha-saṅgaha), the mental concomitant of hatelessness (adosa-cetasika) is associated with 59 beautiful thoughts (sobhana-citta). Whenever these 59 thoughts (citta) arise, there arises the mental concomitant of hatelessness (adosa-cetasika) too. Hatelessness can contemplate various objects, but loving-kindness (mettā) can have only living beings as its object. In performing different acts of giving (dāna) or observing various kinds of morality (sīla), there invariably arises hatelessness (adosa). But each time hatelessness arises in this way, it is not necessarily loving-kindness. Only when one contemplates living beings with the thought: “May they be well and happy,” wishing them prosperity, can hatelessness (adosa-cetasika) be called loving-kindness (mettā).
With reference to the aforesaid, in the perfection of forbearance (khantī-pāramī), too, forbearance may mean hatelessness (adosa-cetasika), but not all hatelessness is forbearance; when one is wronged by others, one restrains oneself from showing hate or anger (dosa) to them, and only such hatelessness should be taken as forbearance. Similarly, not all hatelessness should be taken as loving-kindness but only that hatelessness that arises in the form of goodwill towards other beings should be.
Kinds of Loving-Kindness
With reference to loving-kindness, people say that loving-kindness is of 528 kinds. But in reality it is not so. It should be noted people say so because according to the Path of the Analytic Knowledges (Paṭisambhidā-magga), there are 528 ways of developing loving-kindness. Of the 528 ways, five are without specifications of beings (anodhiso). They are:
1. All beings (sabbe sattā).
2. All breathing beings (sabbe pāṇā).
3. All existing creatures (sabbe bhūtā).
4. All persons or individuals (sabbe puggalā).
5. All those who have come into individual existences (sabbe atta-bhāva-pariyāpannā).
When one directs one’s thought to all beings that exist in the 31 planes of existence in any one of these five ways, they all are embraced without any one of them being left out. Since everyone is covered by these five ways, these five are called the five unlimited (anodhiso) individuals. Odhi of anodhiso means “boundary, limit,” hence anodhiso is “having no limit.” The next paragraph on the usage of satta and puggala deals only with the meaning of those words in Myanmar; it is, therefore, left out from our translation.
When loving-kindness is directed towards beings who are specified, the classification is as follows:
1. All females (sabbā itthiyo).
2. All males (sabbe purisā).
3All noble persons (sabbe ariya).
4All ignoble persons, those who have not attained the state of being noble ones (sabbe anariya).
5. All Devas (sabbe deva).
6. All humans (sabbe manussā).
7. All Petas belonging to lower worlds (sabbe vinipātikā).
Each of these seven belongs to a separate category of beings, and accordingly, they are called limited (odhisa) or the seven limited beings. In this way, there are twelve kinds of beings, five unlimited (anodhisa) and seven limited (odhisa), to whom loving-kindness (mettā) should be directed. How loving-kindness is directed to these twelve categories of beings is taught as follows:
1. May they be free from enmity (averā hontu).
2. May they be free from ill-will (abyāpajjā hontu).
3. May they be free from unhappiness (anīghā hontu).
4. May they be able to keep themselves happy (sukhī attānaṁ pariharantu).
When loving-kindness is suffused in these four ways on each of the above twelve categories of persons, the modes of suffusing loving-kindness become 48 in number. There is no mention of directions in these 48 modes.
When the four cardinal points, the four intermediate points and the upward and downward directions are mentioned in each of these 48 modes, there will be 480 modes altogether: “May those beings in the east be free from enmity, from ill-will, from suffering and may they be able to keep themselves happy.” In this way, beings in other directions also should be suffused with loving-kindness thus the number of modes of suffusing loving-kindness become 480.
If 48 modes of suffusing without mention of directions are added to those 480 modes, the total becomes 528. These 528 modes of suffusing loving-kindness are named briefly as the “suffusion of loving-kindness” by teachers of old and composed as a traditional chant. If one desires to suffuse loving-kindness in the first way in Pāḷi, one should do so by reciting: Sabbe sattā averā hontu, “may all beings be free from enmity.” Continuously repeating in this way means development of loving-kindness. If one desires to do so in the second way in Pāḷi, one should recite: Sabbe sattā abyāpajjā hontu, “may all beings be free from ill-will.” Continuously repeating in this way also means the development of loving-kindness. In this manner, all the 528 ways of suffusing loving-kindness (mettā) should be understood.
The development of loving-kindness in these 528 ways, as shown above, is taught in the Path of the Analytic Knowledges (Paṭisambhidā-magga) and is well-known. In that text there is no mention of the development of compassion (karuṇā), altruistic joy (muditā) and equanimity (upekkhā) at the end of that of loving-kindness (mettā) though. But, nowadays, suffusion of loving-kindness, as published in some books, contains at the end of the development of loving-kindness: 1) dukkha-muccantu, “may they be free from suffering,” which is a development of compassion (karuṇā); 2) yathā laddhā sampattito māvigacchantu, “may they not suffer loss of what they have gained,” which is a development of altruistic joy (muditā); and 3) kammassakā, “they have their productive deeds (kamma), as their own property; each being is what his or her deeds makes,” which is a development of equanimity (upekkhā). They are included by the ancient teachers so that those who wish to develop compassion, altruistic joy and equanimity may do so by taking the development of loving-kindness as a guide.
Therefore, if one desires to develop compassion, one should incline one’s thoughts towards living beings like this: Sabbe sattā dukkhā muccantu, “may all beings be free from suffering;” if one desires to develop altruistic joy: Sabbe sattā yathā laddhā sampattito māvigacchantu, “may all beings not suffer loss of what they have gained;” if one desires to develop equanimity: Sabbe sattā kammassakā, “all beings have their productive deeds (kamma) as their own property.”
But this does not mean that only this way, as mentioned in the scriptures, should be adopted but not others. Because for covering all beings without any classification, there are not only terms like: satta, pāṇa, bhūta, puggala and atta-bhāva-pariyāpannā, all of which indicate beings; but there are such words as sarīrī, dehī, jīva, pajā, jantu, hindagu, etc. which also mean beings. To suffuse beings with the thought: Sabbe sarīrī averā hontu, “may all those having bodies be free from enmity,” etc. is also to direct loving-kindness (mettā) towards them.
The number of ways to direct loving-kindness is also given as four in the Path of the Analytic Knowledges (Paṭisambhidā-magga). But there are other ways as well, for instance: Sabbe sattā sukhino hontu, “may all beings be happy.” Sabbe sattā khemino hontu, “may all beings be secure” and such thoughts are also loving-kindness. The fact that suffusing beings with one’s loving-kindness by using other Pāḷi words and by adopting other ways also constitutes development of real loving-kindness is shown in the Discourse on Friendliness Meditation (Metta-sutta, Khp 9, Snp 1.8).
Development of Loving-Kindness
The Discourse on Loving-Kindness (Mettā-sutta) was delivered by the Buddha in connection with forest-dwelling monastics and was recited at the Councils and preserved in the Anthology of Discourses (Sutta-nipāta, Snp 1.8) and the Supplementary Readings (Khuddaka-pāṭha, Khp 9). The discourse first describes fifteen virtues which those desirous of developing loving-kindness should be
The discourse says: He who is clever in what is noble and profitable and who desires to abide contemplating Nibbāna through wisdom, the Nibbāna which is peaceful and blissful, should endeavour to be endowed with the following:
1. An ability to execute what is good.
2. Uprightness in conduct.
3. Total straightforwardness.
4. Being receptive to the words of the wise.
5. Gentleness in manners.
6. Having no conceit.
7. Being easily content with what one has.
8. Being easy to support.
9. Not being burdened by unnecessary cares and duties.
10. Having frugal living.
Not having too many personal belongings for one’s travel; a monastic should travel light only with his eight requisites, just as a bird flies taking with it only its wings.
11. Having calm and serene sense-faculties.
12. Having mature wisdom with regard to faultless things.
13. Having modesty in one’s deeds, words and thoughts.
14. Having no attachment to one’s supporters, male or female.
Which is particularly concerned with monastics, as the discourse is originally meant for them. Lay people also should not have attachment to friends.
15. Not doing even the slightest deed that would be reproved by the wise.
The discourse explains how to develop loving-kindness after becoming endowed with these fifteen virtues, saying: Sukhino vā khemino hontu, sabbe sattā bhavantu sukhitattā, “may all beings be happy and secure, may all beings in their hearts be happy!” etc.
How to develop loving-kindness, as taught in the Discourse on Loving-Kindness (Mettā-sutta), should be briefly noted as follows:
1. Loving-kindness developed in an all-inclusive manner covering all beings (sabba-saṅgāhika-mettā).
2. Loving-kindness developed by dividing beings into two groups (duka-bhāvanā-mettā).
3. Loving-kindness developed by dividing beings into three groups (tika-bhāvanā-mettā).
1. Loving-kindness developed in an all-inclusive manner covering all beings (sabba-saṅgāhika-mettā). Of these three ways of development of loving-kindness, that of loving-kindness developed in an all-inclusive manner covering all beings is explained in Pāḷi as suffusing thus: Sukhino vā khemino hontu, sabbe sattā bhavantu sukhitattā, “may all beings be happy and secure, may all beings in their hearts be happy!” If one wishes to develop loving-kindness according to this explanation, one should recite and contemplate as follows:
1. May all beings be happy physically (sabbe sattā sukhino hontu).
2. May all beings be secure (sabbe sattā khemino hontu).
3. May all beings be happy mentally (sabbe sattā sukhitattā hontu).
This is the development of loving-kindness developed covering all beings (sabba-saṅgāhika-mettā) as taught in the Discourse on Loving-Kindness (Mettā-sutta).
2. Loving-kindness developed by dividing beings into groups of two (duka-bhāvanā-mettā). Loving-kindness developed by dividing beings into groups of two (duka-bhāvanā-mettā) and loving-kindness developed by dividing beings into groups of three (tika-bhāvanā-mettā) are both likely to be confusing to those who do not know how to interpret the Pāḷi text, but how one may get confused will not be explained, lest it should cause more confusion.
The loving-kindness developed by dividing beings into groups of two (duka-bhāvanā-mettā) is developed by recognising
1. The pair of frightened and unfrightened beings (tasa-thāvara-duka).
2. The pair of seen and unseen beings (diṭṭhādiṭṭha-duka).
3. The pair of far and near beings (dūra-santika-duka).
4. The pair of those who have been born and those in the womb of their mothers (bhūta-sambhavesi-duka).
1. May all those worldlings and noble learners who are frightened, and may those Arahats who are without fright, without exception, be happy both physically and mentally (tasā vā thāvarā vā anavasesā sabbe sattā bhavantu sukhitattā). Contemplating thus is the development of loving-kindness to the pair of frightened and unfrightened beings (tasa-thāvara-duka-bhāvanā-mettā).
2. May all those beings seen and unseen, without exception, be happy both physically and mentally (diṭṭhā vā adiṭṭhā vā anavasesā sabbe sattā bhavantu sukhitattā). Contemplating thus is the development of loving-kindness to the pair of seen and unseen beings (diṭṭhādiṭṭha-duka-bhāvanā-mettā).
3. May all those beings living far and living near, without exception, be happy both physically and mentally (dūrā vā avidurā vā anavasesa sabbe sattā bhavantu sukhitattā). Contemplating like this is the development of loving-kindness to the pair of far and near beings (dūra-santika-duka-bhāvanā-mettā).
4. May all those beings who have been born and those who are still in the womb of their mothers, without exception, be happy both physically and mentally (bhūtā vā sambhavesi vā anavasesā sabbe sattā bhavantu sukhitatta). Contemplating like this is the development of loving-kindness to those who have been born and those still in the womb of their mothers (bhūta-sambhavesi-duka-bhāvanā-mettā).
The above-mentioned four ways of the development of loving-kindness is called loving-kindness developed after dividing beings into groups of two (duka-bhāvanā-mettā).
3. Loving-kindness developed by dividing beings into groups of three (tika-bhāvanā-mettā). This loving-kindness developed by dividing beings into groups of three is of three kinds:
1. The set of three of tall, short and medium beings (dīgha-rassa-majjhima-tika).
2. The set of three of large, small and medium-sized beings (mahantāṇuka-majjhima-tika).
3. The set of three of fat, thin and medium beings (thūlāṇuka-majjhima-tika).
1. May all those beings having long bodies, those having short bodies and those having bodies of medium length, without exception, be happy both physically and mentally (dīghā vā rassā vā majjhimā vā anavasesā sabbe sattā bhavantu sukhitattā). Contemplating thus is the development of loving-kindness to the set of three of tall, short and medium beings (dīgha-rassa-majjhima-tika-bhāvanā-mettā).
2. May all those beings having big bodies, those having small bodies and those having bodies of medium size, without exception, be happy both physically and mentally (mahantā vā aṇukā vā majjhimā vā anavasesā sabbe sattā bhavantu sukhitattā). Contemplating thus is the development of loving-kindness to the set of three of large, small and medium-sized beings (mahantāṇuka-majjhima-tika -bhāvanā-mettā).
3. May all those beings having fat bodies, those having thin bodies and those having bodies of medium build, without exception, be happy both physically and mentally (thūlā vā aṇukā vā majjhimā vā anavasesā sabbe sattā bhavantu sukhitattā). Contemplating thus is the development of loving-kindness to the set of three of fat, thin and medium beings (thūlāṇuka-majjhima-tika-bhāvanā-mettā).
The above-mentioned three ways of development of loving-kindness are called loving-kindness developed after dividing beings into groups of three (tika-bhāvanā-mettā).
Since these three ways of development of loving-kindness: Developed towards all beings, developed by dividing beings into groups of two and developed by dividing beings into groups of three are thoughts of loving-kindness, developed with the desire to see others attain prosperity and happiness, they are called loving-kindness wishing for benefit and happiness (hita-sukhāgama-patthanā-mettā).
Similarly, thoughts of loving-kindness developed with the desire to see others free from misfortune and not suffering are called loving-kindness wishing for freedom from loss and suffering (ahita-dukkhāgama-patthanā-mettā). This kind of loving-kindness is described in Pāḷi:
Na paro paraṁ nikubbetha, nātimaññetha katthaci na kañci,
byārosanā paṭigha-saññā, nāññam-aññassa dukkham-iccheyya.
May one not deceive another; may one not despise another; may they not wish to cause suffering to one another by offending and hurting, physically, verbally and mentally.
Contemplating like this is the development of loving-kindness wishing for freedom from loss and suffering.
It may be asked: “Why is the development of loving-kindness described not in one way only but in several different ways in the Path of the Analytic Knowledges (Paṭisambhidā-magga) and the Discourse on Loving-Kindness (Mettā-sutta)?”
The answer is: The mind of a worldling roams about continuously from one sense object to another. The mind, in such a state, cannot be kept steady on the object of loving-kindness by adopting one means only. Steady concentration of the mind can be achieved by repeated change of method of contemplation. Therefore, a variety of ways of developing loving-kindness was taught by the Buddha. Sages of later times, too, were obliged to explain it in different ways.
Or, an alternative explanation: Those who develop loving-kindness are of different basic aptitudes; for some, the unlimited loving-kindness (anodhisa-mettā) method is more comprehensible; for others, either the limited loving-kindness (odhisa-mettā) method is more intelligible; or the mode of suffusing beings in different directions with loving-kindness is more lucid; or the inclusive (sabba-saṅgāhika) means is clearer; or developing in pairs (duka-bhāvanā) is more suitable; or the developing in triads (tika-bhāvanā) is more appropriate. Since the different basic aptitudes of those who develop loving-kindness require adoption of diverse means suitable for each individual, the Buddha had to teach these different methods, and later teachers had to explain them fully.
The Bodhisatta’s Loving-Kindness
How the Bodhisatta had developed loving-kindness and fulfilled the perfection of loving-kindness has been explained in the Birth Story about the Wise Suvaṇṇasāma (Suvaṇṇasāma-jātaka, Ja 540) and told in the Basket of Conduct (Cariyā-piṭaka). The story as told in the Basket of Conduct (Cp 3.13), in brief, is as follows:
“Dear Sāriputta, when I was Suvaṇṇasāma, living in the residence made ready by Sakka, I directed loving-kindness towards lions and tigers in the forest. I lived there surrounded by lions, tigers, leopards, wolves, buffaloes, spotted deer and bears. None of these animals was frightened by me, nor was I frightened by any of them. I was happy living in the forest, as I was fortified with the powers of loving-kindness.”
From this passage, we know nothing of Suvaṇṇasāma’s family, birth, etc.; we know only of his noble and happy living without a trace of fear from the beasts in the forest, sustained by the virtues of his loving-kindness.
In the Birth Story about the Wise Suvaṇṇasāma (Suvaṇṇasāma-jātaka, Ja 540), however, it is said that when the Bodhisatta Suvaṇṇasāma was struck by an arrow, he asked: “Why did you shoot me with the arrow?” and King Pīḷiyakkha replied: “While I was aiming at a deer, the deer that had come nearer to the point of the arrow fled, being frightened by you. So I was annoyed and shot you.” Then Suvaṇṇasāma replied: “Seeing me, deers are not frightened, nor are the other beasts of the forest (na maṁ migā uttasanti, araññe sāpadānipi).” He also said:
“King, even Kinnaras who, with a very timid nature, are living in the Mount Gandhamādana, would joyfully come to me while they are roaming in the hills and forests.”
From this verse, it is known that the Bodhisatta Suvaṇṇasāma, living in the forest, directed loving-kindness towards all forest-dwelling animals, including Kinnaras, and that he was accordingly loved by each and every animal in the forest.
In the list of eleven advantages that accrue by developing loving-kindness, one is: being loved by Devas, Amanussa and humans. But from the Suvaṇṇasāma story, we know that animals too love one who develops loving-kindness.
The eleven advantages of developing loving-kindness have been shown in connection with the Observance Day with Nine Factors (navaṅguposatha), in the section on the perfection of morality above.
The Story of Ven. Visākha
Of these eleven advantages, in connection with the love of Devas, demons and ghosts (amanussānaṁ piyo), the story of Ven. Visākha is cited in the Analysis of the Sublime States (Brahma-vihāra-niddesa)
Visākha, a householder of Pātaliputta, having heard about Śrī Laṅkā, was desirous of going to that country to devote himself to the practice of Dhamma. After leaving his wealth to his family, he crossed over to Śrī Laṅkā and became a monk at the Mahā Vihāra. For five months, he studied the two books of monastic rules (dve mātikā), and then left the Mahā Vihāra for a group of monasteries which were suitable places for meditation. He spent four months at each monastery.
On his way to the hill-monastery called Cittala, Visākha came to a junction of two roads and while he was thinking which road to follow, the Deva of the hill guided him to the right direction. Accordingly, he arrived at the monastery and stayed for four months there. After planning to go to another monastery the following day, he went to sleep. While he was thus sleeping, the spirit of an emerald green tree sat on a wooden plank at the edge of a staircase and wept. “Who is weeping here?” asked the monk. “I am the spirit of the emerald green tree, sir,” was the reply. “Why are you weeping?” – “Because you are about to leave.” – “What advantage is there to you of my staying here?” – “Your stay here makes the local Devas, Yakkhas and others show loving-kindness to one another, and so love prevails among them. After your leaving, they will quarrel among themselves, even using harsh words.”
“If my stay here really helps you live happily as you have indicated,” said the monk, “I will stay on for another four months.” When the four months had lapsed, the monk was about to leave and the spirit wept again. In this way, the monk could not leave the place at all and passed into Nibbāna at the same monastery of Cittala.
The story shows that those who receive loving-kindness not only love him who directs loving-kindness to them, but they show goodwill to one another under the influence of his loving-kindness.
Loving-Kindness of a Hunter
In the Long Birth Story about the Golden Goose (Mahā-haṁsa-jātaka, Ja 534), when the Bodhisatta, the king of the geese, was caught in a snare, he suffered much from injury. At the instance of the goose general, the repentant hunter picked up the goose king tenderly and nursed him with loving-kindness to relieve his pain. Even the weals raised by the snare did not remain on his feet, which became normal with the veins, flesh and skin undamaged because of the power of the hunter’s loving-kindness.
This is but a pertinent extract from the Long Birth Story about the Golden Goose. The story in full may be learnt from the same Birth Story (Jātaka). Similar stories are told in the first Short Birth Story about the Golden Goose (Cūḷa-haṁsa-jātaka, Ja 502), the Birth Story about the King of the Deer Rohanta (Rohanta-miga-jātaka, Ja 501) and the second Short Birth Story about the Golden Goose (Cūḷa-haṁsa-jātaka, Ja 533). The power of loving-kindness may be well understood from these stories.
Passion in the Guise of Loving-Kindness
He who wants to direct his loving-kindness towards beings should be careful about one thing, and this is not to have developed passion (rāga) in the guise of loving-kindness, as it is warned in the Book about the Guides (Nettippakaraṇa) commentary: “Passion in the guise of loving-kindness is deceiving (mettāyanā-mukhena rāgo vañceti).” In the Analysis of the Sublime States (Brahma-vihāra-niddesa) of the Path of Purification (Visuddhi-magga, Vism 9), too, it is stated: “Extinction of anger means fulfilment of loving-kindness, but arising of passion means destruction of loving-kindness.”
When a man directs his loving-kindness towards another to whom he has shown anger, the anger disappears, and there appears in him loving-kindness, which is goodwill. Therefore, disappearance of anger leads to appearance of loving-kindness. If passionate attachment appears in him while he is thus developing genuine loving-kindness, his genuine loving-kindness fails. He has now been deceived by passion, which assumes the semblance of loving-kindness.
As loving-kindness is one of the ten perfections, it should be directed towards other beings until they return their goodwill to oneself, as was shown in the example of the Bodhisatta Suvaṇṇasāma and others. Not only is loving-kindness included in the ten perfections, but it is also found in the 40 methods of tranquillity (samatha) meditation, which leads to the attainment of absorption (jhāna) and the super knowledges (abhiññā). Therefore, Bodhisattas and virtuous men of ancient times developed loving-kindness, and, with sharp and intense concentration, attained the absorptions (jhāna) which are called full concentration (appanā) in Pāḷi.
To give illustrations of such an attainment while fulfilling the perfections, the Birth Story about the Best (Seyya-jātaka, Ja 282) and the Birth Story about the King Ekarājā (Ekarāja-jātaka, Ja 303) may be cited.
The Birth Story about the Best
A synopsis of the Birth Story about the Best: King Brahmadatta of Bārāṇasī ruled righteously, fulfilling his ten kingly duties. He gave alms, kept the five precepts and observed the eight Observance Day precepts. Then a minister who had committed a crime in the palace was expelled by the king from the kingdom. He went to the neighbouring country of Kosala, and while serving the king there, he urged him to attack and conquer Bārāṇasī which, he said, could easily be done. King Kosala followed his suggestion, arrested and imprisoned King Brahmadatta, who put up no resistance at all, along with his ministers.
In the prison, Brahmadatta directed his loving-kindness towards Kosala, who had robbed him of his kingdom, and, in due course, Brahmadatta attained loving-kindness absorption (mettā-jhāna). Because of the power of that loving-kindness, the robber King Kosala felt burning sensations throughout his whole body, as if it were burnt with torches. Suffering from particularly severe pain, he asked his ministers: “Why has this happened to me?” They replied: “King, you suffer thus because you have imprisoned King Brahmadatta, who is endowed with morality.” Thereupon Kosala hurried to the Bodhisatta Brahmadatta, begged for forgiveness and returned Bārāṇasī to Brahmadatta, saying: “Let your country be yours again.” From this story, it is clear that loving-kindness is conducive to attainment of absorption (jhāna).
The Birth Story about the King Ekarājā
The story of King Ekarājā: Once upon a time, a minister serving King Brahmadatta of Bārāṇasī committed an offence. The story thus begins with the same incident as that in the previous Birth Story about the Best. Both the the Birth Story about the Best and the Birth Story about the King Ekarājā are like the Birth Story about One with Great Virtue (Mahā-Sīlava-jātaka, Ja 51). For the full story read the latter.
What is peculiar to the story of King Ekarājā is this: While the King of Bārāṇasī was sitting in great state with his ministers in the courtyard, King Dubbhisena of Kosala had him tied and caged and then hung upside down above a doorstep in the palace. Having developed loving-kindness with the robber king as the object of his contemplation, Brahmadatta attained the absorptions (jhāna) and the super knowledges (abhiññā). He managed to release himself from bondage and sat cross-legged in the sky.
Dubbhisena’s body became burning hot, and the heat was so intense that he rolled from side to side on the ground, grumbling: “It’s so hot; it’s so hot.” Then he asked his ministers: “Why has this happened to me?” The ministers replied: “King, you suffer very painfully like this because you have wrongly arrested and suspended upside-down the virtuous and innocent king.” – “In that case, go and release him quickly.” Under this order, the royal servants promptly went to where King Brahmadatta was and saw him sitting cross-legged in the sky. So they turned back and reported the matter to King Dubbhisena.
The Buddha’s Loving-Kindness
Once, while members of the Saṅgha headed by the Buddha were travelling to Kusināra, the Malla princes made an agreement among themselves that any one of them who did not extend his welcome to the congregation would be punished. Accordingly, a Malla Prince, Roja by name, who was a friend of Ven. Ānanda while he was a layman, extended his welcome with other Malla princes to the congregation. Thereupon Ven. Ānanda said admiringly to Roja that it was a great opportunity to do so, as the congregation was under the Buddha’s leadership. Roja replied that he did so not because he had faith in the Three Treasures but
At another time, too, when members of the Saṅgha, with the Buddha at its head, entered the city of Rājagaha and went on alms round, Devadatta, after consulting King Ajātasattu, sent Nāḷāgiri the elephant, who was in must, to attack the Buddha. The Buddha overcame the elephant by suffusing him with loving-kindness. Then the citizens of Rājagaha recited with joy the following verse (Aṅgulimāla-sutta, MN 86):
Daṇḍeneke damayanti, aṅkusehi kasāhi ca,
adaṇḍena asatthena, ahaṁ dantomhi tādinā.
Some cattle-trainers, elephant-trainers and horse-trainers tame their respective animals by beating or hurting them with a goad or a whip. However, the mad elephant Nāḷāgiri has been tamed by the Buddha without any stick or weapon.