The Karaṇīya Metta Sutta: Complete Text and Commentary

The Karaṇīya Metta Sutta is one of the most cherished texts in Buddhism—a short, poetic discourse from the Sutta Nipāta in which the Buddha describes the practice of mettā, or unconditional loving-kindness. It teaches both the inner qualities to develop and the method for radiating goodwill to all beings. Recited daily across Theravāda, Mahāyāna, and lay communities worldwide, the sutta offers a complete path to liberating the heart through boundless love.

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What Is the Karaṇīya Metta Sutta?

The Karaṇīya Metta Sutta (Pāli: Karaṇīyamettā Sutta) is found in the Sutta Nipāta (Snp 1.8), one of the oldest collections in the Pāli Canon. The title means “The Discourse on What Should Be Done [to Cultivate] Loving-Kindness.”

Unlike many suttas that record a specific teaching event, the Metta Sutta reads like a timeless instruction manual—a distillation of the Buddha’s guidance on how to live with an open, kind, and unshakable heart.

The sutta is divided into two parts:

1. Qualities to cultivate: uprightness, gentleness, contentment, ease of support, and lack of arrogance.
2. The practice of radiating mettā: extending goodwill to all beings—near and far, large and small, visible and invisible—without limit or exception.

It has been chanted as a protective blessing (paritta), used as a meditation text, and memorized by monastics and laypeople alike for over 2,500 years.

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Why Is This Sutta So Beloved?

Several reasons explain the Metta Sutta’s enduring popularity:

• Accessible: No complex philosophy—just clear, practical instructions anyone can follow.
• Universal: Its message transcends sectarian boundaries. Theravāda, Mahāyāna, and secular practitioners all recite it.
• Protective: In traditional practice, chanting the sutta is believed to ward off harm and create a field of safety.
• Complete: It describes what to cultivate (character), how to practice (method), and why it matters (liberation).
• Beautiful: The Pāli is rhythmic and memorable; translations retain much of its poetic power.

Ṭhānissaro Bhikkhu notes that the sutta “captures the heart of the Buddha’s teaching on goodwill—both as a meditation subject and as a way of life.”

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The Full Text: Pāli and English

Below is the complete Karaṇīya Metta Sutta in Pāli, followed by an English translation based on the renderings by Ṭhānissaro Bhikkhu (Access to Insight) and the Amaravati Sangha.

Pāli Text

Karaṇīyamatthasutta
Karaṇīyamatthakusalena,
Yan taṃ santaṃ padaṃ abhisamecca;
Sakko ujū ca suhujū ca,
Suvaco c’assa mudu anatimānī.

Santussako ca subharo ca,
Appakicco ca sallahukavutti;
Santindriyo ca nipako ca,
Appagabbho kulesu ananugiddho.

Na ca khuddaṃ samācare kiñci,
Yena viññū pare upavadeyyuṃ;
Sukhino vā khemino hontu,
Sabbe sattā bhavantu sukhitattā.

Ye keci pāṇabhūtatthi,
Tasā vā thāvarā vā anavasesā;
Dīghā vā ye mahantā vā,
Majjhimā rassakā aṇukathūlā.

Diṭṭhā vā ye ca adiṭṭhā,
Ye ca dūre vasanti avidūre;
Bhūtā vā sambhavesī vā,
Sabbe sattā bhavantu sukhitattā.

Na paro paraṃ nikubbetha,
Nātimaññetha katthaci naṃ kiñci;
Byārosanā paṭighasaññā,
Nāññamaññassa dukkhamiccheyya.

Mātā yathā niyaṃ puttaṃ,
Āyusā ekaputtamanurakkhe;
Evampi sabbabhūtesu,
Mānasaṃ bhāvaye aparimāṇaṃ.

Mettañca sabbalokasmiṃ,
Mānasaṃ bhāvaye aparimāṇaṃ;
Uddhaṃ adho ca tiriyañca,
Asambādhaṃ averaṃ asapattaṃ.

Tiṭṭhaṃ caraṃ nisinno vā,
Sayāno vā yāvatāssa vigatamiddho;
Etaṃ satiṃ adhiṭṭheyya,
Brahmametaṃ vihāraṃ idhamāhu.

Diṭṭhiñca anupagamma,
Sīlavā dassanena sampanno;
Kāmesu vineyya gedhaṃ,
Na hi jātu gabbhaseyyaṃ punaretīti.

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English Translation

The Discourse on What Should Be Done to Cultivate Loving-Kindness

This is what should be done by one who is skilled in goodness,
And who seeks that state of peace:
Let them be able and upright,
Straightforward and gentle in speech,
Humble and not conceited.

Contented and easily satisfied,
Unburdened with duties and frugal in their ways,
Peaceful and calm, and wise and skillful,
Not proud or demanding in nature.

Let them not do the slightest thing
That the wise would later reprove.
[And let them think:]
May all beings be happy and secure;
May all beings have happy minds.

Whatever living beings there are—
Whether weak or strong, without exception,
Long, large, medium, short, subtle, or gross,
Seen or unseen,
Those dwelling near or far,
Those born or those seeking birth—
May all beings, without exception, have happy minds.

Let no one deceive another,
Nor despise anyone anywhere;
Let them not wish harm to another
In anger or ill will.

Just as a mother would protect her only child
With her life,
Even so, let one cultivate a boundless heart
Toward all beings.

Let one’s thoughts of boundless loving-kindness
Pervade the whole world—
Above, below, and all around—
Without obstruction, without hatred, without enmity.

Whether standing, walking, sitting, or lying down,
As long as one is awake,
One should maintain this mindfulness.
This, they say, is the divine abiding here.

Not falling into wrong views,
Virtuous and endowed with insight,
Removing desire for sensual pleasures,
One will never again come to lie in the womb.

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Line-by-Line Commentary

Opening: Qualities to Cultivate (Verses 1–3)

The sutta begins not with the meditation itself, but with the character one should develop. This is deliberate: mettā is not a technique you layer over a selfish heart—it arises naturally when the right qualities are present.

“Skilled in goodness… seeking that state of peace”
The practitioner aims for santa pada—the peaceful state, a synonym for nibbāna. Mettā is not mere sentimentality; it is a path to liberation.

“Able and upright, straightforward and gentle”
Honesty (uju) and gentleness (suhuju) together. Many people mistake mettā for passive niceness, but the Buddha asks for strength combined with kindness.

“Humble and not conceited”
Anatimānī: without excessive pride. Arrogance blocks mettā because it elevates “me” above “you.”

“Contented, easily satisfied, unburdened, frugal”
Material simplicity supports the practice. A mind obsessed with accumulation has little room for goodwill.

“Not proud or demanding”
Appagabbho: not pushy. Mettā respects others’ autonomy; it does not impose.

“Let them not do the slightest thing that the wise would reprove”
Ethical conduct (sīla) is the ground. Mettā built on harm is hollow.

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The Practice: Radiating Mettā to All Beings (Verses 4–7)

“May all beings be happy… have happy minds”
The core wish. Sukhino (happy), khemino (secure), sukhitattā (happy-minded). This is not a command to make others happy—that is beyond your control—but a sincere aspiration.

“Whatever living beings there are…”
The Buddha systematically dismantles every boundary:

• By strength: weak or strong.
• By size: long, large, medium, short, subtle, gross.
• By visibility: seen or unseen.
• By location: near or far.
• By time: already born or seeking birth.

No being is excluded. This radical inclusivity is what makes mettā boundless.

“Let no one deceive another, nor despise anyone anywhere”
Mettā requires more than warm feelings—it demands restraint. No lying, no contempt, no wishing harm.

“Just as a mother would protect her only child with her life…”
The Buddha’s most famous simile.

A mother’s love for her child is fierce, unconditional, protective. The practice asks you to take that same intensity and direct it toward all beings.

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The Radiation: Above, Below, All Around (Verse 8)

“Let one’s thoughts of boundless loving-kindness pervade the whole world—above, below, and all around”
This is the pharaṇā practice: consciously radiating mettā in all directions. The Pāli uses aparimāṇa—boundless, immeasurable.

• Above: beings in higher realms, those who seem better off than you.
• Below: beings in suffering, those in lower circumstances.
• All around: equals, neighbors, strangers.

“Without obstruction, without hatred, without enmity”
The three negative conditions mettā removes:

1. Asambādha: no constriction (the heart is open, spacious).
2. Avera: without hatred.
3. Asapatta: without enmity or rivalry.

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Continuous Practice: The Divine Abiding (Verse 9)

“Whether standing, walking, sitting, or lying down, as long as one is awake”
Mettā is not confined to the meditation cushion. It is a way of moving through the world.

“This, they say, is the divine abiding here”
Brahmavihāra: the divine abiding, one of the four sublime states (the others being compassion, appreciative joy, and equanimity). To dwell in mettā is to live as the gods are said to live—in a state of unbounded goodwill.

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The Result: Freedom from Rebirth (Verse 10)

“Not falling into wrong views, virtuous and endowed with insight, removing desire for sensual pleasures, one will never again come to lie in the womb”
The sutta closes with the ultimate promise: one who perfects mettā, combined with virtue and wisdom, will attain liberation and not be reborn. This is not hyperbole—mettā, when mature, uproots ill will (one of the three poisons) and serves as a vehicle to nibbāna.

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How to Practice the Metta Sutta

The sutta itself is both instruction and object of meditation. Here is a traditional method:

1. Recite or Read Slowly

Begin by reciting the sutta aloud or reading it silently. Let the words settle in your mind. Many practitioners memorize it in Pāli and chant it daily.

2. Reflect on the Qualities (Verses 1–3)

Ask yourself: Am I cultivating uprightness? Gentleness? Contentment? Use the sutta as a mirror for self-examination.

3. Generate the Wish (Verse 4)

Silently repeat: “May all beings be happy. May all beings have happy minds.” Let the feeling of goodwill arise.

4. Systematically Radiate Mettā

Following the sutta’s structure, extend mettā:

• To yourself.
• To loved ones.
• To neutral people.
• To difficult people.
• To all beings in all directions (above, below, all around).

Visualize each category and repeat the traditional phrases:

• May you be safe.
• May you be happy.
• May you be healthy.
• May you live with ease.

5. Rest in the Boundless Heart (Verse 8)

Drop the directed effort and rest in the spacious, warm quality that has arisen. This is the brahmavihāra—the divine abiding.

6. Carry It Into Life (Verse 9)

Throughout the day—standing, walking, sitting—return to the aspiration. Let mettā inform your speech, your actions, your presence.

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Common Questions and Misunderstandings

“Does mettā mean I have to like everyone?”
No. Mettā is not liking—it is willing the welfare of others. You can extend mettā to someone you find difficult without forcing yourself to enjoy their company.

“What if someone is harmful? Should I still wish them well?”
Yes—but wishing someone well does not mean enabling harm. You can set firm boundaries and still hope for their ultimate happiness and transformation. Mettā is compatible with justice.

“Can mettā practice conflict with wisdom or discernment?”
No. The sutta explicitly mentions dassana (insight) and not falling into wrong views. True mettā is wise—it sees reality clearly and responds with compassion, not sentimentality.

“Is this just positive thinking?”
No. Positive thinking is a mental overlay. Mettā is the removal of ill will. It is not adding something; it is uncovering the heart’s natural radiance by removing the obstructions.

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The Metta Sutta Across Buddhist Traditions

While the Karaṇīya Metta Sutta originates in the Pāli Canon (Theravāda tradition), its influence is universal:

• Theravāda: Chanted daily as part of the paritta (protection) ceremony; used as a core meditation text.
• Mahāyāna: Though Mahāyāna emphasizes karuṇā (compassion) and bodhicitta, mettā remains foundational. The sutta’s structure echoes in practices like tonglen.
• Secular mindfulness: The mettā phrases (“May you be happy…”) are widely taught in MBSR and other secular programs.

The sutta has been translated into dozens of languages and set to music, becoming one of the most recognized Buddhist texts worldwide.

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Key Takeaways

• The Karaṇīya Metta Sutta is a complete guide to loving-kindness: it describes the character to develop, the method of practice, and the liberative result.
• Mettā is not passive: it requires ethical conduct, humility, and active cultivation.
• The practice is radically inclusive: no being is excluded—weak or strong, near or far, born or unborn.
• Recitation is itself a practice: chanting the sutta daily plants the seeds of goodwill in the mind.
• The ultimate goal is liberation: mettā, when perfected, removes hatred and leads to the end of suffering.

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FAQ

What is the Karaṇīya Metta Sutta?
The Karaṇīya Metta Sutta is a discourse from the Pāli Canon (Sutta Nipāta 1.8) in which the Buddha teaches the practice of mettā—unconditional loving-kindness. It outlines both the qualities one should develop and the method for radiating goodwill to all beings without exception.

How do I practice the Metta Sutta in daily life?
Recite or reflect on the sutta regularly, ideally during meditation. Cultivate the qualities it describes—honesty, gentleness, contentment—and then systematically radiate mettā toward yourself, loved ones, neutral people, difficult people, and finally all beings in every direction.

Is the Metta Sutta only for Buddhists?
No. While it originates in the Buddhist tradition, its message of unconditional goodwill is universal. People from any background can recite it, reflect on it, or use it as a framework for cultivating kindness and compassion in their lives.

What does “karaṇīya” mean in the title?
Karaṇīya means “what should be done” or “what ought to be practiced.” The full title thus translates as “The Discourse on What Should Be Done [to Cultivate] Loving-Kindness,” emphasizing that mettā is an active practice, not just a sentiment.

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Read more:

• Mettā: The Practice of Loving-Kindness — a practical guide to developing boundless goodwill through formal meditation and daily life application, building on the foundations taught in the Karaṇīya Metta Sutta.
• The Metta Sutta: The Buddha’s Discourse on Loving-Kindness — an exploration of the traditional recitation, protective uses, and the deep psychological impact of this beloved teaching across Buddhist cultures.
• The Four Brahmavihāras: Cultivating the Divine Abodes — how loving-kindness (mettā) integrates with compassion, appreciative joy, and equanimity to form the complete set of sublime attitudes that transform the heart. sform the heart.