11 benefits of cultivating loving-kindness from sleeping with ease to dying unconfused to going to the Brahma world.

“Bhikkhus, when release of mind by |loving-kindness::goodwill, friendliness, benevolence [mettā]| is practiced, |cultivated::developed [bhāvita]|, practiced often, made a vehicle, made a basis, firmly established, nurtured, and |resolutely undertaken::fully engaged with, energetically taken up [susamāraddha]|, eleven benefits can be expected.

The Buddha shares the benefits of developing a mind of loving-kindness based on his direct knowledge.

“Bhikkhus, do not be afraid of |merits::good deeds [puññā]|. Merits, bhikkhus are a synonym for |happiness::ease, contentment [sukha]|, for what is desirable, lovely, pleasing, and agreeable. I personally know that for a long time, bhikkhus, I have experienced the desirable, lovely, pleasing, and agreeable results of merits accumulated over a long time. For seven years, I developed a |mind of loving-kindness::mind of benevolence, friendly heart [mettacitta]|. As a result, for seven cycles of [universal] contraction and expansion, I did not return to this world. During the cycles of universal contraction, bhikkhus, I was reborn in the |radiant::shining [ābhassara]| Brahmā world. During the cycles of universal expansion, bhikkhus, I was reborn in an empty Brahmā palace.

Eight benefits of cultivating loving-kindness from sleeping with ease to fire, poison, and weapons not harming one to going to the Brahma world.

“Bhikkhus, when release of mind by |loving-kindness::goodwill, friendliness, benevolence [mettā]| is practiced, |cultivated::developed [bhāvita]|, practiced often, made a vehicle, made a basis, firmly established, nurtured, and |resolutely undertaken::fully engaged with, energetically taken up [susamāraddha]|, eight benefits can be expected.

Verses on the way of practice to peace through the cultivation of loving-kindness for all beings without an exception and at all times whether one is standing, walking, sitting, or lying down.

With loving-kindness towards the entire world, Cultivate a boundless and immeasurable mind; Upwards, downwards, and across without obstruction, Free from hostility and enmity.

The Buddha uses similes to illustrate the benefits of developing loving-kindess. The liberation of mind by loving-kindness surpasses all other forms of merit-making associated with acquisitions by far.

“Bhikkhus, whatever grounds for making merits there are |associated with acquisitions::connected with material acquisitions and attachment [opadhika]|, all of them do not amount to a sixteenth part of the |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| by |loving-kindness::goodwill, friendliness, benevolence [mettā]|. Surpassing them by far, the liberation of mind by loving-kindness shines forth, radiates, and is brilliant.

The Buddha explains the benefits of cultivating loving-kindness compared to giving donations.

“Bhikkhus, if someone were |to give a donation::the act of giving or donating, with an intention to give [dāna]| of a hundred pots [of food] in the morning, a hundred pots of food at noon, and a hundred pots of food in the evening, and if someone else were to cultivate a |mind of loving-kindness::friendly heart, kind mind, benevolent mind [mettācitta]| even for the brief moment it takes to milk a cow, whether in the morning, at noon, or in the evening — this [cultivation of loving-kindness] would yield far greater fruit than those givings.

The Buddha shares the three grounds for making merit through cultivation of 1) giving, 2) ethical conduct, and 3) a mind of loving-kindness.

“One should train only in merit, which brings long-lasting happiness; Cultivate giving, ethical conduct, and cultivate a |mind of loving-kindness::mind of benevolence, friendly heart [mettacitta]|.

Five ways to overcome arisen resentment - 1) loving-kindness, 2) compassion, 3) equanimity, 4) disregarding and non-attention, 5) reflection on kamma.

Bhikkhus, in whoever resentment might arise, loving-kindness should be cultivated towards that person. Thus, the resentment towards that person should be overcome.

The Buddha uses the analogy of a household that is hard to overpower by thieves and burglars to illustrate the importance of developing and cultivating loving-kindness.

“Bhikkhus, just as households with many women but few men are easily overwhelmed by thieves and burglars, so too, a bhikkhu whose |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through loving-kindness is undeveloped and uncultivated is easily overwhelmed by |non-human beings::deity, god, daemon, ghost [amanussa]|. Conversely, just as households with few women but many men are hard to overcome by thieves and burglars, so too, a bhikkhu whose release of mind through loving-kindness is well-developed and cultivated is hard to overcome by non-human beings.

Five factors of well-spoken speech are - 1) It is spoken at the proper time, 2) truthfully, 3) gently, 4) in a way that benefits, and 5) spoken with a mind of loving-kindness.

1) It is spoken at the proper time, 2) it is |true::accurate, correct [sacca]|, 3) it is |gentle::polite, soft [saṇha]|, 4) it is |beneficial::meaningful [atthasaṃhita]|, and 5) it is spoken with a |mind of loving-kindness::mind of benevolence, friendly heart [mettacitta]|.

The Buddha explains the importance of developing a radiant mind, a mind of loving-kindness and the consequences of negligence, diligence, and laziness.

“Bhikkhus, if a bhikkhu develops a |mind of loving-kindness::friendly heart, kind mind, benevolent mind [mettācitta]| even for just the time of a finger snap, he is called a bhikkhu who is not devoid of jhāna, who lives in accordance with the Teacher’s instruction, who follows his guidance, and who does not eat the country’s alms food in vain. How much more, then, for those who practice it frequently?”

The Buddha uses the analogy of a sharp-bladed spear that cannot be easily grasped, twisted, or rolled back to illustrate the power of loving-kindness in protecting the mind from agitation by non-human beings.

“In the same way, bhikkhus, if any bhikkhu has developed, practiced often, made a vehicle, made a basis, firmly established, nurtured, and |resolutely undertaken::fully engaged with, energetically taken up [susamāraddha]| the |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through loving-kindness, and a |non-human being::deity, god, daemon, ghost [amanussa]| were to think, ‘I will agitate this bhikkhu’s mind,’ that non-human being would only end up weary and distressed.”

The Buddha describes the fires of passion, hatred, and illusion which consume beings who cling to a self. The wise cool these flames with wisdom, loving-kindness, and perceiving unattractiveness.

They extinguish the fire of hatred with |loving-kindness::goodwill, friendliness, benevolence [mettā]|, the noblest of humans; And the fire of illusion with |wisdom::distinctive knowledge, discernment [paññā]|, which leads to |breakthrough insight::penetrating insight [nibbedha]|.

The young brahmin Subha questions the Buddha about whether householders or renunciants are superior and what brings the greatest merit. The Buddha explains that he evaluates actions with discernment, and then teaches the path to companionship with Brahmā through cultivation of the qualities of loving-kindness, compassion, appreciative joy, and equanimity.

“And what, young man, is the path to companionship with Brahmā? Here, young man, a bhikkhu abides pervading one direction with a mind imbued with |loving-kindness::goodwill towards, friendliness to, benevolence for [mettā]|, likewise the second, likewise the third, and likewise the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction. When the |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through loving-kindness is cultivated in this way, no |limited::(comm) related to the realm of sense desire; lit. made measured [pamāṇakata]| |kamma::action, deed, doing [kamma]| remains there, none persists there. Just as, young man, a strong conch blower can make themselves heard in all directions without difficulty, even so, when the release of mind through loving-kindness is cultivated in this way, no limited action remains there, none persists there.

The Buddha describes the six releases of mind, through 1) loving-kindness, 2) compassion, 3) appreciative joy, 4) equanimity, 5) the signless, and 6) the uprooting of the conceit “I am" - that assuredly lead to freedom from 1) ill will, 2) cruelty, 3) dissatisfaction, 4) passion, 5) following after signs, and 6) the conceit “I am" when developed and cultivated to fulfillment.

1 Here, bhikkhus, a bhikkhu might say: ‘I have developed and cultivated the |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through |loving-kindness::goodwill, friendliness, benevolence [mettā]|, made it a vehicle, a basis, firmly established, nurtured, and |resolutely undertaken it::fully engaged with, energetically taken up [susamāraddha]|, yet |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| still |occupies::obsesses, controls [pariyādāya]| my mind.’ He should be told: ‘Don’t say that, friend. Don’t misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that ill will should occupy the mind of one who has developed and cultivated the release of mind through loving-kindness, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from ill will, that is, the release of mind through loving-kindness.’

The Buddha shares in brief the four kinds of verbal good conduct - 1) truthful speech, 2) non-divisive speech, 3) gentle speech, and 4) wise counsel.

3 |gentle speech::spoken politely, with a mind of loving-kindness [saṇhā vācā]|,

The Buddha describes the foremost of his female lay disciples in various categories.

... among those who dwell in |loving-kindness::goodwill, friendliness, benevolence [mettā]| is Sāmāvatī.

The Buddha describes the three kinds of good conduct - by body, speech and mind.

“There are three kinds of good conduct, bhikkhus. Which three? |Bodily good conduct::good physical conduct, virtuous bodily behavior [kāyasucarita]|, |verbal good conduct::applying the five factors of well-spoken speech - 1) speaking at the proper time, 2) being truthful, 3) being gentle, 4) speaking beneficially, and 5) speaking with a mind of loving-kindness [vacīsucarita]|, and |mental good conduct::being with thoughts of renunciation, non-ill will, and non-harm [manosucarita]|. These, bhikkhus, are the three kinds of good conduct.”

Even if protected by an entire army, one who engages in misconduct is unprotected. But one who engages in good conduct protects themselves, even without external protection.

And those who engage in |bodily good conduct::good physical conduct, virtuous bodily behavior [kāyasucarita]|, |verbal good conduct::applying the five factors of well-spoken speech - 1) speaking at the proper time, 2) being truthful, 3) being gentle, 4) speaking beneficially, and 5) speaking with a mind of loving-kindness [vacīsucarita]|, and |mental good conduct::being with thoughts of renunciation, non-ill will, and non-harm [manosucarita]| protect themselves. Even though no company of elephant troops protects them, nor a company of cavalry, nor a company of charioteers, nor a company of infantry, still they protect themselves. For what reason? Because that protection is internal, not external; therefore, they protect themselves.’”

The Buddha explains what causes the hindrances to arise and how to abandon them.

“Bhikkhus, I do not see any other single quality that prevents unarisen ill will from arising, or causes arisen ill will to be abandoned, as the |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through |loving-kindness::goodwill, friendliness, benevolence [mettā]|. Bhikkhus, when one wisely attends to the release of mind through loving-kindness, unarisen ill will does not arise, and arisen ill will is abandoned.”

Dhammapada verses 360–382 depict the ideal bhikkhu as one who restrains the senses, body, speech, and mind, leading to freedom from suffering. Emphasis is placed on mindfulness, inner joy, collectedness, and self-reliance. Through discipline and reflection, the bhikkhu advances towards the peace of Nibbāna, shining like the moon freed from clouds.

A bhikkhu who dwells with |loving-kindness::goodwill, friendliness, benevolence [mettā]|, and has confidence in the Buddha’s teaching; Attains the peaceful state, the contentment of the |stilling of mental activities::quieting of conditions, Nibbāna [saṅkhārūpasama]|.

The Buddha explains to Jīvaka the circumstances in which meat may be consumed and the demerit of slaughtering living beings for the Tathāgata or his disciples.

Here, Jīvaka, a bhikkhu dwells depending on a certain village or town. With a mind imbued with |loving-kindness::goodwill, friendliness, benevolence [mettā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with loving-kindness, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will. Then, a householder or a householder’s son comes to him and invites him for the next day’s meal. If he wishes, Jīvaka, the bhikkhu accepts the invitation.

The venerable Nandaka teaches Sāḷha and his friend about how to independently verify the unwholesome and wholesome mental qualities.

“Thus, Sāḷha, the noble disciple, having abandoned greed, aversion, and illusion, |fully aware::with attentiveness, with clear and full comprehension, intentional, purposeful [sampajāna]| and |with mindfulness::remembering to be present with continuous effort, observing the body in and of itself, felt experience in and of itself, mind in and of itself, mental qualities in and of themselves [patissata]|, dwells pervading one direction with a mind imbued with |loving-kindness::good-will towards, friendliness to, benevolence for [mettā]|, ... likewise with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, ... with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, ... and with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|. In the same way, he pervades the second direction, the third, and the fourth. Thus above, below, across, and everywhere, with a boundless mind, he dwells pervading the entire world with a mind imbued with equanimity—vast, exalted, measureless, free from enmity, and free from ill will—abiding in this way.”

An Anthology of Discourses from the Pali Canon

### 5. The Way to a Fortunate rebirth 1. The Law of kamma 1. [Four Kinds of Kamma - AN 4.232](/an4.232) 2. Why Beings Fare as They Do after Death - MN 41 3. Kamma and Its Fruits - MN 135 2. Merit. The Key to Good fortune 1. [Meritorious Deeds - ITI 22](/iti22) 2. Three Bases of Merit - AN 8.36 3. The Best Kinds of Confidence - AN 4.34 3. Giving 1. [If People Knew the Result of Giving - ITI 26](/iti26) 2. [Reasons for Giving - AN 8.33](/an8.33) 3. The Gift of Food - AN 4.57 4. [A Superior Person’s Gifts - AN 5.148](/an5.148) 5. [Mutual Support - ITI 107](/iti107) 6. Rebirth on Account of Giving - AN 8.35 4. Moral discipline 1. The Five Precepts - AN 8.39 2. [The Uposatha Observance - AN 8.41](/an8.41) 5. Meditation 1. [The Development of Loving-Kindness](/iti27) 2. [The Four Divine Abodes - MN 99](/mn99#path-to-companionship-with-brahm) 3. Insight Surpasses All - AN 9.20

Short teachings on the impossibility of certain events, actions, or outcomes.

“It is impossible, bhikkhus, it is inconceivable that an unwished for, undesirable, or disagreeable result could be produced from |good verbal conduct::speaking at proper time, being truthful, gentle, beneficial and speaking with a mind of loving-kindness [vacīsucarita]|. Such a possibility does not exist. But it is possible, bhikkhus, that a wished for, desirable, or agreeable result could be produced from good verbal conduct. Such a possibility does exist.”

The Buddha explains the nutriment and the lack of nutriment for the five hindrances and the seven factors of awakening.

2. And what, bhikkhus, is the lack of nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will? There is, bhikkhus, the liberation of mind through loving-kindness. Frequently giving careful attention to it is the lack of nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.

The Buddha instructs Rāhula on how to regard the five aggregates as not-self which he immediately applies to practice. The Buddha then teaches Rāhula on how to meditate on the elements, the divine abodes, unattractiveness, impermanence, and mindfulness of breathing to abandon unwholesome mental qualities and cultivate wholesome mental qualities.

Rāhula, cultivate meditation on |loving-kindness::goodwill, friendliness, benevolence [mettā]|. For when you cultivate meditation on loving-kindness, any |ill will::intentional act of mentally opposing or rejecting others; an intentional construction fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| will be abandoned.

The Buddha uses the simile of a defiled cloth to explain how the mind can be similarly defiled by various impurities, and how it can be purified by abandoning them. And it is through this very practice that one arrives at unshakeable faith in the Buddha, the Dhamma, and the Saṅgha. The Buddha also addresses a brahmin in verses who believes in purification by bathing in river.

With a mind imbued with |loving-kindness::goodwill, friendliness, benevolence [mettā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with loving-kindness, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will. With a mind imbued with |compassion::benevolence, concern, gentle regard [anukampā]| ... with a mind imbued with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]| ... with a mind imbued with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with equanimity, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will.

The Buddha describes the wholesome and unwholesome states to the wanderer Vacchagotta, and then answers Vacchagotta’s questions about the accomplishments of his disciples.

“|Greed::lust, desire, attachment|, Vaccha, is unwholesome; non-greed is wholesome. |Aversion::ill will, hatred, resentment|, Vaccha, is unwholesome; |good-will::friendliness, loving-kindness| is wholesome. |Delusion::assumption making tendencies, absence of close examination and verification|, Vaccha, is unwholesome; non-delusion is wholesome. Thus, Vaccha, these three qualities are unwholesome, and these three qualities are wholesome.

A series of questions and answers between Venerable Sāriputta and Venerable Mahākoṭṭhika on clarifying subtle yet important aspects of the teachings. Topics covered include wisdom, consciousness, felt experience, perception, purified mind-consciousness, right view, existence, first jhāna, the five faculties, vital formations, and the release of the mind.

“Here, friend, a bhikkhu abides pervading one direction with a mind imbued with |loving-kindness::goodwill towards, friendliness to, benevolence for [mettā]|, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with loving-kindness, expansive, exalted, immeasurable, without hatred and free of affliction. He does the same with a mind imbued with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, ... with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, ... with equanimity, pervading one direction, likewise the second, the third, and the fourth. Thus above, below, across, everywhere, encompassing all living beings, he abides pervading the entire world with a mind imbued with equanimity, expansive, exalted, immeasurable, without hatred and free of affliction. This, friend, is called the boundless release of the mind.

The Buddha explains to the brahmin Jāṇussoṇi how he overcame fright and dread while practicing seclusion in remote lodgings in the forests and woodlands, leading to the three true knowledges and full awakening.

Further, brahmin, it occurred to me: ‘Whenever ascetics or brahmins |with a malicious mind::evil-minded, hateful [byāpannacitta]| and harboring |evil designs::with bad purpose in mind [paduṭṭhamanasaṅkappa]| dwell in secluded lodgings in remote forests and woodlands, then due to the defilement of that malicious mind and harboring evil designs, these respected ascetics and brahmins invoke unwholesome fright and dread. But I do not resort to secluded lodgings in remote forests and woodlands with a malicious mind and harboring evil designs. I have a |mind of loving-kindness::mind of benevolence, friendly heart [mettacitta]|. I resort to secluded lodgings in remote forests and woodlands as one of the Noble Ones with a mind of loving-kindness.’ Seeing in myself this quality of a mind of loving-kindness, I became even more at ease in dwelling in the forest.

The Buddha teaches in detail how to develop mindfulness while breathing in and out through sixteen naturally unfolding steps, showing how their cultivation fulfills the four establishments of mindfulness, which in turn fulfill the seven factors of awakening, culminating in true knowledge and liberation.

In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice [catu + satipaṭṭhāna]| — such bhikkhus are found in this Sangha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of the |four right efforts::the application of correct effort to prevent unwholesome states, abandon arisen unwholesome states, generate wholesome states, and maintain arisen wholesome states [catu + sammappadhāna]|, the |four bases of spiritual power::bases for the causal strength of aspiration, determination, purification of mind, and investigation; basis for success [catu + iddhipādā]|, the |five faculties::the mental faculties of faith, energy, mindfulness, collectedness, and wisdom [pañca + indriya]|, the |five powers::the strengthened and unshakable cultivation of the five faculties of faith, energy, mindfulness, collectedness, and wisdom [pañca + bala]|, the |seven factors of awakening::mindfulness, investigation of mental qualities, energy, joy, tranquility, collectedness, and equanimity [satta + bojjhaṅga]|, and the |Noble Eightfold Path::the path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [ariya + aṭṭhaṅgika + magga]| — such bhikkhus are found in this Saṅgha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of |loving-kindness::goodwill, friendliness, benevolence [mettā]|, to the cultivation of |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, to the cultivation of |sympathetic joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, to the cultivation of |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, to the cultivation of the perception of |unattractiveness::disagreeable, not aesthetically pleasing [asubha]|, to the cultivation of the |recognition of impermanence::perception of instability, inconsistency [aniccasaññā]| — such bhikkhus are found in this Saṅgha of bhikkhus. In this Saṅgha of bhikkhus, there are bhikkhus who are devoted to the cultivation of mindfulness while breathing in and out — such bhikkhus are found in this Saṅgha of bhikkhus.