The Practice of Mettā Bhāvanā in Vipassana Meditation
a paper presented at the Seminar on Vipassana Meditation, convened at Dhamma Giri, India, in December 1986
The practice of mettā-bhāvanā (meditation of loving-kindness) is an important adjunct to the technique of Vipassana meditation—indeed, its logical outcome. In mettā-bhāvanā one radiates loving-kindness and good will toward all beings, deliberately charging the atmosphere around with calming, positive vibrations of pure and compassionate love. Buddha instructed his followers to develop mettā in order to lead more peaceful and harmonious lives, and to help others do so as well. Students of Vipassana are encouraged to follow that instruction because mettā is the way to share with all others the peace and harmony we are developing.
The Tipiṭaka commentaries state: Mijjati siniyhatiṛti mettā— “That which inclines one to a friendly disposition is mettā.” It is a sincere wish, without a trace of ill will, for the good and welfare of all. Adosoṛti mettā—“Non-aversion is mettā.” The chief characteristic of mettā is a benevolent attitude. It culminates in the identification of oneself with all beings— recognition of the fellowship of all life.
To grasp this concept at least intellectually is easy enough, but it is far harder to develop this attitude in oneself. To do so some practice is needed, and so we have the technique of mettā-bhāvanā, the systematic cultivation of good will toward others. To be really effective, mettā meditation must be practiced along with Vipassana meditation. So long as negativities such as aversion dominate the mind, it is futile to formulate conscious thoughts of good will, and doing so would be merely a ritual devoid of inner meaning. However, when negativities are removed by the practice of Vipassana, good will naturally wells up in the mind. Emerging from the prison of self-obsession, we begin to concern ourselves with the welfare of others.
For this reason, the technique of mettā–bhāvanā is introduced only at the end of a Vipassana course, after the participants have passed through the process of purification. At such a time meditators often feel a deep wish for the well-being of others, making their practice of mettā truly effective. Though limited time is devoted to it in a course, mettā may be regarded as the culmination of the practice of Vipassana.
Nibbāna can be experienced only by those whose minds are filled with loving-kindness and compassion for all beings. Simply wishing for that state is not enough: we must purify our minds to attain it. We do so by Vipassana meditation; hence the emphasis on this technique during a course.
As we practice, we become aware that the underlying reality of the world, ourselves included, is a moment-to-moment arising and passing away. We realize that the process of change continues beyond our control and regardless of our wishes. Gradually we understand that any attachment to what is ephemeral and insubstantial produces suffering for us. We learn to be detached and to keep the balance of our minds in the face of any transient phenomena. Then we begin to experience what real happiness is: not the satisfaction of desire or the forestalling of fear, but rather liberation from the cycle of desire and fear. As inner serenity develops, we clearly see how others are enmeshed in suffering, and naturally the wish arises, “May they find what we have found: the way out of misery, the path of peace.” This is the proper volition for the practice of mettā-bhāvanā.
Mettā is not prayer, nor is it the hope that an outside agency will help. On the contrary, it is a dynamic process producing a supportive atmosphere in which others can act to help themselves. Mettā can be directed toward a particular person or it may be omnidirectional. The realization that mettā is not produced by us makes its transmission truly selfless.
In order to conduct mettā, the mind must be calm, balanced, and free from negativity. This is the type of mind developed in the practice of Vipassana. A meditator knows by experience how anger, antipathy, or ill will destroy peace and frustrate any effort to help others. Only as hatred is removed and equanimity developed can we be happy and wish happiness for others. The words “May all beings be happy” have great force only when uttered from a pure mind. Backed by this purity, they will certainly be effective in fostering the happiness of others.
We must therefore examine ourselves before practicing mettā-bhāvanā to check whether we are really capable of transmitting mettā. If we find even a tinge of hatred or aversion in our minds, we should refrain at that time; otherwise, we would transmit that negativity, causing harm to others. However, if mind and body are filled with serenity and well-being, it is natural and appropriate to share this happiness with others: “May you be happy; may you be liberated from the defilements that are the causes of suffering. May all beings be peaceful.”
This loving attitude enables us to deal far more skillfully with the vicissitudes of life. Suppose, for example, one encounters a person who is acting out of deliberate ill will to harm others. The common response—to react with fear and hatred—is self-centered, does nothing to improve the situation and, in fact, magnifies the negativity. It would be far more helpful to remain calm and balanced, with a feeling of good will, especially for the person who is acting wrongly. This must not be merely an intellectual stance, a veneer over unresolved negativity. Mettā works only when it is the spontaneous outflow of a purified mind.
The serenity gained in Vipassana meditation naturally gives rise to feelings of mettā, and throughout the day this will continue to affect us and our environment in a positive way. Thus, Vipassana ultimately has a dual function: to bring us happiness by purifying our minds, and to help us foster the happiness of others by preparing us to practice mettā. What, after all, is the purpose of freeing ourselves of negativity and egotism unless we share these benefits with others? In a retreat we temporarily cut ourselves off from the world in order to return and share with others what we have gained in solitude. These two aspects of the practice of Vipassana are inseparable.
In these times of widespread malaise, economic disparity, and violent unrest, the need for mettā-bhāvanā is greater than ever. If peace and harmony are to reign throughout the world, they must first be established in the minds of all its inhabitants.
Bài viết này được trích từ cuốn sách The Art of Dying – Thiền Sư S.N.Goenka và nhiều tác giả khác.
