17 Translations of the Metta Sutta - Sutta Nipata I.8   Hint: On most browsers, you can use Ctrl+Minus (^-) to shrink the font and Ctrl+0 (^0) to restore your usual font size.
PALI  Andy Olendzki  Amaravati Sangha  Ven H. Saddhatissa  K. R. Norman  A. L. Basham  Ven W. Rahula  F. L. Woodward  Bhikkhu Ñanamoli (1)  Bhikkhu Ñanamoli (2)  Dhammayut  Bhante Gunaratana  Ven. Khantipalo  Aronson  Narada  Piyadassi Thera  Acharya Buddharakkhita  Thanissaro Bhikkhu 
karanīyam atthakusalena
yan tam santam padam abhisamecca:
sakko ujū ca sūjū ca
suvaco c’ assa mudu anatimānī 		This is what’s done by one skilled in what’s good,
Who reaches toward that most peaceful state:
One would be capable, and straight—quite straight;
Well-spoken, gentle, without too much pride. 		This is what should be done
By one who is skilled in goodness,
And who seeks1 the path of peace:
Let them be able and upright,
Straightforward and gentle in speech.
Humble and not conceited, 		He who is skilled in welfare,
who wishes to attain that calm state [ Nibbana ],
should act thus:
he should be able, upright, perfectly upright,
of noble speech, gentle and humble. 		This is what is to be done by one
who is skilful in respect of the good,
having attained the peaceful state.
He should be capable, straight, and very upright,
easy to speak to, gentle and not proud, 		This a man should do who knows what is good for him,
Who understands the meaning
of the Place of Peace [i.e. Nibbana] —
He should be able, upright, truly straight,
Kindly of speech, mild, and without conceit. 		He who is skilled in good
and who wishes to attain that state of Calm should act (thus):
He should be able, upright, perfectly upright,
compliant, gentle, and humble. 		This must be done by him who is wise
to know what is good for him,
by him who hath grasped the meaning of the Place of Peace.
He must be able and upright and truly straight:
gentle of speech and mild, not having vain conceit of self. 		What should be done by one with skill in good,
The State of Peace to have attained is this.
He would be able, right, upright,
And meek and gentle and not proud, 		This should be done by one with skill in good
In order to attain the State of Peace.
Let him be able, upright, straight,
And meek and gentle and not proud. 		This is to be done by one skilled in aims
Who wants to break through to the state of peace:
Be capable, upright, & straightforward,
Easy to instruct, gentle, & not conceited, 		One skilled in good, wishing to attain
that state of peace should act thus:
one should be able, straight, upright,
obedient, gentle, and humble. 		What should be done by one
who’s skilled in wholesomeness
to gain the State of Peacefulness is this:
One must be able, upright, straight and not proud,
easy to speak to, mild 		What should the person skilled in profitable practices do
When he becomes aware of the peaceful state?
He should be capable, honest, straightforward,
Receptive, flexible, humble, 		He who is skilled in his good
and who wishes to attain that state of calm should act [thus]:
He should be efficient, upright, perfectly upright,
obedient, gentle and humble. 		He who is skilled in (working out his own) well being,
and who wishes to attain that state of Calm (Nibbana) should act thus:
he should be dexterous, upright, exceedingly upright,
obedient, gentle, and humble. 		Who seeks to promote his welfare,
Having glimpsed the state of perfect peace,
Should be able, honest and upright,
Gentle in speech, meek and not proud. 		This is to be done by one skilled in aims
who wants to break through to the state of peace:
Be capable, upright, & straightforward,
easy to instruct, gentle, & not conceited,
santussako ca subharo ca
appakicco ca sallahukavutti
santindriyo ca nipako ca
appagabbho kulesu ananugiddho, 		Content with little, easily maintained,
Not doing too much and lightly engaged;
Thoughtful, with a peaceful demeanor, and
Modest, without greed among worldly things. 		Contented and easily satisfied.
Unburdened with duties and frugal in their ways.
Peaceful and calm, and wise and skillful,
Not proud and demanding in nature.
 Contented, easily supported,
with few duties, of light livelihood,
with senses calmed, discreet, not impudent,
not greedily attached to families 		Contented and easy to support,
having few duties and of a frugal way of life,
with his sense-faculties calmed, zealous, not impudent,
(and) not greedy (when begging) among families 		He should be well content, soon satisfied,
Having few wants and simple tastes,
With composed senses, discreet,
Not arrogant or grasping. 		Contented, easily supported,
with few duties, of simple livelihood,
controlled in senses,
discreet, not impudent,
he should not be greedily attached to families 		And he should be content, soon satisfied,
with but few wants, of frugal appetites:
with faculties of sense composed, discreet,
not insolent, nor greedy after gifts 		Contented, easy to support,
Unbusy, frugal, and serene
In faculties, prudent, modest,
Not fawning upon families. 		Contented, easy to support,
Unbusy, frugal, and serene
In faculties, prudent and modest,
Ungrasping among families; 		Content & easy to support,
with few duties, living lightly,
With peaceful faculties, masterful,
modest, & no greed for supporters. 		One should be content, easy to support,
with few duties, living lightly,
controlled in senses, discreet,
not impudent, unattached to families 		and well-content,
easily satisfied and not caught up
in too much bustle,
and frugal in one’s ways,
with senses calmed, intelligent, not bold,
unswayed by the emotions of the crowd, 		Content, easily supported,
With few activities, with few possessions,
With steady senses, wise,
Considered in his action, and not mimicking householders 		Contented, easily supportable,
with few duties, of light livelihood,
controlled in senses, discreet,
not impudent, not be greedily attached to families. 		Contented, easily supportable,
with but few responsibilities, of simple livelihood,
controlled in the senses, prudent, courteous,
and not hanker after association with families. 		Contented, he ought to be easy to support,
Not over-busy, and simple in living.
Tranquil his senses, let him be prudent,
And not brazen, nor fawning on families. 		content & easy to support,
with few duties, living lightly,
with peaceful faculties, masterful,
modest, & no greed for supporters.
na ca khuddam samācare kiñci,
yena viññū pare upavadeyyum.
sukhino vā khemino hontu
sabbe sattā bhavantu sukhitattā: 		One would not do even the slightest thing
That others who are wise would speak against.
May they be secure and profoundly well;
—May all beings be happy in themselves. 		Let them not do the slightest thing
That the wise would later reprove.
Wishing: In gladness and in safety,
May all beings be at ease. 		He should not pursue the slightest thing
for which otherwise men might censure him.
May all beings be happy and secure,
may their hearts be wholesome! 		And he should not do any mean thing,
on account of which other wise men would criticize him.
Let all creatures indeed be happy (and) secure;
let them be happy-minded 		In his deeds there should be no meanness
For which the wise might blame him.
May all be happy and safe!
May all beings gain inner joy— 		He should not commit any slight wrong
such that other wise men might censure him.
(Then he should cultivate his thoughts thus:)
May all beings be happy and secure;
may their minds be contented. 		He should do no mean thing
for which other men who are wise may censure him. 		He would no slight thing do at all
That other wise men might deplore,
(Then let him think) “Joyful and safe
Let every creature’s heart rejoice.“ 		And let him do no slightest thing
That other wise men might deplore.
(Then let him think) "In joy and safety
Let every creature’s heart rejoice." 		Do not do the slightest thing
that the wise would later censure.
Think: Happy & secure,
may all beings be happy at heart. 		One should not do any slight wrong
for which the wise might censure one.
May all beings be happy and secure!
May all beings have happy minds! 		abstaining from the ways that wise men blame;
(and this the thought that one should always hold;)
May beings all live happily and safe
and may their hearts rejoice within themselves. 		He should not practice any low [conduct] at all
That would arouse the criticism of the wise.
[He should cultivate these wishes:]
“May all beings be at ease, secure;
May they all be happy in heart." 		He should not commit any slight wrong
such that other wise men might censure him.
May all beings be happy and secure!
May their hearts be wholesome! 		Let him not perform the slightest wrong
for which wise men may rebuke him.
(Let him think:) 'May all beings be happy and safe.
May they have happy minds.' 		Also, he must refrain from any action
That gives the wise reason to reprove him.
(Then let him cultivate the thought:)
May all be well and secure, May all beings be happy! 		Do not do the slightest thing
that the wise would later censure.
Think: Happy, at rest,
may all beings be happy at heart.
ye keci pānabhūt’ atthi
tasā vā thāvarā vā anavasesā
dīghā vā ye mahantā vā
majjhimā rassakā anukathūlā,
 Whatsoever living beings exist,
Without exception, whether weak or strong,
Whether tall and large, middle-sized, or short,
Whether very subtle or very gross, 		Whatever living beings there may be;
Whether they are weak or strong, omitting none,
The great or the mighty, medium, short or small, 		Whatever living beings there be:
feeble or strong, tall, stout
or medium, short, small or large,
without exception; 		Whatever living creatures there are,
moving or still, without exception,
whichever are long or large, or middle-sized
or short, small or great, 		All living beings whatever
Without exception, weak or strong,
Whether long or high
Middling or small, subtle or gross, 		Whatever living beings there may be—
feeble or strong, long (or tall), stout,
or medium, short, small, or large, 		Now may every living thing,
feeble or strong, omitting none,
or tall or middle-sized or
short, subtle or gross of form, 		Whatever breathing beings there are,
No matter whether frail or firm,
With none excepted, long or big
Or middle-sized or short or small
Or thick, 		Whatever breathing beings there are,
No matter whether faint or bold,
With none excepted, long or big
Or middle-sized or short or thin
Or thick, 		Whatever beings there may be,
weak or strong, without exception,
Long, large, middling, short, subtle, blatant, 		Whatever living beings there may be
without exception, weak or strong,
long, large, middling,
short, subtle, or gross, 		Whatever there may be with breath of life,
whether they be frail or very strong,
without exception, be they long or short,
or middle-sized, or be they big or small,
or thick 		Whoever is a breathing being,
Stable or unstable without exception,
Long, or those who are large,
Medium, short, subtle, gross. 		Whatsoever living being there be:
feeble or strong, long, stout
or medium, short, small or large, 		Whatever living beings there may be
— feeble or strong (or the seekers and the attained)
long, stout, or of medium size, short, small, large, 		Whatever living creatures there be,
Without exception, weak or strong,
Long, huge or middle-sized,
Or short, minute or bulky, 		Whatever beings there may be,
weak or strong, without exception,
long, large, middling,
short, subtle, blatant,
ditthā vā ye vā additthā,
ye ca dūre vasanti avidūre,
bhūtā vā sambhavesī vā,—
sabbe sattā bhavantu sukhitattā. 		Whether visible or invisible,
Dwelling far away or not far away,
Whether born already or not yet born
—May all beings be happy in themselves. 		The seen and the unseen,
Those living near and far away,
Those born and to-be-born,
May all beings be at ease! 		seen or unseen,
those dwelling far or near,
those who are born or those who are to be born,
may all beings be happy! 		whichever are seen or unseen,
whichever live far or near,
whether they already exist or are going to be,
let all creatures be happy-minded. 		Seen or unseen,
Dwelling afar or near,
Born or yet unborn—
May all beings gain inner joy. 		seen or unseen,
those dwelling far or near,
those who are born and those who are yet to be born—
may all beings, without exception, be happy-minded! 		seen or unseen,
those dwelling near or far away,
-whether they be born or yet unborn—
may every living thing be full of bliss. 		  or those seen or unseen,
Or whether dwelling far or near,
That are or that yet seek to be,
Let every creature’s heart rejoice 		  or those seen or unseen,
Or whether dwelling far or near,
That are or that yet seek to be,
Let every creature’s heart rejoice. 		Seen & unseen, near & far,
Born & seeking birth:
May all being be happy at heart. 		visible or invisible,
living near or far,
born or coming to birth
may all beings have happy minds! 		  or visible or invisible
or whether they dwell far or they dwell near,
those that are here, those seeking to exist;
may beings all rejoice within themselves. 		Visible or invisible,
Distant or near,
Beings or those yet to be born,
"May they all be happy in heart.” 		  seen or unseen,
those dwelling far or near,
those who are born and those who are to be born—
may all beings, without exception, be happy minded! 		those seen or those unseen,
those dwelling far or near,
those who are born as well as those yet to be born
— may all beings have happy minds. 		Whether visible or invisible,
And those living far or near,
The born and those seeking birth,
May all beings be happy! 		seen & unseen,
near & far,
born & seeking birth:
May all beings be happy at heart.
na paro param nikubbetha,
nātimaññetha katthacinam kañci,
vyārosanā patighasaññā
nāññamaññassa dukkham iccheyya. 		Let no one work to undo another.
Let no one think badly of anyone.
Either with anger or with violent thoughts,
One would not wish suffering on others, 		Let none deceive another,
Or despise any being in any state.
Let none through anger or ill-will
Wish harm upon another. 		Let none deceive another,
not despise any person whatsoever in any place.
Let him not wish any harm to another
out of anger or ill-will. 		One man should not humiliate another;
one should not despise anyone anywhere.
One should not wish another misery
because of anger or from the notion of repugnance. 		May no being deceive another,
Nor in any way scorn another,
Nor, in anger or ill-will,
Desire another’s sorrow. 		Let not one deceive another
nor despise any person whatever in any place.
In anger or ill will
let not one wish any harm to another. 		Let none deceive another,
nor think scorn of him in any way whate’er.
Let him not in anger or ill-will
desire another’s ill-fare. 		Let none another one undo
Or slight him at all anywhere;
Let them not wish each other ill
With provocation or resistive thought. 		Let none betray another’s trust
Or offer any slight at all,
Or ever let them wish in wrath
Or in revenge each other’s ill. 		Let no one deceive another
or despise anyone anywhere,
Or through anger or irritation
wish for another to suffer. 		Let no one deceive another
nor despise anyone anywhere.
Neither in anger nor enmity
should anyone wish harm to another. 		Let no one bring about another’s ruin,
or him despise in any way or place;
let them not wish each other any ill
from provocation or from enmity. 		One should not cheat another.
One should not be proud with respect to anyone anywhere.
One should not wish others harm
Through anger or aversion. 		Let none deceive another
nor despise any person whatsoever in any place.
In anger or ill-will
let him not wish any harm to another. 		Let him not deceive another
nor despise anyone anywhere.
In anger or ill will
let him not wish another ill. 		Let none deceive or decry
His fellow anywhere;
Let none wish others harm
In resentment or in hate. 		Let no one deceive another
or despise anyone anywhere,
or through anger or irritation
wish for another to suffer.
mātā yathā niyam puttam
āyusā ekaputtam anurakkhe,
evam pi sabbabhūtesu
mānasam bhāvaye aparimānam. 		Just as a mother would watch over her
Son—her one and only son—with her life,
In just the same way develop a mind
Unbounded toward all living creatures. 		Even as a mother protects with her life
Her child, her only child,
So with a boundless heart
Should one cherish all living beings:
 Just as a mother would protect her only child
at the risk of her own life,
even so, let him cultivate a boundless heart
towards all beings. 		Just as a mother would protect with her life
her own son, her only son,
so one should cultivate an unbounded mind
towards all beings, 		As a mother cares for her son,
Her only son, all her days,
So towards all things living
A man’s mind should be all-embracing. 		Just as a mother would protect her only child
even at the risk of her own life,
even so let one cultivate a boundless heart
towards all beings. 		Even as a mother, as long as she doth live,
watches over her child, her only child,
—even so should one practise an all-
embracing mind unto all beings. 		Thus as a mother with her life
Might guard her son, her only child,
Would he maintain unboundedly
His thought for every living being. 		Thus as a mother with her life
Will guard her son, her only child,
Let him extend unboundedly
His heart to every living being. 		As a mother would risk her life to protect her child,
her only child,
Even so should one cultivate a limitless heart
with regard to all beings. 		As a mother would risk her own life
to protect her only child,
even so towards all living beings
one should cultivate a boundless heart. 		Just as a mother at the risk of life
loves and protects her son, her only son,
so let him cultivate this boundless love
to all that live in the whole universe; 		One should cultivate an unlimited mind
Towards all beings
The way a mother protects her only son
With her life. 		Just as a mother would protect her only child
at the risk of her own life,
even so let him cultivate a boundless heart
towards all beings. 		Just as a mother would protect her only child
with her life
even so let one cultivate a boundless love
towards all beings. 		Just as with her own life
A mother shields from hurt
Her own son, her only child,
Let all-embracing thoughts
For all beings be yours. 		As a mother would risk her life
to protect her child, her only child,
even so should one cultivate a limitless heart
with regard to all beings.
mettañ ca sabbalokasmim
mānasam bhāvaye aparimānam
uddham adho ca tiriyañ ca
asambādham averam asapattam.
 Develop a mind of loving kindness
Unbounded toward the entire world:
Above and below and all the way ‘round,
With no holding back, no loathing, no foe. 		Radiating kindness over the entire world
Spreading upwards to the skies,
And downwards to the depths;
Outwards and unbounded,
Freed from hatred and ill-will. 		Let his thoughts of boundless love
pervade the whole world:
above, below and across
without any obstruction,
without any hatred, without any enmity. 		and loving-kindness towards all the world.
One should cultivate an unbounded mind,
above and below and across, without obstruction,
without enmity, without rivalry. 		Friendliness for the whole world,
All-embracing, he should raise in his mind,
Above, below, and across,
Unhindered, free from hate and ill-will. 		Let one’s thoughts of boundless love pervade the whole world
—above, below and across—
without any obstruction,
without any hatred, without any enmity. 		And let a man practise a boundless goodwill for all the world,
above, below, across, in every way,
goodwill unhampered,
without ill-feeling or enmity. 		His thought of love for all the world
He would maintain unboundedly,
Above, below, and all around,
Unchecked, no malice with or foe, 		And so with love for all the world
Let him extend unboundedly
His heart, above, below, around,
Unchecked, with no ill will or hate. 		With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, & all around, unobstructed,
without enmity or hate 		One should cultivate for all the world
a heart of boundless loving-kindness,
above, below, and all around,
unobstructed, without hate or enmity. 		extending from a consciousness sublime
upwards and downwards and across the world,
untroubled, free of hate and enmity. 		He should cultivate an unlimited loving mind,
  without obstruction, anger, or opposition
To the whole world
Above, below, and across. 		Let his thoughts of boundless love pervade the whole world
—above, below and across—
without any obstruction,
without any hatred, without any enmity. 		Let him radiate boundless love towards the entire world
— above, below, and across —
unhindered, without ill will, without enmity. 		Cultivate an all-embracing mind of love
For all throughout the universe,
In all its height, depth and breadth —
Love that is untroubled And beyond hatred or enmity. 		With good will for the entire cosmos,
cultivate a limitless heart:
Above, below, & all around,
unobstructed, without enmity or hate.
tittham caram nisinno vā
sayāno vā yāvat’ assa vigatamiddho,
etam satim adhittheyya,
brahmam etam vihāram idha-m-āhu. 		Standing, walking, sitting or lying down,
As long as one is devoid of torpor,
One would resolve upon this mindfulness
—This is known as sublime abiding here. 		Whether standing or walking, seated or lying down
Free from drowsiness,
One should sustain this recollection.
This is said to be the sublime abiding. 		Whether he stands, walks, sits or lies down,
as long as he is awake,
he should develop this mindfulness.
This they say is the noblest living here. 		Standing, or going, or seated, or lying down,
as long as one is free from drowsiness,
one should practice this mindfulness.
This, they say, is the holy state here. 		Standing, walking or sitting,
Or lying down, till he falls asleep,
He should remain firm in this mindfulness,
For this is the sublime mood. 		Whether one stands, walks, sits or lies down,
as long as one is awake,
one should maintain this mindfulness.
This, they say, is the Sublime State in this life. 		Standing or moving, sitting or lying down,
howe’er he be, provided he be freed from sloth,
let a man establish this mindfulness of goodwill.
For this is what men call “the highest state.” 		Standing or walking, seated too,
Or lying down the while undrowsing,
He would pursue this mindfulness:
This is Divine Abiding here, they say, 		Whether he stands, or sits, or walks,
Or lies down (while yet not asleep),
Let him such mindfulness pursue:
This is Holy Abiding here, they say. 		Whether standing, walking, sitting, or lying down,
as long as one is alert,
One should be resolved on this mindfulness.
This is called a sublime abiding here & now. 		Whether standing, walking, or sitting,
lying down or whenever awake,
one should develop this mindfulness;
this is called divinely dwelling here. 		And while he stands and while he walks and sits
or he lies down still free from drowsiness,
let him be intent on this mindfulness:
this is Divine Abiding here they say, 		Standing, walking, sitting, or reclining,
He should be resolute in this mindfulness,
As long as he is free from fatigue.
Here this is called the sublime attitude. 		Whether he stands, walks, sits, or lies down,
as long as he is awake,
he should develop this mindfulness.
This, they say, is the highest conduct here. 		Standing, walking, sitting or reclining,
as long as he is awake,
let him develop this mindfulness.
This, they say, is 'Noble Living' here. 		As you stand, walk, sit or lie,
So long as you are awake,
Pursue this awareness with your might:
It is deemed the Divine State here. 		Whether standing, walking, sitting, or lying down,
as long as one is alert,
one should be resolved on this mindfulness.
This is called a sublime abiding here & now.
ditthiñ ca anupagamma
sīlavā dassanena sampanno
kāmesu vineyya gedham,
na hi jātu gabbhaseyyam punar etī ti 		Without falling into mistaken views,
Endowed with insight and integrity,
Guiding away greed for sensual things,
One would not be born again in a womb. 		By not holding to fixed views,
The pure-hearted one, having clarity of vision,
Being freed from all sense desires,
Is not born again into this world. 		Not falling into wrong views,
being virtuous and endowed with insight,
by discarding attachment to sense desires,
never again is he reborn. 		Not subscribing to wrong views,
virtuous, endowed with insight,
having overcome greed for sensual pleasures,
a creature assuredly does not come to lie again in a womb. 		Avoiding all false views,
Virtuous, filled with insight,
Let him conquer the lust of the passions,
And he shall never again be born of the womb. 		Not falling into wrong views,
virtuous and endowed with Insight,
one gives up attachment to sense-desires.
Verily such a man does not return to enter a womb again 		Thus shall a man, by passing over wrongful view,
by walking righteously, be gifted with insight
and conquer greed for sense-desires.
Of a truth such an one shall come no more to birth in any womb. 		But he that traffics not with views
Is virtuous with perfected seeing
Till, purged of greed for sense-desires,
He will surely come no more to any womb. 		But he that traffics not with views,
Is virtuous, with perfected vision,
And longs no more for sense desires:
He is not born again in any womb 		Not taken with views,
but virtuous & consummate in vision,
Having subdued desire for sensual pleasures,
One never again will lie in the womb. 		Not falling into erroneous views,
but virtuous and endowed with vision,
removing desire for sensual pleasures,
one comes never again to birth in the womb. 		But when he lives quite free from any view,
is virtuous, with perfect insight won,
and greed for sensual desires expelled -
he surely comes no more to any womb. 		Without wrong view,
With correct conduct and vision,
Having removed attachment for desire’s objects,
He is certain to come to no new womb. 		Not falling into error,
virtuous, and endowed with insight,
he discards attachment to sense-desires.
Of a truth, he does not come again for conception in a womb 		Not falling into wrong views
— being virtuous, endowed with insight,
lust in the senses discarded —
verily never again will he return to conceive in a womb. 		Holding no more to wrong beliefs,
With virtue and vision of the ultimate,
And having overcome all sensual desire,
Never in a womb is one born again. 		Not taken with views,
but virtuous & consummate in vision,
having subdued desire for sensual pleasures,
one never again will lie in the womb.
 
1. The original reads 'knows' - which is a
    mistranstation. [Go Back]
 

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