Buddhist · Pali
Karaniya Metta Sutta (Pali Buddhist Loving-Kindness Sutta)
करणीयमत्थकुसलेन यन्तं सन्तं पदं अभिसमेच्च। सक्को उजू च सूजू च सुवचो चस्स मुदु अनतिमानी॥
Pronunciation: kah-rah-nee-yah-mah-tah-koo-sah-leh-nah · yan-tam · san-tam · pah-dam · ah-bhi-sah-meh-cha · / · sak-ko · oo-joo · cha · soo-joo · cha · soo-vah-cho · chas-sah · moo-doo · ah-nah-tee-mah-nee
Translation: What should be done by one skilled in the good, who has glimpsed the path of peace: let him be capable, upright, even very upright, easy to speak with, gentle, not proud.
The opening of the central Buddhist sutta on metta (loving-kindness) — the Buddha's teaching on cultivating unconditional friendliness toward all beings, foundational to Theravada practice and widely shared across Buddhist traditions.
What this mantra is
The Karaniya Metta Sutta ("the things to be done" sutta on metta) is among the most important suttas in the Buddhist canon. It is the Buddha's central teaching on metta — the unconditional friendliness toward all beings that is one of the four brahma viharas (divine abidings) alongside karuna (compassion), mudita (sympathetic joy), and upekkha (equanimity).
The sutta is found in the Sutta Nipata ("the collection of suttas," part of the Khuddaka Nikaya) of the Pali Canon — the earliest preserved Buddhist scriptures. The full sutta is approximately 10 verses, taking 3-5 minutes to recite at moderate pace. The opening verses (Karaniyamatthakusalena Yantam Santam Padam Abhisameccha...) describe the qualities of one cultivating metta: capable, upright, easy to speak with, gentle, not proud.
The sutta then elaborates the actual practice of metta: "May all beings be happy and well. Whatever beings exist — strong or weak, tall, large, medium, short, subtle or gross, seen or unseen, near or far, born or yet to be born — may all beings without exception be happy and well." The practitioner extends this loving-kindness to all beings universally, without distinction or limitation.
The Karaniya Metta Sutta is recited daily in Theravada Buddhist countries (Sri Lanka, Thailand, Burma, Cambodia, Laos), used in protection ceremonies (paritta — protective recitations), taught in metta meditation across all Buddhist traditions, and increasingly recognized in Western secular meditation contexts as one of the most beautiful loving-kindness texts in any tradition.
For non-Buddhist practitioners, the sutta is appropriate for engagement with respect. Like other Buddhist practices, sincere recitation is welcome; the universal loving-kindness orientation crosses tradition boundaries naturally.
Meaning
The opening verses of the Karaniya Metta Sutta — the central Buddhist sutta on metta (loving-kindness), found in the Sutta Nipata (Khuddaka Nikaya) of the Pali Canon. The sutta is the Buddha's teaching on the cultivation and practice of metta — the unconditional friendliness toward all beings that is one of the four brahma viharas (divine abidings) of Buddhist practice.
History
The Pali Canon, where the sutta appears, is the earliest preserved Buddhist scripture — orally transmitted from the Buddha's lifetime (5th century BCE) and redacted in writing in Sri Lanka around the 1st century BCE. The Karaniya Metta Sutta is thus one of the oldest preserved Buddhist teachings on metta practice, with continuous recitation for over 2,500 years.
The sutta's traditional context is the story of monks who, while meditating in a forest, were disturbed by tree-spirits. The monks consulted the Buddha, who taught them the Karaniya Metta Sutta as a practice that would generate metta sufficient to harmonize with the spirits and protect the meditators. The story establishes the sutta as both a contemplative practice and a protective recitation (paritta).
In Theravada tradition, the Karaniya Metta Sutta is part of the Maha Paritta (the great protective recitation) — the collection of suttas chanted at major occasions for protection and blessing. It is recited at home blessings, ordinations, weddings, funerals, and daily in many monastic and lay contexts.
In modern Western Buddhist practice, the sutta has spread through metta meditation teaching (notably Sharon Salzberg's "Lovingkindness" book and her work at the Insight Meditation Society). The sutta is now included in metta meditation across most Western Buddhist contexts.
Associated deity / focus
Not deity-focused. Buddhism is non-theistic; the sutta is the Buddha's teaching on the practice of metta. The text addresses the practitioner directly, describing the qualities and approach of one cultivating loving-kindness.
How to use it
Sit upright. Three slow breaths to settle.
The opening verses take ~30-45 seconds at moderate pace. The full sutta takes ~3-5 minutes. Recite slowly, allowing each line to register. The sutta has a particular rhythm — the Pali text was designed for chant rather than silent reading.
Daily practice: recite the full Karaniya Metta Sutta once each morning. Many Theravada practitioners chant the Pali; non-Pali speakers can use English translations (Bhikkhu Bodhi's, Bhikkhu Thanissaro's, and Sharon Salzberg's are widely available and well-regarded).
Metta meditation practice: the sutta can be the foundation of broader metta meditation. After reciting the sutta, sit silently and extend metta phrases: "May all beings be happy. May all beings be safe. May all beings be at peace. May all beings be free from suffering." Begin with yourself, extend to loved ones, then to neutral persons, then to difficult persons, then to all beings universally. The progression is the traditional structure of metta practice.
For specific need: facing conflict, struggling with anger or resentment, navigating difficult relationships — the Karaniya Metta Sutta is one of the most powerful supportive practices. Daily recitation through difficult periods, with explicit dedication to the difficult relationship or situation, often produces shifts in the practitioner's relational quality over weeks of practice.
Group practice: communal recitation of the Karaniya Metta Sutta (in temples, meditation groups, retreat contexts) is one of the most powerful uses of the practice. The collective metta-cultivation has different felt-quality from solo practice.
A traditional closing practice: at the end of any meditation session, dedicate the merit of the practice to all beings using metta phrasing — "May all beings benefit from this practice. May all beings be free from suffering. May all beings find liberation."
Best time
Pre-dawn or sunrise for daily practice. The full moon (Uposatha) days have particular relevance in Buddhist practice generally; these are good days for extended Karaniya Metta Sutta practice. Vesak (the Buddha's birthday/enlightenment day, May full moon) is the highest annual day for Buddhist practice.
Benefits
Traditionally: cultivates metta as a default internal posture; provides protection (paritta) through the metta-energy generated; supports sleep (metta is one of the qualities that produces good sleep, per the Buddha's teaching); reduces anger, resentment, and relational difficulty; brings the practitioner into harmony with all beings.
In lived practice: practitioners maintaining daily Karaniya Metta Sutta practice across years often describe substantial shifts in their relational quality — less reactivity, more capacity to hold difficult people with friendliness rather than aversion, easier resolution of conflict, more genuine warmth in their default presence.
From contemporary research: metta meditation has well-validated effects on emotional regulation, social connection, reduced inflammation markers, and overall well-being. Multiple peer-reviewed studies (notably Barbara Fredrickson's work) have documented these effects. The Karaniya Metta Sutta provides one of the most accessible and traditionally-grounded approaches to metta practice.
Cultural context
The Karaniya Metta Sutta is among the most universally welcomed Buddhist texts for cross-cultural use. The metta orientation crosses tradition boundaries naturally — practitioners from Buddhist, Christian, Jewish, secular, and other backgrounds have engaged with it productively.
Respectful practice: learn what metta actually is in Buddhist context (more specific than generic "love" — it is unconditional friendliness, not romantic love); engage with the Buddha's broader teaching; support Theravada Buddhist communities that have preserved this practice for 2,500 years.
FAQ
What is metta?
Metta is one of the four brahma viharas (divine abidings) in Buddhist tradition — the others being karuna (compassion), mudita (sympathetic joy), and upekkha (equanimity). Metta is specifically unconditional friendliness toward all beings — wishing all beings happiness, safety, peace, and freedom from suffering. It is more specific than the English word "love" — metta is not romantic love, not attachment, not preference. It is universal good will, extended without exception. The cultivation of metta is one of the foundational Buddhist practices, with substantial textual and practical depth.
Should I learn the Pali or use English translation?
Both have value. The Pali recitation has the traditional power of 2,500 years of continuous practice and the specific sonic qualities the Pali text was designed for. English translation makes the meaning explicit and is accessible to practitioners not yet comfortable with Pali. Many practitioners use both — Pali recitation for the felt-power, English translation for the meaning-engagement. Bhikkhu Bodhi's, Bhikkhu Thanissaro's, and Sharon Salzberg's English translations are widely respected.
How does this fit with metta meditation?
The Karaniya Metta Sutta is foundational to metta meditation across Buddhist traditions. Many practitioners use the sutta as the opening of metta practice, then sit silently extending metta phrases ("May all beings be happy. May all beings be safe...") in the traditional progression: self → loved ones → neutral persons → difficult persons → all beings. The sutta provides the textual foundation; the silent extension of metta is the actual cultivation. The two together form the complete classical practice.
Can this help with difficult relationships?
Yes — this is one of the most established uses of metta practice. Daily Karaniya Metta Sutta recitation with explicit dedication to a difficult relationship, combined with metta meditation that extends loving-kindness specifically to the difficult person, produces shifts in relational quality over weeks of practice. The mechanism is internal: the practitioner's own quality of presence toward the difficult person changes, which often (though not always) shifts the relationship's dynamic. Even when the external relationship doesn't change, the practitioner's reactivity reduces substantially.
Is this practice okay for non-Buddhists?
Yes. The Karaniya Metta Sutta is among the most universally welcomed Buddhist texts for cross-cultural practice. The metta orientation is non-doctrinal in its core practice — wishing all beings happiness and freedom from suffering doesn't require Buddhist metaphysics. Practitioners from many backgrounds have engaged with the practice productively. Practice with respect for the source tradition (the Buddha's teaching, the Theravada Buddhist preservation), but the metta practice itself is genuinely universal.