This is to be done by one skilled in aims who wants to break through to the state of peace:
Be capable, upright, and straightforward, easy to instruct, gentle, and not proud, content and easy to support, with few duties, living lightly, with peaceful faculties, masterful, modest, and no greed for supporters.
Do not do the slightest thing that the wise would later censure.
Think: Happy and secure, may all beings be happy at heart. Whatever beings there may be, weak or strong, without exception, long, large, middling, short,
subtle, blatant, seen & unseen, near & far, born & seeking birth: May all beings be happy at heart. Let no one deceive another or despise anyone anywhere,
or through anger or irritation wish for another to suffer.
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. With good will for the entire cosmos, cultivate a limitless heart: above, below, and all around, unobstructed, without enmity or hate. 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 and now.
Not taken with views, but virtuous and consummate in vision, having subdued desire for sensual pleasures, one never again will lie in the womb.

METTA... The Pali word metta is a multi-significant term meaning loving-kindness, friendliness, goodwill, benevolence, fellowship, amity, concord, inoffensiveness and non-violence. The Pali commentators define metta as the strong wish for the welfare and happiness of others. Essentiall,y metta is an altruistic attitude of love and friendliness as distinguished from mere amiability based on self-interest. Through metta one refuses to be offensive and renounces bitterness, resentment and animosity of every kind, developing instead a mind of friendliness, accommodativeness and benevolence which seeks the well-being and happiness of others. True metta is devoid of self-interest. It evokes within a warm-hearted feeling of fellowship, sympathy and love, which grows boundless with practice and overcomes all social, religious, racial, political and economic barriers. Metta is indeed a universal, unselfish and all-embracing love. Metta makes one a pure font of well-being and safety for others. Just as a mother gives her own life to protect her child, so metta only gives and never wants anything in return. To promote one's own interest is a primordial motivation of human nature. When this urge is transformed into the desire to promote the interest and happiness of others, not only is the basic urge of self-seeking overcome, but the mind becomes universal by identifying its own interest with the interest of all. By making this change one also promotes one's own well-being in the best possible manner. Metta is the protective and immensely patient attitude of a mother who forbears all difficulties for the sake of her child and ever protects it despite its misbehavior. Metta is also the attitude of a friend who wants to give one the best to further one's well-being. If these qualities of metta are sufficiently cultivated through metta-bhavana - the meditation on universal love - the result is the acquisition of a tremendous inner power which preserves, protects and heals both oneself and others. Apart from its higher implications, today metta is a pragmatic necessity. In a world menaced by all kinds of destructiveness, metta in deed, word and thought is the only constructive means to bring concord, peace and mutual understanding. Indeed, metta is the supreme means, for it forms the fundamental tenet of all the higher religions as well as the basis for all benevolent activities intended to promote human well-being.