Brahmavihāra Dhamma

Part III

Preachings will be delivered now based fundamentally upon Metta Sutta which is quite familiar to a majority of the people here. This Metta Sutta is of paramount importance for the Buddhists in Burma. It has become an indispensable Sutta Dhamma when reciting prayers and various kinds of hymns or incantations (parittas) which are usually uttered or chanted on the occasion of religious functions to ward off the influence of evil spirits and impart loving-kindness to all beings, thereby affording us also contemporary message of goodwill or blessing,

It would also cause to enhance the adyantages of Dina, almsgiving

If offerings of gifts were accepted while reciting this Metta Sutta, and by developing metta at the same time, immense advantages can be derived by the bene. factors who are donors. It is, therefore, necessary for the Bhikkhus to seriously study so as to grasp the meaning and significance of this Metta Sutta. Practice should be made to be able to recite this Sutta correctly and precisely with a smooth flow and without making any error in punctuation, Then, while reciting this Sutta, mettd shoul also be developed. This manner of performance would bring benefits to himself —the reciter and also the donors.

We shall now make a clear exposition of this Metta Sutta commencing from the first stanza in the body of this Sutta.

Brahmavihira Dhamma

Preliminary Gatha (Verse) of Metta Sutta (a) Yassa@ nubhavato yakkha, neva dassanti bhisanam. Yamhi cevdnuyuijanto, rattindiva matandito. (b) Sukham supati sutto ca, paépam kifnci na passati. Evamddiguniipetam, parittam tam bhanama he. (a) He-Oh, noble’ personages, yassa—In regard to this Metta Sutta Paritta, dnubhavato-because of its supernatural powers or efficacy, yakkha—the guardian angels of the trees (will refrain from displaying), bhisanam—the dreadful or horrible sensations. (and) neva dassanti, i.e, will not make them manifested, Ca-—Besides, yahmi eva-If this Metta Sutta (were recited), rattindivam—both day and night, atandito-without laziness or indolence, anuyuijanto-one who is devoting oneself to the recitation of this Sutta. (b) Sukharh—will have a happy or comfortable, supatisleep. Sutta ca-while sleeping too, kifici papam— not asingle bad or hideous dream, passati—-will come into his sleeping vision. Evamddiguniipetam— (being) accomplished or endowed with such advantages and noble attributes, tam parittam— this Metta Sutta Paritta or hymn (be recited), mayam—by us, bhaydma-‘and). we shall now begin to recite. In other words, *‘tam bhanéma he’’i-e, Therefore, we shall recite this Metta Sutta. These two stanzas or verses are the preliminary hymns of praise composed by the Sayaédaws—teachers of the ancient times, and are handed down to us by tradition. These are expressed in verses to be uttered or recited in the form of a universal benediction with

The Deities terrify the five-hundred Bhikkhus

a rhythm Simultaneously, by those individuals who will do the recitation.

The prologue to this Sutta also contained words of praise eulogizing its noble attributes. Moreover, this eulogy serves as an introduction ‘to the Sutta indicating that by virtue of the attributes of this noble Sutta, the guardian Devas of the trees will neither make a display of horrible sensational scenes nor strike terror into the hearts of the people. How it had once happened may be explained as follows:—

The Deities terrify the fiye-hundred Bhikkhus

At one time, while the Lord Buddha was residing at Jetavana monastery in the city of (Savatthi, fivehundred Bhikkhus after taking instructions from the Buddha on the method of practising Kammatthina meditation, went out in search of a suitable monastery and a village where alms-givers or donors could be found. They then reached a mountain where lakes were in abundance at the fringe of the Himalayas. The place was hygenically clean and refreshingly cool and peaceful. They stayed for one night at this place. Early in the next morning, they visited a village in the neighbourhood to seek for alms. It was stated that this village was fairly large with one thousand dwelling houses. The villagers being generous and hospitable, offered meals to all five-hundred Bhikkhus and also requested them to spend their Vassa at their place.. They also donated a small ‘Kyaung’ (monastery) to each and everyone of the Bhikkhus to enable them to live in peace and meditate singly, and provided them with benches and footstools for sitting, waterpots, etc,

On, the following day, they proceeded to another village. The inhabitants of that village Similarly requested the Bhikkhus to reside at their place for a period of Vassa, after they had offered the meals.

Brahmavihira Dhamma

They agreed to stay as rcquested making a remark in passing that it would be better if the place were free from dangers. Later, they carried on practising medi. tation day and night continuously at a grove in that forested area situated in close proximity of the villageOwing to the influential effect of the powers of the Bhikkhus who were endowed with morality (sila), the guardian angels of the tree in the forested area dared mot reside in their abodes from which they descended taking along with them their young children, and had to be moving about hither and thither. The Nats or the deities were therefore watching out from a good distance with embarassment as to when these noble Bhikkhus would be leaving the place.

Later, it had occurrsd to them as: “These Bhikkhus would no doubt be staying for a period of three months during the Vassa. We, with our children, cannot possibly remain outside our abodes for a long time. It would therefore appear advisable to create horror, and dreadful sensational sights to frighten them away,” Implementing their thoughts into action, rukkha-devas, the guardian Devas of the trees, created themselves in the guise of ogres during night time while the Bhikkhus were meditating, and stood in the presence of the Bhikkhus making themselves visible causing weird sounds and hideous noise. Having heard these uncanny sounds and seen horrible sights, the Bhikkhus were all stricken with fear. Their hearts throbbed and their complexion turned pale. The mind became restless with worry and fright. While becoming misera. ble as stated, foul smell were omitted by the deities. This state of condition had caused the Bhikkhus great embarassment and suffering. It was mentioned in the Commentary as “Tena duggandhona nimmathiyamanamiva matthaluigam ahosi.’ This expression’ comes very close to the view of the present day Western medical doctors. It may therefore be said that they had suffered

Buddha delivered Metta Sutta

severely from headache, Despite this pain and suffering. they remained mute with great patience without letting one another know about what had really happened.

One day, on being asked by the eldest Maha Thera, each and everyone of the Bhikkhus made a candid disclosure of their own respective personal experience they had gone through. The eldest of the Bhikkhus, Maha Thera, then expressed his opinion; “‘If that is the case, this place may be considered as unsuitable for us to stay and continue practising meditation. Let us therefore proceed to the Lord Buddha and respectfully apprised Him of this state of affairs, and then we shall shift our place of residence to some Other suitable spot for the rest of the period of Vassa.” Thereafter, they all came over. to the Enlightened One from whom they sought instruction to direct them to a suitable and proper place which would be more congenial to practise meditation. Buddha delivered Metta Sutta to deter deities from causing dreadful sights and terror

On reflection being made as to which place would be most appropriate for these Bhikkhus, it was stated that Buddha had found no place within the whole region of Jhambudipa suitable for the purpose of meditation é6ther than the place where they had resided. . Therefore, Buddha ordered them to return to the forest retreat from where they had come, The advice given by the Buddha was: ‘‘You should learn this Metta-Sutta Paritta if you all wish to escape from the dangers brought about by the deities. This Metta-Sutta would serves as a deterrent to the perils caused by those deities. It would also help towards better realization of the Dhamma in the practice of Kammatthana.”’ Furthermore, it has been elucidated in the Commentary as stated below:-

Brahmavihara Dhamma

Imajica suttam—This Metta-Sutta also, mdsassa-during One month, afthasu dhammasavanadivasesu-for a period of eight days while occupied in preaching and listening to the sermon(It means waxing and waning days of the fifth, eighth, fourteenth, and fifteenth—altogether 8 days in a month), gandim dkotetva—beat the wooden : drum, ussdretha-utter incantations, dhammakatham karotha —go On preaching, sakacchatha—make deliberations, anumodatha—and this Paritta be expressed with anumodand— great rejoicing, Jdameva kammatthanam—this Metta meditational exercise, dsevatha—be relied upon, bhdvetha—be developed, bhahulikarotha-(and) be done or performed several times. TJepi amanussd-these Devas or deities also, yo-will cause you, tam bheravd-rammanam—no such dreadful sights and sensations, ni dassanti-(and) will not make a display, nay, i.e. will not strike torror into your hearts. This advice was given by the Enlightened One in passing.

After taking instructions from the Buddha, these 4 Bhikkhus returned to their former place in the forest where their monasteries stood. They stayed on in that place practising meditation and reciting Metta-Sutta according to the preachings of the Lord Buddha. These Devas or deities having felt that ‘‘these Noble Ones are sympathetic and are really bent upon bestowing upon us a lot of advantages by developing lovingkindness, were so pleased and happy that they even assisted the Bhikkhus in every way possible to fulfil their needs. Under these favourable circumstances, all these Bhikkhus after developing metta and indulging in the practice of Vipassana based upon mettajhan1, wete said to have attained Arahatship reaching , the stage of arahatta-phala during that period of Vassa. As such, at the commencement of the Verse eulogising the virtues of this Mettd-Sutta, it has been men. tioned that in view of the powerful influence of the noble attributes of this mecttd—paritta, the Guardian

The noble Metta Sutta Paritta

Devas of the trees had refrained themselves from displaying or exhibiting horrible sights and sensational objects to frighten the Bhikkhus.

it’s not just adequate enough doing the recitation only but also needs to practise

The third line in the first stanza contains the word ‘‘anuyunjjhanto’’ which denotes “practising”. This expression alone in itself does not convey the sense to simply do the recitation of the Metta-Sutta. The intention probably is to refer to the practising of mettd-bhavand, i.e. developing metta through practical meditation. It is because in the mettd-sutta, where eleven advantages of mettd-bhdvand are enumerated, it has been elucidated that these are the advantages of metta ceto vimutti, The expression ‘‘mettd ceto vimutti"’ could not possibly have reference to mere requirement of recitation only. Only appand-jhana is mettd ceto vimutti- This has been clearly explained in Anguttara Commentary (p. 37). Hence, if advantages, such as sukham supati, i.e. has the benefit of a sound sleep, etc., are desirable, metta should also be developed in addition to making recitation, Now that one or two stanzas (verses) of mettd-sutta in Pali will be recited and elucidated. The noble Metta Sutta Paritta

(1) Karaniya matthakusalena,

yamta santam padam abhisamicca.

Sakko ujji ca suhuja@ ca,

siivaco ca’ssa mudu anatimani,

(1) Santam-blissful, padani—Nibbana, ebhisamecca—

if desirous of achievement and realization,

atthakusalena—a person who knows or realizes

the desirable advantages which are essen-

tially required, yam-this practice of sila;

samadhi and pajfifid, karaniyam-neede be exer-

Brahmavihira Dhamma,

cised and performed. Jami, this -practice

(kdtum-for the purpose of exercising it),

sakko ca-is capable of, assa—achievement, (1) Must be capable of practising

The gist of it is: If a person who fully knows the real advantages that can be accrued, if desirous of achieving and realizing the blissful Nibbana, must invariably indulge himself in the practice of sila (morality), samadhi (concentration), and paffd (insight wisdom). He must be capable of taking up this practice. What is indicated by this expression is that if one wishes to be liberated from all miseries and tribulations, he should have the ability to practise sila, samadhi and panfa without any regard for his own self or material body to the extent of sacrificing his own life.

To amplify a bit more, it may be stated as resembling a worldling who, realizing the worldly advantages that can be derived, is striving to acquire the best advantage under the given circumstances either by way of earning his livelihood as an agriculturist, or a trader, or a paid public servant. Just as gold, silver and other kinds of properties will be of benefit to him in the pursuit of his worldly business affairs, sila, samadhi and pafifid are really the best advantages to be gained in his long journey through samsdra. These are the essential things to be practised and acquired. In the least, if one is accomplished in his si/a, moral conduct, he will not descend to the realm of apdya, and instead, he is sure to reach the world of human beings and of Devas, where pleasant and favourable conditions prevail. If he could attain jhdna-samadhi, he will be elevated to a happy life existence in the abode of Brahmis, where the life-span lasts for acons. If one is accomplished with Vipassana insight know. ledge and has fully achieved sotdpatti magga-phala, he will forever be emancipated from landing in the four