Brahmavihāra Dhamma

apdyas. He will later enter into parinibbdna on his demise after attainment of Arahatship and after having been reborn in the abode of sugati for not more than seven existences.’ If accomplished with arahattc-magga-phalefidna, he will totally escape from the woes and wortries of life existences, i,e. there will be no more future life-existence for him, That is the reason why sila, samadhi and pafifia are the real advantages in so far as samsdra is concerned. These attributes should be gained through the practice of meditation.

Such being the case, one who is thoroughly proficient in the practices of si/a, etc., should be capable of exercising Vipassand meditation with complete understanding. It is a practice which should invariably be performed without any misgiving that these higher morality and learnings are hard to be practised. One should not feel disappointed that realization of insight knowledge is not within his reach. Neither should he find fault with it nor feel that it would perhaps be better and happier for him to avoid taking a training in the exercise, and that the practice of samadhi bhdvané is difficult and tiresome, One should not give it up through indolence and weakness. Follow the Motto:—

“Genuine advahtages of sila, samadhi and paid

be fully grasped with keen proficiency. Having

understood as such, one should be capable of

practising meditation leading to the acquire.

ment of advantages.”’

The statement ‘‘Genuine advantages ....be fully grasped with keen proficiency” is in consonance with what has been stated as “atthakusalena’. One must therefore be competent to resort to this noble practice, To enable one to do so, one must have saddha (absolute faith) and viriya(perseverence or exertion). Only if one has absolute faith witha firm belief that the advantages or benefits are sure to derive, he will be inclined

Brahmayihira Dhamma

to take up the practice of Vipassana meditation, which will eventually lead to the attainment of Nibbana after achieving migga—phala,

Oa the other hand, those who have no faith in the Buddha’s Dhamma will not be able to practise sila, samadhi and pafifiad. Some of those who pretend themselves to be real Buddhists have said that these practices are not required to be exercised, and if practised, it will only end in misery. This sort of indiscreet remark is more wishful thinking. They are the people who have no faith or belief in the Doctrine of Buddha. Such people have no inclination to indulge themselves in the practices of sila, samddhi and paffia. If. they fail to do so, since it has been preached as *karaniyam’’, i.e. ‘‘should be practised without fail’’, (and) “‘sakko”’ - ‘‘must also have the ability to practise’’, they shall be deemed to have held dissentient views contrary to the Teachings of the Lord Buddha. Asa matter of fact, they are absolutely lacking in sila, samadhi and panfid, just like a pitiable penniless person. They are destined for the Nether World.

Moreover, unremitting effort is essential. If lack. ing in diligence, it becomes difficult to fully maintain the attributes of sila (morality). Thus, it will be all the more burdensome to practise samddhi and pafiid. Some are even reluctant or lazy to listen to the sermon on the subject of the practice of Vipassana meditation. To a person who is diligent, nothing is difficult or burdensome. He will make his relentless effort to achieve fully in anything which needs be,accomplished. Hence, “‘utmost endeavour should be made to practise for the achievement of sila. He must have the ability to practise and perform the exercise with vigour and enthusiasm.” To be capable of doing so, faith and exertion is essentially required to be accomplished Therefore, it is of paramount importance to carry on

the practice of sila, etc., diligently, after having accomplished oneself as stated.

(2) & (3) must be frank and honest

Next, ujju ca—honest, assa~he must be. suhuju cc— extremely straight forward and honest, he should be. When first becoming an ordained Bhikkhu, though he may be honest at the initial stage of practising meditation by the strength of his faith and conviction, at a later stage when the strength of faith (saddha) and exertion(viriya) is at a lowebb, as he becomes slack and defective concerning his morality, “‘suhuju’’ the quality ef extreme honesty will deteriorate. Only by practising without defect throughout the lifetime, ‘‘suhuju’? will remain in tact, To put it in another way, if freed from treachery or craftiness without any pretension of having possessed the attributes which he is not really endowed with (sdtheyya) he shall be deemed to be straightforward (uju . If free from the defect of pretension as stated, he may be regarded as extremely honest. In other words, if not cunning and treacherous from the point of view of physical and verbal behaviour, one shall be regarded as being honest and straight forward (uju). It is ‘‘suhuju’, if a person is not crafty or cunning. The last method is that if refrained from revealing the truth of the attributes which he does not really possess, it would amount to being honest (uju). If mo acceptance is made of the offerings or donations given by others through reverence under the false impression of the attributes which he (a Bhikkhu) does not really possess, he shall be deemed to be very honest and upright (suhu ju).

Ia practising meditation, the qualities of honesty and uprightness are fundamentally important. If spoken under the pretence of having possessed the attributes of the Special Dhamma which-one has not

Brahmayihaéra Dhamma

yet achieved, or in other words, if a false assertion of a claim is made without actually possessing the attributes, it is a clear case of dishonesty. Such a person who makes a false claim under pretence, will have no chance of making progress in his meditational practice. The spiritual teacher will also find it difficult to mend him, or rather, put him on the right lines. If one does not truly admit his faults and does not know his responsibility to tell the truth, he is devoid of the quality of “‘suhuju”. If the mind wanders or flits, he must openly admit as such and tell what has actually happened in his exercise. Otherwise; he will not be regarded as being very honest, Only if he tells the truth of what has taken place, or in other words, only if he reveals his incompetence or failure to achieve the Special Dhamma truthfully, it would amount to accomplishment of the attributes of ‘“‘uju”» Only when he is candid and honest, will the spiritual teacher be able to put him on the right track. If he sincerely and respectfully meditates as guided by his spiritual teacher, samidhi-fdna, penetrating knowledge (by conceatration), will soon be develop2d with progress. If it is done so, treacherous feeling, if any, may be wiped out, and honesty may be revived. In particular, when reaching the stage of uday 1bbaya-nda4, passadhi-calmness, together with ‘/ahuta’buoyancy, ‘mu lita’-gentleness of mind, kammajinata; adaptability or readiness to do what is to be done, paguiiata—observation and familiarity, and also ujukatahonesty of purpose, may become conspiouous.

It is stated that at one time, when a female Yogi had reached that stage in progressive insight knowledge, she mide a confession to her spiritual teacher as: ‘‘I have done wrong to my husband in the past. Fron aow oawards, I will never commit such faults or offend him.” It is highly essential that a person who is now developing meita should be really frank

and honest. Some, of course, with a false pride, make am exaggeration of how they are developing metta. This kind of behaviour, both mental and verbal, is a clear evidence of a person’s dishonesty and reflects his character. Hence, there is food for thought in regard to people giving a false impression of being lofty and noble in character by putting on airs with Ornamented or big strings of beads.

(4) Should be docile or disposed to compliance

Next, suvaco ca — meek or obedient or in readiness to comply, assa, he should be, One who is stubborn Or not amenable to taking good advice or admonition is an unruly person known as ‘‘Dubbaca’’. Such a person is obstimate and pig-headed and is not ready to listen to the benevolent advice given by the other. He is in the habit of speaking counter to what others have said with a tendency to hold a coutrary opinion. He may think of the other as being bossy. When he is admonished or rabuked by his teachers, he behaves or reacts badly and when asked, he refuses to admit his own fault. If he remains silent, it would cause mental distress or annoyance to the other, Even though a person may admit his own fault then and there, he may later continue to do mischief without amending himself. This also amounts to disobedience or non-compliance, The commentary goes to say that such a person is remote, or rather, miles apart from achieving Special Dhamma.

A person, who is meek and mild (suvaca) and is ready to comply with or abide by the instructions given, will accept any kind of good advice or sincere warning, with pleasure, He will also reform himself. The Commentary has said that such a person is close to attainment of Special Dhamma. Presently, Yogis who comply with the instructions of their spiritual

Brahmavihara Dhamma

teachers, are found to have made great strides towards the region of progressive insight. e! A person who is inclined to disobey due admonition given, is likely to become angry without being able to develop mettd, being predominated by an offen‘sive feeling against the other who tenders good advice or reprobate. It is really essential for a Yogi *

to be docile and obedient, If properly reflected, what others have said with the best of motives is for his own benefit. For instance, a person whose face is stained with soot will be a laughing-stock if he goes to a public function or a ceremony. If another person who has seen him with dirt on his face, has made him known of this fact, he can very well wash and cleanse the dirt on his face. If he goes to the function after cleaning the dirt on his face, he will escape ridicule. If any shortcomings of a person is pointed out by the other, one should be grateful to the “well-wisher. Therefore, one should gladly rectify his own fault or mistake if his attention is drawn to it by a friend or a relative. Rahula when he was seven years old, piled up a mound of sand and even seven years old, prayed earnestly that he might receive admonition many atime, or, as much as there were grains in the heap of sand. It is imperative for a person who is practising mettd-bhavana or other kinds of meditation to become a ‘‘Suvaca”’ individual,

(5) Must be gentle

Next, mudu ca —- gentle and pliant, assa — he should be. However, it is not permissible (for the Bhikkhus) under the Rules of Discipline to speak or offer things or do any act to ingratiate oneself with the male and female benefactors and to earn their reverance, in a meek, mild and gentle manner. Nevertheless, in matters not contrary to the Rules of Vinaya, it would be proper for a Bhikkhu to speak and deal with his

benefactors mildly, gently and amiably. More important, however, is to behave in an agreeable and conCiliatory manner without being blunt and indolent in matters relating to the practice of Patipatti.

( 6 ) Should not be haughty

Then comes, ‘‘anatimani ca—not to be conceited and arrogant, assa, as he should be. A Bhikkhu should not be proud and haughty relying upon his lineage and the attributes of his knowledge and achievement in the field of Pariyatti and Patipatti and of the nobility of his sect, He should not behave in a rude manner and underestimate the other with arrogance. If he slights Others taking pride in himself, or, assumes a non chalant attitude, it will be difficult for him to successfully develop genuine meitd ~loving-kindness. Some are lacking in deference to others who are worthy of respect simply on the ground that they belong toa different sect. It will be hard for him to nursea feeling of genuine loving-kindness. Looking at it from the viewpoint of mundane affairs, one may mect with trouble and danger by being discourteous to the other who might appear to himas ‘‘having no aptitude and initiative-’ The disaster which came upon the royal family of Cakya Clan brought about by Vidadiba was the consequential effect of negligence and conceit. Hence, one should be gentle in mind without being arrogant and quarrelsome. In this regard, the Commentary has pointed out that‘‘one should humiliate himself « just as the Venerable Ashin Sdriputta has inculcated © the habit of humbleness like a mendicant’ The mental disposition of the Venerable Ashin Sariputta described in Tuvataka Sutta (at page 38 of the Burmese © version) ie as stated below:-.

A beggar, whether a boy or a girl with an earthenware container in hand and with shabby clothes on, when entering a village, practises humiliation. The

Brahmayihira Dhamma

venerable Ashin Siriputta respectfully put up t> the Enlightened one that he had submitted himself to humiliation like this begger-boy or girl begging for focd. This is really wonderful considering the fact that Ashin Sariputta though born of a high caste Brahmin had condescended to that low level. One should, therefore, emulate his examplary behaviour.

Let us go on to the second stanza.

2. Santussako ca subharo ca,

appakicco ca sallahukayutti.

Santindriyo ca nipako ca,

appagabbho kulesva nanugiddho.

(7) Should be easily contented

2. Santussako ca-—easily contented, assa-as one should be. To be content means (1) to be satisfied withwhat is available; (2) tobe satisfied with what can be obtained within one’s own ability; (3) to be satisfied with what is suitable or proper. These are the three kinds of “Contentment”. If it is multiplied with four kinds of requisites (necessities) for a priest, (3x 4), it. will come to twelve (12). One should be contented in the light of these twelve qualities of contentment.

With reference to the mode of contentment mentioned in No. (1) above, a Bhikkhu should content himself with the four kinds of necessary things or properties,viz: meal,robes,monastery or dwelling place, and medicine, as may be available under any circumstances As regards meals (food), the Lord Buddha had given exhortation to the bhikkhus from the time of their first entering into Bhikkhuhood as: ‘‘Pindi}a lopa bhojanam nissaya pabbajja, tattha to yavajivam ussaho karaniyo.”’ It means, a Bhikkhu should truly maintain his observance of the precepts as a Bhikkhu by merely his observanc depending upon the food—may be a spoonful, or a handdepending upon the ful-obtained from the respective house of the faithful ful-obtained from