Brahmavihāra Dhamma

a meditation centre, where [ took up meditation prac tice under the guidance of the Venerable Mingun Zetawun Sayadawpayagyi- This is how 1] had travelled to be able to practise Vipassani meditation personally. It was in consonance with the instructions known as

(11) Should cultivate Indriya (calmness) it

The next expression is “‘santindriyo ca’? —have the moral quality of calmness and self-restraint, assa -as One should be In Pali, it is ‘“Indriya”?. Jn Burmese, it means: ‘‘the six doors of senses, viz: the eye, ear, nose, tongue, touch and mind.” One can see only if there is an eye. When an object is seen, it can be perceived as much as the eye with its strength of vision can see. Therefore, the eye is governable in so far as the faculty of seeing is concerned. Because it is so governable;, the eye is called “Cakkhundriyam’’. The ear, etc. in respect of its faculty of hearing,‘ds also governable. That is why the ear, etc. is called ““Satindriyam’’. All these Indriyas should be kept under restraint, with a tranquil mind. If good or pleasant sights and sounds are seen, or heard as the case may be, a person who is attracted to these sensational objects will find them pleasurable and then he will become fidgety, He becomes restless, smiling and laughing when sensations arise from good smell, fine taste, and pleasurable touch. In the same way, when he sees an ugly sight, hears unpleasant sound, sméll bad odour, etc., he becomes perturbed and restless if he is unable to tolerate such: bad sensations. He may even murmur and grumble. : thal

Hence, it is necessary to exercise restraint avid remain calm and unperturbed in connection with both good and bad sensations, He should keep his mind at peace and control himself by reflection and also by contemplating and noting. The best way is to keep

Brahmavihara Dhamma

control of one’s own mind by contemplating aod noting at the moment of seeing, hearing, and so on. It will not be easy to do so for those who have no experience in contemplating mindfulness. Therefore, it will be sufficient enough for him to remain indifferent whether the sensations are good or bad. If however, painful sensations become extreme, one should try his utmost to control them through reflection.

(12) Reflective knowledge must be mature

The next word is: ‘‘Nipako ca’’ — prudent and wise, assa, as it should be. In respect of reflective knowledge, one must be mature and fully developed mentally. Young children are lacking in maturity. The more a person advances in age, the more he becomes mature. This is how one’s imaginative power or knowledge becomes fully developed and strengthened. In Visuddhimagga, the knowledge of pdrihdrika has been elucidated by an expression-“‘Nipcko”. This knowledge of pdrihdrika is nothing but the reflective knowledge or sound imagination which is capable of carrying out any task to completion. These are the knowledges which reflect with full consciousness whether what one is doing is advantageous or not (sappayasampajan). This knowledge is extremely useful in matters relating to both /okiya(temporal) and J/okuttara (spiritual). This is the kind of knowledge which should be accomplished. Inthe Commentary which serves as an introduction to this Metta Sutta, this knowledge has been distinguishingly shown as: (1) the knowledge that protects the preservation of sila, (2) the knowledge which is capable of managing or which takes care of the robes, (3) the knowledge which fully understands the seven kinds of sappdya, i-e. known as to what is suitable or profitable or advantageous. These are the reflective knowledge called pdrihdrika. Among these knowledges, the one which knows how to manage things

Satthakasampajanam

relating to robes, etc., does not seem to be urgently required in the matter of developing mettdbhavand. However, an insertion of this particular knowledge has been probably made as it might become essential when practising meditation (bhdvand) for a considerable length of time.

Seven Sappayas or desirable things

These are (1) suitable accommodation which is profitable to one who is devoting to meditation, (2) suitable village where offerings of food or alms can be obtained, (3) suitable or appropriate speech, (4) suitable teacher and companion-Bhikkhus, (5 } suitable ford, (6) suitable or congenial weather, (7 ) suitable posture or deportment. It is for a Bhikkhu to be accomplished with the knowledge that can properly reflect and decide as to which monastery is suitable for him to reside, etc.-, ete.

Satthakasampa jénam

It is necessary to consider whether it will be proper to reside in a wooden monastery, or a monastery made of bamboo, or masonry, and whether the place is peaceful, tranquil and congenial. In connection with the village where alms can be obtained, it is to be considered whether offerings of food will be received, and whether there can be molestations particularly because uacommon or, different kinds of sensations may arise. It is to consider as to what kind of talk that is uttered or heard, can be harmful to the practice of meditation. If there is nothing in particular, the best thing would be to abstain from talking anything not relevant to Dhamma. As regards individuals, it is to reflect whether there is any progress or lack of progress relating to Dhamma by relying upon such and such a spiritual teacher or other persons with whom he has to deal. With’ reference to food; it is to consider what kind of

Brahmayihara Dhamma

food will be agreeable and beneficial for him to depend upon from the point of view of health and of the Dhamma. One should also reflect as to what kind of posture will be best suited to make progressive strides in the exercise of his meditation, This is the way how mature reflective knowledge should take place or has. taken place whether it will be profitable or not, tin connection with the selection of suitable monastery. The Motto is:—

“ Reflection made as to whether it is profitable (>) and agteeable or not, is satthaka’’.

Sappayasampajanam

Although advantages may be derived, it needs consideration whether it would be proper (i.e. feasible) or not. If itis aroom in a monastery, it will not be proper for a junior Bhikkhu to occupy the place if it is meant for the senior or an elderly Bhikkhu, and vice versa. In regard to speech, it would be improper to preach these who are busy even if the preaching on Dhamma will be of benefit tothem. One should weigh and consider if it is proper or not to preach asubha Daamma 0a an auspicious occasion. This is ‘‘sappayasampajanam’’. The Mottois composed in the following expression:—

“Reflecting whether it is proper or not is

sappaya’’.

(13) Should be free from rudeness

The next expression is: “appagabbho ca’-free from impudence, assa, as it should be. To be free from impudence conveys the meaning of being impolite or rude. There are three kinds of incivility, viz: (1) rudeness of physical behaviour, (2) rudeness of verbal behaviour, and (3) rudeness of mental behaviour.

under eight situations or conditions. Of these eight, what is generally found at the present time, needs ela-

time, needs elaboration. Whether in the midst of an audience of sang-

udience of sanghas, or amidst the public, to take a Sitting posture

to take a sitting posture with knees up, or with the thighs widely extended, is a clear evidence of -rude bedily .behaviour, or rather, unrefined manners. Sometimes, posture may be taken with either one knee up, er both the knees up with the hands folded across the knees, Such sitting postures also indicate rudeness of physical behaviour. If sitting or standing by touching the body of Maha Theras, or; sitting or standing in front of them, or on an elevated place, or sitting by pulling over the long skirt-‘“/ongyi’’ on the body from head to toe, or, talking to others in a standing posture, or talking or chattering with gesticulation, i.e, expressive motion of the limbs, are clear instances of rudeness of bodily behaviour. If one squee— zes himself ina congested place where young bhikkhus are sitting, or if one occupies the seats meant for the Maha Theras, or if one overtakes the maha. thera while walking, etc.jare obviously rude. and uncultured. One should avoid all such impolite physical behaviours and mannerisms,

At the present day, it is learnt that some elderly

some elderly Bhikkhus under the guise of noble Personages even make a pretensious display of supernatutal powers by caress-— ing or making a fondling touch on the head of the damsels with their hands as if they are blessing them. Such indecent behaviours are totally prohibited under the Rules of Vinaya. It has been strictly laid down under the said Rules that the Bhikkhus should not even give a fondling touch to their own daughters and mothers. A condition has been prescribed prohibiting. Bhikkhus from handling even a doll representing a female figure with pleasurable sensation. Hence, a fondling

Brahbmayihira Dhamma

touch made as stated in the foregoing, may be said to be a rude bodily demeanour.

Another thing is that while sanghas are taking meals, or when taking meals together with others, emitting nasal secretion, or ejecting phlegm by cough ing, or spitting are regarded as unrefined manners inas much as these are despicable. Such disgusting behaviours should also be avoided.

(2) Relating to rudeness of verbal behaviour, there are four conditions: In the midst of an assembly of Sanghas or of people, or in the presence of Maha Theras, if there is anything to be said, one should speak only after permission has been sought from Maha Theras. Any utterrance made without permission, is rudeness of verbal behaviour, If an explanation is given relating to a problematic issue without seeking permission, it would also amount to verbal misbehaviour. It is discourteous, or rather, rudeness of verbal behaviour if resorted to making utterrances in the midst of an audience of Sanghas, or in the presence of Mahi Theras, and also asking the benefactors as to whether there is something to eat, or whether there is any meal or food, etc., ready to be offered to him while visiting the homes of the benefactors. Bhikkhus shculd refrain themselves from behaving in the like manner, which, in fact, is in contraventicn of the Rules of Conduct for Bhikkhus.

(3) Rudeness of mental behaviour —- means: to be disrespectful by thoughts to those who deserve respect. To think of a person superior in caste or racial status as being his equal, or imagine a noble personage endowed with sila, samadhi and panid, as being his equal, or if a person who is lacking in knowledge or rather, unlearned in scriptures imagines an intellectual person as his equal, or if a person imagines the other as being unintellectual, nay, unknowledgeable as compared to him, or if a person who does not meditate imagines a well-accomplished meditator as his equal, are instances

of rudeness of mental behaviour. Therefore, one should totally be free from all physical, verbal and mental misbehaviours,

(14) To be freed of attachment to both

male & female benefactors

The next word is ‘‘Kulesy’? — among relatives — (The meaning of ‘kula’ is given as ‘relative’ as translated Ordinarily in Burmese). However, the word ‘relative’ (kula), in fact, does not convey the sense of ‘kinsman’ (relative) or a race. What it really means is a ‘household’ or a family. Hence, in this regard, it seems as if the word “‘kulesu’’ is to be interpreted as members of a household family. Nevertheless, this interpretation itself does not really make sense if considered in relation to Bhikkhus. As such, it would be. more clear and convincing to translate the word “‘kulesu”’ as: male and female benefactors in a household family, Kulesu-as regards male and female benefactors belonging to a family, ananughaddho ca — desirable attachment is also got rid of, assa —as it should be.

Actually it means that there should be no attach. ment to male and female benefactors, When a Bhikkhu is going round for alms to receive offerings of food or other things from his male and female benefactors, he should make an approach assuming himself in the role of a noble person worthy of offerings, called “dakkhineyya’’.The benefactors should also donate bearing in mind that the receiver is a noble personage worthy of offerings in order to gain as well as to promote better advantages. Familiarity should be avoided by the Bhikkhu regarding a benefactor as his own kith and kin, or as a close acquaintance. If close intimacy is created by a Bhikkhu, it amounts to taking poss— ession of, or rather, accepting or seizing the offerings with desirable attachment like an eclipse of a planet

Brahmavihara Dhamma

(gdha). It would be something like attachment to his Own self. In that case, one is likely to become either rejoiced or sorry. This means, if the benefactors become Prosperous and wealthy, the Bhikkhu will also feel happy. Similarly, if the benefactors meet with trouble or any kind of disaster, the Bhikkhu will also become sorry or dejected. This is not the way a noble Bhikkhu should feel or behave. Of course, the benefactors may feel glad if their. teacher, the Bhikkhu, shares their feeling of joy and sorrow. However, this is not what the Lord Buddha wishes to happen. Buddha’s wish is to see the Bhikkhus fully accomplished with si/a, etc., and to preach the Dhamma to his benefactors to gain the noble virtue of kusala.

Hence, it is for the benefactors to consider their Spiritual teacher and guide as a plot of land which is to be cultivated for the germination of the seeds of Kusala and to make offerings to him and revere him. For the purpose of cultivating a land, it is really impor. tant that this plot of land (a field ) should be fertileIn the same way, it is essential for a Bhikkhu who is receiving the offerings to have good fertilizere, such as, Sila, etc, No financial benefit can be derived by him in the shape of a considerable sum of money by being sorry or dejected or in other words, it does not pay him to be lamenting. If he renders assistance, the most he may probably benefit is by way of receiving gifts to the value of only a hundred or a thousand kyats. A Bhikkhu who is a noble Dakkhineyya with purity of Sila for not having attachment to his benefactors, should not expect anything. Qn the part of the benefactors for having generously donated to such a noble Bhikkhu accomplished with the admirable attributes of a holy personage, he is sure to derive kusala— merits—-worth millions and millions of money if considered in terms of money. A person by thename of Eindaka by virtue of kusula for having offered a spoon-