Brahmavihāra Dhamma

ful of »meal to the Venerable Ashin Anuruddha, was reborn as a very powerful Deva in the heavenly abode of Tdvatimsa, Considering this fact, it is quite obvious that it is really noble and magnanimous to donate with a virtuous bent of mind on the golden attributes of Sila, etc, of the recipient Bhikkhu. On the contrary, if the benefactors revere and make offerings of gifts to a Bhikkhu treating hin as a close associate expecting temporal advantages, such as, wealth and prosperity, it would amount to grasping or seizing pleasure (gaha). It is something like taking hold of or, influencing the Bhikkhu as a personal secretary. The Commentary has said that if there is dishonest relationship between both the Bhikkhu and the benefactors, it would tantamount to gdhagdha. Both the teacher and the benefactor are then considered to be making a seizure, i.e. the one seizes the other, while the other also seizes in retaliation.

If the benefactors are dishonest despite the fact that a Bhikkhu is dealing with the benefactors in the capacity of a Dakkhineyya, it would amount to muttagaha. This means that the benefactors make a seizure but the Bhikkhus has escaped on his part. The effect would be quite the reverse if the Bhikkhu were dishonest. This sort of thing is fairly rampant. If both parties are dealing with one another honestly, it is “Mutta-mutta.’ Then, both are said to have escaped, or rather, been released from eclipse. Such kind of dealing or relationship. is indeed very essential, Explanation given relating to the second verse (githa) appears sufficiently comprehensive’ We shall go on prea; ching the third gdtha (stanza).

3. Na ca khuddamacare kifci,

yena yifint pare upavadeyyum.

Sukhino va khemino hontu,

sabbasatta bhavamtu sukhitattd.

Brahmavihare Dhamms

3. Ca—moreover, yena-for that kind of vice, viffu Pare-Other intellectuals, ie. other menuf of wisdom, UPavadeyyurh — will blame by pointing out the fault. Khuddam ~such an insignificant and vile, tam -blameful vice, kifici ~ even anything that is a trifle, na dcare-should not be done or practised. This is thelast rule of conduct which ought to have been accomplished long ! before, out of the fundamental principles or rules of conduct in the practice of Mettabhayand- To make it convincingly clear, these 15 principles will be enumerated.

(1) Sakko -should be able or competent to practise, (2) Uju-must be straightforward, (3) Suhuj jumust be extremely honest, (4 ) Suvaco-should be meek and easy of compliance, (5) mudu—should be gentle, mild and supple, (6) Anatimdni — should not slight the other with self-pride thinking very highly of oneself, (7) Santusstko —should be easily contented, (8) Subharo —must be a person who can be easily supported by male and female benefactors, (9 ) Appakicco-should have few duties and free from care, (10) Sullahukavutti-should not be clumsy or burdensome keeping only a few belongings in his possession, (11) Santindriyo-— should have the moral qualities of serenity without being affected by the sensations arising out of the perception through the eye, etc, (12) Nipako-should have the mature reflective knowledge, (13) A ppagabbho-should be polite and modest and free from impudence, (14) Ananugiddho-should be free from passionate attachment to male and female benefactors, (15) In regard to the principles of Personal moral conduct, one should avoid any kind of vice, no matter how trivial it may be, which men of wisdom would find it blameworthy, Nothing should be done, spoken or imagined-even a very trifle thing-with which other

Ordinary way of developing Metta

wise men would find it faulty and reprobate. However, it would, of course, be difficult to completely control the imaginative mind. Therefore, in this regatd, it should be rejected as far as possible.

After these fifteen principles of moral conduct which should have been accomplished from the very outset, the method of ordinarily developing meitd has been initially shown as follows.—

Ordinary way of developing Metta

Sabbasatta~May all kinds of beings, sukhino vd-he happy, and (the usage of the word ‘‘ca” instead of ‘‘ya’’, would be more appropriate, and hence, it is con. Strued as ‘va’ instead of “ya’’.) Khemino vé-may be free from danger, hontu-as they may wish to become. Sukhitatta-both physical and mental happiness, bhavantti— may take place.

In this regard. the word “‘sukhino” should be interpreted in a grammatical sense. Hence, it is to develop mettad either mentally or verbally by reciting as: ‘‘May all beings be happy and free from danger.’ In the expression ‘‘sukhisatta’’, the word ‘‘sukhita’’ means—‘‘to have happiness” according to the rule of grammar. “Atta”? conveys the meaning of either ‘‘mind’’, or, “body’’. If it is said tobe “‘body’’, it can be taken to mean both material riipa and ndma. Grammatically, it means: ‘‘To have both body and mind accomplished with happiness.’ It would therefore mean: ‘‘being happy both physically and mentally.’? As such. according to the said expression, meftd can be developed by reciting—‘‘May all beings be happy both in body and mind, or rather, physically and,mentally. Let us then develop metti by recitation. Let’s recite-

“May all beings be happy; be free from danger

and be happy both in body and mind”.

(Repeat thrice)

lil

Brahmayihara Dhamma

wv When developing merta by reciting aa stated, every time recitation is made, the mind which is inclined to Fecite, occurs afresh Tepeatedly,. and then dissolves. The thought which is to be borne in mind as “May be happy” with a feeling of loving-kindness, also vanishes repeatedly. The physical behaviour and the voice which utters also occur afresh again and again. This rapa and nama that dissolve repeatedly and immediately after Occurrance, should be contemplated at every time recitation is made and at every moment thought arises. This manner of contemplation is Vipassana Khayato vayato sammmasitva, (i.e. it can be achieved wp to the stage of Arahatia—phala after observing and contemplating that it has ceased and disappeared. This is clearly stated in the Commentaries. Sith basing the case, immediately after recitation has bse21 d>a>, both the thought which is borne in mind, or rather, the mind that is conceived and the utterance or recitation made, should be contemplated together. Let us contemplate while reciting. Heol

‘‘May all beings be happy, etc, etc.”

(Repeat thrice)

Thereafter, instructions have been given by preaching the two verses (gdthd) as to how metta should be developed by distiaguishing the beings into two or three categories or parts. How to develop Metta by dividing it into two or three parts

4. Ye keci Painabhita’ tthi,

tasd va thavard va navasesd.

Dighd va ye va mahanta,

majjhima ressaka anukathila,

5. Dittha va ye va adittha,

ye va diire vasanti avidtire.

Bhitd va sambhavesi ya,

sabbasatta bhavantu sukhitaita,

How to develop Metta by dividing it into or three parts

4. Tasd vG—an individual who is trembling with fear and still on probation, thavard va—and a perfect and holy Arahat who is serene, steadfast and fearless, ye keci pdnabhita-and also all living beings without distinction, atthi-do exiat. Anavasesa—Without exception, all those, Zme satté-living beings or creatures, sukhitatt@—~may with happiness in both body and mind, bhavantu—become blessed and contented.

Yasa—Trembling and ‘shaking with fear may be caused by anger or human passions, lust and desirable attachment (tanhad). Those who are prone to fright are living beings who are not yet free from anger or hatred, such as, ordinary worldlings, Sotapannas, and Sagadigimis. Those beings who get frightfully affected by passionate desires are common worldling (Putthujjana), and also include individuals who are SotapannasSagadigamis and Anagimis. How they are seized with fear because of passionate desires (tanhd) is something similar to beings who are anxious for not getting or receiving which they crave for, or wish to obtain. Those whose mind is tranquil, unperturbed and steadfast without a feeling of fright are the noble Arahats who are absolutely free from tanhd, human passions. Therefore, tasa—-those beings who are prone to fear are beings who are not as yet liberated from passionate and desirable attachment. T7hdvard—beings who have absolutely mo fear and are not apprehensive, with serenity and stability of mind, are the Noble Ones— Arahats. Hence, with those two phrases: ‘‘7asd va thavard va’’, it has been distinguished into two parts or categories, viz: individuals who are not free from tenha, and who have entirely get rid of tanha, These twoshould be kept distinct and separated in developing Metta by reciting according to the said two verses. It should be also combined together with Vipassana in practising contemplation. Please follow and join in the recitation.

Brahmavihara Dhamma

Manner of developing Metta by separating into two parts

May all Puthujjana Sekkha individuals who ate likely to get easily frightened for not being | free from tanhd, be happy ia both body and mind.

(Repeat thrice) 4

May all Noble Arahats who are serene and steadfast without any fear for having been fully emancipated from the bonds of tanha, be happy.

(Repeat thrice)

May all those fearless Noble Arahats as well

as all beings who have fear and easily get alarmed, be happy. (Repeat thrice)

Manner of developing Metta separating into three distinct parts

Ye digha va—Those beings who have a long body, and ye vd mahantd—those beings who are big and large in size and stature, ye vd majjhimd-and those beings or creatures who are neither long nor short, nor big . nor small in bodily stature, or in other words, who » have medium-sized body, ye vd rassakd—those beings who are dwarfs, or rather, short, ye vd anuka—those beings who are tiny and small, ye vd thiid-those beings who are bulky in body and built, fat, corpulent and fleshy, atthi-do exist or are living, Anavasesd—all without exception. Jme satta—these beings, sukhisattad-may with happiness in both body and mind, bhavantu-become accomplished and contented.

With this portion of gatha or verse(words), Buddha has prescribed three methods by which Metta should be developed after distinguishing the beings in three + different kinds. The first method shown, has reference to different kinds of beings according to the size of their body dimension or stature, whether it is long, short, or medium-sized. Out of these three kinds, those beings or creatures who have lengthy bodies are

Manner of developing Metta separating into three distinct parts

snakes, dragons, lizards, earth-worms, etc. Creatures who have short bodies are chickens, birde, frogs, etc. Medium-sized creatures or beings are horses, cattle, buffaloes, pigs, etc. However, it is pretty hard to give a definite decision on the matter of making a specific classification. Let’s develop Metta towards these three different kinds of beings or creatures. Please follow the recitation in fra:—

“‘May those beings who have long bodies, be

happy,”’

“May those beings who are dwarf and have

short bodies, be happy.”

‘“May those beings whose bodies are neither

long nor short, i.e. medium-sized, be happy.’’

‘‘May all those beings who have long, or short,

or medium-sized stature, be happy.”

N-B-Each and every message of goodwill as “be

happy’’, may be uttered thrice.

Furthermore, the second method explains the way how to develop Metta by distinguishing the beings according to their bodily size as to whether they are big, or small, or medium-sized. Of these three kinds, beings who have hugh bodies are marine mammals, such as, big fishes, turtles, etc., and those animal beings living on land, such as, elephant, dragons, etc. They include giants or ogres and also Devas as well as Brahmas of immense bodily dimension from the world of Devas. Anuka-small and tiny creatures or beings are small invertebrate animals like insects, etc. Human beings, dogs, pigs, fowls, birds, etc., may be regarded as belonging to the category of medium-sized beings. It would also be difficult to give a definite decision as to what kinds of beings should be included in the three respective categories as’ may be appropriate. Let us develop Me:td by distinguishing the beings

Brahmavihara Dhamma

according to the said three kinds. Please join the recitation.

“May all beings who have hugh bodies, be

happy.”

“May all beings who have small and tiny bodies,

be happy.”

‘‘May all medium-sized beings who are neither

large nor small in their bodies, be happy,”

‘‘May all beings who have big, or, small, or,

medium-sized bodies or physical structure,

be happy.’’

N.B.The word ‘‘be happy’’ be repeated three times.

Next, the third method indicates ae to how Metta should be developed distinguishingly towards the three different kinds of beings, viz: round, big and fat beings, tiny creatures and medium-sized beings. Of these three kinds, the big, round and fat beings are fishes, tortoises, molluse(oysters), snails etc., whose body structures are short-winded, plump and flabby. Anuka—tiny and diminutive creatures are those which can not be seen by the naked eye, such as very small insects, germs and fleas. The middle-sized beings are those creatures which are ordinarily visible and which may be said to be beings not too big or teo bulky or fat- These three kinds of beings are pretty difficult to be classified with certainty under which category they would fall, Hence, the Commentary has stated that in a way, among the same kind of beings, those which are big and not too fat and bulky, as well as medium-sized and tiny creatures or beings, may be said to come under the definition of ‘‘Anuka’’. Accoraing to thie statement of explanation, it may be considered feasible to include persons with a height of more than five and a half feet, or six feet weighing over 100 pounds in the category of those who are fat,