Brahmavihāra Dhamma

Three methods of developing Metta by etc.

and to regard persons who are two or three feet in height with less than 100 Ibs, in weight, as short and small beings, and to comsider the rest of the people as medium-sized beings. This is also difficult to decide. As such, it would appear proper to develop Metid by merely noting ordinarily as big and fat, small. and medium-sized, without precisely distinguishing the beings. Let us therefore develop Metta according to the last-mentioned three different kinds. We may recite as follows:—

‘‘May all beings whose physical structure is

round / and fat, be happy.”

‘“May all beings whose physical structure is

very tiny and small, be happy,”

“May all beings who have medium-sized physi-

cal structure, be happy,”

“‘May all fat, tiny, and middle-sized beings, be

happy.”

Three methos of developing Metta

by again distinguishing into two parts

5. Dittha va ye va adittha.

ye va dire vasanti avidiire.

Bhitd va sambhavesi ya,

sabbasatta bhavantu sukhitatta.

Ye dittha va—those beings who have been seen before, and ye va aditta—those beings who have never been seen before, atthi-do exist. Ye va-Some beings also, dare— -in a remote place, vasanti-are living there. Ye yd— Some beings also, avidire—in the neighbourhood, vasantiare residing there. Ye bhitd vad—those beings who have become i.e. come into being), ye sambhavesi va—those beings who are in the course of becoming, atthi-do exist. Ime sabbasattd—All these beings, sukhisatta-may find happiness in both body and mind, (and) bhavantu—be accomplished.

Brahmayihara Dhamma

The first pair is the manner in which Mesa is developed distinguishing between beings that have been 8een before, and the beings that have never been seen before. This is quite clear and precise, and is easily understandable. Let us, therefore, develop Mei/d relating to the first pair. Please follow the recitation.

“‘May those beings who have been met and seen

befere, be happy.’’ (Repeat thrice)

“‘May those beings who have never been met

and seen before, be happy.’’ (Repeat thrice)

“May all those beings who have either been met

and seen before, or never been met and seen

before, be happy. (Repeat thrice)

The second pair also indicates the manner in which Merid is developed distinguishing between beings who live nearby and afar. In imparting the feeling of loving-kindness relating to the place whether it is near or remote, it may be distinguished according to one’s Own wish. Let us develop Mettd with reference to the second pair. Please follow the recitation.

‘‘May all those beings who are living near, be

happy:’’ Repeat thrice)

“‘May all those beings who are living afar, be

happy.” (Repeat thrice)

‘“May all those beinge who are living near and

afar, be happy.” (Repeat thrice)

In the third pair, according to the expression “‘bhuta’’, what is meant by “‘beings’’, are the Arahats who will not be reborn in another existence for their having ceased to become. ‘‘Beings’? who are about to become are those ordinary worldlings(Putthujjana) and Sekkha individuals who will be reborn again in the next existence as they have not been free from kilesas, human passions or moral defilements. Accerd-

Three methods of developing Metta by etc.

ing to the grammatical sense, it refers to beinge who are seeking(/si) for another rebirth, or rather, fresh existence to become again (sambhava}. Those beings who are seeking for new existence are those who will have a continuum of life existence, They are still about to become. Hence, to be more appropriate in the usage of the conjunctive word, and to be closely coherent, the expression: ‘‘Beings about to become”’ has been used. Therefore, let us develop according to this definition. Please do the recitation as follows: —

*“May Holy Arahats who are said to have ceased

to become, be happy~”’ (Repeat thrice)

‘‘May those worldlings and Sekkha individuals

who will again be reborn and about to become,

be happy.’’ (Repeat thrice)

“‘May all those beings who have already become

or been in existence, and who are about to

become, be happy.’’ (Repeat thrice)

Putting it in another way, it means a person who has entered into the womb of an earthly mother, i.e. at the time of conception‘sambhavesi), seeking for a new existence. After being born, he is deemed to be a person who has become a living being, bhuta). Similarly, a creature about to come forth from an egg, is ‘‘sambhavesi’’®. If the gestation period has passed and if already hatched, it means: ‘‘bhata’’. Beings who have been reborn complete with the material body, and beings coming forth depending on viscous or vicid sticky substance from plants, shrubs, grass, vegetation, or mucilage, etc., at the moment rebirth consciousness takes place, are regarded as beings or creatures in the making, that is, about to become. All those who have become sentient beings caused by kamma without conceiving in a womb and without depending upon anything, with the sudden appearance of a material body or form, are said to be ‘‘sambhavesi’’.

Brahmayihira Dhamma

Furthermore, it has been explained in the Commentary as ‘‘bhiita’’. Let us develop Metté towards them and Tecite as follows:—

‘‘May those beings who are about to become

and are conceived in a womb, be happy.’

(Repeat thrice)

‘‘May those beings who have come to be and

have already been born, be happy.’’ (Repeat

thrice)

‘‘May all beings who are about to become and

have already come into existence, be happy.’’

(Repeat thrice)

What has now been stated, describes the manner of developing Metta with a view to bring about prosperity and wealth. Thereafter, it has been instructed how to develop Metta hoping to get liberated from unmerited misery and sufferings, in the following way. Manner of developing Metta so as to be free from unmerited misery

6. Na paro param nikubbetha,

natimajifietha katthaci na kifci.

V yadrosana patighasanind,

nafhamannassa dukkhamiccheyya,

Paro—one other person, param-—against another, na nikubbetha-should not cheat or practise deception, may, may escape from becoming a victim of fraud. In commercial or business affairs, fraudulent dealings or deception may take place. In religious affairs, deception is also practised. In the matter of making a business deal, criminal deception done is by way of deceiving the buyer by the seller in his transaction by the use of a false weight less than the correct weight by placing it on scales or weighing- machine, or, by

Manner of developing Metta be free from unbenited misery

using a measuring cup or vessel which holds less in quantity of goods or commodities in relation to a standard container, vessel or receptacle. This ‘kind of trick being fairly common is well-known to the majority of the people. Another thing is found in the sale of articles made of gold or silver, and gold or silver ingots, which are imitations or spurious, i.e. not genuine. This is alsonot uncommon. Sometimes, a cheat may pose himself as an honest man. At one time during the anniversary of pajd celebration held in this Sdsana Yeiktha, it so happened that a cheat visited a group of Shan people and played deception on them. It was disclosed that after the cheat had seen the bundle of currency notes in the hands of those Shan people, he pursuaded them that if those currency notes were exchanged, they would get more money. Belie ving his words, some of them who were rather greedy, entered the cheat with their currency notes. The cheat, after promising them that he would bring back more money than what was originally worth, took away the money, This is also one kind of fraud.

Some deceived others into believing that they would turn the original weight of gold into a greater amount. Credulous persons with greed wishing to receive more gold, handed over the gold in trust to the cheat. Not long afterwards, this cheat had disappeared never to return to them again. | This is another kind of deceit. Then also, some offered charms or rather, magic trinkets to be worn for keeps so as to bring good luck and fortune to the one who wears or keeps in possession permanently. Such kind of deception should make one reflect as to whether it is believable or not, There are quite a variety of deceptive praetices in ccennection with business dealings, What has now been described is just a hint.

In matters relating to religion, deceptive practices are in plenty. To preach false doctrines ostensibly as

Brahmayvihira Dhamma

truth, would cause to bring disadvantages to others who have accepted such heresy, During the life time of Lord Buddha, one Punna who was practising like an Ox, and the other by the name of Seniya who was practising like a dog, called on the Buddha and asked what advantages could be derived from indulgences of such practices. The Enlightened One prevented them twice from putting up this problematic question. On being asked for the third time, the Lord gave the answer as stated below:-

“A person who indulges in the practice like an ox or rather a bullock to the full, will become an ox after his demise. So also, a person who has fully practised like a dog, will be reborn a dog inthe next existence. If the practices performed are incomplete and not fully accomplished, it would amount to practising deception under a false pretence, and the person who thus practises for having accepted the heretical views, would either descend to the Nether World (hell) or become an animal after his death.”

Having heard Buddha’s reply, Punna and Seniya wept bitterly. They wept because after becoming victims of fraud, they had gone through such ignoble and false practices for a considerable length of time, believing their teacher’s deceitful words that by practising either as an Ox ora dog, they would reach an existence in life hereafter where happy conditions prevail.

Another instance is that one Talaputa, an instructet by profession in the art of dancing, reverentially > asked the Buddha, ‘‘My Lord! I have heard what other teachers in succession have said that a dancer being capable of giving delight and pleasure to the public, will, in his next existence, become a jovial or clownish Deva called ‘‘pahdsa” in another planet. What then is your Lordship’s Teaching in regard to this matter 2”

Manner of developing Metta be free from unbenited misery

Buddha twice rejected this question; but when the same question was raised for the third time, the Enlightened One gave a categorical reply as: ‘‘From the very outset, the dancer for having entertained with his per formances to the delight of the audience who are as yet unliberated from the evils of greed (/oba), anger (dosa) and delusion (moh1z) has caused to develop the ills of gteed, anger and delusion. Hence, in the next existence after his demise, it is very likely that he would relegate to hell, called “‘pahdsa’’. By firmly holding a false and bigoted view that if by performing ths dances, he would become a Deva in his future existence, he will probably land either in hell or become an animal.’’

Hearing this statement, Talaputa, the chief DanceInstructor began to cry because he had been deceived by his teachers all throughout a long period of time that “by staging dancing performances before an audience to make them happy and pleasurable, one will become a ‘pahdsa’ Deva.’’

Moreover, there are similar instances of this kind of deception. At the present time, a number of preachings are being done, which run counter to the aoble wish of the Enlightened One, On an efroneous assumption of the Buddha’s Dhamma. Although Buddha has precisely preached without any ambiguity that ‘‘all akusala—demeritorious acts—should be avoided, all kusala— virtuous deeds—should be performed, practical exercise should be made for the achievement of sila, samadhi and panfia, Samatha and Vipassana meditation should invariably be practised, the Eightfold maggavigas should be developed’’, preaching coatrary to the Buddha’s Noble Teachings are being delivered. Such false preachings made, are in the manner described below.

“Akusala-kilesd means impermanence (anicca), As such, for not being permanently present, no rejection is required to be done. To make effort for the pur-

Brahmavihara Dhamma

Pose of killing is more difficult than to refrain from Killing others. [t is suffering according to the desana Which says sabbe saikhara dukkha if meritorious deeds are performed or if si/a, samadhi and pajind practices are exercised; and if bhdvand, practical meditation is Tesorted to. Preachings are also done that it would amount to practising asceticism and that all forms of Severe exercises causing physical hardship are miserable- They go on preaching further that simply by retiring or femaining in seclusion at peace without putting in any effort in the practice of meditation, happiness is gained, etc.’? Such kind of nonsensical talks are obviously contrary to the Buddha‘s Teachings. Such being the case, it is quite certain that those who have accepted this wrong faith with a false belief in those perversities which are diametrically opposite to the Noble Teachings of the Buddha, will have been developing akusala—sinful acts—without gaining merits. Eventually, without anything to be relied upon, these people are likely to become unhappy through their own personal experience when confronted with misery and suffering, at one time or the other, since evil kamma or akusala will predominate over kusala which has ceased to function, for being subjected to fraud.

As stated in the foregoing, a person who has been deceived will suffer badly either from the point of view of his business deal or of religion. It will however be more disastrous if he is defrauded in religious matters. Therefore, Buddha has instructed to develop mettd as: ‘‘May be free from deception” either in dealing with business or religious affairs. Let us recite according to that instruction.

‘“May one be able to refrain himself from cheat-

ing the other person and also escape from

becoming a victim of fraud.” (Repeat thrice)