Brahmavihāra Dhamma

Part I

PART I

Namo Tassa Bhagayato Arahato Samma Sambuddhasa

Prelude to the Dhamma

To-day is the Full Moon day of Waso, 1327 B.E. Commencing from to-day, Brahmavihira Dhamma will be delivered. In the phrase or group of words—“Brahmavihadra’’, the word “Brahma” means ‘‘Noble”’. This word, if properly pronounced in Pali should be recited as “Birahma’’. In Burmese, it is to be represented and recited carrying a vocal sound as ““Brahma”’. This can be easily understood. The word “‘Vihara’’ conveys the meaning of ‘‘Dwelling” or, ‘‘Abiding’”’, or ““Living”’. Hence, “Brahmavihira’’ purports the meaning of “Noble Living’, or rather, ‘‘Living in the exercise of goodwill.”’

The expression ‘‘Brahmavihara”, if analysed, will include metta, friendliness or loving kindness, karund, compassion, muditd, goodwill or rejoicing with others in their happiness or prosperity, and upekkhd, equanimity or indifference to pain and pleasure. These are the four kinds of Brahamavihdra. It has however been mentioned in Mahaghovimda Sutta as ‘“‘Brahmacariya’’. Therefore, Brahmavihara Dhamma is commonly named as “‘Brahmacora’’ Dhamma. Brahmacariya means Life of Holiness or Living in a Virtuous Life. This can therefore be also called Brahmacora dhamma from now onwards.

Then also, in the Abhidhamma desana, this Brahmavihara dhamma has been preached as Appamanna, the term that is derived from the word “‘infinite” or

Brahmavihara Dhamma

“boundless”. It has been so named as ‘‘Appamanna’? because when developing metta, loving kindness, it could be done with unlimited or perfect exercise of the qualities of friendliness —metia_, etc., towards all beings.

Analytical statement of the meaning of Metta, etc.

Of the four kinds of Brahmavihara Dhamma, metta means love, karuné means pity or compassion. Mudita means happiness or joy. Upekkhd means indifference. Out of these four meanings translated into Burmese, only the meaning of the word ‘compassion’ is clear and precise without mingling with any other sense or terminology. The term ‘‘Love’’ may.convey the sense of clinging attachment with rdga, human passionate desires. ‘Happiness’ also concerns rejoicing for ful filment of one’s own desire or, in connection with Dhamma. *“Indifference’”’ covers varifids aspects of mental sensations, etc. As such, if the meanings of the terms: ““metta’’, ‘‘muditad’’,. and ‘‘upekkha’’ are rendered in Burmese language as “‘love’’, “happiness”? and ‘‘indifference’, it would appear to have related to other Meanings of different shadés, extraneous to what is really intended to convey. Hence, it would be more obvious, if they are expressed in ordinary Pali usage, as metta bhavanda, karund bhdvana, and upekkha bhadvana. We shall use the ordinary Pali language which is more comprehensively clear in delivering the sermon.

Metta bhavanad means nothing but to develop one’s mind with loving kindness towards others. Even if a thought occurs wishing prosperity to others, it is but a virtuous thought. What is meant by karund bhayana is to develop compassionate feeling towards other beings. Even ordinarily, if one feels pity towards the other wishing him escape from sufferings, it is ‘a virtuous thought of karund. As Tegards “mudita@’, it conveys the sense of joy or rejoicing with others

Making preparatory arrangements

in their continued happiness and prosperity. Regarding the term ‘“‘upekkha”’, it is a feeling of indifference with no interest or worry in other’s happiness or state of conditions having a neutral sensation thinking that these things have inevitably happened according to kamma, the consequential effects of good or bad merits. Of these four sorts of Brahmavihara, first and foremost, I shall deal with the development of metta brahmavihdara. Making preparatory arrangements

In the .Visuddhi Magga, before explaining the manner as to how. contemplation should be made on pathayi kasina, the subject of preliminary arrangements (parikam) to be done, has been elaborated quite exhaustively. To put it in a nutshell as to what is most essential, priority, should be given to the proper observance of morality, the purity of si/a, and then to completely settle anything to be done which may cause hindrances (palibhoda) and create a feeling of worry in regard to, the residing monastery. The next point is to accept with faith and confidence the instructions given relating to the method of developing meditation on loving kindness (metta), which one intends to take up from a really cewapetent and good spiritual teacher — kammatthanacariya. T¥fis is the method I am now going to prescribe and preach. It is necessary to stay in an appropriate monastery, or rather, a retreating centre, and settle off all anxieties likely to creep in, such as, shaving the ‘head and cutting off the hairs on the head and clipping the finger and toe nails and carrying out other trivial matters. Later, take arest for a while after meals to avoid sluggishness or inertia. Only after finishing tip all’odd’ jobs that need be performed, choose a quify spot ora place of solitude, and then take up a sitting posture with ease and comforts »

Brahmavihara Dhamma

Sitting posture with legs crossed

Sitting with ease and comfort means to obtain a more comfortable way of sitting so that one can sit for.a long time without interfering with his contemplation.. To begin training, the best way is to sit erect cross-legged so as to become comfortable. There are three kinds of-sitting postures. (1) The manner of sitting posture found in Buddha’s images or statues. This is not very easy for the Burmese people to imitate. (2) The way Bhikkhunis or nuns used to sit without interlocking the legs, which is, of course, prohibited. This. position is generally adopted by many. It is to keep the legs parallel while sitting without pressing one against the other. It may be feasible since the posture will not block the blood flow running through the veins. (3) Sitting posture adopted by Bhikkhunis which is not prohibited, i.e., the sitting posture with half the length of the legs crossed. Any one of these three types of sitting postures, best suited to you, may be chosen. Females also may sit.as they please. The manner of taking a sitting posture as stated, is required only at the primary stage of meditation. Thereafter, sitting postures with knees up.or with legs stretched, may be taken up according to cirgumstances.

Permissible to meditate by taking up all four Iriyapathas or postures

Meditation can be done while walking, or standing, or sitting, or lying down, which are the four usual postures. .1t is clearly evident that meditational exer. cise can.be made by adopting any one of the four postures.as;stated in Metta Suttam in the following words:

“Tittham caram ‘nisinno va, sayand \.yavatassa vita:

yvavatdssa vita:

middho etam satim adhittheyya.’’

Should weigh pros and cons

The meaning of this Pali phrase is:

Tittham-—either in the act of standing, cyram—oOr in the act of walking, nisinno va-or while sitting, sayano -or while lying down, ydvaia-for the duration of that period, vitamiddho-the mind will be free from sloth or sleepiness, assa—-and it will so happen. Ydavata— for that particular length of time, efam satim — this practice of mindfulness which arises along with loving— kindness, adhittheyya-should be developed by fixing the mind upon it and letting oneself remain in this state of mind.

It has been clearly instructed to contemplate and note by way of assuming the four usual postures not only in respect of mettd bhavana,, but also in regard to practising satiparthana vipassana relating to which it has been preached as ‘‘gacchanto vad gacchamiti pajanati,”’ etc.

Hence, although instructions have been given to take up a sitting posture cross-legged, at the initial stage of meditation, all of the four iriydpathas or postures can be adopted as may be considered appropriate in developing métta bhdvana, i. e., meditation to cultivate mindfulness on loving-kindness... The essential point is to develop contemplation on | lovingkindness on all occasions or rather continuously, leaving aside about four hours at the. time of midnight or six-hours time for sleep. When going to bed at about 9 or 10 p.m..while lying in ‘bed before falling asleep, it should be, so developed. Should weigh pros and cons 5 dake Should weigh pros and cons

After taking up the cross-legged posture, the faults of anger ‘or malice, and the advantages of patience should be imagined and reflected upon. If these have been already reflected upon earlier, it would be quite sufficient. This has been accordingly

Brahmayihira Dhamma

instructed in as much as benefits will be accrued by reflection. It is not extremely important though. If meditated with intense faith and enthusiasm, beneficial results would be derived. | Nonetheless, if one is going to undertake any kind of work or business, there may be things ‘which are to be ‘reflected upon or fulfilled. Rejection can be made only when one Sees the fault. Forexample: Take the case of a person Sweeping and cleaning aroom in a house or a monastery, with a broom-stick. He would pick up and throw away scraps of paper, cloth or broken pieces of stick if they are considered by him as mere trash or worthless stuff to be ‘discarded. If such trash or waste matters are kept or’ put aside in this or that place inside the room, the room cannot. possibly be free from rubbish.° In the same way, if the fault: of anger is not perceived;’ one is likely to accept that ‘anger’ without rejecting it. There is every possibility that such a state of affairs or condition would prevail. For instance:

Nowadays, people who bear grudge against someone or have grievance against others for having done something wrong to their detriment, may be said to have been harbouring the anger or malice as a bosom friend. An'aggrieved person who has so become angry, may feel bad or sour even if'others would’ appease his anger by comforting him with nice words. And then, he ‘might even consider it pleasurable to entertain this blooming anger, or even become infuriated or flared up for sobering him down. Moreover, it is likely that he would even blame them for bossing him. This resembles a-person, who, keeps, a venomous viper in his pouch tucked up,at, his waist accepting the anger not realizing the disastrous consequence or the fault of it. Hence, to\be able.to reject the anger, one should reflect..upon) the faulty, nature of this

The fault of anger

“anger” or the spiteful feeling. The manner of re‘flection to be done according to the texts of Dhamma, has been shown as follows:

At one time, on being. asked by a wandering ascetic, Paribbajako, by the name of Channa, as: “For what kind of fault that is inherent or apparent in raga, dosa and moha, has it been preached and prescribed for rejection, or rather, to get rid of them?’’, the Venerable Ashin Ananda Thera gave the reply as stated here in after. _ The fault of anger

Avuso-O, my. friend Channa, duttho-a_ vicious person who is_ bearing ill-will or becoming angry, dosena abhibiito-being overwhelmed with anger, nay, overpowered by anger or resentment, pariyadanam citto— which has used up or wiped off all noble-mindedness or virtuous thoughts, nay, without goodwill because of anger attavyyapaddayapi ceteti,-plot to cruelly cause his ownself suffer misery. Paravydpadaydpi ... ubhaya vydpadayapi céteti-carry out plans to illtreat himself as well as others, and bring about miserable conditions. Kaydna-— physically, duccaritam—bad deeds, such as, killing, etc., carati- are committed; vacara — verbally (and) manasa - mentally, duccaritam —utter abusive words ill-wishing others’ ruin or destruction in life and property and so on. In essence, it is to reflect and exercise restraint based upon this Dhamma so preached. The manner of reflection and exercising restraint or keeping one’s mind under control is:

When giving rise to aggressive anger, it is obvious that one becomes miserable. Feeling of joy or happiness which previously pervades him immediately disappears. Mental distress takes place which then changes his looks to become grim and distorted caused by unhappiness. He would become fidgety, and the more he becomes furious, the more he is distressed

Brahmayihara Dhamma

and embarassed both physically and mentally. Anger may incite him to commit murder or utter obscene words. If he makes a retrospection of his past evil deeds, he will, in the least, feel sorry and humiliated by being conscious of his own guilt, or that, if he has committed a crime, he will definitely suffer all at once in receiving due punishment for his crimes. Furthermore, in his next existence he can descend to the apdya realm where he will invariably have to undergo immense suffering and misery. This is just a brief description of how anger will bring about dire consequences. Such incidents can be personally experienced and known by mere retrospection.

Misery caused to others by ‘anger’ is more obvious. In the least, making others feel unhappy by word of mouth is fairly common. A person who is railed at may feel awfully distressed and suffer mental pain. Angry mood may relegate to the level of killing others or causing severe suffering mentally. Even if no terrible consequence may not take place in the present life time, an angry person will land in the nether world in his future existences. If at all he is reborn in the world of human beings by virtue of his some kusalakamma, he will be greatly handicapped with a short span of life, exuberant diseases and ugliness in his personal appearance. Anger cut both ways endangering both the person who is angry and the aggrieved. I would not propose to illustrate further citing relevant stories retating to the manner of reflection on the faults of anger since there is hardly any time at my disposal to tender my preachings on how metta can be developed. Beneficial fruits of patience

Next, in the matter of reflecting on the merits or fruits of ‘patience’, khanti- patience or forbearance is basically the Dhamma contrary to “anger”, which,