Brahmavihāra Dhamma

How to practise to be liberated from Gabbhaseyya

so-such a person after becoming a Setipanna, will reach the stage of sagadagadmi-magga-phala if continuous contemplation is practised. Again, when further contemplation is carried on after becoming a Sagadagimi, he will attain andgdmimagga, which will totally eradicate kdmatanhd. He will then proceed to achieve andgamiPhala to become an Anigimi. An Andgami person after his death willbe reborn in Suddhivasa abode of the Brahma World. He becomes an inhabitant of Aviha Abode, the last of the five Suddhavasas. There are some who enter Parinibbina after achieving Arahatship. If he does not as yet become an Arahat in that abode, he will reach an Abode called Atappa after expiry of the life span of one theusand kappas. There are seme who, after attainment of Arahatship while living in that Abode of Atappd, enter into Parinibbana, If Arahatship is not yet attained in that abode, after two thousand kappas of his life span, he will be reborn in the Abode of sudassé,. There are instances where some who die at the end of their life-span there after becoming Atahats. Again, if he still fails to attain Arahatship in that abode, he will meet with his death after four thousand kappas, and reach the Abode of Sudassi. There too,.some might, pass away, i.e. enter into Parinibbana after attaining Arahatship. Similar course of events will be gone through up to akanitrha. the highest abode of Suddhavisa, where the life period runs very long to the extent of sixteen thousand kappas. During this extraordinary length of life-time, one will definitely become an Arahat and then finally enter into Parinibbina, Parinibbina means the Ultimate and complete cessation of all ripa ndma-khandhas on the demise of an Arahat. This is the last of his round of existences in samsara. All human passions and desirable attachment which bind mankind to existence and all that leads to rebirth, will be wholly extinct. Thie is the end of all miscries, a Blissful State, the lamp of

ayy: : Brahmavihira Dhamma

life having been burnt out: On death, he will forever be released from becoming, thereby misery and sufferimg of old’age, sickness a:d death which are the concomitant effects of the life existence, will be escaped. It is the absolute extinction of a being whereby eter‘nal bliss is gained,

After reaching the abodes of suddhdvésa as stated, he comes toa road ead culmiaating in death known 45 Parinibbina. Human existence is no more for him and. there is noJlikelihood of his entering into a mother’s pwomb, . This has been elucidated in the following manner:— ioe So-That a person who has achieved mettd—jhana, “‘ditthifica anupagamma’’—being undersirous of clinging to thiseattaditthi, nay, since attadisthi has been expelled by Vipassana knowledge, ‘‘si/ava’’-is not only accomPlished» with the insight knowledge of Vipassané. As‘such, “‘kdmesu’’-the sensations of sensual pleasures, ‘*gedham’’-to which the desires of kamatanha, human ‘passions, are clinging, ‘‘vinaya’—-being rejected with anagami-magga-fidna, nay, having been already rejected, “‘gabbhasey yam’’ — formation of new existence which requires conception in a mother’s womb, “* puna’’—again, ‘‘nachi jati eti”—will not definitely take Place, or ‘in other words, he will enter into Parinibbana without again conceiving in a mother’s womb.

The gist of it, is that jhdna will be achieved by developing metta through meditation. If Vipassana contemplation is made based upon this jhdna, one will reach up to the stage of Anagami, and no further rebirth will therefore take place by entering into a mother’s womb. He will be. elevated to reach the Brahmaloka called Suddhavasa Abodes, and will become an Arahat, and from there, will enter into Parinibbana. The meaning of it is unambiguous upto that extent only. However, Lord Buddha wishes to see People reach

How to practise to be liberated from Gabbhaseyya

the stage of arahatta-magga-phdla even in the present life existence and attain the final goal of Nibbina on their demise. Therefore, based on the matter of pregnancy which would require conceiving in a mother’s womb, some hold the presumption that all new existences or rebirths have been rejected. It may be stated that this presumption appears appropriate since it falls in line with the wish of the Buddha, However; it is pretty difficult to make an interpretation to arrive at this meaning In accordance with the expression—“‘kdmesu’’, it may. be possible to accept the transliteration as “‘the desirable rapa and aripa bhavas” without assuming the sense of the term ‘‘kdmaguna’’. Hence, the meaning of the last two phrases may be ‘furnished as follows:—

Kamesu-in respect of all desirable sensations, gedham—the clinging passionate attachment tania, vinaya— after rejecting with the four arivamaggas, nay, since rejection has been made, gabbaseyya-coming into a new existence by entering inte a mother’s womb such as, patisondhe conception), puna—again, na hi jati eti-will not surely happen, nay. will enter into Parinibbana in this present life existence without having any more rebirths.

This explanation is in’consonance with the wish of the Buddha though it is not in agreement with the usual translation frcm the viewpoint of grammar. It also conforms to the statement that the five-hundred Bhikkhus who, after listening to this Metta Sutta Paritta, become Arahats through meditation in the same year,Vassa); and then it falls in line with the desanas, Noble Teachings, that it can reach up to the stage of Arahatta-magga-phala by Vipassana contempilation based upon metid-jhana. It is rational and natural and conventional toe. This explanation, therefore, is considered to be most appropriate.