Brahmavihāra Dhamma

Part IV

PART IV

1 have so far delivered my preachings on mettd, one of the four kinds of Brahmavihira Dhamma. I would like to add a bit more about the method of developing mettd, and about the method of practising Vipassana contemplation, and aleo some stories frelevant to the advantages of mettd-bhdvand as preached by the Buddha Himself. Hence, Buddha’s preachings in Pali from Anguttara Nikaya, Fourth Nipat, Second Metta Sutta (445) will be reproduced in the first instance.

Second Metta Sutta

Idha bhikkhave ekacco puggalo mettdsahagatena

cetasa ekam disam paritvd vihdrati. Tattha dutiyam.

Tatthd tatiyam. Tatthad catuttham, Iti uddhamadho

tiriyam sabhadhi sabbattataya sabbavamtam lokam metta

sahagatena cetasad yvipulens mahaggatena appamdnena

avereyna abydpajjhena pharitya viharati. So yadeva

tattha hoti rupagatam vedana gatam saffdgatam sani-

kharagatam yifiidnagatam, te dhamme aniccato dukkhato

rogato ghandato sallato aghato abadhato parato palo-

kato sufifato anattato samanupassati. So kayassa bheda

param marand suddhdvadsdnam devdnam sahabyatam

upapaj jati. ‘Ayam bhikkhave upapatti asddharand

putthuj janehi.

N.B. (It has been shown fully to make it clear that

this Pali was originally preached without a

break continuously, However, when preaching

is done it must be delivered in separate parts.)

Second Metta Sutta

Bhikkhave-O Bhikkhus! Jdha—in this Sisana, ekacco puggalo-sOme. individuals or persons, mettdsahagatenacetasd—with thoughts based on goodwill, ekam disam— towards a region of the earth, nay, all beings who are living or present in one region or place, pharitva— by emitting and spreading with a feeling wishing happiness to others, vihdrati_live or remain fixing their attention as such,

Similar explanation of this Pali has been mentioned in the First Part, This Pali as preached by the Buddha is almost the same as stated by the Venerable Ashin Siriputta except that the former rendering in Pali uttered by Ashin Sariputta does not contain as to how Vipassana should be contemplated. The former Pali expression ekam disam-could be interpreted to mean-—‘‘one of the four regions of the East, West, South and North’. However, according to the usual way of radiating metta, it must be construed as the region in the East. Let us therefore recite in developing metta as below:-

‘May all beings in the Eastern region, be

happy.’’ (Repeat thrice)

In the same way, mettd is radiated towards the Second region and also towards the Third region and Fourth region. This is the manner of radiating merta with a feoling of good-will towards the regions in the West, North and South. Let us recite by developing metta according to these three phrases.

“May all beings in the Western region, be

happy-”’ (Repeat thrice)

“May all beings in the Northern region, be

happy.’’ (Repeat thrice)

“May all beings in the Southern region, be

happy.’’ (Repeat thrice)

Brahmavihara Dhamma

7ti-in this manner, uddhayi-towards all beings living in the higher region, adho-towards all beings in the lower region, firivam—towards all beings in the remaining four regions of the opposite direction, sabbadhi-in all regions, sabbattataya—treating or looking upon all beings on equal terms or as having the same status comparing with his own self, nay, with all good-will or thoughts, sabbavantam lokaii:-towards all universes where all beings live, mestdsahagatena cetasad— with a feeling of good will wishing them happiness, vipulena-with widespread (extensive) thoughts, mahaggatena—with the Jhanic-mind called mahaggotta, appamdnena—with boundless thoughts, averena—with thoughts freed of animosity, abyapajjhena—with thoughts freed of ill will to cause sufferings, pharitva vihadrcti-remains fixing his attention, or, lives raliating (loving-kindness).

With these words, it has been instructed as to how metiad should be radiated towards the higher regions, lower regions and regions in the opposite directions of the point of compass. It is regionwise according to the desand. Let us therefore recite by developing metiad according to the sequence mentioned in patisambhida magga.

““May all beings in the South-Eastern region,

be happy....’’

“‘May all beings in the North-Western region,

be happy....”

‘‘Msy all beings in the North-Eastern regions,

be happy....”’

“‘May all beings in the South-Western region,

be happy....’’

‘May all beings in the Lower region, be

happy ..”’

“May ail beings in the Higher region, be

happy....”’

Second Metta Sutta

It is to radiate mettd towards all the Ten regions, with the Jhanic-mind called mahaggata by developing metta only after attaining mettd-jhana. However, there is no fault in developing metid as such, without the attainment of jhdna. It can accrue advantages as may be appropriate. What are then the advantages? It may be stated as below:-—

The derivation of advantages from kamdvacara metta kusala by virtue of which, one can sleep well, wake up from sleep happily and with joy, will have no bad or horrible dreams, gain respect and love from both Devas and Humans, and be free from dangers that might otherwise befall him in connection with all Ten regions, Then also, if he is a Bhikkhu, he will prove himself to be a noble and worthy recipient of ddna (charity), and thereby causing the donor to achieve greater advantages. ln making use of the four requisites or properties concerning the Bhikkhus, he is released from debt which he would otherwise be under obligation to repay: If death occurs while developing metia with mindfulness, he will be liberated from the Four Nether Worlds, and be reborn in the Abode of Sugati-celetial or human worlds. I have therefore been repeatedly giving you instructions to develop mettad in order to enable you to reap the fruits of advantages as already stated. Let us recite in the form of a verse which will indicate how benefits can be derived.

“Happy in sleep, and in waking,

Delightful dreams come in a vision

Humans, and Devas showering love and affection

Celestial beings constantly keep on guarding;

Fire, poison and ‘dah’ avoid causing bodily harm

Speedily becomes the mind serene and calm hing’

Facial complexion with joy is sparkling;

Brahmavihira Dhamma

Without gloom and anxiety on the verge of death

Verily destined to become a Brahma

“All constituting eleven attributes in number

‘Are the advantages accrued from developing mettd.

Of these eleven advantages, three of them, viz: (1) sleeps well, (2) wakes up from sleep happily, (3) have no dreadful and bad dreams and will have Only good dreams, are clear enough, and do not require elaboration. The next is Number (4) Loved and respected by the public. In this connection, the story Of prince Malla by the name of Roja, is considered appropriate to be cited and quoted from Viniya Mahava Pali ( 345). Story of Rojamalla

At one time, the Lord Buddha accompanied by One thousand, two-hundred and fifty disciple-Samghas made his way to Kusinagara from a place called Apana. At that time, the ruling princes of Malla on hearing the news of Buddha’s proposed visit to Kusinara, issued a royal proclamation that any person who failed to turm up and welcome the Buddha and his Disciple Bhikkhus would be punished with a fine of five-hundred kyats. On Buddha’s arrival at Kusinira, Roja was one among the crowd who were present to welcome the Buddha. He was an intimate friend of the Venerable Ashin Ananda. When Ananda expressed his best wishes being delighted to see his friend Roja saying it was very nice of him to give a hearty welcome to the Lord Buddha, Roja was said to have replied as: “I came out to meet the Buddha not because I have great respect and reverence for Buddha, Dhamma and Sathgha, but hecause | fear I would have to pay a penalty of five—hundred kyats which will be imposed upon me should I fail to be present on that occasion of according reception to the Buddha and his Disciples.”

Story of Rojamalia

Having heard this reply, Ashin Ananda felt sorry and wondered what had made Roja to speak to him in that manner. Ashin Ananda then reflected, ‘‘Roja is very rude and impolite. He is ignorant of the great value of advantages that will be derived by paying his reverence to the triple Gems-Buddha, Dhamma and Samgha. He would, therefore, lose all benefits which he should have gained,” After reflecting as such, Ashin Ananda apprised the Buddha of this matter and respectfully put up that if Roja were bent upon giving his best regards to this noble Sasana, he would have a lot of advantages,

Thereupon, Buddha exhorted Ashin Ananda to develop mettd-bhavand with his concentration fixed firmly on Roja only. Usually Buddha developed and radiated Metta equally on all beings. Buddha also used to emit his compassionate feelings evenly balanced towards all beings. However, on this particular occasion, Buddha imagined thus: ‘‘This man Roja would fail to gain merits as he should, if he does not take the opportunity of paying his reverence despite his meeting with the Exalted One, personally.’’ He therefore, developed and put forth his metta concentrating on Roja only. It is something like a beam’ of% search— light. If the rays of the light were diffused, it would lose its brightness. If however, the light is focussed on only one single narrow opening or object, it would be very powerful and dazzling, something that resembles the light emitted by the rays of the sun during day time- Heat is also intense. Similarly, when Buddha radiated his mettd concentrating fixedly on Roja alone instead of spreading out the rays of metta towards all beings, it would be extremely powerful.

The immediate reaction was that a feeling of immense reverence had occurred in the mind of Roja. It was stated that the mind which revered resembled

Brahmavihara Dhamma

that of a newly born calf which had its deep and firm attachment to its mothe:—cow with intense love and devotion, Hence, Roja immediately left the precincts of a small monastery to another, and then another making his way hither and thither in search of the Exalted One. Eventually, as directed by the Samghas, he reached tre perfumed Chamber of the Premises where the Buddha was residing. He then took his seat in the presence of the Buddha _ worshipping and devotedly paying his obeisance. Buddha then, gave his due admonition. and delivered a discourse relating to the virtues of ddna, sila, etc. After hearing the Sermon, he became a Sotaipanna. He even entreated the Buddha to let the Saighas recognize him as their benefactor and accept his offer of the four necessities relating to the priests, namely, monastery, robes, food and medicine, and not to accept offerings from others.

Relying on this incident, it is to be understood that “‘If mettd is developed and radiated towards others with concentrated attention, it would have a telepathic effect, and the recipients of metta would tend to love and respect in reciprocity. Not only human beings but also animals are likely to reciprocate love. Some time ago, the Home for the Aged had published a magazine in which a peculiar incident was found to have been mentioned,

U Ba Htu’s Metta

A man by the name of U Ba Htu was a lover of animals and had a deep compassion for them. Particularly, his sympathy went more for dogs. He used to look after the dogs and feed them well. On certain days which he had fixed earlier, he visited the dogs in the precincts of Kyaikkasan Pagoda, cooked the. meals and fed them. Whenever he came

U Ba Htu’s Metta

over to that place, the dogs were said to have greeted him warmly. This is not very strange though.

At one time, U Ba Htu and his companions went on a pilgrimage to worship Kaylasa and Myathabeik Pagodas which situate near a place called Taungzun in Kyaiktho Township. 1 had also been to these places and had spent about three nights. 1 also went round for alms in the villages at the foot of the famous Kaylatha Hill. Dogs in these villages were noted for their ferocious propensity, They used to attack and bite the strangers in a group. If a person is going to visit a shrine up on the hill, he has to pass through a village at the foot of the hill. When the party of pilgrims led by U Ba Htu passed through the village, a group of dogs came running towards U Ba Htu. The villagers who were then watching them with anxiety took it for granted that the dogs would attack U Ba Htu. To their great astonishment, however, these dogs approached U Ba Htu and greeted him putting their fore-feet up with love and affection as if U BaHtu was their beloved master. It is therefore to be surmised that this had so happened because of love and compassion that was bestowed upon dogs.

. (5 ) Devas also give their love. (6) I have spoken about protection given by the Devas (7) Relating to the incidents of invulnerability from fire, poison and lethal sharp weapons, etc., mention has been made about the miraculous escape from injury which could have been brought about by the burning butter-oil. Immunity from poison as described in the story of Cilasiva Thera has been only mentioned in brief. Invulnerability against sharp weapons like a ‘dah’ in passing and a brief story of a cow unharmed ute eae the case of Samkicca Simanera has” been cited i passing and a brief story of a cow unharmed by the stroke of a spear has been stated as shown in the