Brahmavihāra Dhamma

Brahmavibira Dhamma

faculty: of the man. If this suit of armour is not worn by a person, any kind of weapon used against him would have caused an injury. In the same way, immunity from such lethal weapons should be attributed to the faculty of mestd and not to that of the person. Hence, at the moment of a lapse from mettdadevelopment, Suvannasima was struck by the arrow.

The second example is that a person living in a sound masonry building will not get wet by rains. This is not due to his faculty but the inherent quality of the building itself. If he lacks shelter and stays Outside the building, he will be soaked to the skin. Similarly, if a person is lacking in meftd, any kind of weapon could harm him at the moment of his lapse in the development of mettd, just as a man who will get soaked if he were outside the building when raining.

The next example may be cited. Thisis what is called a‘‘medicinal tree of an angel’’. It is stated that a pergon who was holding its branch, or any part of its wood, would become invisible to the naked eye. It had the power of making a man “Invisible’’. There is every likelihood that people nowadays may find it difficult to believe such a miracle. However, I have made a mention of it according to what is found in the Text of Millindapafha. Invisibility is the power of this ‘‘Medicinal Tree of an Angel’’, and not of the man. The main significance which I want to stress is to constantly develop mettd, if you want to protect yourself from any kind of danger.

Relating to No. (7) of the eleven advantages that can be accrued from mettd in connection with the ‘‘invulnerability from fire, poison and ‘dah”’ etc.’’, nothing more is required to be said, Regarding No. (8) speedily becomes the mind serene, (9) facial

How to coniemplate, etc, re: Second Metta Sutta

complexion is bright and sparkling with joy, end (10) without gloom and anxiety on the verge of death, it does not appear Necessary to be repeated. What now remains to be said is connected with No. (11) ‘‘verily destined to become a Brahma”, the last of the advantages. This advantage is clearly mentioned in the Pali Texts. Under the sub-heading “‘Second Metta Sutta” appearing in the beginning of Part IV of this Dhamma, the method of Vipassana Contemplation to be jointly exercised has been shown. This will again be clarified now. How to contemplate, etc. re: Second Metta Sutta

So-A person who has attained mettd-jhana tatthawhile being absorbed in’ that mettd-jhana yadeva rupagatamn vedandgatam saniiagataih sankhG@ragatatn vitfianagatam-such rapa, vedand, safiid, sankhara, vifiiadna are only present or appearing. (It means to say there is an absence of ‘atta’ at that brief moment ). Te dhammethat ripa, vedand, said, sankhara, viiidna dhamma are looked upon, aniccato-as impermanent, dukkhato-and as sufferiag, rogato-and are similar ‘to the disease that ‘has bsen contracted, gandato-and like a tumourous growth, or rather, an inflamed suppurating tumour which has burst, sa//lato-and as resembling a sharp— pointed stump which has stuck in,° @ghato-and are not free from suffering’ and misery, nay; like an evil deed. abaidhato—-and similar too\sick-ness; parato-and resemble a stranger or an alien, palekato=and easily destructible, sufifaio-and devoid of atta being without any entity, “and anattato-do not constitute a living being, but merely a natural phenomenon, “samanupassatiand afe contemplated and perceived as such,

The above describes the manner of contemplating Vipassana after arising from the trance of jhdna. What is contemplated is on ripa and vedand, ctc., as and when they occur at the moment of his absorption in jhana.

Brahmayihara Dhamma

It is something which is similar to what the present Yogis are contemplating and noting as ‘‘seeing’’“hearing”, or, ‘‘imaginig’’ after the arising conscious, ness of what is seen, heard, or imagined. At the time when the Jhanic-mind occurs, rapa or matter, on which the Jhanic-mind depends, is present, It is extremely ‘Pure, refined and good. As these good sensations have pervaded the whole body, one would feel very comfortable and nice, It is similar to the characteristics of consciousness or knowledge which occurea at the moment of achieving udayabaya-fidna. Thie rapa on which reliance is made and rapzs—material elements or sense-objects. which have taken place by virtue of _jhdna ate mentioned in Pali Texts as ‘‘yadeva riipaigatamn’’. Vedana, etc., which oceur hand in hand simultaneously and in combination with the Jhanic-mind have been mentioned as ‘‘vedandgatam safifiagatan and saikhdragatam’’. The Jhanic-mind is, however, described as ‘“‘viffanagatam’’. This is how a person who has attained jhéna, contemplates on the Jhanic-mind, etc. This resembles the manner of contemplating and noting the arising consciousness of imagination as ‘‘imagining’’, when it occurs, by the present Yogis.

How awareness and perception is gained by insight‘knowledge through contemplation as has been stated, fis shown ae ‘‘aniccato”’, etc., totalling eleven kinds. A person who is endowed with special or deeper knowledge can grasp all the eleven characteristics or conditions. A pereon who is lacking in knowledge canmot realize all of them. He may know only a few. The most significant point. however, is to know the true characteristics of anicca, dukkha and anatta, Hence, Buddha has preached laying emphasis on these three Kimds, viz: anicca, dukkha and anutta. lf these three marks are truly perceived and known, the rest cight can als> be understood. For instance, puloka—easily

Anicca, characteristic of Anicca and Aniccdnupassana

destructible-carries the same sense as anicca, impermanence Or not lasting. It is similar to (1) a virulent type of disease, (2) achronic malignant tumour, ( 3 ).a sharp-pointed stump that has struck or pierced through, (4) agha—not free from suffering, nay, it can bring evil just like vice or demerit (5) the five conditions which are said to be similar to illness are all dukkha-suffering. (1) Para-it resembles a stranger, (2) Safifid-it is devoid of ‘atta’, a being, or individuality, The said two also convey the same meaning as ‘anatia’— non-self or ungovernable. That ie why I have now explained the manner by which the nature or characteristics of anicca, dukkha and anatta can be known and realized. Anicea, characteristic of Anicca and Aniccdnupassanit

Aniccam veditabbarn—anicca must be known or understood. Aniccatd veditaba-the characteristic of anicca ~ must be noted and known as impermanent. = Aniccanupassand veditabba=Vipassana knowledge which contemplates and knows that it is impermanent or not lasting should be understood. It has been stated as such in the Commentary. This shall be recited. Now let us recite:

“Anicca must be known. The characteristic al

of anicca must be known. Aniccdnupassanad |

must be known,” 900 ta. coe hes em eamee

lt has been expounded that: “Anicca means aniccanti khanha-pafi-cakam and that is, what is aie khanha-pafi-cakam and that is, what is impermanent called ‘anicca’ is nothing but the eggregate of Five Khandhas.’’ Please recite the following Motto: —

“Thou shall remember the Five-Khandhas aS

Anicca-im permanent.” eeby ene i iwig

These Five khandhas which are traneient by naturs are riipas and ndadmas-matter and mind-which have existed at the moment of the occurrence of the Jhanic-

Brahmavihara Dhamma

Mind. These are mentioned in the Pili Text as ‘‘rapagatam, vedandgatam, etc.’’? This is the Dhamma which should be correctly and vividly known as anicca—impermanence-when contemplation is carried on after arising from jhdna. It is similar to what is clearly known by the Yogis with personal insight knowledge of the rapas and ndmas at the moment of secing, hearing and imagining, in the course of their contemplation and noting as: “‘seeing’’, ‘‘hearing’’ and ‘‘imagining’’, with awareness. Anicca possessing the characteristic of” impe,;manence’ realized through contemplation and noting, may be

Tt Per oa. o what has not yet existed betere!

Hutva—Originally what has not yet existed before, has occurred, and then abhdydkdro-suddenly disappears and vanishes. This transient nature of aniccalakhanam-— is to be noted and understood as the characteristic of anicca, Hence, it has been expressed in the form of a motto as stated below, and this may be recited. LF ss **Wanishing after occurrence is the characRee ss teristic of anicca.” All things are impermanent if they arise instantly followed by dissolution. Fer example, a house ie constructed in an open field. [s it nota house which has 6prung up a new though it has not existed before ? Yes, it is, Is it not aubjected to decay for the simple reason that one day or the other, or with the passage = of time, it will meet with destruction? Shall we therefore say it is everlasting, or impermanent? If a thing appears and then again disappears, it is undoubtedly impermanent and transitory. Jn the same way, @ person is born into this world as what is called his life existence: He has come into being afresh, but will one day pass away or die. He, as a living being, is no doubt impermanent and not lasting. Likewise, it resembles a flash of lightning which appears and vanishes all of asudden. These are the examples of the transient nature or the characteristic of anicca,

Anicea, characteristic of Anicca and Anicciaupassana

A Yogi who is contemplating and noting will perceive the manifestations of the sensations of touch, of thoughts and imagination, sound and sight constantly arising and vanishing, and then appearing again followed by dissolution at every moment of his noting when his power of concentration (samadhi) ~~ becomes strong. Such happenings will be realized with his own personal insight knowledge. He will become elated with joy that everything which occurs, passes away instantaneously. This is the characteristic of anicca. When awareness takes place while contemplating that things have arisen and disappeared all at once, he will come to realize that these are all ‘‘Impermanence’. This knowledge or awareness is ‘‘aniccdnupassand-fidne.”’

This is Vipassana knowledge through contemplation and noting and not the knowledge of reflective thought gained by Su/amaya.

When a person is said to be absorbing in mettajhana, he is actually developing his mindfulness praying as ‘‘May ali be happy, etc.” While immersing himself thus, the metsd-Jhanic-mind occurs wishing others happy. This Jhanic-mind may last for a second, or a few minutes. When this Jhanic-mind ceases, then usual sensuous thoughts or desires will appear or arise. This is to be called as “‘rising from jhdna.” It is something like waking up from a deep slumber. If the Yogi who plungs himself in a trance of jhdana bearing in mind or with predetermination that he will carry on with Vipassana contemplation after rising a from jhana, the moment Jhanic-mind ceases, contemplative mind with awareness-—Vipassani—consciousness— will take place. He knows distinguishingly the arising consciousness of Vipassana and the cessation of ‘the Jhanic-mind. It is not that the Jhanic-mind . singly is known. The simultanedus arising and dissolution

— Brahmavibéra Dhamma

Of ripa, vedand, sania and saiikhdras ate also known and Yealized. He Clearly perceives and understands that everything being (in the process of) arising and dissolving incessantly is, in fact, impermanent, etc. _ Applying this method in order to develop Vipassandfidna, or, imsight knowledge, we shall develop mettd. Let’s recite with a feeling of loving-kindness by rediating mettd,and at the same time, develop the charaCteristic of impermanence of the sense-object-the sound (voice) that emanates from our recitation or chanting,

“May all beings be happy....’’? (Repeat thrice) Dukkha characteristic of Dukkha and Dukkhanupassana

Since it has been preached that dukkha means: “*Yadani-catn tar dukkhata-which is transient and therefore, ‘suffering’, the five khindhds not being lasting, are dukkha(suffering). Of these khandhds, only dukkha vedana, the sensatien of suffering which is one of the constituents of vedanakkihandha, is misery, for being distressful. The rest of the four khandhds and sukhaupekkhd are not the miserable conditions which are causing harm and distress. However, since they are devoid of pleasure for being impermanent or transitory by nature, they are to be termed “duddha”’. And also because it cause the distressing sensation—dukkhavedana— and is likely to cause trouble and pain, it is said to be ‘‘dukkha’”’’ Let’s recite a motto as shown below:—

“‘[mpermaneat are the Five Khandhds which

are in reality dukkha, suffering.”

These five khandhas being incessantly arising and dissolving are always causing pain and suffering. These khindhas by causing stiffness, hotness, etc., are often ill-treating. That is why it is termed as“‘dukkha’’— terribly miserable. This nature of constant suffering and misery is to be understood as the characteristic

Anatta, characteristic of Anatta, and Anattanupassana

or mark of dukkha, Let’s recite a motto which is composed as followe:—

“Constant ill-treatment caused by the arising

and dissolution of khandhas is the charac-

teristic of dukkha ‘dukkhanupassana.)’’

; A Yogi who is continuously contemplating on the arising phenomena of ripa and nama, perceives the ‘formation or arising of new khandhas following instantaneously without appreciable interval upon the dissolution of the old. He realizes the causation of unbearable pain and suffering, and becomes satisfied finding them as being miserable and frightful through his personal insight-knowledge. This is the real ‘dukkhZnupassond-féra’. Y have coined a motto which may be recited as follows:—

“Awareness of suffering and misery for

having found the transient nature of

arising and dissolution at the moment-of-

contemplation and noting, is dukkhdnupas-

Let us mow recite by developing metta as: “(May all be happy” while contemplating the manner of of ill-treatment caused by tha condition of arising and dissolution of things, and developing dukkhanupassand, Please follow the recitation, pio.

“May all beings. be, happy ..”’ (Repeat thri

Anstta, characteristic of Anatta, and Anattanupassana

What ia ‘“‘Anatta’? Jt means: ‘' Yam dukkharn tadanattad-the dukkha dhamma, as preached by the Buddha. Hence, the five khandhds which are called ‘‘dukkha’’ is not ‘‘atfa’’, a living entity. It is Non-Self,’the ‘‘anatta’’. It is unmanageable and cannot be coaxed to become happy inasmuch as it’s inherent nature is ‘suffering’. Since it is unmanageable and wncontrolbable, it cannot