Brahmavihāra Dhamma

Brahmayihdra Dhamma

be called or regarded as One’s Own ‘Self’. As euch, j Anatta is a condition which is ungovernable. Let’s recite a Motto which embraces the said meaning.

“<The Five Khandhds being ungovernable, j .* ce are not Atta. >

If it is one’s own Self, it should respond as you may wish to happen. The five-khandhads refuse to act } or behave as you would desire, and comply with your demand. It happen according to circumstances, and ' under unforeseen circumstances, it happens against j One’s own will’ What is good and pleasurable may occur but it will not be lasting and will not coatinue to remain conetant as you wish to be. It immediately | vanishes. Since they happen against one’s own wish, and are ungovernable, it should be neted and realized as ‘‘Non-Self’? and Not as ‘‘Atta’’, Hence, it has been | stated as merely the characteristic of anatta and as a condition, uncontrollable and wnmanageable, which would not happen according to one’s own wish, ie. ‘( avasavuttana karo anattalakhanarn). The Motto is 5 couched as below. Let’s recite.

“Not happening according to one‘s own

wish, is the characteristic of Anafta.’’

A Yogi who is continuously contemplating on the arising phenomena of ripas and ndmas will find them incessantly appearing and disappearing according to the relevant circumstarces against his own will. Therefore, he realizes distinguishingly with his own personal insight-knowledge that they are by nature Anatta which is ungovernable. This is the genuine Anattdnupassang-fidana. Let us recite the motto which J has been composed in the light of the above.

“Finding it umgovernabile and unresponsive

to one’s own wish while contemplating

and noting, and realizing it as ‘Non-Self’,

is Anattdnapassana-fdna’,

Anatta, Characteristic of Anatta, And Anattdinupassana

Though one may wish to develop metid through meditation all throughout day and night when developing and radiating metid mentally or verbally reciting as ‘‘May all be happy’’, it will not be possible to do so if perseverance and energetic effort are lacking. It would bs possible if there is full accomplishment of strong will, diligence and resolution, Hence, it is ‘anatta’ Dhamma which does not happen or respond according to one’s own will. In order to follow up with an action to contemplate the nature of anatta, let _ us develop mettd. Please follow the recitation.

‘‘May all beings be happy....’’. (Repeat thrice)

It would amount to contemplating the spirit of loving-kindness, the kdmdvacara kusala, i.e-, merits relating to the domain of sensual pleasures, if serious contemplation is made so as to realize the marks of anicca, etc., by reciting from the innermost heart as: ‘*May all be happy.’’

Contemplation made on mettad-Jhanic mind by a person who has achieved jidna, is nothing but contemplating on mahaggata-kusala mind, i.e., the state of mind that is highly meritorious, etc. The only difference is between the nature of kdm4vacara and that of mahaggatajhana, i.e., lofty or extensive jhina. The manner of contemplating mettd is, however, identical. Hence, while contemplating the virtuous of though of mettd, etc., when yipassand-fdpa becomes strengthened, Nibbdna—the State of complete extinction of ripa and ndma-—will be realized through ariya-magga-fidna. Following this maggafidn2, the knowledge of fruition(phala) will be attained. If such attainment is accomplished, one will at least become a Sotipanna. A person who has achieved mettajhana, if continues to contemplate and note, will attain Nibbina through the achievement of stage of Sagadagami magga-phala and Andgdmi-magga-phila. In most cases, Anigimiship is attained, If he becomes an Anigami

Brahmaythéra Ohamma

by faculty of which he is entirely free from kémaréga (human passionate desires), he wil! no longer reach the abode of kama, Rebirth will take place only in the ‘abodes of ripdvacdra and aripdvacara, [t is very likely ‘that he may have his next existence in ripavacaya abode called Suddhavasa. Hence--

Continuation of the Second Metta Sutta

““So-A person who contemplates metid-jhana .as anicca etc,, or rather, a person who has become an Anagami by contemplating mettd-jhdna, etc,, as anicca and so on, kdyassa bhedd—from the time of the destruction of the material body, merand—from the time of death, param —subsequently, suddhavasénam. devanam— (became) one of the inhabitants of the Abode of Suddhavasa Celestial Brahma, sahabyatam—-having the. same status or life existence of a Brahma, upap.jjati-and accordingly will have his rebirth. The Buddha con. tinued to say: ‘‘O, Bhikkhus! ayath upapatti—to be reborn, or to reach thie Abode of Suddhavasa, putthuj janehiunlike the majority of worldlings, asddhdrand—-is a peculiar and unrivalled attainment ”’

In this regard, since it has been stated as reaching the Abode of Suddhavisa, it is also necessary to attain the Fourth jhdna. By developing mettd-bhavana, only the Third jhdna can be attained. As such, a question may arise as to how it could reach Suddhivasa Abode. [It may be answered that after becoming an Anigami by contemplating mettd-jhana, the Fourth jhéna is achieved through upekkhd bhavanad. To achieve as such is not difficult for an Anagami. It is quite easy. Even a person who has become an Anagimi through Vipassana contemplation without the attainment of any jhadna can easily achicve up to the Fourth jhana and reach the Abode of Suddhavasa. Hence, it should be understood that Suddhavasa abode has been reached

Continuation of the Second Metta Sutta

after attainment of the Fourth jidna through the exercise of upekkha-bhavana.

In‘so far’ as an-ordinary worldling is concerned, although he has attained mettd-jhana and upekkhd- jhéna; he cannot possibly reach the abodes of Suddhavasa. That is why the°existence or rebirth in Suddhavasa abode is not connected with, or rather, beyond’ the reach of, ordinary worldlings{Putthujjanas), Is it not true that’ Sotapannas and Sagadagamis cannot also be réborn in Stiddhavasa Abode? Then the question may arise as to why it is not mentioned that it does not concern Sotdpannas and Sagadagamis. It is true that Sotapannas and Sagadigamis cannot be reborn in Suddhavisa. However, they can easily achieve’ Anagamiship and then, reach Suddhavasa. As such, it may be understood that it has been mentioned as not con: nected with only ordinary’ worldlings who have no chance of becoming in Suddhavasa,

What has now been preached relates to the Second Metta Sutta as contained in Anguttara Nikaya, Fourth Nipata. In the First Metta Sutta, however, preaching has been done that if death takes place as an ordinary worldling after attainment of mettd-jhdna, he will, by virtue of his achieveinent of jhdna, be reborn’ in the abodes of First jhana, of Second jhéna, of Third jhana arid vehappho the tenth abode of Brahmaloka), and then, on expiry of the life #pan in these abodes, he willbe reverted to kdmasugati after his death; and also there is every possibility of his descending to the Four Nether Worlds: However, in the case of.a pereon who has become an Ariya, he will become an Arahat in that Brahmaloka from where he will enter into Parinibbana, To be able to revere it, further elucidation wil) be made by reciting ‘the meaning of the Pali phrase based on the method of Nissaya.

Brahmavihara Dhamma

The First Metta Sutta (Reference: Anguttara—P, 443)

Bhikkhave-O, Bhikkhus! J/da—-in this world, ekacco Puggalo—certain persons, mettdsahagatena cetaséd—-with the thought that arises along with metid,ekam disam-towards One region, pharityad viharati-remain spreading out. Tatha dutiyam—In the same manner, they remain radiating the thoughts of loving-kindness towards the Second Fegion, Tatha tatiyam—Similarly remain spreading out towards the Third region. Jti-in this manner, uddham— towards the higher regions above, adho—towards the lower regions below, firiyam—towards the regions in the Opposite direction or across, sabbadhi-towards all the regions, sabbattatdya—tegarding all beings on the same level with their ownselves, nay, with all the thoughts that arise, sabbavantan: lokam—towards the whole Universe where all beings are inhabited, mettdsohagatena cetasa-with a benevolent mind and with good-wiil towards all, vipulena—with extensive thoughts, mahaggtena-with the Jhanic-mind called mahaggata, ayerena— with unmalicious thought, abydpaj jhena—with undejected thought, pharitvad viharati-_remain radiating.

Buddha’s preaching (desand) up to this stage is identical to the Second Metta Sutta, It describes how jhana ia radiated after it has beem achieved and the manner in which one plunges himself in a trance of jhana. Thereafter, exposition is made of the peculiar characteristic by embracing jhdna without contemplating Vipassana, as follows:—

So-Such a person or individual, tam-in that metta— Jhana, assddeti-has found delight. 7am—To that Jhdna, nikameti-he has become attached with affection. Tena— With that Jhdna, vittam ca dpajjati-he has gained happiness with pleasure. Tattha thito-and remains in that Jhana, tadadhimutto-becoming attached to that Jhana with consciousness. Tabbahula vihdri-Then, after

The First Metta Sutta

repeating his absorption many 4a time in that jhana, aparihino-without being deprived of the faculty of this jhana, kalam kurnmano-when death occurs, brahmakayikanam devanam-in the abode of the First jhana Brahmas, sahbaaytan—he goes into companionship with the Byahma and on the same level as a Brabma upapajjati-and is rebern or becomes a Brahma. ( This‘ refars to how it happens relating to a person who has achieved the. First mettd—jhana). So-A person who attains the Second mertid—jhana, tam-in that jhana, assadeti-finds delight. As in the case of the person who has attained the first mettd-jhdna, he has found pleasure in that Second jhdna, and without being deprived of the faculty of that Jhana, on hisdeath, he becomes a Brahma on the same status as that of abhassara Brahma. This explains how it happens to a’ person who has achieved the Second metta—jhana. Of course, in this regard, emphasis is laid on the highest abode of Abhassara Deva of the Brahmaloka out of tho three abodes of Second jhdna, viz: Parittabha, Appamandabha and Abhassard.

Thereafter, when death takes place after attaining the Third Metid-Jhana, the significant point stressed is as to how a person reaches the highest abode of Subhakinha from among the three abodes of Third jhana, namely, Parittasubha, A ppamanasubhé and Subhakinha. Thenceforward, mention has been made that after attaining the Fourth Jhdna through Upekkha—bhavana, etc., he becomes elated, and on death, . reaches vehapphala Abode. This is the higtest among the Ripavacara Abodes where worldlings can hope to reach. The life-span there. is 500 kappas, After reaching these abodes when. the life-span expires, he will be relegated. to the life existence of the human world and Kamavacara world of devas. After that, it hae been stated as to how ome is likely to descend to the Four Apayas. It is described in the following manner,

Brahmavihara Dhaniitth

Tattha-In that Brahmaloka, putthuj jane-the ordinary worldling, yavatdyukun-throughout the jife-time, thatvd= will exist or live, yavatukani tesa devanam ayuppamanam\ tam sabbam-for the entire life-span of the Brahmas. Khepetva—After that life span has been spent, nirayamsi gacchati he is likely to descend’ to Helly Tiracchana: Yonimpi gacchati-(and) may find himself in-the Anima World, or rather, become an animal) pettivisayampi’ gacchati-and may. also reach’ the World ‘of Petas.

These three expressions indicate the: possibility of descending to the world-of ecither:apaya or animal or Peta for not being free as yet from kamma and kKilesa. One cannot, ofcourse reach the world of Apayas immediately. after. demise. from the Brahma World. It is because of. the meritorious’ result or kamma of upacdra-samadhi.. which. he had-developed. and by. virtue of. which he- had. achieved jhdna to be elevated to the World of Brahmas. With this achievement, a person usually. will be'reborn either in the Human World or the Celestial World. <A_ noble disciple of Buddha who hase achieved ariya—-magga—phala through metta—jhana will, after his death, reach the Brahmaloka if he is not yet iiberated fram the bonds of kilesd. He will eater into Parinibbina while in the Brahmaloka after he has attained Arahatta-magga—phala. This distinguishing feature has been elucidated as follows:

Bhagavato-The Lord Buddha’s, sdvako pana—-noble disciple who is in Ariyi(the usage of this word in this regard indicates the attainment of Ariyahood as either Sotapanna or Sagaddgdmi or’ Andgami by contemplating Vipassana after acquiring’ the basic achievement of mettd-jhana), tattha-in that Brahmaloka yavatayukam—all throughout the life-term, fhatvad-he will live and thereafter, ydvatakami tesam devanan dyuppamanam, tar sabbam khepetva-on the expiry of the life-

The. First Metta .Sutta

span of those Brahmas. tasamin yeva bhave-in that very existence of ‘Brahma, parinibbdyati —- will enter intoparinibbana. Bhikkhave-O, Bhikkhus ! Ayam-the ordinary worldling who-has “attained ‘jhdna after becoming a Brahma and when his life—span expires, will be reverted to kdmasugati, the world of sensual pleasures, and then, may possibly be reborn in the World of Animals or of Petas; but as regards an Ariya-savaka who has achieved metta—jhana, he will first come into being as a Brahma, and only in that Brahmaloka, will attain Arahatship and then finally enter into Parinibbani.’’ These are the two kinds, viveso-which have the distinctive features.

What is required to be known according, to the First Metta-Sutta which has just been stated, is that if one is contented withthe mere achievement of this metta—jhana which he has attained, he will reach the Abode of .Brahmas.after his demise. However, since he had not yet achieved. arti ya-magga—phala, the Special Dhamma, -for failing to contemplate Vipassana, he will surely be reverted to the world of human beings or of Davas when the life-span .in Brahmaloka expires. Then, after so becoming if he has committed evil deeds that can bring him down to the Nether World, he will again descend to the four Apdyas- . Hence, despite the fact that.he has reaches the Brahmaloka by virtue of his attainment.of jhdna, he will be in the same boat as other ordinary worldlings who are still liable to go down tothe four Nether Worlds. However, if Sotapanna is achieved in the least, after his attainment of mettd-jhana through Vipassana contemplation, he will reach the Brahmaloka after his death, and will not be reborn in the world of sensual pleasures, and will eventually ‘become an Arahat in that Brahma Abode whereby all miscries will come to an end. Although such a person ‘is not an Anagami, he will not be reborn in the world of sensual pleasures