Brahmavihāra Dhamma

Brahmayvihara Dhamma

since kamardga has been dispelled by him with the faculty of jhdna- He is called a Jhana-Anagimi.. Similarly, a Sagadagami who hae already achieved jhana, will never be reborn in Kamaloka. He too is known as a ‘Jhana-Anagimi.’

If, however, a person becomes an Anagimi after attainment of jhdna, there is an opportunity for him to enter into Parinibbana as an Arahat in the lowest ahode of Aviha, one of the five abodes ot Suddavasa, where he will be reborn, as mentioned in the Second Metta Sutta. If he fails to gain Arahatship after the expiry of a life span of two-thousand kappss in that Abode, he will have his rebirth in the third elevated abode called Sudassd from among the Abode of Suddhavisa. There are cases in which Parinibbana had taken place after becoming an Arahat in that abode, If no Atahathood is achieved as yet, he will land in the Fourth Abode called Sudassi on expiry of the lifespan of four thousand kappas. In that abode too, there are instances of persons entering into Parinibbana after the attainment of Arahatship. If no Arahatship is achieved, rebirth will take place in the highest Akanittha Abode after the life-span of eight thousand kappas has exhausted. However, Arahatship will definitely be attained in that abode and when its life span of sixteen thousand kappas comes to an end, final attainment of Nibbana (Parinibbana) is sure to come.

Now that elucidation made in connection with the eleventh advantage with reference to Anguttara Pali Texts, has been fairly completed. In Anguttara Pali (3rd 542) it has been preached as: ‘‘uftari appati vijjhanto brahmalokupago hoti.’”? The Commentary hasgiven an exposition of this Pali phrase as: Mettdsamapaititoattainment of mettd-thana, uttart-beyond that, arahaitas adhigantum to achieve atahatta—phala, asakkonto—a per son who is incompetent, ifocavitya-on expiry of this

To contemplate Vipassana while developing Metta

human life existence, suttappabuddho viya-like a person who has risen from sleep, brahmalokam upapaj jati- reaches the Brahma World.

In this regard, the expression - ‘‘if Arahatta—phala cannot be reached beyond the attainment of mettajhdna.’’ embraces all what have been stated as: ‘‘if there is achievement of mettd-jhana only, one can reach the Brahmaloka,” and also ‘‘Brahmaloka can be reached by attainment of any one or two or all three of the lower stages of phala based upon the endowment of mettdjhani.”” Hence, in the motto which described the advantages of mettd, it is stated as ‘‘Happy in sleep, and in waking .....varily destined to become a Brahm§; all constituting eleven attributes im number are the advantages accrued from developing mettd.’’ To contemplate Vipassana while developing Metta

In order, therefore, to gain benefits that can possibly be derived, let us develop mettad as a fundamental, When developing metta by recitation, nama rapa should be contemplated in train. While thus developing by recitation, contemplation and noting be done simultaneously, as follows:-

‘‘May all Bhikkhus, Yogis and laymen in this

Meditation Centre, be happy.’ (To be repeated

thrice)

‘“May all Devas in this Meditation Centre, be

happy,’’ (Repeat thrice)

‘‘May all individuals, Devas and beings in this

Township, be happy.’’ (Repeat thrice)

‘‘May all individuale, Devas and beings in the

Union of Burma, be happy.” (Repeat thrice)

‘““May all beings be happy.” (Repeat thrice)

By virtue of having heard this sermon on Brahmavihdra Bhavana Dhamma, and of reciting and develop.

Brahmavihira Dhamma

ing metta through Samatha and Bhavani with the Practice of Vipassana contemplation, may those noble audience be able to develop and exercise mettd-bhdvana as far as possible and enhance the development of contemplating and noting the arising phenomena of rupa and ndma towards attainment of magga- phala-fidna and eventually reach Nibbina, the total extinction of all miserable conditions, in the shortest possible vw time.