Brahmavihāra Dhamma

Beneficial fruits of patience

in other words, is adosa-absence of anger. [It is Similar to the essence of mettd, Loving-kindness. In especial, what is said to have ‘patience’, is to be able to endure any kind of provocation and to remain calm without anger and doing.evil. Metta or Loving-kindness is more significant or rather, far-reaching in meaning than ‘‘Patience’’. It imbibes the quality of goodwill rejoicing with other people’s happiness. The advantages of “‘patience’’ have been described in Visuddhi Magga in the manner stated below.

“Khanti paramam tapo titikkha’’ which means‘‘Patience is the highest or best devotion’’, It is the noblest and pious practice of virtue.

“Khantibalam balanikam”. It connotes that since Patience has its own strength, it should be understood as preached by the Buddha that the beneficial fruits of Patience by symbolizing the attributes of a noble person —bradhamana, have the force of strength which is but ‘‘patience’’. What is actually meant by this Dhamma is that the strength or vigour of Patience capable of preventing ‘‘anger’? resembles a force of army which is able to defend the enemy. Buddha has therefore preached that a person who is equipped with this strength of Patience is. a. Brahamana, -a Noble One.

**Sadatthaparama attha, khantra bhiyyo na vijjati”’. The gist of this Pali phrase is that of all the advantages, one’s own benefits or interests, is the noblest. Among the best advantages, nothing excels the beneficial results of forbearance or endurance. The advantages of ‘‘Patience” should be realized as had been stated by the King of Devas-Sakka, cited above.

As stated in the foregoing Desanas, “Patience”’ is the noblest and the best practice. It is most noble and admirable because one who has patience will be able to tolerate all criticisms or irritating remarks

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which would ordinarily incite retort or refutation, and by virtue of this noble attribute, he will earn respect and approbation. from others. He will also receive help and assistance when occasion arises and can bring about closer intimacy between himself and other friends... Nobody would hate him. These advantages or benefits are quite conspicuous.

If retaliation is made against any verbal attacks» hot controversy will ensue between the two parties and quarrel will break out. Feeling of hatred and animosity will creep in and the parties may become antagonistic to one another with malice and also become enemies for life. If no tolerance or patience is practised, one will be inclined to cause harm to another, may be, throughout the entire life time. If, however, patience is cherished or nursed, it would bring about a world of advantages. This can be clearly known by retrospection. Hence, the Exalted One had prescribed in the forin of Pdtimokkha, the Code of Conduct for priests.

It has been preached as: ‘‘khanti paramam tapo titikkhad nibbadnam paramam vadanti Buddha, etc.’ This has been mentioned earlier. Nibbdnam - the most Noble and Virtuous. It was preached as such by the Lord Buddha simply because all practices for the derivation of merits can be carried out successfully only if there is “patience’. .When donation is offered on a magnificient scale with the greatest generosity, it shall be performed with great patience. In practising sila, moral precepts, spirit of tolerance required to be borne by a person becomes more prominent. In practising and developing meditation, i.e., bhdvand, it becomes predominant. All bodily sufferings and miserable conditions will have to be tolerated, and only by contemplating and noting with patience, concentration and wisdom or knowledge can be gained. If changes

The manner of developing metti

in the bodily postures are frequently made on account of minor discomforts, such as, stiffmess, hotness and pain, it will be difficult to enhance one’s own power of concentration samadhi. This. will make it harder to achieve Vipassana insight ‘knowledge. Only when One contemplates and notes with patience and endutance, jhdna samadhi can be attained. Then only, Special knowledge of Vipassana or the higher awakening consciousness of the Dhamma along with maggaPhala-ftdna, i. e, Knowledge of the path and fruition, can be realized. As such, it may be stated that “patience” is the noblest and highest practice.

A wise old saying, ‘Patience will’ carry one to Nibbana” is most appropriaté. In practising for the fulfilment of ten forms Of paramitas, or; ‘“‘ten perfections’”’, it can be fully achieved if khanti or patience is applied. Among these paramittas, determination, exertion and knowledge (pafifid) are proximate to the attainment of Nibbana. Only if ‘relentless and persistent effort is made as originally intended to reach Nibbana with a firm determination. Vipassana knowledge and ariya-magga-fidna will bé fully accomplished. If so diligently practised with patience, Arahatship will be attained. Such an Arahat is said to be a noble Brahmana who is fully endowed with the strength of Patience. That is what Buddha has said. It is indeed a noble practice which can lead to’ Nibbina. When developing mettd, practice of ‘‘patience” is essentially fundamental. Only in the absence of ‘anger’, and by practising patience, mindfulness on mettad will become developed. This is the reason why it has been instructed to reflect upon the advantages of patience prior to developing loving-kindness or: mettd. The manner of developing Metta x! The manner of developing Metta

It is stated that merttd .should. be developed in order to make the mind free from the ills of anger

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by reflecting upon its faults or evils as well as upon the advantages of ‘patience so as to conjoin patience by letting it run paralled. One way of developing metta is to gain perfection,.iJ¢., Paramita, and also merit. Another way .is to devélop metid for the attainment of jhana-samadhi. There are two kinds as just stated. Visuddhi Magga has analytically and distinguishingly commented upon in explaining the method of developing metta for the achievement of jhana-samadhi as to who should be omitted at the initial stage of developing and transmitting mettdé and who should be entirely excluded in developing loving-kindness. As time does not permit at present (to-day) to explain the difference in their distinctive features, I am inclined to speak about the manner of developing metta for the purpose of gaining perfection and merit, first and foremost.

In the matter of mettabhdvand, developing metia through meditation, it can be exercised and developed by contemplation dwelling the mind on all human beings or other sentient beings (living beings) who may be seen or heard, or who may appear in the mind’s eye. The manner of developing with a feeling of benevolence as stated in Suttana Pali and Atthakatha, which say, ‘‘May one gain happiness, or, May all be happy and healthy, i.e., Sukhitd hontu’’, or, ““Sabbe satta bhavantu sukhitatta’’? - May all beings be pleased and happy. Briefly put, goodwill should be imparted in the following way:

“May all be blessed with happiness’’(To be repeated twice.)

Therefore, whether one is residing in his own quarters or whether one is moving about or working, if a person or any living being is seen or heard, loving-kindness should be developed with a sincere and sympathetic feeling as: ‘‘May he find happiness! May

The manner of developing metti

be find happiness!”. In the same manner, it is to put the spirit of loving-kindness in the bottom of your heart mentally saying, *‘May all beings» be happy”, in case a large gathering of people or a number of other beings are seen or heard. This is quite an easy and excellent way of radiating metta since every being wishes to be happy. This method of developing lovingKindness is mettd-manokam, the noblest feeling springing from the mind. At the moment when monks and laity are worshipping and paying homage to the Lord Buddha, they used to develop loving-kindness by uttering ““Sabbe sattd,averd hontu’’, etc., i,e., “All beings may be free from all dangers.” It is called ‘‘mettd vacikam’’ as this feeling of mettd is expressed by word of mouth. If the words ‘‘May.all be happy” are uttered verbally, it is also ‘‘mettd-vacikam’’.

In this regard, besides developing metid, mentally and verbally, special care should be taken to also render physical assistance to others, whenevef possible, so as to make them feel happy... On the other hand, it would be meaningless in fostering loving-kindness, if one causes misery to others either physically, or verbally, or mentally. .It is therefore essential to do good to others, and by doing so, the act of developing mindfulness on loving-kindness; may be said to be genuinely effective. For instance, while loving—kindness is rediated from his heart to a person who is coming face to face with him in a narrow lane wishing him happiness, it would also be necessary to give way to him, if he is worthy of respect. Such a behaviour would then amount to honouring him with a virtuous thought and would be in consonance with one’s own inner feeling of metta. _ ; Sori

He who develops loving-kindness to others, while travelling, would be required to, make room for other fellow-travellers who may be looking for accommoda-

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tion in the same carriage, provided of course, there 1s available space. He should assist others as far as possible if he happens to find them overburdened with a heavy load. In connection) with business affairs, it amounts to exercising loving-kindness(merta) by instructing another person in matters with which he is not acquainted. Speak gently and sweetly, and accord a warm reception with a fine gesture and a smiling sweet face. Help a person to the best of one’s own ability. These are the genuine manifestations of goodwill and AO 4 oving-kindness. To speak with a sweet voice is metta vacikam. Giving physical help to others is metta kdyakam.

How to develop (528) kinds of Metta

What has been stated in the Patisambhida Magga Pali that 528 kinds of metta are developed, refers to the manner of developing metta by those who have achieved metta-jhana. At the present time, however. it is usual to develop metta, as a bounden duty, by priests to do the recitation for the achievement of = | Paramita and kusala.° The Pali dictum usually chanted is the same as the recitation done by rote by the majority of the people. I would first of all recite the dictum in Pali for the purpose of elucidation and enumeration.

Sabbe sattd, sabbe pana, sabbe bita, sabbe puggald, sabbe attabha@vapariyadpand. Up to this, these five phrases denote all sentient beings without distinction and ljmi.4 tation., Hence, the expressions: sabbe-@stt@-all_ creatures, sabbe-pand-all those beings who breathe, sabbe butd-all living beings, sabbe puggala-all those individuals or persons, and sabbe attabhavapariyapdana ~ al\ those individuals or persons'*who have the attributes of a being or kafdha, convey the same meaning. Each and every expression mentioned above, refers to all beings.

How to develop (528) kinds of Metta

Then comes, “‘sabbd itthiyo. all females; sabbe purisd, all males; sabbe ariyd, all Noble Ones; sabbe anariyd, all those putthujjana or ordinary. worldlings; sabbe devd, all those devas for celestial beings; sabbe manusa,, all those human beings; sabbe vinipatika, all those beings belonging to the feur apdyas. These expressions denote the different types of seven species of beings, namely, a pair of males and females, a pair of arivds, Worthy Ones, and worldlings (puthuj jana), and three groups of beings, viz: Devas, human beings and beings belonging to apayas. Loving-kindness that is developed rediating towards the seven groups severally and individually identifying them in their respective different identity is known as odhisamettd. The first five phrases earlier stated having no limitations with reference to all beings, is called anodhisa metta, which means metta without any distinction and limit.

In developing mattd, these two groups forming twelve (12) aphorisms should be recited or uttered in combination with the four phrases, viz: . “‘Averd hontu’’— May escape from all dangers; avydpajjhad hontu— May be free from mental distress or suffering; anighd hontu — May be free from bodily suffering or injury; sukhi attanam pariharantu- May have the full accomplishment with complete happiness, or rather, be able to happily shoulder one’s own bodily self. The last dictum conveying goodwill; ‘‘May have the full accomplishment with complete happiness and be able to shoulder one’s own bodily-self or khandha’’ is very significant and meaningful. All beings are prone and exposed to external dangers of all sorts. There are also dangers of diseases and sufferings-dukkha—vedands — in the material body itself. Moreover, for the sake of one’s own good health and proper livelihood, everything possible should invariably be done and achieved. Only when free from danger and harm that may be fall a man, and when necessaries of life are adequately obtained, then happi-

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ness will be derived both physically and mentally. if the burden of khandhd can be successfully shouldered, it can be said to be satisfactory from the point of worldly affairs. That is the reason why development of mettd should be seriously made with a benevolent frame of mind by uttering the words, ‘‘May one be able to shoulder and sustain one’s own bodily-self - Khandha, with happiness.”

If metta is developed saying, ‘“‘sabbe sattd avera hontu’’: May all beings be free from danger and harm, etc.» which comprise 5 phrases of anodhisa (mettd) combined with four (4) kinds of developing mertd, it will come to (5x 4)=20 (twenty). This is anodhisa mettd, twenty in number. Next, if further development of mettd is practised, uttering, ‘“‘sabba itthiyo’?- all females, etc., comprising 7 phrases of odhisa(metta) along with the expression of sentiment - ‘‘May all be free from danger, etc.,’’ which describe the manner of developing mettd in 4(four) phrases, it comes to(7x4)=28. This is odhisa metta, twenty-eight in number. If added with 20 anodhisa metta, it will come to a total of 48. This mode of developing metta bhdvand without direction—wise as to the region of the earth is called disa anodhisa mettda.

Similarly, developing mettad towards all beings living in the East —puratthimaya disdya, as: ‘‘sabbe satta averd hontu’’, i.e, “‘May all beings be free from danger and harm, etc.’’, would make up a sum of 48. In the same way, the rest of the cardinal points of compass indicating direction of the regions by the magnetic needle, viz: the West(48)in number, the North (48) in number, the South (48) in number, with the addition of the four anudisas or vidisas, viz: the South-east (48), the North-west (48), the North-east (48), the South-west (48), and also together with the two, namely, ‘hetthimaya disaya’(48) and ‘uparimaya