Brahmavihāra Dhamma

Part VI

PART VI

I have in mind to preach in accordance with the four objectives. viz: (1) to gain more knowledgeable experience, (2) to enhance the treasures of faith and reverence, (3) to make it obvious for developing karund, and (4) to display and disclose the manner of contemplating Vipassand, Only after I have preached the manner of arising of mahdkarund, IT shall proceed to describe the manner by which muditabrahmavihdra is to be developed.

Having already preached the manner of arising Of Mahdkaruné concerning four kinds of dhammuddesa, I shall deliver the dhamma relating to how sentient beings are hit and pierced by arrows, how they are enmeshed, how they are drifting in the current or stream of water, and how they are being burnt by the blazing fires. Let us first preach relating to how living beings are pierced by arrows.

Beings are being pierced by arrows

Sasallo lokasannivaso viddho puthu — sallehi,

natthanfio koct sallanam uddhata aijiatara mayati

passantanam buddhanam bhagavantdnant sattesu maha-

karund okkamati.

Lokasannivéso—All\ beings, sasallo-are stuck or pierced by arrows! Putthusallehi-With many arrows, viddho—they are hit and pierced. Affiatara mayaé-Except me, the Buddha, salldnam uddhaté—capable of taking out, or removing the arrow that has pierced, afifokociany other single person, ratthiti-is not yet born and in existence. Passantinam—Seeing, nay, being, perceived

Brahmavihara Dhamma

as such, buddhanam bhagavantadnan-in the persons of _ Buddhas, sattese—towards beings, mahakarund —- Great le nos Compassion or Pity, okkamati-has occurred, It has been stated as such.

“Silla” in this regard refers to a stump or an arrow. It would be accepteble, if it were mentioned as a ‘stump’, i.e. a pointed stout piece of wood projected from the ground. However, in the Commentary (Atthakatha), it has been stated as ‘arrow’. Hence, one may imagine as having had sympathy for all beings who are pierced by arrows. Just es recrle who are injured or wounded by gun shots while fighting in a war as in the present era, the people in the ancient times who were hit by arrows during skirmishes, had received injuries. Sentient beings ate suffering similar to those who have suffered from pain caused by the piercing arrows. The kind of arrows that have pierced are the ckusala, arrows of demerits, such as, rdga, dosa, moha, mdna, ditthi and kilesds, which are vices, the immoral conduct, If pierced through the body from the breast to the back-bone, it would be very distressing and painfyl. In the same manner, beings are really pitiable for having been hit and pierced by the seven arrows of raga, dosa, etc., etc.

And yet, as ordinary worldlings, they are rather pleased for being pierced by the arrows, Sentient beings in the kama-abade enjoying all the sensations of sansual pleasures (kdmaguna), have found a taste for kdmardga. That is why they are nurturing and encouraging kadmayéga and are in hot pursuit of the sensations of sensual pleasures. From the point of view of Buddhas and Arahats, they see and feel the arising sensations of kamaraga as being unbearable just as they are pierced by arrows. Rdga which tends to have pleasurable attachment to rip7-bhaya (Form Existences) and Aripa—bhiva (Formless Existence), has

Beisgs are being pierced by arrows

the same nature of intolerance that can hardly be endured. The manner of piercing by the arrow of anger is more conspicuous. From a state of happiness which reflects on percenal appearances, the ccmplexicn of the face immediately turns black, ugly, and gloomy when anger blazes up. The mind also becomes morbid, restless and intolerable. However, the man in an angry mood thinks of the rising anger as pleasurable. For this reason, if any other person with goodwill intervenes to bring about a compromise and advises to refrain from anger and bearing grudge, an angry person is likely to resent. He may even think of that mediator as unfairly taking sides.

Moha means a mistaken or false view not knowing what is right or true. What is impermanent or transitory is thought of as permanent and ever-lasting. All things which are incessantly arising and dissolving, are eonsidered as pleasurable. The nature of rapa and nama which is not an atta, a living entity, is looked upon as a living entity, a being, or ‘Self’. If ragz and dosa occur, moha follows suit, Sentient beings pierced by arrows. of moha, delusion, are in misery- Under delusion, a person commits anything which is improper, by physical action, or by speech, or by thought. For having done so, only demerits are derived thereby causing miserable conditions,

Also because of the arrow or stump of ména, one meets with misery for his unworthy self-pride or vanity, and because of the arrow of ditthi which has pierced through the mental khandhd, men cling to false beliefs. They cannot discard or part with them. Falsely hoping to gain benefits, what ought not to be done, js done physically, verbally and mentally. Because of these vices, they all suffer misery. During the life time of Lord Buddha, Purinakassapa and a bunch of five other teachers of a heretical Sect together with their adherents had unfortunately accumulated a great deal

Brahmayihara Dhamma

of demerits for committing vices. They had gone to the extent of doing wrong to the Buddha, and for thess vicious thoughts and evil actions(wrong-doinge), they had derived ekusala, demerits, in return. For these demerits, they were committed to Hell and had suffered intense misery as a resultant, There are quite a mumber of people who are suffering misery for being pierced by this arrow of difthi, false belief.

There are other sufferings for being pierced by the rest of the kilesas, such as, Vicikicchad, sceptical doubts. Vicikicchad means feeling of doubt as to whether Buddha, Dhamma and Samgha are really the truth. Uncertainty regarding the derivation of advantages in practising S7la, Samadhi and Vipassand, or the attainment of jhana, or the achievoment of Vipassana insightKnowledge, or the realization of Nibbina through magga-fidna and phala-iidna, are also ‘‘Vicikiccha’. Then, if any doubt arises as to whether rebirths will really take place in existences under happy conditions by virtue of kusala-kamma, or, one has to suffer in the four nether worlds for the resultant effects of his akusala-kamma, immoral! actions, it is ‘‘vicikiccha’’, For having been pierced by the arrow of Vicikicchad, no practical meditation exercise can be done in accordance with the correct method or on the right lines. Such being the case, there will hardly be any chance to escape from the miseries of Samsara which are bound to come across,

And next, the piercing errow of what is called ‘duccarita’’-evil deeds or misconduct—is conjoined with ‘the arrows of kilesds, such as, radga and dosa. When raga is raging, evil deeds of duccarita-kamma, such as, acis of killing, stealing, cheating,etc.,are sure to be committed, For such akusala-kamma or demeritorious (immoral) actions, one would descend to the four Apdyas and suffer misery. Undoubtedly, there are @ number of

The manner of getting rid of an arrow/stump

people who will go down to the our Apayas or Nether Worlds, and who will thereby suffer miserable conditions.

Compassion therefore had arisen in the heart of the Buddha, for having seen those beings who were 5 pierced by arrows, such as, réga. etc- Being moved to pity(compassion) which had sprung from the heart, Buddha had delive ed his Teachings under varying circumstances for the entire period of 45 years, day ani night, without rest, Individuals who have diligently practised in accordance with his Teachings, are therefore, able to get rid of the piercing arrows of rdga, etc. If one arrow that has pierced through can be extracted or removed, he gets better to the extent a single arrow would have caused him hurt or pain. Accordingly, one who assiduously practises Dhamma gradually gets rid of the arrows of kilesds one after another until he is entirely relieved from all sufferings.

The manner of getting rid of an arrow /stump by contemplating and noting the Dhamma

At present those Yogis who are continuously contemplating and noting ripss and ndmas arising from the six-sense-doors, that is, contemplating what is going on in one’s mind and body, in accordance with the Teachinzs on Mindfulness Meditation (Satipatthana) are free from five nivaranas, abstacles to the progress of meditation. when their mind becomes tranquil and stabilised. This is called Citta Visuddhi, purity of mind With the mind becoming tranquil and cleansed of th’ nivaranis at every moment of contemplating and noting,e it occurs to the mind of the meditator with awareness that what is contemplated and known is quite different from the mind that contemplates and knows, j.e., these two are distinguishingly known, When. the

Brahmavihira Dhamma

rising movement of the abdomen is contemplated and known, the ripa, that is, the rising abdominal wall, and the mind-ndma that contemplates and knows, are distinguishingly known. Similar knowledge will be realized in contemplating the falling of ‘the abdomen and the acts of walking, stepping, dropping, bending and soon, Everytime it is so contemplated and noted, what is to be known and the knowing mind, rapa and nama(matter and mind) are well appreciated as the only two attributes of an individual representing material and mental elements which form an aggregate of a sentient being. This appreciation or the knowledge dispelling to acertsin extent, the arrow of difthi, is known as ditthi-visuddhi.

Thereafter, if contemplating and noting is carried On, cause and effect will be distinguishingly known that because of mental inclination to bend, beding (which is rapa) take place. So also, because of the will to walk, the act of walking(ripa) happens, and because of the object of sensation which is to be known, the knowing-mind occurs, etc. At that moment, the Piercing arrow of doubt called ‘‘kaikha’ has been cleared away to a reasonable extent. From then onwards, at every moment of contemplating and noting, the beginning of the phenomenal occurrence and the final dissolution of what has occurred, will be clearly perceived and realized. The nature of such arising and dissolution in respect of the other phenomenal occurrences in the body and mind, such as, stiffness and upward and downward movements of the abdominal wall, and of bending, stretching, lifting, stepping, and so on, will be distinctly known part by part when contem. plation is in full swing. When realization comes, it will be fully appreciated with awareness that these are mere characteristic of anicca(im permanence) and of misery constituting the nature of anatta without substance OF atta.

The manner of getting rid of an arrow/stump

When such realization comes of the existence of only rapa and nama, it will be found that what Buddha had preached as being ‘impermanence’, misery and anatta—Non-Self, is absolutely true and correct, This awareness and understanding will enhance one’s faith in Buddha as really an Omniscient. Belief in the Dhamma as preached by the Buddha will get firmer or strengthened. Faith in Sarnghas who are diligently practising according to the preachings of the Buddha, will become stronger, Depending upon the degree of faith and belief, vielkicchad, doubts, will be cleared away.

Thenceforth, when contemplating and noting is further carried on, progress will be made leading one to achievement of the knowledge of Vipassana, ten in stages, step by step towards Nibbana, where ripa and nama and all miseries will come to a cessation through attainment of ariya- magga-fdna. Then awareness Or consciousness firmly takes place that there is no such thing as an Atta-being or “Self’’, and that the entire so-called body is composed of only two things ripa and néma. As such, all false views(micchdaditthi) commencing from attadi{thi and sakkayaditthi, will be completely free or eradicated. This explains how the arrow of ditthi has been fully got rid of. A Motto relevant to the foregoing explanatory account hes been composed as follows: Let us recite.

‘Nothing to be thought of as “I” — an indivi-

dual or Self except as an aggregate of ripa

and nama.’’

This illustrates how a Sotipanna is free from sak‘ iyaditthi~a false view of Self. While contemplating and noting, or imagining, knowledge of awareness is clear that ‘‘there ia only an aggregate of riupa and nama which is arising and dissolving incessantly and that there is no such thing as an afta heing, or “1”, or

Brahmayihara Dhamma

“Self.” And then, there ie no doubt about the effieacy and noble moral qualities of si/a(morality), samadhi(concentration) and patina (wisdom). Firm conviction and faith without a tinge of doubt has aleo arisen that “Only by practising to gain accomplishment of the qualities of sila, samadhi and pafifid, Nibbana can be reached. In particular, only by the true realization of the characteristies of anicca, etc., through ccntinuous contemplation of the arising phenomena of rufa and nama, Nibbana canbe attained.”’ Relating to this, a motto has been framed. Please follow the recitation as follows:—

‘‘Have nothing to doubt about the practice and

the Triple Gems.”’

This is how to get rid of vicikicchad, the doubt, in connection with Buddha, Dhamma and Samgha as well as the noble practices involving morality. It also indicates how a Sotdpanna is freed of sceptical doubts. This is the manner how one can be fully liberated from the piercing arrows of vicikicchd, according to Mahdkarundsam4patti desanda.

If dispelled from the false view of Sakkaya(sakkayaditthi) and doubt (vicikiccha), other kilesds, such as, raga, dosa, moha, mana,etc,, which can drag down a person to the Four Nether Worlds, will be eradicated, All bad kamma, the resultant effect of evil deeds which can cause one to lend in Apdya existence, will also be freed. Hence, if one becomes a Sotapanna through the practice of Vipassana meditation, he will escape from the harm inflicted by the arrows which can cause misery by pulling him down to the realm of four Apdyas. Buddha had therefore preached his noble Dhamma with great Compassion towards all beings: [am following in the footsteps of the Lord Buddha in importing His Teachings (Dhamma) with a view to make beings escape from such harmful arrows.