Brahmavihāra Dhamma

Being consumed by fire

beings who are suffering upon the miserable conditions of the living beings who are suffering from various kinds of ‘‘fires’? and distress as hae been illustrated in the foregoing. Now please follow the recitation.

“Living beings are pierced by the arrows of

rdga, etc. They are also caught in the nets of

ditthi and tanhd. They are drifting in the

curcent in the mid-stream of difthi and tanhd,

and are burnt by the fires of rdga, etc. Hence,

may all those pitiable living beings be libera-

ted fram misery.”’

The method of developing karund as has just been stated, is for the sake of gaining perfection and merits. However, in the case of a person with special perfections‘Pdramitds), he ceuld achieve appand-jhana even while developing in the manner stated. If purposely desirous of developing so as to gain karund-jhana, it should not be developed starting from a beloved person, etc., as is done in the case of developing mettd. It should not be developed also commencing from a person of different sex. Nor karund be developed beginning from a person who is already dead and gone. Karuna must be bestowed first upon a pitiable person who is in dire distress, by developing pity and recit‘ing as: “May he be free from misery.’”? Only when ing as: ‘May he be free from misery.’”? Only when jhana has beon achieved by developing as stated, one should proceed to develop karunG towards the person who is dear to him. Thereafter, a neutral person should be radiated with karurd- Tho last person towards whom karund should be developed is a person hostile to you (an enemy), While developing karund towards an enemy, if anger arises, this feeling of anger should be suppressed as in the case of developing mettd, and then only afterwards, karund be developed towards a beloved person, a neutral person, an enemy, and one’s own self,

Brahmavihéra Dhamma

equally balanced on all four of them with pity so as to be accomplished with simdsambheda. After that, according to the fourth method, practice should be made with diligence to complete the realization or achievement of all three kinds of karund-jhdna, Well, | it is now fairly comprehensive in describing the manner of developing karund. Let us proceed to preach relating to the manner of developing mudita. The manner of developing Mudita

“Mudita’’ means rejoicing and getting pleased. It is fejoicing with others in their happiness and prosperity. Some people do not wish to see others prosper, happy and successful in their life’s career. This reflects the nature of Envy and Jealousy. In Pali language, it is called “‘issa’. The said “mudita’’ is diametrically opposite to ‘“‘issa’’, the Envy. A person who is overwhelmed with the feeling of envy, will not be desirous of seeing otHer person becoming prosperous and happy. Nor is he inclined to see others being P endowed with a large number of attendants (retinue), handsome looks, and good education; nor dees he wish to sse others reaching a higher status in life and getting rise in official rank and position. On the other hand, a person with muditd gets pleased and fejoiced in finding and seeing others successful in their business or official career. He can bring into his mind the feeling of joy and pleasure, @aying: “May .... ..be prosperous’. This bent of mind, or rather, goodwill, is ‘‘mudita’’. It is indeed a Dhamma-— the nature of noblemindedness with extreme moral purification.

Feeling of mudita should be spread out or radiated, first and foremost, to a very intimate friend who is in the habit of speaking with a smile on his face. Or, when a beloved one who has become wealthy and prosperous, smartly well-dressed with happiness, is

The manner of developing mudita

seen or heard (modati vatdyam satto aho sddhu aho sujthu), muditd—feeling of rejoicing-should be invoked uttering: “Oh! How happy he is. O, very very fine indeed (or rather, how good it is).’’

Thie is the transliteration of the statement as contained in Visuddhimagga. Also in Ablidhamma Vibanga Pali, it has been preached as stated below:-

Bhikkhu-A Bhikkhu, muditdsahagatena cetasd—with the mind that occurs along with muditd, kathafica-how, ekam disam pharitva—by radiating towards one region, vikarati— will it reside or remain staying? Seyathapi nama—Citing as an example, piyam mandpam—deserving of love and adoration, eka puggalari-an individual, disya-having seen, mudifo-becoming pleased and happy, assa—it so happens. Evameva-Similarly, sabbasatte-To all living beings, muditaya pharati-it is spread out with mudita.

In the statement given in Visuddhimagga as earlier stated, in regard to developing mudita, it is shown how happiness had occurred as: ‘‘(aho sddhu aho su{thu)— O, how good or fine it is!’’ It has not been stated in the manner usually uttered by rote at the present day, by Samghis, Bhikkhus and laymen as - (Yathaladdha sampattito md vigicchantu), i.e., “may not be deprived of or diminished in all riches and wealth that have already come into possession”. However, in explaining the decision made at random, it has been stated as—(kammassaka sattd, te kassa ruciyad ..., pattasampattito va na parihdyissantiti evam pavattakammessakatéadassanapadajthana). In this statement what has been explained as ‘‘Living beings having had their own individual kamma which produces the advantageous results that ripens, since they are the masters of their own destiny and are reaping the fruits, the seeds of which they have sown in the past, how can they be deprived of and diminished in his wealth by the will or influence of others?’ is in conformity with the

Brahmavihara Dhamma

statement as: ‘md yigacchantu-may not be deprived’ of and diminished.’”? Hence, in developing muditd, what is usually uttered by rote by the majority of the people, will be expounded.

If a person endewed with wealth and happiness is seen or heard, mudita should be developed by bringing him into one’s mind as: ‘‘This person may not have diminishing wealth and may not suffer loes. May he be able to retain his wealth and luxurious living status quo in fuli accomplishment, and be able to enjoy happiness as before.’’ Towards a large number of people, muditd is 10 be developed likewise as ‘‘May their wealth and prosperity which have been acquired, be not diminished or lost; and May they be able to retain their wealth in full with luxury, and be happy as before.’’ In this regard, the statement — ‘‘to have the full accomplishment of his wealth and luxurious life’? may be construed as not being fabulously rich but as being fairly well-off. Muditad can be developed visualizing with a deep feeling of joy towards a person who is fairly wealthy. Such being the case, there is hardly anything to be said in particular in the matter of radiating muditad towards a person of great affluence for whom muditd can be developed with much more heartfelt rejoicing. Let us therefore recite the motto which is relevant to the said two types of persons.

“‘May all those people who are fully endowed

with wealth and prosperity, be accomplished

with their wealth that has been acquired, and

be able io retain their wealth and prosperity

as before, and cormtinue to live in opulence with

happiness, as before.’’

‘May all those beings who are rich, be happy

and prosperous as before.”

The menner of developing mudita

Nevertheless, those living beings who are said to be in misery, are likely to enjoy happiness in their own way according to circumstances under which they live. Even those beings who were continuously suffering pain and misery in the burning fires of hell were said to get relief at the time when the Supreme Buddha and noble Arahats had made a visit to the realm of Apaya hell and preached the Dhamma. Therefore, mudit@ can be very well developed with a benevolent feeling towards all beings, The manner of developing mudita is the same as in the case of developing karund. Let us develop by recitation. Please follow me.

‘May all beings be able to retain their wealth

and prosperity which they have acquired without

diminution, and continue to remain in opulence

with happiness, as before.’’

This method of developing mudita is in conformity with the instructions contained in the Pali Text as: “‘Sabbe sattad yathdladdhasampattito ma vigacchantu.’’ Next, we shall proceed to develop by reciting in accordance with what has been stated as ‘‘Sabbe pana’’, etc.

‘May all those beings who breathe and live, be

able to retain their wealth and prosperity which

they have acquired, without diminution, and be

happy as before.”

“May all those persons who have obviously come

into being, be able to retain their wealth and

prosperity which they have acquired, without

diminution, and be happy as before.”

“(May adl those individuals be able to retain their

wealth and prosperity which they have acquired,

without diminution, and be happy, as before,”

“May all those persons who possess their bodily

self-material body of khandhas, be able to retain

their wealth and prosperity. .... and be happy

as before.”

Brahmavihira Dhamma

These five phrases which have just been recited Constitute the five kinds of «anodhisa-mudijad which indicate the manner of developing muditd with goodwill and joy towards all living beings without any distinction and limit. We shall now continue to recite and develop the seven kinds of odhisa-muditd.

“May all females be able to retain their wealth

and prosperity which they have acquired, with-

out diminution and be able to continue to remain

Wealthy and prosperous, and be happy, as

before.”’

‘‘May all males be able to retain their wealth

and prosperity ........ and be happy, as before.”’

“May all Ariyis be able to retain their wealth

and prosperity ........ and be happy, as before.”’

“May all worldlings (Putthujjanas) be able to

retain their wealth and prosperity .... .... and be

happy, as before.’’

‘May all Devas be able to retain their wealth

and prosperity ......and be happy, as before.’’

‘‘May all human beings be able to retain their

wealth and prosperity.....and be happy, as

before.’’

‘““May all Apaya beings be able to retain their

wealth and prosperity ...... and be happy, as

before.”’

The above is the manner of developing the seven kinds of odhisa-muditad. If these seven were added to the five kinds of anodhisa, as stated eartier, it will come to twelve(12}. These are the twelve ‘‘disaanodhisa-mudita’ without distinguishing regionwise and without limitation. When developing by distinguishing the regions, there will be 12(twelve) for each and every region. As there are ten regions, it will come to a total of 120, Let us also recite and develop

The menner of developing mudita

these one-hundred and twenty in brief. Please follow the recitation, ““May all beings in the Eastern region, be able to retain their wealth and prosperity which they have acquired, without diminution, and continue to remain wealthy and prosperous, and be happy, as before.”’ ‘“‘May all beings who breathe and live in the Eastern region, be able to retain their wealth and prosperity which they have acquired ........ and be happy, as before.’’ ‘‘May all those persons who have obviously come into being in the Eastern region, be able to retain their wealth and prosperity which they have acquired .... .... and be happy, as before.’’ “May all individuals in the Eastern region, be able to retain their wealth and prosperity which they have acquired ........and be happy, ‘‘May all those persons who possess their material body of khandhds in the Eastern region, be able to retain their wealth and prosperity which they have acquired........ aad be happy, as before,’’ ‘‘May all those females in the Eastern region, be able to retain their wealth and prosperity which they have acquired,........and be happy, as before.”’ ‘“‘May all those males in the Eastern region, be able to retain their wealth and prosperity which they have acquired .... .... and be happy, as before,”’ ‘‘May all those Ariyds in the Eastern region, be able to retain their wealth and prosperity which they have acquired ........ and be happy, as before.’’

Brahmavihara Dhamma

“May all those worldlings(Putthujjanas) in the Eastern region, be able to retain their wealth and prosperity which they have acquired ........ and be happy, as before.’’ ‘‘May all those Devas in the Eastern region, be able to retain their wealth and prosperity which they have acquired ........ and be heppy, as before.’’ “May all those human beings in the Eastern region, be able to retain their wealth and prosperity which they have acquired ........ and be happy, as before.’’ This is the manner of developing twelve kinds of muditd to those beings in the Eastern region. In regard to those in the Western region and so on, it should be developed in the same manner. ‘“‘“May all those beings in the Western region, be able to retain their wealth and prosperity which they have acquired, ........ and be happy, as before.”’ “May all those Apiya beings in the Western region, be able to retain their wealth and prosperity which they have acquired, ........ be happy, as before.’’ ‘‘May all those beings in the Northern region, be able to retain their wealth and proeperity which they have acquired, .... .... and be happy, as before.”’ “May all those Apaya beings in the Northern region, be able to retain their wealth and prosperity which they have acquired,........ and be happy, as before.” “May all those beings in the Southern region, be able to retain their wealth and prosperity which they have acquired, .... .... and be happy, as before’”’