Brahmavihāra Dhamma

The manner of developing mudita

“May all those Apiya beings in the Southern region, be able to retain their wealth and prosperity which they have acquired, ........ and be happy, as before.”’

“May all those beings in the South-Eastern region, be able to retain their wealth and prosperity which they have acquired, ........ and be happy, as before.’’

‘‘May all those Apaya beings in the South-Eastern region, be able to retain their wealth and pros-perity which they have acquired, .... .... and be happy, as before.”’

“‘May all those beings in the North-Western region, be able to retain their wealth and prosperity which they have acquired, ...... and be happy, as before.”’

“May all those Apaya beings in the NorthWestern region, be able to retain their wealth and prosperity which they have acquired.,.... .... and be happy, as before.’’

‘‘May all those beings in the North-Eastern region, be ale to retain their wealth and prosperity which they have acquired, .... be happy, as before.’’

‘‘May all those Apaya hbeinge in the NorthEastern region, be able to retain their wealth and prosperity which they have acquired, ....‘... and be happy, as before.’’

‘‘May all those beings in the South-Western region, be able to retain their wealth and prosperity which they have acquired, ........ and be happy, as before.”

Brabmayihéra Dhamma

“‘May all those Apaya beings in the South-

Western region, be able to retain their wealth

and prosperity which they have acquired, ........

and be happy, as before.”

‘“May all those beings in the region below, be

able to retain their wealth and prosperity which

they have acquired, ........ and be happy, as

““May all those Apadya beings in the region below,

be able to retain their wealth and prosperity

which they have acquired, ....... and be happy,

as before.”’

““‘May all those beings ina the region above, be

able to retain their wealth and _ prosperity

which they have acquired, ......and be happy

as before.”’

‘‘May all those Apaya beings in the region above,

be able to retain their wealth and prosperity

which they have acquired, ...... and be happy,

as before,”’

What have now been recited are 120 kinds of disG-odhisa-enudita in a nutshell. [If these cre added to the 12 kinds of disd-anodhisa as mentioned earlicr, it will come toa total of 132 kinds of mudita. Now that the manner of developing mudi1ad is quite complete. If possible, and if time and circumstances permit, these 132 kinds of muditad may be developed. In the event of not being able to develop im the manner stated, if mudita with a feeling of rejoicing can be developed towards affluent persons every time they aro found, seen or heard mentally or verbally uttering as ‘May they bo able to retain their wealth and prosperity, and be happy, as before’’, advantages will be accrued not only in the present life time but also in future existences as well.

The manner of developing mudita

The majority of the people are likely to be jealous of other getting better of them. At present, people are generally apt to become envicus and are inclined to conspire with ill-feeling to cause misery to others and to bring about their finaucial run on flimsy grounds. These are ENVY - “‘ /ssa’’ which bring demerits. Those who are jealous or envious will generally have no good friends who would render them assistance. In future existences, they may probably be in misery for lack of attendents. Relating te matters mentioned in the foregoing, it has been cited in Uparipannisa Cilakammavibhnga Sutta (246).

‘Tda manava ekacco itthi vd puriso va issadmanako

hoti, etc,,’? goes the preaching.

Mdnava-O, Subha, the young lad! (a relative account of the young mam Subha will be narrated later). Zda-In this Universe, ekacco itthi ya puriso va-whether a female or a male, relating to some persons, issdmanako— feeling of envy, /oti-has ariseninthem. Paralabhasakkdramdnanavandanapijdsu-Also against other persons for having acquired wealth and property, for giving away charity with due regards, for paying reverence, for worshipping, and for being bent upon giving deep respect with veneration, issati-some have becowe en. vious, wpadussati-and have thus committed fault or sin for their ill-will or churlishness. /ssam bandhatiThey are firmly attached to ‘envy’ as if fastened with arope. So-Such an envious person, tena kammena evam samattena samddinnena-because of evil kamma for having built up and succeeded in establishing that envious feeling as stated, kdyassa bhedd param marand-after the disintegration of the existing materiel body of khandhd on death, apdyam duggatim-to Apaya, the abode of suffering, vinipdiam nirayam-and to hell where one is liable to reach after the destruction of the happy condition of human life existence, ic,, as a human being),

Brahmavihira Dhamma

upapajjati-will descend, or rather, will be reborn in such miserable existence, Sace manussattam Ggacchati-or, by virtue of other kusala-kamma, i.e., moral or meritorious actions, if he happens to reach a human exietence, yattha yattha paccdjayati-in whatever existence he may become (its meaning herein rendered in plain Burmese is to have a smooth flow), appesckkho hotihe is likely to be deprived of the company of attendants and helpers. Mdarava—O, young man-Subha! esa Patipadad-this habitual conduct of appesakkha samvattanikdis conducive to, or is likely to lead to a state of total deprivation of the company of attendants and helpers.

Briefly stated, a person who is envious towards others’ success in acquiring wealth and prosperity and enhancement of reputation or prestige, is likely to go down to the Four Apiyas for this immoral action of Envy and reach hell. After his release from the Apaya-Hell, if he is reborn a human being by virtue of the strength of his some kusala, merits, he will be lacking in companions and attendants. [t is clearly illustrated and expounded in Atthakathad as resembling ‘‘One who is armless, or rather, one who is without his hands for being cut off, when becoming thirsty, will have no assistance or helper even to offer him water todrink for the purpose of quenching his thirst.”

On the other hand, a person who is rejoicing with others in their well-being and happiness,will be elevated to the abode of Sugati, a world of devas for his kusalakamma in developing mudita- If he happens to be reborn in the world of human beings, and also in any form of existence wherever he may be, he will have the positive result of being equipped with a large number of attendants and the attributes of power and fame,

Manavi-O, Subha, the young lad, esd patipadd-this quality of conduct or morality in getting pleased with

The manner of developing mudita

tejoicing without envy. mahesakkhusanvattanikd—tends to contribute towards becoming powerful with a large retinue. It had been preached as such im a concise way. I have composed a relevant motto, as stated below, which may now be recited.

“Envy repels attandants and helpers, Goodwill

brings forth retinue in great numbers.”

In short, how nice it is to practise for developing muditd, and by so developing, merits will be accrued without any expense.

Also, in the matter of developing muditd, as stated in the foregoing, it has been instructed in Visuddhimagga to practise till simdsambheda, the limit of distinction, is over or complete, as in the case of developing Kiruna. According to the fourth method, it has been explained in the same manner in developing to reach the final attainment of the Third jhana. Now that full explanation has been given relating to the manner of developing mudita, Therefore, we shall now wind up the preachings delivered to-day with a recitation. While reciting, what i8 recited should be brought into ene’s mind, and also by developing Vipassana threugh contemplation and noting at the same time. Now please follow.

“‘May all beings be free from danger, from bodily

suffering, from mental distress, and be able to

shoulder the burden of one’s own khandhd with

happiness.’’

‘‘May all beings be liberated from miseries which

they are presently suffering.”’

“May all beings be able to retain their wealth

and prosperity which they have acquired and

cantinue to remain wealthy and prosperous, end

be happy, as before.’’

Brahmavihars Dhamma

May all those noble persons who are present at this congregation, by virtue of merits derived from hearing and noting the preachings on mettd,karund,muditd as may be appropriate, and gain the eleven advantages as might be deserved, and then, to practise Vipassana through contemplation and noting with more endeavour to attain Nibbana as soon as possible after the achievement of the coveted magga-fidna and phala-fidna.

Sadhu Sadhu Sadhu