Brahmavihāra Dhamma

Part VII

PART. VII

We shall now commence preaching Upekkha from to-day onwards.

What is Upekkha

According to the principles of grammar, upekkha means: Upapattito yutthite-—as may be appropriate, ikkhatiti-for being able to see and observe things, upekkhait is known as ‘‘upekkha’’, i.e., to note and observe things keeping at heart, with equanity, and an equally balanced mind taking a neutral attitude without discrimination, However, in the matter of Brahmavihara, the term ‘‘upekkha’’ conveys the sense denoting the feeling of indifference without being worried by rejecting of discarding all kinds of anxiety, such as, wishing others happy by radiating loving-kindness(metta) wishing others free from misery with compassion (Karuna), and wishing them to be able to retain the same state of prospority as before, without diminution, by developing muditd,

In causing to develop meftd-bhavand, it shall be borne in mind as ‘‘Subbe suttd averd hoatu’’_may all beings be free from danger, etc., in order to enable them to gain happiness. Also in eausing to develop karundbhivand, one should keep ‘at heart as ‘‘Sabbe satta dukkha muccaniw’—may all beings be liberated from misery so that beings may escape from misery and surferings. Likewise, in causing to develop mudita-bhavand, one should bring into his mind as ‘‘Sabbe sattd yatthaladdha. sampattito ma vigacchantu”-May all beings be undeprived of and undiminished in their wealth and prosperity

Brahmayihara Dhamma

which they have acquired... As regards ‘‘upekkha’’, all these mental states or formations that occur in one’s mind worrying about other’s welfare should be dispelled. Hence, one should take an indifferent attitude— with equanimity as: ‘‘Sabbe satta kammassaka’’, which means—all beings are having their individual kamma, either good or bad, depending upon their own actions done in the past as well as present which cause to bring happiness or misery, as the case may be; and these actions bear fruits as resultant effects which they have inherited according to the law of kamma.» (‘‘Just as Buddha had said, ‘‘According to the seed that’s sown, so is the fruit ye reap therefrom; doer of good will gather good; doer of evil, evil reaps.’’-)

Is it not bad to be indifferent to the welfare of others?

Therefore, one whe wishes to develop upekkhabhdvanG is to nurture the spirit of indifference to pain and pleasure of others looking upon them as being merely subjected to their own individual kemma, the inevitable resultamt effect of their own actions. If that is so, it would appear us if this “‘upekkha’’ is a bad dhamma for failing to do for the welfare, or rather, in the interests of others. However, it is not so, On the contrary, it is not at all a bad dhamma, One should render assistance as far as possible ia the imterests of others by way of developing mettad and karund. Only if circumstances do not permit to help others or do for the welfare of others by any means, one should remain complacent or indifferent by the exercise of ‘‘upekkha’’. To remain indifferent (neutra}) is the best. Take an instance of an accused person who has committed a criminal offence. In such a case, one should develop mettd and karund to the best of his ability in the interests of that accused person

N.B. «(Inserted by the Translator for better

appreciation)

Reflecting Pros and Cons

so that he may escape from punishmeat, However, if the Court trying the case has passed final orders imposing a penalty of imprisonment or a death sentence for having found him guilty of the offence, no occasion will arise to be worried about his ineluctable fate, In spite of this, if one gets worried over y this matter, it would amount to bringing upon himself both physical and mental distress. Only if he can take an indifferent attitude without worrying himself, it would bring him mental relief. Likewise, it would be quite natural for him to bear in mind that the incident has occurred as a result of one’s own kamm2 and that it is only the resultant effect, whether good or evil, which has unavoidably come upon that person,

And next, according to the fourth method, ripdvacara—fourth jhdna cannot be achieved by developing mettd, karund and mudita bhavand. It is attainable only by upekkhd-bhavand. Therefore, if a person who has > already achieved the third jhana through mettd, karurd and muditd bhavand wishes to attain the fourth jhdna, Upekkha must invariably be developed. There is no other alternative. Reflecting Pros and Cons

As such, a person who has achieved the third jhkana through the development of meitd, karuné and muditd, must practise this jhana to become proficient in it, After arising from the trance of that third jhéna. he should ponder upon the faults of mettd-jhdna and so on. It should be reflected as: ‘‘These jhdna being closely a connected and conjoined with the innermost feeling of loving attachment to beings wishing them happiness, it is linked with love or hate. As it is combined with joy and exultant feeling, the fault of it mustbe reflected upon and understood as rude and vulgar. The noble faculty and attributes of upekkhd should be

Brahmavihira Dhamma

teflected upon and realized, imagining that upekkhajhana which views things with indifference is indeed gentle and meck. It is stated that only after reflecting as such, upekkha should be developed with indifference towards a neutral person on whom there is meither love nor hate. The manner of developing upekkha is what is generally known by heart as: ‘‘Sabbe satta kammassaka’’, i.e., this person has his kamma as his own prosperty and that it is his own fate (kamma) to which he has become a victim. After he has achieved the fourth jhdna by contemplating as such, he should proceed to develop upekkha towards a person who is affectionate to him and towards persons who are hostile to him. When radiating his feeling towards an enemy, if anger arises in him, it must be subdued in the manner as prescribed in the case of developing mettad. After suppressing his anger, one should be able to contemplate with a feeling of indifference putting the mind equally balanced on ai! four types of persons including himself thereby accomplishing the quality of simadsambheda. After that, the fourth jhéna willoccur. This is according to what has been stated in Visuddhimagga.

Proximity of Upekkha

In describing the close proximity of the said ‘upekkha’’, satta-beings, kammassakad—have only kamma-— cause and effect of their own actions, as their sole property. Ze-These beings having their own indivi, dual kamma, kassa—by whose, ruciya—expressed wish or desire, sukhita vd—will happiness, bhavissanti-be derived ? (Although metta, loving-kindness, may be developed and radiated towards a person as ‘‘May be happy’’, there is no likelihood of that other person becoming happy as desired by the person who radiates metta. It means that a man’s fate is ineluctable according to his own kamma.) Dukkhato vai-How could he escape

Proximity of Upekkha

from misery and suffering? (It ie not likely that Misery and suffering will be removed orf wiped off as desired by a person who develops karundé. That is to say-things will happen according to his own kamma.) Pattasampattito vi-How could his wealth that has been acquired,au p2rihdrissanti-remain undiminished? (There is no likelihood of the wealth that has been derived remaining in tact without being diminished. This means that kamma is his own property and he will invariably be subjected to his own kamma), ItiFor these reasons, p.avattakammassa kata dassand-the result of (please connect it with ‘seeing’) kammn which is Seen as actually his own property, is the cause of close proximity, as expounded in Visuddhi:(P. 31 1-2).

This statement in brief conveys the meaning that knowledge which realizes with satisfaction that only kamma is one’s own property or possessions, is the nearest or proximate cause for the development of * upekkka-bhavand. [m this regards, there is one thing which calls for consideration. This is-in developing mettd, karund and mudita, is it not true that one has to develop with a feeling of metta (Loving-kindness) to cause happiness to others, or, with a feeling of karund (compassion) to cause one to be liberated from misery, or with a feeling of mudita(rejoicing) to cause one to retain his wealth which have come into his possession, without being diminished? However, in describing the maaner of realizing and knowing by the expression “kammussak2ta’’, it is stated that things will not happen according to the wish of a person who is bd developing metia, etc., and that it happens according to one’s own kamma.: If so, there is room to think and a question may arise as to whether it would amount to saying that there is no beneficial result by letting metta to be developed, or rather, by developing metta,

etc.

Brabmavihéra Dhamma

There is an answer to it, and that is, if there is no really serious akusala-kamma-immoral actions and its effects, benefits can be derived in commensurate with the strength of metté, etc., which is developed and radiated, [In any case, much as one may wish to have the full accomplishment of his desire, it cannot be completely fulfilled. An example may be cited how it happens. Parents wishing their children tobe well and happy, always look after them and instill into the young minds both spiritual values and moral virtues providing them with everything they need. Despite their efforts to see to their safety, health and comfort, some children who are inclined to do what is improper, will not grow up in the way their parents might wish them to be since they are subjected to their own kamma which happens under different circumstances. As things would happen under unavoidable circumstances, it will be unwise to say that there is no need for the paremts to bring up their children in the way they would consider proper. Be it as it may, parental care and attention must be given to their children who are still immature. Generally speaking, it would bring beneficial results.

In achieving advantages by developing metta, though beneficial results which may be derived, fall short of the advantages received by the children from their parents, it would be advisable to develop meitabhavana, Persons who received loving-kindness showered upon them might not have benefited as much as the person developing metta would have expected, However, merits will be gained in any case, for having developed metta through meditation, On the other hand, in causing to develop upekkhd, only when feeling of indifference ore quanimity can be borne as: ~““‘Only kamm1 iS One’s Own property in possession and things have happened and would happen according to one’s

Cilakammavibhanga Sutta

own iadividual kamma which automatically produces an effect,’’ the quality of upekkhad would be accomplished. Such being the case, it is of paramount importance to make use of the knowledge of kammassakatd—the cause in the close proximity of upekkhd, as a basic factor. Because of this significance, it has been mentioned to bear in mind that ‘‘nothing bappens according to the wish of the meditator, and that beings are subjected to their own kamma.’’ Accordingly, in order to be able to develop kammassakatd knowledge, Cilakammavibanga Sutta will be extracted from Uparipannasa Pali Text, and narrated as follows. Cilakammavibanga Sutta

There lived a lad by the name of Subha in the City of Savatthi during the lifetime of our Lord Buddha. The Pali word ‘‘Subha’”’ conveys the meaning of “Dignity” - dignified personality —in-Burmese language, and as such, he cana be addressed as ‘‘Maung Tint Te’’ in name which means‘‘Mr. Dignity”. Todeyya the Brahmin, was his father. He was the King’s Astrologer to His Majesty, the King Kosala, the then ruling monarch, Being a man of great wealth, Todeyya was stated to have possessed eighty-seven crores worth of property. He was a miser though. Imagining that if charity were given, or in other words, if charitable deeds were performed, his entire wealth would decline to the point of total exhaustion, he had throughout his life abstained from making any almsgiving. Instructiens were also given by him to his son and other friends as stated below:—

‘‘Afijandnam khayam disva,

vammikdnafica safieayam-

Madhiinafica samadhayam,

pandito gharamdavase.”

Aiijandnan—Collyria (i.e. stones preducing colouring matter(pigment) applied to eye-lashes to darken

Srahmavihara Dhamma

them), khayam-if ground several times will wear out, or in other words, will be exhausted by attrition, disva ca-by observing and reflecting as such; vammikanam—and of the nature of ant-hill, safcayam —- which censtitutes a large accumulation brought about by the white-ants in carryinz bit by bit the dust in emall quantity, disva ca-by observing and reflecting as such, madunam—-and of honey, samdhdrarm—which represent a collection made by the bees by carrying bit by bit gradually, disvd ca—by observing and reflecting as such; pandito-the wise who has business acumen— gharam—the house, dvase-where he resides should likewise be put under his care, management and control.

This is the advice or instruction given to his son and others by Todeyya, the Brahmin. Collyrium is not in use in Burma. It is popularly used in India. It is not aneye-lotion but a colouring matter applied to the eye-lids and lashes to look pretty. A Rule of Discipline has been laid down prohibiting the Bhikkhus from making use of this colouring matter. If this collyrium is made use of several times-—say. a hundred or a thousand times, the stone gets wear out through attrition. In the same way, if donation is made even in piece-meals, as time goes on, property in hand will graduaily diminish until it becomes exhausted or nothing is left. Imagining thus, no offering of gifts even in small quantity should not be made. This is what the statements means,

Next, the ant-hill becomes a big mound when gradually heaped up with particles of dust carried over and deposited by the tiny white ants. Taking cue from the manner in which constant efforts are made by the tiny creatures in accumulating the dust to form into a mound of earth or an ant-hill, money or property should be gradually hoarded and accumulated slowly in piecemeals. Even a pya (or a penny)