Brahmavihāra Dhamma

How to deyelop (528) kinds of Metta

disaya’ (48), the Nadir and Zenith - (all six) when added up with the ten disds (regions) each having 48, will amount to a total of forty-eight multiplied by ten (48x 10)=480. This being the way of developing metta regionwise of the Universe according to what is indicated by the compass needle, is known as disd adhisa mettd. If this ‘480’ is added to 48 of disa anodissa, it will reach the total figure of 528 kinds of mettd.

In order to have an idea of the numerical units of the Five-hundred and Twenty-Eight kinds of metta: let us develop loving-kindness by reciting as follows,

1. May all beings be free from danger, from

mental distress (misery), from bodily suffering,

and be able to shoulder the burden of one’s

own khandhad with both physical and mental

happiness. (4 kinds)

2. May all beings who have life and breath, i. e.

who breathe, may be free from danger, from

mental distress, from bodily suffering, and be

able to shoulder the burden of one’s own

khandha or material body with both physical

and mental happiness (4 kinds of metta).

After the recitation of the words, ‘‘May be free from danger” in the course of developing mettd, the mind that concentrates and the voice of utterance immediately come to cease. This cessation of Mind and Matter, nama and rupa, must also be contemplated. If contemplation is made as such, mettd-samatha together with Vipassana become developed in pairs. The continuous contemplation of Samatha and Vipassana in pairs is called ‘‘yuganaddha vipassana’. Let’s recite and develop mettd by applying this method of ‘yuganaddha’. 3. All those conspicuous living beings be free

from danger, from mental distress, from bodily

suffering, and be able to shoulder the burden

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of one’s own khandha with both physical and mental happiness. (4 kinds) May all individuals be free from danger, etc., 4, May all individuals be free from danger, etc., etc. (4 kinds) 5. May all those who have the material khandha, the bodily self, be free from danger, etc., etc. (4 kinds. 5x 4x20).

All females (the use of the expression “females” 1. All females (the use of the expression ““females”’ is sweet to the ear; it include female Devas or divine maidens, female animels, such as, cows, female buffaloes, female Petas, female Astras, and females of apdya (hell), etc. May all those females be free from danger, from mental distress, from bodily suffering, and be able to shoulder the burden of their own respective khandhad with physical and mental happiness. - (4 in number) 2. All males (the term ‘‘males” likewise sounds sweet to the ear; it also include all male Devas and male animals, etc.). May all these males be free from danger, from mental distress, etc., etc. (4 kinds) 3. May all Ariyds, Noble Ones, be free from danger...., with both physical and mental happiness (4 kinds). 4, May all putthujjanas, common worldlings, be free from danger, etc., etc. (4 kinds) 5. May all Devas, celestial beings, be free from May all Devas, celestial beings, be free from danger, etc., etc. (4 kinds) 6. May all human beings be free from danger, May all human beings be free from danger, etc., etc. (4 kinds) 7. May all apaya beings (beings in hell) be free from danger, from mental distress, from bodily sufferings, and be able to shoulder the burden of one’s own khandha with both Physical and mental happiness. (4 kinds); (7x 4~28 kinds)

How to develop (528) kinds of Metta

These are the twenty-eight (28) odhisa-metia. If these are added to twenty (20) of anodhisa-metta mentioned in the foregoing, it would come to 48 kinds of metta. Thereafter, let us recite and develop mindfulness On mettd in the following manner beginning with the Eastern region, each phase having 48 kinds. This manner of developing metta appears acceptable to every Buddhist. It is easy. Even those who have no adequate knowledge can understand. Let’s begin chanting.

1. May all beings in the Eastern region be free from danger, etc., etc.

May all persons who breathe or are alive through respiration in the Eastern region be free from danger, etc., etc.

May all those persons who obviously exist in the Eastern region be free from danger, efe.’,, etc.

May all individuals in the Eastern region be free from danger, etc., etc.

May all those who possess the material khandha or bodily-self, in the Eastern region, be free from danger and be able to shoulder the burden of khandha, etc., etc.

May all females in the Eastern region, be free from danger, étc., etc.

May all males in the Eastern region, be free from danger, etc., etc. -

May all Ariyas in the Eastern region, be free from danger, etc.; etc.

May all Putthujjanas in the Eastern region, be free from danger, etc., etc.

May all Devas in the Eastern, region, be free from danger, etc,, etc.

May all human beings in the Eastern region, be free from danger, etc,, etc.

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May all Apaya beings in the Eastern region, be free from danger, mental distress, bodily suffering, and be able to shoulder their Own bs respective khandha with both physical and mental happiness. “Likewise, it is to be recited and developed in “respect of the remaining nine(9) regions. For the time being, it would be sufficient enough to recite and develop the first and the last phrase or expression (of -words).. Let’s do the recitation. 2. May all beings in the Western region, be free from danger, etc., etc. ed ‘ May all Apaya beings in the Western region, be free from. danger, etc., etc. 3. May all beings in the Northern region, be taix 3. May all beings in the Northern region, be eoo> free from danger, etc., etc.

May all Apaya beings in the Northern region, be free from danger, etc., etc. 4. May all beings in the Southern region, be free from danger. etc., etc.

May all Apaya beings in the Southern region: be able to shoulder their own burden of respective khandhd, etc., etc. ws 5.. May all beings in the South-Eastern region, be free from danger, etc., etc.

May all Apaya beings in the South-Eastern region, be free from danger etc., etc. 6. May all beings in the North-Western region, be free from danger, etc., etc,

May all Apaya beings in the North-Western region, be free from danger, etc., etc. 7. May all beings in the North-Eastern region, be free from danger, etc., etc, egion, be free from danger, etc., etc.

May all Apaya beings in the North-Eastern ‘region, be free from danger, etc., etc,

How to develop (528) kinds of Metta

8. May all beings in the South-Western region,

be free from danger, etc., etc.

May all Apiaya beings in the South-Western

region, be free from danger, etc., etc.

* 9, May all beings in the Nadir be free from

danger, ete., etc.

May all Ap4ya beings in the Nadir be free

from danger, etc., etc. *10. May all beings in the zenith be free from

danger, etc., etc.

May all Apaya beings be free from danger,

etc., etc.

* A question may arise as to who are the Ariy4s, Devas and humans in the Nadir, and similarly, as to who are the people and Apaya beings in the Zenith. Such a question may be answered and elucidated as follows:

If a person residing in the upper-storey of a house or monastery, etc., while developing and radiating or sending mettd, there can be Ariyas, Devas and humans in the lower-storeys or in other similar places. While developing metid from the top of a mountain, etc., there can be Ariyads, Devas and humans in places at the foot of the mountain or. low-lying areas, such as valleys. If the person who.develops mindfullness of mettd stays in the, lowest level or surface of the earth, there can be humans, Devas. and Ariya-Devas living on the surface of the wide expanse of water in the ocean. In the deep, below the surface of water, there can be Devas, and Ariya-Devas. In this connection, recollection may be made of the belief enter_ tained by some people that Ashin Upaghotta is residing in the sea.

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What has now been recited and developed is a brief but comprehensive account of the “528 kinds of metta’’. his is the manner in which persons who are accomplished with mettd-jhana, have immersed themselves in a trance of jhana. In any case, those who have not yet achieved the jhdna, could also radiate metta-bhavana in the same manner as stated. Those who have special perfection or paramitas may even attain metta-jhdna while developing metid. Then, in the event of failing to achieve jhdna, beneficial results will be undoubtedly accrued as mentioned below.

Bhikkhave-O, Monks! Bhikkhu-a monk, mettacittam-—by being able to entertain or dwell upon the noble thoughts of loving-kindness for the sake of another’s happiness, even for a flick of a second (Techaréyasanghdatamattampi)- (Reference Anguttara Ekaka nipita 53-Sutta), and if such thought were borne in his mind with attentive concentration (Ref: 54 & 55 of

Inimuch the same way, if mettd is developed while remaining on the surface of the earth, there can be human beings on the higher level of the earth, on the elevated planes, on the hills or mountains, or on the upper-storeys of the house or monastery. Moreover, animals such as, insects, birds, etc., may be present in those places higher up-or in the firmament. In the Chapter relating to the story of Vinita of Fourth Parajika paragraph of the Rules of Discipline and in the Nidgna Vagga Lakkhana Sanyutta Pali, it has been stated that there are Petas in the sky or the firmament running about bitterly crying in great pain. This bears testimony to the presence of Apaya beings in the higher region up in the sky. In regard to insects, flies, birds and other animals with wings moving through or flying in the air up in the sky or heaven, they can be clearly seen even with the naked eye.

How to develop (528) kinds of Metta

that Sutta), the monk who has so developed his mind in imparting mettd to others, is deemed to be a person not devoid or divested of jhana, or a person who strictly conforms to the practice as instructed and admonished by the Blessed One. Furthermore, he is also a person truly deserving of accepting without vanity the gift of meals offered by the people of the country or citizens. Hence, how it could be said that those monks who have frequently practised and developed the feeling of loving-kindness, would have been deprived of jhdna? This is the preaching of the Buddha, and as such, there is hardly any doubt that developing mettd is highly advantageous.

According to this desand, even if the feeling of mettd, loving-kindness, is fostered for a very brief duration of a split-second, he who exercises this goodwill or benevolent feeling towards others may be said to be a person who is not devoid of jhdna—contemplation. He shall be deemed a person who has truly practised in compliance with the due admonition of the Blessed One. If he were a monk, he is deservedly worthy of enjoying the meals -‘“‘soon’’-offered by his benefactors. He may be regarded as having enjoyed the meals or food so offered there by making the donor gain merits or benefits. It is because if the meals are taken by the manks without self-examination or O” contemplation, i.e., Paccavekkhanam, it would amount to accepting and taking meals on deferred payment of loans. The reason being that if a monk not being accomplished with si/a, eat the meals which should be taken or consumed by a monk fully accomplished with all four moral precepts, it is similar to taking the meals on credit system, saying that he would only later repay it by fulfilling the required sila, morality or precepts. Also full benefits will only be derived by the alms-giver if he offers anything in charity to

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a monk who is fully accomplished with the four silas. Therefore, the Commentaries have said that the enjoyment or partaking of the four kinds of property, such as, meals, etc., without reflecting with his intelligence and without consideration, will amount to taking things on loan for which he will have to account for.

A monk who is developing metta towards others even for a moment, shall be deemed to have accepted the gifts in the role of a real owner. He is like one who inherits the properties. That is the reason why it may be construed as consuming oF partaking of things or food offered, without vanity or futility. Atthakatha goes to say that “‘(sanghe) dinna danam’’— the gift that is given, or rather, offerings bestowed on the priesthood, ‘“‘mahdthiyan hoti mahapphalam’’ —- have great reward. For being beneficial as such, it may be said to be consumed without futility.

The manner of developing Metta by Ashin Subiti

The exercise of mindfulness on mefttd can bring about much benefit particularly in the interest of the donors. Such being the case, Ashin Subiati Thera, an Arahat, used to enter into a trance of jhdna-metta while stopping a while in front of every house when going round for alms. Only after arising from this mettd-jhan1, he accepted the offering of food. This is done so with a view to bestowing beneficial results on the male and female benefactors. The said Ashin Subati later received the highest approbation from the Buddha and was conferred upon with the Pre-eminent Title of Etadagga of all the noble disciple~donees— recipients of alms. Nowadays, on the occasion of religious functions held in connection with the offerings of gifts in charity, Metta Sutta Paritta is recited by monks for the benefit of the donors. Hence, where chanting mettd paritta as a blessing on any such occa-