Brahmavihāra Dhamma

Kammic cause of lack of knowledge and of intellectual power

(7-B) If what is not understood is investigated, studied and observed, relevent knowledge will be acquired. For being knowledgeable, what is not proper will not be done, As a prudent and well-informed person, he will perform things which are only proper and appropriate. For being endowed with the right knowledge which will cause him to avoid doing evil, he will be reborn in the abode of Devas (Sugari). If he becomes a human through his practical training, he will become a highly intellectual person with great intelligence. It has thus been preached in brief, as follows:—

‘‘Mahapahiiasamvattanikd esa ménava patipada yadidam

samanan va brahmdnam ya upasankamitvad pari-

Pucchitad hoti.”’

Maaava-O, Subha, the lad, yadidam=yo ayam-—a certain person, samanam va brahmanam va upasatkamitvd—after approaching a Bhikkhu or a noble personage, paripucchitd hoti-is capable of making inquiry and putting questions, £sd patipadé—This practice of investigating into things and making due enquiry, mahépaiiasamvattanikd—-will cause to bring about great wisdom and high intellect. ‘‘Investigation brings high intelligence,’’ is the motto now composed. This may be uttered by incorporating it with the previous motto, as follows:-—

(7) ‘‘Non-investigation causes blind ignorance,

Investigation brings high intelligence.”

It means to say that if investigation of inquiry is made, one becomes highly intelligent and wise. The manner of making ao inquiry is by way of asking ? ‘‘What is kusala and what is akusala?”’,etc,, etc. Kusala is a virtuous Dhamma. It is a faultless Dhamma which may be regarded as ‘‘anayajja’’. If it is deserving of reliance, it should be resorted to. lf such kusala-dhamma

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is performed, it would bring advantages and happiness both in the present existence and also througout all future existences in the rounds of Samsara. Akusala is an evil Dhamma-immoral actions racted in greed, anger and delusion. [t will bring evil effects, and is a Dhamma not worthy of reliance. If such immoral actions were performed, ckusala-dhamma will have an effect of dragging him down to the Apaye2-hell, etc., Furthermore, it is a bad Dhamma which produces evil results—misery-in the same life time, in the next life and in successive births throughout Satisdra. Hence, it becomes essential to know the distinguishing features between kusala and akusala. Those listening to the sermon now generally have a good knowledge of most of this Dhamma. However, the difference between Kusala and akusala Daamma will have to be explained at least in an abbreviated form.

Akusala which is not deserving of reliance and which should be avoided or the unreliable Akusala which should be avoided

Akusala, in brief, means the TEN kinds of duccaritas. These are: (1) Pandatipata — Taking the life of anothcr

being, i.e killing. (2) Adinnadana - Taking a thing or property (2) Adinnadana - Taking a thing or property

which is not given by the

Owner, i.e. stealing or rob-

bing.

(3) Kdmesu-micchdcara — Sexual] immorality, i.e Un-

lawful indulgence in sensual

pleasures(kamaguna), These are the three immoral physica] actions or These are the three immoral physical actions or conduct_(kdyakammam).

Kusala which should be relied upon and performed

offence of lying.

(2) Pisunavaca — Backbitting or slanderous talk. (3) Pharusavacd -—Using abusive language,or harsh

language, or obscene words. (4) Samphappalapa-— Frivolous talk.

(4) Samphappalaépa-— Frivolous talk.

The above are the four verbal acts of misconduct called ‘vacikamma’.

(1) Abhi j jha —Covetousness. To plan or imagine

wrongfully with avarice to get in

possession of other’s property and

wealth.

(2) Bydpada — The offence of ‘ill-will’, i.e. plot-

ting other’s death or destruction

with an intention of doing harm. (3) Micchaditthi— False view, or rather, having a

wrong conception not believing

that there is the Law of Kumma

by which benefits will be accrued.

These three enumerated above, are caused by the mind—‘manokamma’.

As mentioned in the foregoing, there are TEN duccaritas—evil or sinful immoral actions on which no reliance should be made, Moreover, these should also be avoided. More details relating to these ten duccaritas may be referred to Sallekha Sutta Dhamma, if desired. Putting it in a nutshell, all actions relating to thought, word or speech and deeds (physical) to cause misery and sufferings to others, are Akusala that should be kept away as being unreliable. Kusala which should be relied upon and performed “‘Kusala’’, in short, constitutes TEN Succaritas(right conduct). Avoidance of three kdya-duccaritas will cause

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to become three kaya succaritas. In the same mannef, th: avoidance of or abstinence from four vaciduccaritas, and three manoduccaritas shall be regarded as four vaci-succaritas and three mano-succaritas, respectively. This can be found in Sallekha Sutta Dhamma.

To put it in another way, “kusala’? means and refers to dana, sila and bhavand. The meaning of ddna being generally known, no explanation is called for. Sila is avoidance of immeral acts including verbal and physical misconduct or behaviour. [n fact, it is to avoid committing three kdya-duccaritas and four vaci-duccaritas. Bhavana is of two kinds and refers to the practice of Samoatha-bhavana to make the mind tranquil, and Vipassand-bhavana for the true realization of the four Noble Truths.

Explanation has been given in Visuddhimagga.,etc., about samatha-bhavana by distinguishing it into forty(40) different kinds (of kammajthdanas). Among these 40, the four Brahmavihara (viz: mettd, karund, muditd and upekk44) are also included in addition to Ten kinds of Kasiniz, Ten Asubha, Ten Anussati, Four Aripa-kammatthana, One Ahdre patikilassahfid, and One Catudhdtuvavatthana— all totalling 36 kinds which are shown as SamathaKimmatthdna. One should therefore ask about any one, or two, or three, «r four of the forty (40) kinds (modes) of Samatha-kammatthdna-the religious exercises in the practice of meditation, in order to make himself clearly understood. However, aiso by listening attentively to the sermon as is now being done, or by perusing and reading the texts of Dhamma with keon interest, it would serve the purpose. This is the cause of becoming wise and highly intellectual.

What is more important to understand fully, is about Vipassona-kusala. It is necessary for One to approach a person who is well-versed and competent to give instructions on how to exercise Vipassama

The manner of practising to gain Vipassana kusala

meditation to be able to practise for the achieverrent of Vipassana-kusala. If one is paying attention to the preachings as at present, it would also be adequate for the purpose. This will cause to bring about wis. dom and good knowledge. Texts of Dhamma which contain proper guide-lines and instructions as to how Vipassana should be contemplated on the right lines, will also go to serve the purpose of acquiring the essential knowledge of the Dhamma, If one could arduously practise Vipassana under instructions from the spiritual teacher before and during the course of training, it would be the best. Although I have often preached in the past about the method of contemplating Vipassand, since the opportune moment has arisen now to repeat my preachings; a brief account of it will be given,

The manner of practising meditation to gain Vipassana-kusala

At the present time, people are being ridden with the evils of akusala, such as, greed, anger, etc,, based upon the sensations obviously arising frcm the six sense-doors (dvaras) at every moment of seeing, hearing, contacting and knowning. These have so happened for not truly realizing the characteristics of anicca, etc., of the natural phenomena that have become manifested at the moment of seeing, etc. Hence, indulging in the practice of contemplating Vipassena, is to prevent any opportunity for the probable occurrence of /oba (greed), and so on. If the true charecteristics of anicca, dukkha and anatta are really known, the Dhamma that has been so realized will Geter, Iclic, diso, etc., from arising. This deterrent effect or the subduing of greed, anger, etc,, is caused by the faculty of Vipassund-kusala—merits derived from Vipassana meditation. The realities of ripa-ndma Dhamma are conspicuous only for a very brief moment, as and when

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they occur. This is why contemplation should be made while they are in the process of arising and becoming, Only when contemplation is carried om at the moment of their arising, the true nature of their characteristics can be known and realized. I have composed a motto in brief in this regard. This is: “Real awareness of the phenomena can take place enly when contemplation is made at the moment of their arising.’’ This may be recited.

To cite an example: A flash of lightning only Occurs and is seen at the moment it flashes. Therefore, if desirous of seeing the gleam of lightning, it must be observed while it flashes, The brilliant light is mot visible and noticeable after the flash has vanished. Nor could it be seen by mere imagination before the electricity is discharged to produce a flash called lightning. The genuine paramattha of ripa and nama is obvious only when it is in the process of arising. When vanished after arising, it no longer exists. Before it arises, it was not yet in existence, As such, if it is contemplated after dissolution, the reality or the truth cannot be known. Also before it happens to arise, the truth cannot be known by contemplation or imagination. Only when contemplated while occurring, it’s true nature in its originality, can be realized. Only after knowing its phenomenal nature, awareness comes as to how it begins to occur and how it dissolves instantaneously, This is composed in a motte which may be recited,

“Only when it’s true nature is known, the initial

arising or the beginning (udaya), and final

dissolution or the end(vaya), can be perceived.” “Udaya”’ means ‘‘arising’’ or ‘‘appearance’’. ‘“‘Vaya’’ means ‘‘dissolution” or ‘‘disappearance’’. Therefcre, it is usually stated as “arising and diseolution”’. When awareness becomes sharp and active while con-

Manner of contemplating consciousness at the moment of secing

templating the phenomenal nature of rapa and néma at every moment of their arising and dissolution, the real paramattha of rapa and nama will be clearly perceived with insight knowledge as to how they begin to eccur and end in dissolution. This cannot be perceived and known by merely uttering as ‘‘arising and dissolving’. Only when the truth is known, personal knowledge and realization is achieved that these ripa and aims are, in fact, impermanent since they vanish immediately after arising. This phenomenal occurrence is described in the form of a motto in brief which is to be recited now.

‘‘Awareness takes place of the nature of anicca

(impermanence) only when ‘‘arising and dis-

solution” is perceived by the sense,’’

When ‘anicca’ is seen and realized, ‘dukkha’ and ‘anitta’ are known. Contemplation of the phenomenal nature of ripa and ndma with the characteristics of anicca, dukkha amd anatta, is the genuine Vipassana meditation. It is therefore essential to contemplate and note continuously the arising phenomena cf ripa and nama at every time of ‘‘seeing’’, ‘‘hearing’’, ‘‘contacting” and ‘‘knowing’’, in order to bring about the development of genuine Vipassana-knowledge. Contemplating and noting as such is to be regarded as practising Vipassana meditation.

Manner of contemplating and noting, and of how consciousness arises at the moment of secing

How to contemplate may be explained as follows:

It is contemplate and note as ‘‘seeing’’, “‘seeing”’ when a sense-object is seen, quite similar to what has been preached as: (Gacchanto vd-If walking, nay, while walking, gacchdmiti-as walking, pajdnati-it is known or aware, etc.) ie. While walking, one is to

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become aware as ‘‘walking’’» When contemplating and noting in the aforesaid manner, awareness of the true Mature of ripa and nama which becomes manifest at the moment of seeing, will take place. According to the text of Dhamma, the manifestations of ripas and ndmas at the moment of seeing, may be stated as;-

Cakkhufica paticea ripe ca uppajjati cakkhue

vinkdnam tinnam sanghati phasso, phassa paccaya

vedana,

Cakkhufica-Upon the eye also, paficca ~ depending, rape ca~upon the visual object also, psficca-depending, cakkhuvififianam-eys-consciousness, uppajjati-arises oF is produced. Tinnam saighati-The three factors—the eye, the visual object and the knowing mind or consciousness having taken place together or in coalition, phasso-sensation of touch, phassa-has occurred. Phassapaccaya-Because of this contact, vedand—feeling of sengation (vedand) has arisen. Dapending upon the clear eye and the visual object, the oye-consciousness arsies. Of course, seeing takes place because of the presence of the eye-ripa and the sense object of sightrapa. As such, at the brief moment of seeing, the eye-rip2 is obviously present as also the sense-object— ripa, and the eye-consciousness. An ordinary person without the knowledge of Vipassana imagines that the thing that is seen or perceived is “‘I”. When good things are seen, joy and happiness take place. It is thought as being good. Similarly, the eye and the whole body are considered as being permanent and pleasurable as one’s own ‘‘Seli”’ and a living substance. The object of sight is also thought of as being permanent, good and a living entity, an ‘atta’. This is how pleasurable attachment takes place at the time of secing a sense-object that has life. On the other hand, when a lifeless sense-ebject is seen, an ordinary persen will think it as a material element or an obiect that is known by name or manifested (pofifatti).