Brahmavihāra Dhamma

Manner of contemplating and noting,and of at moment of contact

whereas, sensation of contact and knowing through contemplation are ndma. Similarly, at the moment of walking and taking a step, the bodily movement is ruipa, and mere awareness of contact, and consciousness that arises by contemplation is ndma. These are also known distinguishingly, While bending or stretching, the material body and stiffness in the body and its movement are ripa. Awareness and consciousness that occur are ndma. These are distinguishingly known. In a brief moment of noting as ‘‘rising and falling’’, the body itself, stiffness, and movement which takes place, are raipa. Awareness and consciousness of what is taking place is ndma. That is also distinguish- ier ingly known. When the knowledge of concentration (samadhi-®ana) becomes highly developed, what is known, and the knowing mind, have ceased and vanised~ altogether immediately after the occurrence. Hence. these are truly known as the nature of‘impermanence”, “suffering” and ‘‘Non-Self’’(anatta). This is the real spiritual knowledge of insight (Vipassana-fiéna) which realizes the truth of the characteristics of anicca, etc. The followitg may be recited,

. “At the momeat of awareness of the con-

tact,what is contacted with the body and known,

is rapa which, in fact, does not know the sen-

sation. Consciousness of the contact is mama.

Awareness through contemplation is ndma. Ee-

cause of the cessation and vanishing of men-

tal phenemena immediately following the arising

consciousness of contact,and awareness through

contemplation, these are clearly perceived as

the characteristics of ‘‘impermanence’’, ‘‘suffer-

ing” and ‘‘Non-Self”’ (anatta). sh

‘*A¢ tho moment of walking, the movement

of the body is rapa which does not know the

sensation. Contacting and knowing and aware-

Brahmavihira Dhamma_

ness through contemplation is ndma. Since these

have ceased to exist and vanished immediately

after contacting and knowing and becoming

aware of it through contemplation these are

merely the nature of ‘‘impermanence’”’, ‘“‘suffer-

ing” and ‘’Non-Self’’ (anatta).’’

“At the moment of “rising and falling’’>

the bodily movement is rapa which does not

know the sensation, Contacting and knowing,

and awareness through contemplation is ndéma.

Since all these have ceased to exist and vanished

immediately after contacting and knowing and

becoming aware of it through contemplation,

these are merely the nature of ‘‘impermanence’’,

“suffering’’ and ‘‘Non-Self” (anatta).”

Manner of contemplating and noting, and of how consciousness arises at the moment ofimagining aud knowing

Attachment to the thought or imagination that arises highly thinking of himself as one’s own Self, a living entity, is the greatest. This imagination and the knowing mind are thought of as being always permanent and everlasting throughout the life time. Imagination runs riot and action taken to. devote to the work of planning and imagining according to one’s with, is considered as being good and pleasurable. ‘This is mere ignorance with an erroneous conception that all such things are nicca (permanent), sukha and atta,, Also, based upon this false view(ignorance), miseries, such as, sankhdra-vififidna, etc., are occurring.

To bo able to dispel this ignorance (avijja), contemplating and noting should bs made every time immigination occurs in the mind. While contemplating and noting as ‘‘rising’’, and ‘“‘falling”’, ete.. if imagination creeps in, it must be contemplated as ‘‘imagin-

Manner of contemplating and the moment of imagining

ing’, and “‘planning’. This amounts to saying that the arising consciousness of imagination and awareness should be contemplated and noted. Every time such consciousness arises, it will be known and realized that the body-rapa is one, imagining and knowing is another and that consciousness is different from the other two. These are distinguishingly known as such. The sensation ef imagination and its awareness has the clement of rapa(matter), as well as the nature te. nama the mind) with its concomitants—the mental formations. It has therefore peffatti, such as, name + and appearance. Hence, this sensation which is known, cannot be said with certainty as exactly rapa(matter). Moreover, the hody-ripa, imagination that knows, . awareness or conscicusmess gained through ‘contem- pat plation bLave all vanished and ceased instantancously after being apprehended. These are, therefore; known as having the nature of ‘‘impermanence’’, “suffering” aad “‘Noa-Self’’(anatia). This is the genuine spiritual insight Knowledge called Vipassend-fidna which has the faculty of knowing the truth by the characteristics of anicca, etc, : igtee toe

“At the moment of imsgining and knowing, |

the base on which imagination and the knowing |

mind or consciousness rest, isripa, The act of

imagining and knowing, and awareness through

contemplation, is nama. These are only made up

of two kinds; viz: Ripa and nama. These two

ephameral things-immediately vanished and

ceased after imagining and knowing, and after

awareness through contemplation. For this

reason, these are mercly the mature of ‘‘imper-

manence’’, “suffering’’ and ““Non-Self” (anatte).

It is Vipsssana-fidna which contemplates and knows the obvious: pheasomoenal conditions occurring at the moment of imagining aad knowing, every time metta

F. 42 Moe -,

Brahmavilira Dhamma

is developed by reciting as, “May all beings be happy”’, while listening to the sermon, When contemplating as such, what is brought to the mind and willingness to recite is ndma. Recitation made and the seund (Of voice) is rapa. Awareness through contemplation is also ndma. These ripa and néma have vanished and ceased while reciting with the conscious mind, and while awareness through contemplation is taking place. For having thus vanished and ceased, realization occurs that these are the natural phenomena which are impermanent, suffering and Non-Self(anatta). This knowledge or realization is the genuine spiritual insight wisdom called Vipassand-fidna which truly knows the characteristics of anicca, dukkha and anatta.

Wishing to recite as:‘‘May all beings be happy’’, is nama, Recitation made and the sound produced is riipa, Contemplating and noting these phenomenal oceurrences are also ndma. There are only two constituents — rapa and ndmz. ‘These ripa and néma having , ceased to exist and vanished all at once, they are ‘realized as the nature of ‘‘impermanence’’, ‘‘suffering” and ‘‘Non-Self”’ (anatta).

What we have now recited indicate the manner of developing mett@ and of contemplating Vipassana, and as to how they are perceived and known. The manner of developing karuyd and of contemplating Vipassana and how perception and realization take Place, may again be recited.

“May all beings be liberated from misery.”

Wishing to let them escape from misery and willing to recite, are mdma. Recitation and the sound (of voice), are rapa. Contemplating and noting them are nim3a. These comprise only répa and nama. These ripa and nama having vanished and ceased immediately, ‘ they are by nature impermanent, suffering and NonSelf (anatia).

Kusala which should be relied upon and performed (continuation)

We shall now continue to recite how realization takes place and as to how muditd is developed, and also how Vipassana ia contemplated.

“May all beings be able to retain their wealth

and prosperity without diminution.”

“‘May they be able to accomplish their wealth

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

Feeling of goodwill and rejoicing, and willingness to recite are nama. Recitation and the sound (of voice) are rapa- Contemplating and noting them are also ndma. These rapa and nama are only those that exist, As these ripa and nama have vanished and Ceased all at once, they are to be understood as having the nature of ‘‘impermanence”’, ‘suffering’ and ‘“‘NonSelf’’—(anatta). Kusale which should be relied upon and performed (continuation) gt |

What have now heen stated are those kusala-dhamma Bis which needs he questioned. Included among these acts of kusala, are Samatha-bhavand-kusala and Vipassand-kusala of kusala, are Samatha-bhavand-kusala and planation called mettd, karund and mudité, with an explanation as to how these are derived. Immense merits have been derived by you all for having listened to the sermon relating to the said kusala-dhamma. You have also Personally understood these Dhamma and have gain the requisite knowledge in Dhamma. These knowledges will bs enhanced and the fruits thereof will ripen in future, Tie advantages which can be accrued to you have been explained by the Buddha in the following manner:— oa ep

Mézava—-O, Subha, the lad, esa patipadd ~ questiens put as to (what is meant by akusala? What are said to be kusala?,) and the answers thereto having been heard, the practice of noting and fetaining them in memory, mahapafhiasamvattanika—will cause to bring wisdom and high intellectual power.

Brakmayibére Ohamma

(N.B. In this space, to avoid repetition, the seven

questions raised by Subha, the lad, are

omitted, since these have been earlier men-

tioned.)

These seven (7) kinds, if broadly speaking fourteen (14) kinds, are the bad and good results or effects due to immoral and moral actions which have been personally done by the living beings, These resultant effects, good or bad, are not the creation of anybody, These are the actions or kamma done in the former existence. If these are to be explained in terms of the present kamma.

Explanation Given in the light of the present Kamma

(2) If one does not care for his own health without taking regular physical exercise and without taking wholesome food which will give him nourishment, he will become diseaful. Indulgence in sport activities and living on a balanced diet avoiding food which is not health-giving, are conducive toe goed a. health. There is possibility of deing so, only if he has no great akusala-kamma.

(4) (i) Doing charity or almsgiving, (ii) Gentleness in speech —speaking sweet words of affection, (iii) Rendering assistance to others for their welfare, (iv) Treating and befriending others as his equal, or rather, on equal footing. These four kinds of noble conduct will bring about many attendants and helpers in the present lifetime. These are the preachings of the Lord Buddha, the Enlightened One. If these four sankhara-dhamma ate practised and fully accomplished, 9 one is likely to have a large number of attendants and numerous friends. If it is done to the contrary, one will have few attendants and friends.

(5) Practice that will lead to become opuleat has been explained in four kinds of accomplishments,

Explanation Given in the light of the present Kamma

namely, Four Sampadd(s\. These are (i) Upphanasainpadé—accomplishment of manly vigeur and perseverence, i.e, to perform the work or duties relating to his business or occupation with proper knowledge and experience, and also with heart and soul. (ii) 4rakKhasarhpadd—~to protect his own property and wealth from destruction, (iii) Kalydna-mattatad -to have good friends and close acquaintances, (iv) Samajiviid —to live within one’s own means, i.e., to be modest in the way of living without bsing extravagant. By living in conformity with these Four Principles of Conduct, one can become wealthy and opulent. If not fabulously rich, he can be modcrately wealthy. Contravention of these four principles of conduct will surely make one poor.

(7) In regard to the matter of lacking in knowledge and attainment of high intellect, mention has already been made earlier. (1) Cause of short and long life in the present lifetime has been included to Se some extent in the explanation given relating to the cause for diseasefulness and good health in number (2). As regards number (3) in the matter of causing ugliness and handsomeness in the present life existence, there is nothing much to be said. In regard to (6) low or high birth in the present lifetime, there is hardly anything to be mentioned. However, according to times or circumstances, if endeavour is made with the strength of wealth, companions and friends, good intelligence and education, with a view to earning respect, modest achievement can be realized within the bounds of possibility.

As stated in the foregoing, all beings are conditioned by their own actions of the past and of the present according to circumstances and paid and happiness or bad and good resultant effects will be brought by their-own kamma, immoral or moral. Good

Brahmavitarca Dhamma

kamma will produce good effect, and bad kamma wiil produce evil effect. That is the law of kamma to which all beings are subjected. [t is nobody’s doing, which all beings are subjected. [t is nobody’s doing, and cannot be repaired or avoided, Mau himself is responsible for his own misery or happiness. No one can create the conditions of the life of a being. It is his owa doing. Hence-

Kamma and its effects — critical comment in conclusion Kamma and its effects — critical comment in conclusion

“Sabbe sattad—Alil beings, kammassakd—-have their own individual kamma, good and bad actions, as their own personal property. Such actions may be mental or verbal or physical, thoughts, words and deeds, done by themselves,’’ This has been accordingly preached by the Buddha. A motto has beem couched (once recited earlier), amd this may now be repeated.

*Doer of evil will gather evil,

Doer of good will reap good.”’

“Tt’s kamma, the Planner, that implements

both evil and good, making one suffer

pain and gain pleasure.”’

After having heard this desand, Subha, the lad, took his refuge in the Three Jewels of Buddhism, and became a Buddhist. Relating to this upekkhd-bhavana, the fundamental point stressed is that misery, happiness, bad and good resultant effects,cannot be repaired, created or brought about by anyone. These have happened according to one’s Own individual kamma. lt is therefore required of a noble person to remain indifferent to the pains and pleasures which beings may come across. No worry or spirit of goodwill need be borne or exercised in favour of any other person wishing him to be wealthy, healthy, and freed from misery and to bs happy as before. If worried, one will become tiresome for nothing. Kammasscka— Only kamma is One’s Own personal property in posses-