Brahmavihāra Dhamma

Dhamafijini and Metta—jhana

sion, it should also be properly and seriously recited by developing metta.

It is important to note that developing mettd while listening to the sermon is_ really advantageous. Metta bhdvand needs be developed as and when opportunity affords and at any place wherever fyou may be. In the least, it should be developed immediately after worshipping the Buddha as much as time permits. If circumstances are favourable, mettd-jhana can be achieved soon even while mettd is being developed through meditation. It is similar to the case of Dhanafjhani, a Brahmin, as narrated below.

Dhanafjhani and Metta-jhana

When Dhanafjhini, the Brahmin, was on _ the threshold of death in his sick-bed, a request was made at his instance to invite Ashin Sariputtra. Ashin Sariputtra responded to the invitation and came over to see Dhanafijhani. Ashin Sariputtra asked him how he was getting on, or to put it in another way, whether he was feeling better or not, and then, preached as follows:

To a question that was first put as: ‘‘Which of the two, viz: Hell or Animal is better than the other, etc.? Dhanafjhani answered, ‘‘Tiricchdna i.e., animal is better than hell, etc.? Questions and answers which followed thereafter, related to the comparisons made between Animal and Peta, Peta and Human. Human beings and Catumahdrijika, etc., and then the conversation went on extending up to the Paranimmitayasayatti, the highest of Devalokas. Later, a question was put as to whether the life of Devas in the Abode of Paranimmitavasavatti was better than Brahmaloka or not. On hearing the name of ‘Brahmaloka’, Dhanafijhani became encouraged and asked with an exultant feeling, “Do you, my Reverend Ashin Sariputtra, really mean

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to say ‘Brahmaloka’?”. This question made Ashin Sariputtra realized that Dhanafjhani was mentally inclined towards Brahmaloka, and therefore, he stated that he would explain the practice of the path leading to Brahmaloka, and then started preaching as follows.

“Idha Dhanaiijhani bhikkhu mettdsahagatena cetasa ekam

disam pharitva viharati. Tattha dutiyam. Tatthd tatiyam.

Tatha catuttham. Iti uddhamadho tiriyam sabbadhi

sabbattatdya sabhavantam lokam mettdsahagatena cetasd

vi pulena, mahaggatena appamaneyna averena avyadpajchena

Pharitva viharati. Ayam kho Dhanafijhani brahmanam

sahavyatay2z maggo”’. (Majjhima Pannasa-405)

Dhanafijhani - Dhanafijhani Brahmin, Jdha bhikkhua monk in this noble Sasana, mettdsahagatena cetasa- with the mind which occurs with a feeling of metta that radiates happiness, nay, with a mind well-wishing Others to become happy, ekam disam-—towards one region, nay, towards all beings living in one region or place, Pharitva viharati remains shedding his loving-kindness. Tathad dutiyam-likewise remains spreading his feeling of metta to the second region. Tathd tattivam tattha catuttham —and in the same way radiates the light of metta to the third and fourth regions. E£ri-In this manner, uddham-to all beings in the higher region, adho —to all beings in the lower region, tiriyam-—to all beings in the opposite directions of the corners of the four regions, sabbadhi-and in all regions, sabbattatayaand regard being had to all such beings as his equal, with every loving—-thought that arises, sabbavantam lokam —to all other beings in the entire universe, metta sahagatena cetasd—develops the mind wishing happiness to others, vipulena—and spread the mind covering all areas extensively. Mahaggatena-with the lofty mind of mahaggutta-jhana, appamadnena- which is boundless or unlimited, averena-and with the mind free from hatred, avydpajjhena-along with the mind free from unplea-

Dhamafijani and Metta—jhina

Santness, pharitva yiharati-radiates loving-kindness. Dhanafijani -Dhanaaijhani Brahmin, ayam-—the practice of diffusing or radiating metta, loving-kindness, brahma nam sahavyataya—is for the purpose of staying in the company of Brahmas as a companion, nay, it is a path — “‘maggo” leading one to become a Brahma.

The gist of it is that radiating the feeling of mettd, loving-kindness, to all beings in the fen regions is the way or the path of practice to ascend to the Brahma World. The manner of shedding the light of compassion — “‘karuna”’, rejoicing with others’ happiness-— ‘“‘mudita’’, and illumination of the feeling of indifference — ‘‘upekkha’’, has been preached in. the same manner. After benevolently preaching the said Dhamma, Ashin Sadriputtra returned to the monastery. Later, he respectfully put up to the Lord Buddha of the speech and preachings delivered by him to Dhanafjani. Thereupon, the Exalted One reprimanded Ashin Sariputtra as: “Is this the way you have instructed Dhanafijhani so as to enable him to ascend to Brahmaloka which is obviously inferior as compared to Nibbana, and then, made your way back here despite the fact that there is a better method of practice to be exercised to achieve ariya-magga-phala which is much nobler than the ‘brahma-vihara-jhana??. Buddha then went on to say that Dhanafjhani was now dead and gone and had already reached the Brahmaloka after his demise. Having received this admonition from the Buddha, Ashin Sariputtra was said to have visited the Abode of Brahmas and delivered his sermon to Dhanafjhani Brahmi. From that time onwards, when preaching was made relating to a gatha or verse, consisting of 4 stanzas, it has been stated in the commentary that it was always done without departure from, or rather, without omitting the Four Noble Truths,

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_ Im this connection what is really intended to be known is that Dhanafijani, the Brahmin, had been asked to develop mettd, etc., and had thereby attained jhana within a short time of about half-an-hour before his death. By virtue of this jhdna, he had reached the World of Brahmas. It should therefore be remembered that in the absence of any other Special kusala, merits, on which one can make reliance on the verge of death, the development of meitd will prove to be an asset or a virtue on which reliance can be made. The best is, of course, to contemplate and note, and become aware of all obvious phenomenal occurrences as in case of those who are benefited by the Vipassana method of contemplating on mindfulness.

Furthermore, the highly beneficial effect of mettabhavanad-— developing mettd through meditation —-had been preached by the Buddha in Nidana Sanyutta Okkha Sutta (455) in the manner described below:

Developing your mind with merrd for a brief period of time involved in milking a cow once in the morning; once in daytime and once at night time, or smelling a fragrance for once only, is far more advantageous than the offering of meals by cooking a hundred big pots of rice, once in the morning, once in the daytime and once at night time, which would, of course, tantamount to feeding about (3000) people in all.

It is therefore quite evident that developing merta only for a moment and deriving much benefit thereof, is really precious and invaluable without incurring expense and without involving time and lobour,

Moreover, the advantages of mettd-bhavana have been preached in Anguttara Pali Ekadasanipata Metta Sutta (542) as herein after mentioned.

“Mettaya bhikkhave cetovimuttiyad dsevitdya bhayitaya

bahulikataya yanikataya vatthukatdya anutthitaya Pari-

Eleven advantages of. Metta

citaya susamaraddhaya ekadasdnisamsa patikankha~

katame ekadasa,? sukham supati, sukham patibhuj jhati,

na padpikam supinam passati,. manussa@nam piyo hotis

amanussdnam piyo hoti, devata rakkhanti, ndssa aggi

va yvisam vd satham va kamati, tuvatam cittam samadhi-

yati, mukhayvanno vippasidati, asammuhlo kalam karoti,

uttari appativijjhanto brahmalokipago hoti’’.

Eleven advantages of Metta

Briefly stated, the eleven advantages of mettd that are worthy of note and remembrance are the states of mind which have been developed, obsarved and depended upon several times, similar to the vehicles or carriages that have been maintained properly and kept in readiness for use. They are those which have been properly practised and firmly established. The feeling of mettad should be free from nivaranas, obstacles, such as ill-will, etc. Ordinarily, “‘metta’’ is to be regarded as mere loving-kindness. However, from the point of view of ceto-vimutti, i.e. the serenity of mind emancipated from human passions, it should be taken as the jhanic mind. It hasbeen explained as such is the commentary.

The Eleven Advantages, if enumerated, may be stated as (1) It gives a sound sleep or rather, an uninterruped slumber. Those who are lacking in the practice of meditation are restless before falling asleep in their sleeping-couch or bed... They, may perhaps be snoring. On the other hand, a person equipped with metia-bhavand has a peaceful sleep with an undisturbed mind. When fallen asleep, he sleeps at peace and happily just like a person who, has immersed himself in a trance of samdpatti. This is the first advantage. And next ~( 2) Sukham patibuj jhati - happily rouses from sleep. When waking up from sleep some have stirred up with a grumble. Some may have to swing and stretch their arms and legs, or may have to make

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Other bodily movements or roll on before getting UP from bed. Those who go to sleep after developing metta will not suffer such miserable conditions, and they rouse from sleep happily and as fresh as the blooming lotus flowers. According to Dhammapada verses: Suppabuddham pabdujjhanti sada Gotama savaka, yesam diva ca ratto ca, niccarit buddhagata soti, etc. i.e» tbose who are practising meditation, such as, developing contemplation of Buddhdnussati-Mindfulness on the Noble Attributes of the Buddha, have the advantages of sound sleep and joy or happiness when waking up from sleep. It should be noted that special emphasis has purposely been made on the peculiar characteristics of metta-bhavana sbecause of its qualities in deriving such benefits. —

(3) Padpkam supinam evil or bad dreams will not present themselves in sleep. There are instances where a vision may appear in one’s sleep as if he has fallen down from a very high altitude, or has been illtreated by others, or has suffered from snake-bite, etc. A person developing metta will not have such weird or frightful dreams, but will have pleasant and sweet dreams, as if he is worshipping the Buddha, or is flying through the air with jhdna, or listening to the sermon and the like which give him delight.

(4) Manussanam piyo hoti- Others will adore him or have affection for him because of his accomplishment of the noble attributes. He will be spreading his loving-kindness to others and will -never cause harm to others. Those who are near and dear to him, will not find fault with him. He is tolerant too, and having the serenity of mind with compassion for others, he is loved and respected by all who come into contact with him. Developing mettd from the bottom of his heart is the best attribute which invokes or causes to invite affection and respect from others,

Story of Visakha Theri

Devas. The fourth and the fifth advantages indicate that he is loved by all human beings and Devas. An instance has been shown in Visuddhi-magga as to how love and respect have been bestowed upon by Devas.

Story of Visakha Theri

At one time, there lived a rich man by the name of Visdkha in the city of Patalipatta. While residing in Pataliputta, he had heard of the news of the existence of many Buddhist shrines and pagodas in the island of Ceylon (now Sri Lanka) so numerous that they resembled a necklace of flowers. The entire place was said to be glowing with the bright colour of the yellow robes donned by Sanghas and monks, Every place was safe and secure and one could peacefully reside and spend the night anywhere without menace. Weather was favourable and conducive to good health. Pleasant were the monasteries which went in harmony with the fine and gentle behaviour of the people, both physical and mental, which thereby ereated a congenial atmosphere for listening to the sermons with peace of mind and devotion.

These favourable circumstances had caused him to reflect that it would be feasible for him to proceed to Ceylon and enter into priesthood. With this bent of mind, he transferred all his business enterprise and properties to his wife and children. After having done so, he left his home with only one (rupee) kyat in his pocket. At a seaport town, he had to wait for a month to set off on his journey by a sea-going vessel. In those old days, sea-going vessels were not the present type of steam-ships but big boats with sails (sailing boats). Being endowed with the gift of business acumen, he started indulging in trading, buying and selling goods by moving about from one place to another while waiting for the boat to arrive.

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He earned a thousand rupees by legally buying and selling goods inside a month. Trading in a legal way means buying articles or commodities paying what is really worth and selling them at a correct price. In ancient times, a margin of profit of only two (2) picepyas was usually taken on a capital outlay of one rupee. Buying and selling goods by fair means with correct price is called “vammika vanijja’’? which means trading according to law honestly. Carrying on trade in a legitimate way for one’s livelihood as mentioned, is ‘‘sammd djiva’, right living. However, it appears that it was not the intention of Visakha, the rich, to deal in such business transaction for his subsistence. It seems his natural inclination that had actually spurred him to deal in trading business. This is evident from the fact that he had later discarded all his money derived from the said business venture.

Thereafter, this rich man Visakha left the port and reached Ceylon where at Mahavihara monastery, he made a request to be ordained a priest. On his way to the “Thein’’ (Sima), one thousand rupees (kyats) in cash which he carried in his pouch tucked up at his waist, slipped out accidentally. When the senior priest who had escorted him to the Sima inquired of him as to what were these meant for, he replied, “Your Reverend, this is my Own money worth one thousand rupees.’’ On being instructed by the Mahatheras as: ‘“O, Upasaka! (devout layman). Under the Rules of Discipline, from the time of your becoming as ordained monk, you cannot possibly handle and manage the cash, and as such, you may make your own arrangements to dispense with this money right now,” Visikha responded, “I do not wish to see all those who would favour me with their presence at my Ordination, return home empty-handed.”’ So saying, he threw away all one thousand rupees to let