Brahmavihāra Dhamma

The Story of Uttara

story now cited is that Uttara, the female devotee, had escaped from the burning heat of the boiling butter-oil poured upon her by virtue of contemplating and developing loving-kindness (mettd-bhavana).

Relating to the story of Cilasiva Thera who became invulnerable from poison; no elaborated account was found in the present Aftthakatha and Jikas. In regard to the events concerning samkicca sdmanera, it has already been mentioned in Tuvataka Sutta (Burmese version) at page 90 wherein reference is only made to the fact that he had plunged himself in jhdna. It was not obvious as to what kind of jhdna he had- developed. In the present instance, however, according to what has been stated in Visuddhimagga, it is to be regarded as developing mettd-jhdna. This would mean that immunity was gained from the dangers of fire, poison and other lethal weapons, such as a sword or a dah.

(8) “Tuvattam samadhiyati”’, which means that the mind also quickly becomes stabilized and calm. To develop mindfulness wishing others happy is approPs priate and easy in as much as everybody is willing to gain happiness. Hence, the mind is very likely to become tranquil within a short time.

(9) The next advantage is “Mukhavanno vippastdati”, i.e., the complexion of the face‘can become clear. As stated earlier, it should be developed as may be considered appropriate. It is easier, of course. This will undoubtedly bring clear complexion of the face.

(10) The next is: ‘‘Asammuhlo kdlam karoti”. That is to say ‘Death takes place without bewilderment or perplexity.” This is really important. When one is approaching death, he is likely to die without being able to gain proper concentration and mindfulness because of very severe pain, ache or tiredness which he has to suffer, or is likely to pass away with a feeling of greed or anger, or under delusion with a mistaken

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view imagining all sorts of erroneous thoughts. This is how death usually comes upon a person with the mind perplexed ridden by all kinds of entanglements. When death occurs to one in the manner as stated, it is almost certain that he is destined for the four Apayas or Nether World. However, in some cases where One is in a state of coma or semi-consciousness, the mind may impinge on or stick to sensations relating to merits, or on nimittas (omens) concerning Sugati, i, e., the abode of Devas and the human world, fairly at ease. In that case, a person can hope to reach Sugati, an existence where happy conditions prevail.

(11) This is the last kind of advantage expressed in Pali as: ‘‘Uttari appati vijjhanto’’. It goes to say that if arahatta-phala, the Fruition of Arahatship, is not realized or attained beyond, or rather, outside the range of metta-jhana, or in other words, if arahatta-phala which is superior to mettd-jhdna cannot be achieved, brahmalokapago -Brahma World will be reached. An ordinary worldling can reach the Abode of Brahmas if he has schieved mettd-jhdna. Sotapannas and Sakadagamis may be reborn in the Brahma World. Of course, an Anigami is likely to be reborn in the abode of Suddhavasa in the World of Brahmas. If jhdna is not attained and if only ecstatic concentration approaching the attainment of jhdna (upacdra samadhi) is achieved, he can reach the world of human beings and Devaloka which are existences known as Sugati. Dhananjani, the Brahmin, whose case had been earlier mentioned, had reached the Brahma World for having acquired virtue by developing mettd, etc., within about half-anhour before his death. This is particularly worthy of note. It also deserves emulation.

Having delivered my preachings relating to Brahmavihara Dhamma in a fairly comprehensive way, I shall now continue to talk something about Vipassana.

Developing Metta and Vipassana in combination

Developing Metta and Vipassana in combination

A person after achieving jhana by developing mettd-bhavand can reach the stage of arahatta-phala if he continues to contemplate Vipassana depending on that mettd-jhana as a basis. Even if falling short of arahattaphala, he can reach andgami-magga-phala and become as Anaigami. The way to contemplate is to first enter into mettd-jhana, and when this jhanic mind ceases, it is to contemplate on that jhana. This method of plunging in jhdna and then contemplating jhana in turn by developing and contemplating Samatha and Vipassana in pairs, is called “‘yuganaddha”’, i. e., equipping oneself with meditation in pairs. The method of meditating Vipassana is the same as the method of contemplating and noting by the present Yogis. It is to contemplate and note what has been seen, or heard, or contacted, or imagined as “seeing”, “hearing’”’, ““contacting’’, or “imagining”, as the case may be. In the same way, after the occurrence of the jhanic-mind, this jhanicmind will have to be contemplated and noted. The only difference is that a person who has attained jhana, contemplates the jhanic-mind, whereas the present Yogis, not being endowed with the jhanic-mind, should contemplate and note the mind or consciousness that is aware of what has been seen, etc.

What shall be done now according to the method of yuganaddha contemplation, is to develop metta reciting as: ‘‘May all be happy”. Then, contemplate with mindfulness on loving-kindness in turn. Developing metia along with the contemplation of mettd-mind fulness in pairs, is the method. If so contemplated, the mind that is intended to radiate to a particular person while recitation is made, ri#pa-—the material element which utters, the sense-object of voice which sounds, and the mind-consciousness which dwells in his heart while reciting as: ‘‘May all be happy”, will all be found

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vanishing instantaneously and continually. Such realization or awareness is the genuine Vipassana insight knowledge which knows the characteristics of impermanence. This is stated as, (khayatthena aniccam’’ having ceased or vanished in a moment, it is impermanent.) Let us bear it in mind and contemplate in the course of our recitation in the following manner:

May all those monks, individuals and Yogis

residing in this meditation centre be happy. (repeat)

May all beings in this Yciktha —- meditation

centre be happy. (repeat)

May all monks and individuals within this

township be happy. (repeat)

May all beings in this township be happy

(repeat)

May all people living in the Union of Burma

be happy. (repeat)

May all beings be happy. (repeat)

Every time it is recited as: ‘May all be happy” with consciousness, the mind that is put into this consciousness, and the mind that intends to recite, the bodily behaviour, and the sense object of the voice which utters, immediately vanish.