Brahmavihāra Dhamma

Part II

Part II

On the Full Moon day of Waso, I had already preached how to develop mettd. Most of the preachings then made, referred to the derivation of paramita and kusala by way of developing metta. From the point of view of Visuddhimagga as stated in sequence, we have so far only covered the manner of reflecting the faults of the ‘‘anger’’, and the advantages of ‘“‘ patience”’. We shall now continue to talk about how to develop metta commencing from where we had stopped previously. Way of sitting comfortably ; We may add a little more according to the preachings of the Buddha relating to the manner of assuming a comfortable sitting posture.

The Enlightened One has directed, “‘Arafifiagato va’”’ either by going into or residing in a forest, OR, ““rukkhamilagato va’>~ by approaching or occupying a position under the shade of a tree or close to the trunk end of the body of a tree, OR, ‘‘ sufifidagaragato ya’’— by staying in a monastery, or a house, or a building where there are no people, nay, which stands in a solitary place, “‘nisidati’’-should sit down or be seated. Obviously our Lord Buddha in His instructions, has given priority to prectising meditation exercise in a forested area. Only when one is unable to proceed to a forest, he is advised to take his seat and meditate at the foot of a tree in a quiet place. Then again, if it is impossible to do so, to practise meditation in a monastery, or a house, or a building uninhabited by people. It would be the best to select a secluded place where there is peace and tranquility. If, however, there is any other person who

Brahmayihara Dhamma

is indulging in meditation in the same area, it would be better if that person is of the same sex. In any case, the best would be a secluded spot in a remote area where there is no other person except the meditator.

The manner of sitting posture to be adopted is stated as: ‘‘Pallankam dbhujitva’’, i.e., to sit cross-legged. I have already explained about it in full. Furthermore, at the time of sitting, the instruction given is: “Ujjum kayam penidhaya’’, i.e., the upper portion of the body above the waist should be kept erect, straight and perpendicularly. If one sits down loosely bending his back or twisting his body, the strength of his exertion or effort will be weakened. That is the reason why it is necessary to sit erect keeping the body above the waist perfectly upright. After taking a sitting posture as is now described, the instruction given to be followed is: “ Parimukham satam upathepettya’’- which means to fix one’s thoughts only on the object of sensation (senseobject) and to engage oneself in active meditation with fixed concentration without letting the mind go astray. In the present case of practising mettd-kammatthana, the mind should be directed towards people for whom loving-kindness is intended to be developed. It is essential to know and understand from the very beginning as to who are those in whose favour Metta should not be radiated or developed first, and who are those not worthy of receiving Mettd. Persons towards whom metta should not be developed at the first initial stage

Metta should not be developed at the beginning of the exercise towards:(1) persons who are hostile and unfriendly, or who deserves hatred (appiya); (2) persons who are dearest to you or your beloved ones, that is, those who have close affinity with the meditator through deep love (atippiya); (3) persons who deserve neither love

Persons upon whom Metta should not be bestowed

nor hatred, i.e., neuntral persons; and (4) persons who are enemies.

Justification for not developing meita beginning from such people is because it would be difficult to permeate the feeling of loving-kindness, or rather,—it would be incongruous to send your metta to one whom you hate. It is alsorather hard or awkward to transmit your mettad first to one’s beloved ones like your children, brothers and sisters for whom you have intense love and attachment. Neither will it be easy to develop loving-kindness for people, such as, your own pupils or disciples and other neutral persons. It is because, if persons for whom you have deep love and affection are found to have become a bit miserable or have suffered trouble and misery, you would probably become highly depressed or dejected. Next, it would also be difficult to put a stranger or a neutral person, who is unfamiliar with you, in the role of a beloved person. Yes, indeed. It is well-righ impossible to constantly radiate loving-kindness to a complete stranger. Leave aside emitting loving-kindness to an enemy. As regards anenemy, the moment you remember him, feeling of anger will arise recalling the past incidents or memories of his wrong doings or faults. They are the four kinds of people in whose favour or for whom one should not develop metid at the initial stage of your exercise. Persons upon whom Metta should not be bestowed

Persons towards whom wmefttd, loving-kindness, should NOT be developed are:

(1) Persons not belonging to the same sex.

Metta should not be-developed and transmitted

in particular to persons of different sex.

(2) Persons who are dead and gone. Metta

should not be developed towards such persons.

Brhahmavihara D amma

The reason for this abstention is that between the two persons who are not of the same sex, say, Of the two persons~a male and a femael-if a male or aman is particularly developing metta towards a female Or a woman, or, vice versa, i. e., if a female is especially developing metta towards a male, sensual or human passionate desires (raga) is likely to occur. In the long time past, a son of a government minister asked his Mahathera, his spiritual teacher, ‘“‘Your Reverend Sir, on whom should I bestow my loving-kindness by developing mettad?’? Mahathera replied that he should develop his metta in respect of a person whom he loved and adored. Thereupon, the minister’s son, being very fond of his wife, after keeping observance of the noble eight-fold silas (afrharga-sila) i.e., moral precepts, on one day, took his seat on the sleeping couch in a closed bed-room at night time, and developed metta rediating his spirit of loving-kindness to his darling wife with concentrated contemplation. While thus performing, he became infatuated with extravagant passion (raga). He therefore made an attempt to go to his wife. Under the inspired influence of his sensuous desires, he entirely forgot about the door and in moving about wildly losing control of himself, hit the wall many atime. Becoming so angry and blinded by his passion, he struck the wall repeatedly with his hand and kicked it. It seems that this had happened not for a while or a few minutes. It has been stated in Visuddhimagga as: ‘‘sabbarattam’-throughout the whole night, ‘‘bhitthiyuddhamakasi” (he) was at war with the masonry wall and fought against it. Visuddhimagga has also mentioned the upsurge of raga as being an intrusion made by raga itself enticing under the guise of metta. As attachment of raga has a tendency to take place with vigour, mettd should not be developed in a manner distinct from others, towards a person of different sex. However, transmission of mertad for

Person towords whom metta should be developed first

the purpose of gaining pdramita and kisala for about four, five, or ten times appears not prohibitive.

It is stated that if metta@ is developed towards a person who was dead and gone, neither appana- jhanasamadhi, i.e. boundless and perfect concentration by contemplation, nor, upscdrasomadhi, i.e. inferior type of proximate concentration, can be achieved. Long time ago in the past, a young Bhikkhu was said to be developing mettad dwelling his mind on his spiritual teacher. He was, however, unable to reach the stage of jhdni-samapatti which he had once successfully practised and attained by indulging in ecstatic meditation. When he made enquiries about his failure to attain the said jhdna as advised by a Mahdthera, he found out that his spiritual teacher had already passed away. Thence, he developed his mettd towards another person with his usual concentration. Only then he attained mettd-jhana. Therefore, metta should not be developed in respect of or towards a person who had already passed away.

Person towards whom metta should be developed first and foremost apni

In developing metta towards others, priority should be given to one’s own Self. It is stated that first and ! -foremost metta should be developed towards one’s own self giving voice ta ‘‘May I be happy and free from ‘misery.’”’ Or, ‘‘May I be free from danger, mental distress, bodily suffering, and be able to shoulder the burden of one’s own khandhd (material body) with happiness.’”’ In developing meitd for one’s own well-being, the intention, of course, is not to acquire merits. Nor is it developed to gain samadhi (concentration). It is Meant to serve as an example by comparison that others : also wish to be happy like he himself wishes to. Ong may be developing mertd as: ‘‘May I be happy for year ‘and years, nay, for a hundred or thousand years, buS

Brahmayihara Dhamma

there is no possibility of achieving appdnd-samadhi. If One is developing metta for his own wellbeing expressing his own sentiment, ‘‘May I be happy’’, it would Sefve as an evidence, or rather, stand witness to the fact that-others would also wish to be happy, or, to live happily and be alive and also free from misery as he himself wishes to be so. That is the reason why instruction has been given to develop meitd towards One’s Own Self, or one’s own wellbeing initially when beginning with the exercise. WVisuddhi-magga has said so, The Enlightened One has made an exposition by preaching a Verse as quoted below which indicates that a person loves his own Self the most.

Sabba disa anuparigamna eetasd, nevijjhaga

piyatara mattand kvaci. Evam piyo puthu atta

pareysdm, tasamd na him se paramattakdmo.

Sahba disd-all ten regions or places, cetasd-with imagination or thoughts, onuparigamma—going round and round in search of, aftand piyatatam-—a person who deserves more love and affection than one’s own self, kyaci-in any place or anywhere, neva ajjhaga—cannot be found. Evam—Similarly, paresam—other people also, puthu atta—with reference to their own respective Self, piyo— love (himself) the most. Tasama-In as much as every being loves his own Self the most, attakdmo-one who loves his own Self, nay, who cares most of his own welfare or for his own good, param—will not cause another person, nahim se-suffer misery, nay, should develop mettd without causing misery to others.

After developing metta@ towards one’s own Self taking one from the outstanding example cited above, metta is to be developed towards either a teacher who is worthy of love and respect, or towards the grandfather, father, uncle, etc., Or, in the case of females, towards the grandma, mother, aunt and so on. The manner of developing mettd may be described as: “May

How jhina is achieved

the Sayidaw be happy and free from misery, Or, ““May the grandfather, father, and uncle be happy. (In the case of females) May the grandma, mother and aunt be happy and free from suffering and misery’”’ In this way, metta should be developed about once in every three seconds. Meztd can also be developed towards any other person deserving of affection and respect, if not towards your teacher, grand-parents, mother, father and so on,

The mind should be bent upon the recipient of mettd, loving-kindness, whoever he may be, and then transmit this feeling of mettdas ‘‘May he be happy” for hundred times (thousand, ten thousand and hundred thousand times) continuously. If one’s objective is for the achievement of jhana.samadhi, mettd should be developed all throughout day and night without a break excluding the time for sleep as an interval for a respite. While developing, the mind may flit. These wandering thoughts are ckusala, demerits, known as nivaranas. The moment you become mindful of such thoughts or imaginations, these should be rejected, and then, continue to go on developing metid, continuously. When the power of concentration, samadhi, becomes strong, suchwandering thoughts will gradually lessen. If samadhi is fully strengthened, the mind will cease to wander and remain fixed on the person to whom metta is transmitted. This is the realization of upacara-samédhi which is free from nivaranas,

How jhana fs achieved

When this upzcdra-samadhi becomes strong and keen, the mind will dwell fixedly on the recipient ‘of mettd as if it is drifting and floating along the stream of sensation in a dream. However, the mind may stay on only for a moment in the first instance. When continuous development of mindfulness on mettd is further carried on, it may stay put on the sense-object fora

Brahmayihira Dhamma

duration of one minute or more up to even one hour

When thus absorbed in mindfulness of mettd despite the enviromental effects of sensational objects, the mind does not make short flights to these sensations but will remain firm, stable and gets implanted on the person who receives the mettd wishing him happihess. Rapturous feeling will also become conspicuous. Vitakka and vicdra, reflection on the mind and investigation of what is going on with a bent towards the Tecipient of metta will become strengthened and obvious. The whole body will become evidently buoyant, light and comfortable. The stabilished mind becomes tranquil without going astray. This tranquility of the mind (ekaggata) with particularly obvious manifestations of vitakka, vicdra, piti and sukha is part and parcel of the noble attributes of the first jhéna. All these noble qualities are called the first jhane. If such an achievement is derived, it is the attainment of first jhana. This is the reason why Visuddhi-magga has said that such a person can attain appand jhdna even while developing metiad using the expression—‘‘Evaripe ca puggale kamam appand sampajjati.”

This first jhana having imbibed or included the attributes of vitakka which reflects on the sensation, and of vicdra which investigates into the nature of sensation, is not as strong and vigorous as it should be. Even in the course of absorption in jhana, if harsh sounds and shrill voices strike the ear-base of the sensation of hearing, the mind-consciousness may rise from jhdna and then reaches the sound which is the sense-object. That is why mettd should be repeatedly developed towards the person on whom the mind is usually made to dwell to create the tranquil Jhanicmind without inclusion of vitakka and yicéra. When samadhi gets strengthened, extreme joy or rapture