Brahmavihāra Dhamma

How jhana is achieved

together with the calmness of the mind which are far more increasingly better, will occur without making effort to let the mind inclined and reflected towards the sensation and also without making investigation into that sensation. This is the achievement of second jhana. At the moment of absorption in a trance of that jhdna, intense delight or ecstasy is of the highest degree. If this extremely rapturous feeling — piti is not desirable, continuous development and transmission of metta should be made towards the usual recipient of metta, When concentration gets fully developed and strengthened, excellent mental happiness and tranquility of mind without rapture (piti) will become obvious. That is the third jhana. This jhana is the most exalted, or the highest jhana among mettdajhana.

Either after achieving the jhdna just mentioned, or, before achievement of that jhdna, if it is desirable to develop meta equally balanced towards all beings, it may be developed and radiated on the most affectionate person as ‘‘may such one be happy, etCe-4 It would ‘be much better to develop and transmit mettd after the attainment of jhana rather than before the attainment. Purified form of mettd can occur easily. Hence, after mettd-jhana has been achieved in respect of the most affectionate person, development of metta may be made directing towards, or in favour of a neutral person, After such an achievement of Jhana for the sake of a neutral person, mettad may be developed and bestowed upon a person who is an enemy, if there is any. In rediating metta towards different recipients one after another, different kinds of feeling or mental consciousness of mettad should be developed only after firm and gentle mind has been brought about and cherished. This is what Visuddhimagga has stated. The statement that the mind or mental consciousness has been brought about to become firm and gentle,

Brahmayihira Dhamma

in fact, refers to the acquirement of upacdra-samadhi in the least. The best method is to change the course of developing metta only after achieving the Jhdna. Of all the various expressions, the statement: “Metta Should be developed towards any enemy” is intended for the Yogi who has anenemy. Therefore, from the very Outset, I have stated as: ‘‘...a person who is an enemy, if there is any.’”’ A Yogi, if he has no enemy, should not bother about the enemy in developing mettd after he has developed loving-kindness towards a meutral person.

Anger is likely to occur remembering the wrong done by a person who is an enemy while a Yogi is developing metta towards him. When such an incident happens, mettd-jhéna which has been previously achieved in respect of any other person beforehand may be recalled and repeatedly plunged in, and then, by developing mettad towards this particular enemy after rousing up, off and on, from the mental state of absorption in Jhana, he should dispel or extinguish the fiery anger. In regard to those expressions, since Visuddhimagga has stated as: ‘‘Mettarii sumdpajjitvd yutthahitva’’, it is clear enough that mertd-jhdna has been attained in respect of other person except the enemy. Hence, I have stated that developing mettd by shifting on to another after attainment of Jhdna in respect of the former person, is the best.

Method of reflection to subdue anger

After repeatedly absorbing in Jhdna that has been realized in radiating metid to persons mentioned in the foregoing, and then, by developing metta towards an enemy after arising from that Jhdna, if the anger cannot as yet be totally eradicated or repressed, advice is given to ectinguish the burning anger by reflecting and bearing in mind the exhortation that has been made

Method of reflection to subdue anger

by the Buddha citing a saw as an example, etc. The manner of reflection to be done is:

“‘Oh, my dear indignant Yogi! Is it not true that the Exalted One has given exhortation as—O, monk! If one, for (having suffered badly in the hands of the bad-hats,) robbers and dacoits by being cruelly deprived of his bodily limbs, such as, hands and feet which have been out off with a double-edged saw fixed with a handle at both ends, gets angry and has done wrong in retaliation against the villains who have ill-treated him, is, I say, a recalcitrant resist— ing my due admonition.’’

Next, if retaliation is made in anger on provocation against a person in whom anger has first arisen or.started, the raging anger which subsequently takes place in another as a reaction, is worse than the anger that has first occurred. (It is because the person who later becomes angry has knowingly and followed the wrong footsteps of the first man who gets angry.) Is it not true, as admonished by the Buddha, that ‘“‘a person who can tolerate an angry man refraining himself from gatting angry, is a victor in battle which is hard to be won ?”

And then, it has also been preached that if a Bhikkhu, who can remain calm or in mental peace without being angry although fully aware of the fact that the other (who provokes) is in an angry mood, may be said to be a disciplined person for the benefit of his ownself as well as for the benefit of the other.

Furthermore, putting it in a nutshell, out of the seven kinds (of behaviour) which the enemy would be pleased to see, the first is (1) a change in the facial expression of an angry person whose looks suddenly becomes ugly. This is one which the enemy would find it agreeable. (2) A person who is inflamed with

Brahmavihara Dhamma

anger will not have a sound and peaceful sleep. This is also one of the likings of the enemy. (3) A person heated with anger is likely to lose his business deal which might be adversely effected. This is one which an enemy will find it amusing. (4) A person who 1s dominated by anger may be lacking in riches, or rather, may not have enough of wealth and possessions. This too is one which an enemy likes to see. ( 5) A person who is of a fiery nature and is prone to vehement anger is likely to have a shortage in the number of Personal attendants or retinue. An enemy is rejoined to find such a state of condition. (6) A person of anger will not have a wide circle of friends. This aiso brings delight to an enemy. (7) A person who is Sensitive to anger and is furious cannot possibly be reborn in sugati (an existence where happy conditions prevail), after his death. The gist of this admonition is the advice given to nurture the spirit of patience by repelling the force of anger so that the likings or the wishes of the enemy may not be fulfilled.

Next, is it not also true that preaching has been made thus: ‘‘Just as the fire-wood which is used in disposing of corpses by burning at the time of cremation, is worthless for use in both the rural and urban areas, a Bhikkhu who is avaricious and committing vices with anger and malice being deprived of both the benefits of enjoying sensual pleasures (kdmaguna), and of the accomplishment of morality, will not. be worthy of respect and will serve no useful purpose in the role of a Bhikkhu both in towns and villages, i.e in urban and rural areas.”’

In view of the above facts, if yon, a Yogi, is j anger, you will be regarded as a person who is di obedient to the noble instructions given by the Exal ae One. You will be like a vanquished in a battl ee is difficult of winning a victory, and wij Sy more vicious than the person who also be more vicious than the person who Mitially becomes

The manner of reflection according to the ten Verses

angry with iniquity, One should therefore reflect and think over seriously by teaching and reforming himself, and then, exercise over his anger.

If by reflecting as such, anger cannot'as yet be suppressed or extinguished, do not think of and ponder upon the bad behaviours of the enemy, and instead, let your anger subside by reflecting on the good points in his physical, mental and verbal behaviours.

And still, if by reflection as stated, feeling of anger cannot as yet be subdued, reflect upon what is going to be stated now, and put out this fiery anger which has arisen, The manner of reflection is only mentioned in Visuddhimagga and is not to be found in other Pali Atthakathas. The relevant verses are exactly Ten (10)in number. I shall continue preaching relating to these verses very briefly. The manner of reflection according to the ten Verses

(1) In the case of an enemy wishing to cause misery and suffering, injury can only be inflicted by him on your physical body. No harm can be done against: the mind. In spite of this why do you want to do things to the likings of the enemy and cause mental distress which the enemy himself is incapable of doing ?

(2) Why can’t you discard or reject the anger which is likely to bring disastrous effects and no beneficial results, despite the fact that you have don. ned the yellow robes and have become a Bhikkhu after abandoning all your friends capable of giving you a lot of advantages ?

(3) Why do you entertain and caress the spiteful anger which is capable of wiping or chucking out fear and shame, patience, loving-kindness and compassion which are the basic fundamentals of morality (sila) which you have personally observed ? Where can such

Brahmayihara Dhamma

a fool as you are, be found? (It means to say that you are the most silly person since you have entertained the anger which can destroy and root out your Own morality (sila) ?

(4) You are angry against another for having done wrong to you. Is it not true then, that you who have so become angry, is plotting to offend him in the same manner as has been done to you, in retaliation ?

(5) It is most likely that any disagreeable act done to you by another is to stir up your anger, or rather, to make you angry. Such being the case, is it not true that by yielding to your anger, it would amount to fulfilling the desire of another person?

(6) Itis not quite sure that you who are angry, will definitely make your enemy miserable. Hence, is it not true that even now, at present, you are illtreating your own good-self by stirring up anger and causing misery to yourself ?

(7) As the enemies are foolishly following the path of vice which is unprofitable, as provoked by anger, will there be any justification for you to commit wrongful acts as impulsed by anger following the footsteps of your enemies ?

(8) If any detestable and disagreeable deed is done to you by your enemy based upon anger, you should dispel or overcome this anger. As a matter of fact, why do you unnecessarily cause strain to yourself with an angry feeling towards an individual human being who is not deserving of spite and hatred. (It means that you have done something wrong only at the dictates of “‘anger’’ to whom you have become a slave. Hence, this anger itself needs be rejected.)

(9) Ripa and nama Dhamma, matter and mind, are transient by nature and are occurring only for a moment, followed by dissolution instantaneously. Such rapa and nama which are seemingly thought as having

How to subdue anger, etc

done wrong to you, have already dissolved into thin air an instant. These ré#paandndma are no longer there. They have disappeared altogether. Thus, at the present could you pinpoint that ‘matter and mind’ in the person of the enemy with which you are angry? New rdpas and ndmas which have subsequently occurred are not doing any wrongful act or harm to you, Those which are considered as having done harm to you have vanished. Hence, there is no meaning in being angry with rapa and ndma. (It means to say that ripa and ndma with which you are quarrelling no longer exist.)

(10) If one is causing misery to the other, both the doer himself and the one who suffers are the prime factors, which bring about or produce the effect of misery. In other words, both of them are reponsible for the causation of misery. If that is so, since you yourself are not free from blame for the cause of misery, why are you angry with the ‘door’ only?

The above is the summarised statement of the ten (10) verses, gdathds—, translated in plain language, as mentioned in the Visuddhimagga. The manner of reflection laid down therein is extremely profound. Reflection may therefore be made as stated to extinguish the flame of anger. How to subdue anger by reflecting on Kamma as one’s own property in possession

If by reflection as indicated in the ten verses, anger cannot as yet be subdued or extinguished, it should be reflected upon kamma, the resultant effects of all good and bad actions done by you, as your own property in possession on which reliance is to be made to eradicate the anger, The manner of reflection may be stated thus: “Oh Yogi! you are developing the practice of mettd-bhavand. While being angry

Brahmayihara Dhamma

what is your intention to do against the other? Is it not true that whatever action you have done based upon anger will in consequence, bring about evill or bad effects to your detriment? Yes, indeed. Your kamma (the resultant effects of good and bad actions you have done) is nothing but the ‘cause’ of your own doing, Kamma is the only one which you really Own of possess. You are sure to inherit this kamma which constitutes all kinds of wilful actions, whether mental, verbal or physical thoughts, words and deeds, either good or bad, done by you on your own volition. Kamma is your own relative and refuge. The kammic effect which occurs or takes place depending upon anger will not contribute to your achieving magga-phala. Neither will it do good to you to be reborn in the world of humans and Devas where happy conditions prevail. It will not render help but will only cause you to suffer misery in hell, etc. If you commit the evil kamma of anger, it will be like “‘a person who first suffers the burns and gets awfully dirty by holding and carrying in his hands the burningly hot coal, and disgusting filth or excrements, with which he is going to cause injury and misery to the other.’’

Just imagine a person whom you recognize as an enemy. What harm could possibly be done by him with his anger? Will not this anger that is generated in him be to his own disadvantage? He too has his own kamma (action-moral and immoral volition) as his

) as his real estate. He is the inheritor of his Own kamma

kamma done by himself on his own volition, etc. The enemy who has done evil kamma by being angry, will suffer its harmful effects “just as a person on whom the dust will fall back by the force of wind if he sprinkles or thrown the dust to shower upon another man standing against the wind on the leeward side from an adverse possition.”’ Buddha has therefore exhorted: