PART II
On the Full Moon day of Wæso, I had already preached how to develop mettæ. Most of the preachings then made, referred to the derivation of paramita and kusala by way of developing mettæ. 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.
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, “Araññagato væ” either by going into or residing in a forest, OR, “rukkhamþlagato væ”- 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, “suññægæragato væ”- by staying in a monastery, or a house, or a building where there are no people, nay, which stands in a solitary place, “nisødati”-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 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: “Palla³kaµ æbhujitvæ”, i.e., to sit cross-legged. I have already explained about it in full. Furthermore, at the time of sitting, the instruction given is: “U j jumkæyaµ pe¼idhæya”, 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: “Parimukhaµ satim upa¥hepettvæ”-which means to fix one’s thoughts only on the object of sensation (sense-object) and to engage oneself in active meditation with fixed concentration without letting the mind go astray. In the present case of practising mettæ-kamma¥¥hæna, 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 Mettæ should not be radiated or developed first, and who are those not worthy of receiving Mettæ.
Persons
towards whom mettæ should not be
developed at the first initial
stage
Mettæ 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 nor hatred, i.e., neuntral persons; and (4) persons who are enemies.
Justification for not developing mettæ 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 mettæ to one whom you hate. It is also rather hard or awkward to transmit your mettæ 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-right impossible to constantly radiate loving-kindness to a complete stranger. Leave aside emitting loving-kindness to an enemy. As regards an enemy, 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 mettæ at the initial stage of your exercise.
Persons upon whom Mettæ should not be bestowed
Persons towards whom mettæ, loving-kindness, should NOT be developed are:
(1) Persons not belonging to the same sex. Mettæ should not be developed and transmitted in particular to persons of different sex.
(2) Persons who are dead and gone. Mettæ should not be developed towards such persons.
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 female-if a male or a man is particularly developing mettæ towards a female or a woman, or vice versa, i. e., if a female is especially developing mettæ towards a male, sensual or human passionate desires (ræga) is likely to occur. In the long time past, a son of a government minister asked his Mahæthera, his spiritual teacher, “Your Reverend Sir, on whom should I bestow my loving-kindness by developing mettæ?” Mahæthera replied that he should develop his mettæ 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 sølas (a¥¥ha³ga-søla) i.e., moral precepts, on one day, took his seat on the sleeping couch in a closed bed-room at night time, and developed mettæ rediating his spirit of loving-kindness to his darling wife with concentrated contemplation. While thus performing, he became infatuated with extravagant passion (ræga). 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 a time. 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: “sabbarattiµ”-throughout the whole night, “bhitthiyuddhama-kæsi” (he) was at war with the masonry wall and fought against it. Visuddhimagga has also mentioned the upsurge of ræga as being an intrusion made by ræga itself enticing under the guise of mettæ. As attachment of ræga has a tendency to take place with vigour, mettæ should not be developed in a manner distinct from others, towards a person of different sex. However, transmission of mettæ for the purpose of gaining pæramitæ and kþsala for about four, five, or ten times appears not prohibitive.
It is stated that if mettæ is developed towards a person who was dead and gone, neither appanæ-jhæna-samædhi, i.e. boundless and perfect concentration by contemplation, nor, upacærasamædhi, i.e. inferior type of proximate concentration, can be achieved. Long time ago in the past, a young Bhikkhu was said to be developing mettæ dwelling his mind on his spiritual teacher. He was, however, unable to reach the stage of jhæna-samæpatti which he had once successfully practised and attained by indulging in ecstatic meditation. When he made enquiries about his failure to attain the said jhæna as advised by a mahæthera, he found out that his spiritual teacher had already passed away. Thence, he developed his mettæ towards another person with his usual concentration. Only then he attained mettæ-jhæna. Therefore, mettæ should not be developed in respect of or towards a person who had already passed away.
Person
towards whom mettæ should be developed
first and foremost
In developing mettæ towards others, priority should be given to one’s own Self. It is stated that first and foremost mettæ should be developed towards one’s own self giving voice to “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 khandhæ (material body) with happiness.” In developing mettæ for one’s own well-being, the intention, of course, is not to acquire merits. Nor is it developed to gain samædhi (concentration). It is meant to serve as an example by comparison that others also wish to be happy like he himself wishes to. One may be developing mettæ as: “May I be happy for years and years, nay, for a hundred or thousand years, but there is no possibility of achieving appænæ-samædhi. If one is developing mettæ for his own wellbeing expressing his own sentiment, “May I be happy”, it would serve 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 mettæ towards one’s own Self, or one’s own wellbeing initially when beginning with the exercise. Visuddhi-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.
Sabbæ disæ anuparigamma eetasæ, nevijjhagæ piyatara mattanæ kvaci. Evaµ piyo puthu attæ pareysaµ, tasamæ na him se paramattakæmo.
Sabbæ disæ-all ten regions or places, cetasæ-with imagination or thoughts, anuparigamma-going round and round in search of, attanæ piyataram-a person who deserves more love and affection than one’s own self, kvaci-in any place or anywhere, neva ajjhagæ-cannot be found. Evam-Similarly, paresam-other people also, puthu attæ-with reference to their own respective Self, piyo-love (himself) the most. Tasamæ-In as much as every being loves his own Self the most, attakæmo-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, na him se-suffer misery, nay, should develop mettæ without causing misery to others.
After developing mettæ towards one’s own Self taking one from the outstanding example cited above, mettæ is to be developed towards either a teacher who is worthy of love and respect, or towards the grand-father, father, uncle, etc., Or, in the case of females, towards the grandma, mother, aunt and so on. The manner of developing mettæ may be described as: “May the Sayædaw 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, mettæ should be developed about once in every three seconds. Mettæ 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 mettæ, loving-kindness, whoever he may be, and then transmit this feeling of mettæ as “May he be happy” for hundred times (thousand, ten thousand and hundred thousand times) continuously. If one’s objective is for the achievement of jhæna-samædhi, mettæ 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 akusala, demerits, known as nøvara¼as. The moment you become mindful of such thoughts or imaginations, these should be rejected, and then, continue to go on developing mettæ, continuously. When the power of concentration, samædhi, becomes strong, such-wandering thoughts will gradually lessen. If samædhi is fully strengthened, the mind will cease to wander and remain fixed on the person to whom mettæ is transmitted. This is the realization of upacæra-samædhi which is free from nøvara¼as.
When this upacæra-samædhi becomes strong and keen, the mind will dwell fixedly on the recipient of mettæ 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 mettæ is further carried on, it may stay put on the sense-object for a duration of one minute or more up to even one hour or so.
When thus absorbed in mindfulness of mettæ despite the environmental 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 mettæ wishing him happiness. Rapturous feeling will also become conspicuous. Vitakka and vicæra, reflection on the mind and investigation of what is going on with a bent towards the recipient of mettæ 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 (ekaggatæ) with particularly obvious manifestations of vitakka, vicæra, pøti and sukha is part and parcel of the noble attributes of the first jhæna. All these noble qualities are called the first jhæna. If such an achievement is derived, it is the attainment of first jhæna. This is the reason why Visuddhi-magga has said that such a person can attain appanæ jhæna even while developing mettæ using the expression-“Evarþpe ca puggale kæmaµ appanæ sampajjati.”
This first jhæna, having imbibed or included the attributes of vitakka which reflects on the sensation, and of vicæra which investigates into the nature of sensation, is not as strong and vigorous as it should be. Even in the course of absorption in jhæna, if harsh sounds and shrill voices strike the ear-base of the sensation of hearing, the mind-consciousness may rise from jhæna and then reaches the sound which is the sense-object. That is why mettæ should be repeatedly developed towards the person on whom the mind is usually made to dwell to create the tranquil Jhænic-mind without inclusion of vitakka and vicæra. When samædhi gets strengthened, extreme joy or rapture 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 jhæna. At the moment of absorption in a trance of that jhæna, intense delight or ecstasy is of the highest degree. If this extremely rapturous feeling- pøti is not desirable, continuous development and transmission of mettæ should be made towards the usual recipient of mettæ. When concentration gets fully developed and strengthened, excellent mental happiness and tranquility of mind without rapture (pøti) will become obvious. That is the third jhana. This jhæna is the most exalted or the highest jhæna among mettæ jhæna.
Either after achieving the jhæna just mentioned, or, before achievement of that jhæna, if it is desirable to develop mettæ equally balanced towards all beings, it may be developed and radiated on the most affectionate person as “may such one be happy, etc.” It would be much better to develop and transmit mettæ after the attainment of jhæna rather than before the attainment. Purified form of mettæ can occur easily. Hence, after mettæ-jhæna has been achieved in respect of the most affectionate person, development of mettæ may be made directing towards, or in favour of a neutral person. After such an achievement of jhæna for the sake of a neutral person, mettæ may be developed and bestowed upon a person who is an enemy, if there is any. In rediating mettæ towards different recipients one after another, different kinds of feeling or mental consciousness of mettæ 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, in fact, refers to the acquirement of upacæra-samædhi in the least. The best method is to change the course of developing mettæ only after achieving the jhæna. Of all the various expressions, the statement: “Mettæ should be developed towards any enemy” is intended for the Yogø who has an enemy. Therefore, from the very outset, I have stated as: “.... a person who is an enemy, if there is any.” A Yogø, if he has no enemy, should not bother about the enemy in developing mettæ after he has developed loving-kindness towards a neutral person.
Anger is likely to occur remembering the wrong done by a person who is an enemy while a Yogø is developing mettæ towards him. When such an incident happens, mettæ-jhæna which has been previously achieved in respect of any other person beforehand may be recalled and repeatedly plunged in, and then, by developing mettæ towards this particular enemy after rousing up, off and on, from the mental state of absorption in jhæna, he should dispel or extinguish the fiery anger. In regard to those expressions, since Visuddhimagga has stated as: “Mettaµ samæpajjitvæ vutthahitvæ”, it is clear enough that mettæ-jhæna has been attained in respect of other person except the enemy. Hence, I have stated that developing mettæ by shifting on to another after attainment of jhæna in respect of the former person is the best.
Method of reflection to subdue anger
After repeatedly absorbing in jhæna that has been realized in radiating mettæ to persons mentioned in the foregoing, and then, by developing mettæ towards an enemy after arising from that jhæna, if the anger cannot as yet be totally eradicated or repressed, advice is given to extinguish the burning anger by reflecting and bearing in mind the exhortation that has been made by the Buddha citing a saw as an example, etc. The manner of reflection to be done is:
“Oh, my dear indignant Yogø! 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 resisting 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 getting 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 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 is 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 also 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 (kæmagu¼a), 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 you, a Yogø, is in anger, you will be regarded as a person who is disobedient to the noble instructions given by the Exalted One. You will be like a vanquished in a battle which is difficult of winning a victory, and will also be more vicious than the person who initially becomes 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 Pæ¹i A¥¥hakathæs. 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 donned 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 (søla) which you have personally observed? Where can such 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 (søla).?
(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) It is 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 ill-treating 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 foot-steps 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) Rþpa and næma Dhamma, matter and mind, are transient by nature and are occurring only for a moment, followed by dissolution instantaneously. Such rþpa and næma which are seemingly thought as having done wrong to you have already dissolved into thin air an instant. These rþpa and næma 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 rþpas and næmas 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 rþpa and næma. (It means to say that rþpa and næma 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 responsible 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, gæthæs-, 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 Yogø! you are developing the practice of mettæ-bhævanæ. While being angry, 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 or 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 real estate. He is the inheritor of his own 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 position.” Buddha has, therefore, exhorted:
“If a certain fool commits wrong against a noble person of purified conduct, this wrong doing will react upon him as a retribution, etc.”
How
to suppress anger by reflecting on the
attributes
of Bodhisatta
If anger is not yet abated or subdued by reflection as stated in the foregoing, it should be suppressed by reflecting on the noble qualities or the attributes of the Buddha in his various states of existence previous to attaining Buddhahood. The manner of reflection is:
“Oh, noble Yogø, the Buddha’s disciple! Your Teacher, the Lord Buddha, in his capacity as a Bodhisatta, i.e. in his existences prior to attainment of his Enlightenment, for a period of four Asa³kheyyas (aeons) and a lakh Kappas while relentlessly exercising the virtues required of a Bodhisatta to accomplish the pæramø (Perfection), had practised forbearance or patience without polluting the mind with anger even against all sorts of murderers who were his enemies. The way of practising patience is illustrated in Visuddhimagga beginning from the story of Sølavæ as an example. But now we shall cite an example commencing from Khantø-vædi-jætaka.
How
patience was exercised by Khantøvædi,
a great
hermit
At one time in the ancient days, during the reign of King Kalæbu in the city of Benares, Bodhisatta, born of a high caste Brahmin (Brahma³a), was a multi-millionaire possessing eighty crores of rupees. When his parents died leaving behind all their wealth and properties, it had occurred to him that his parents were unable to take along with them what they physically owned on their demise though they were able to accumulate immense wealth. On his part considering that he should take them with him on his death, generously gave away all his possessions in charity to those who deserved. Thereafter, he went into a retreat in one of the forested areas of the Himalayas assuming the role of a hermit. He lived only on fruits which were available in the forest. There was, however, no salt for consumption. In order, therefore, to have proper and adequate nourishment, he made his way to villages where there were people to procure salt and sour fruits for his own personal consumption. Eventually, he reached the city of Beneres. When going round for alms in the city, the Commander-in-Chief of the army finding him worthy of reverence, respect-fully invited him to his residence to accept the offer of meals. Later, he was requested to reside in the pleasance of the king’s royal garden. This request was accepted by him. He continued to stay in that royal garden as his place of retreat.
While he was so residing, on one day, king Kalæbu visited the royal garden in the company of his queen and maids-of-honour together with a large retinue to hold a ceremonious function. The ceremony was held comprising a series of performances of music, ballet, etc. on a magnificient and spacious marble slab within the precincts of the royal garden. The king enjoyed the festivities watching the display of music, songs and dances after taking a lying posture with his head rest on the thigh of a damsel whom he adored. Merry-making including the dance with accompanying music formed part of the celebrations taken part by professional artistes and maids-of-honour from the royal palace. While listening to the soft music, the sweet melody had lulled the king to sleep. Finding the king in deep slumber, the troupe of female singers and dancers stopped playing music for a moment and roamed about the garden for sight-seeing. While thus making a rambling excursion, they came across the great hermit, the Bodhisatta. They then approached him wishing to listen to the preaching which he might be inclined to give. At their request, the great hermit delivered a sermon appropriate to the occasion.
At that time the maid-of-honour on whose thigh the king had pillowed his royal head manoeuvred her limbs to wake up the king. The king, when aroused from his sleep, found none of his retinue and maids near him. When inquired as to where they had gone to, the maid whose thigh had served as a cushion for the king’s head, answered that the whole crowd had gone to the great hermit. On hearing the news, the royal monarch became furious with jealousy. He then picked up his sword and hurried his way to the hermit uttering with an uncontrollable anger that he would give the hermit a good lesson.
Seeing the king raging with anger, one of the maid-of-honour close to him caught hold of his sword and tried to calm him down. However, king Kalæbu’s anger remained uncontrollable. He asked the hermit what was the Doctrine which he, the hermit, professed. The great hermit replied that his tenet was the Doctrine of khantø (patience), saying that tolerance exercised by one without feeling angry against those who provoked, railed and raved is called “patience”. The king then telling the hermit that he would put him to a crucial test to find out if he was really accomplished with patience, ordered his servant, the Executioner, in this manner. “You better pull down this villainous thief, the hermit, lay him prostrate on the ground and punish him with two-thousand lashes by whipping with a twisted cane fixed with sharp-pointed pins, on all four sides of his body.”
The executioner gave the hermit two-thousand lashes as ordered by the king. Ordinarily, a person would surely succumb to the injuries received if he has to undergo a ponalty of 2000 lashes. Curiously, the great hermit was found still alive! possibly because of his noble qualities of ‘khantø’, or of relaxed or slack force put in at the time of whipping-no one can say. However, the thick outer and inner thin layer of skin covering the flesh of the entire body of the hermit was grievously torn. Flesh was also torn to bits. Blood flowed out profusely. Just imaging how severe the plain and suffering would be that the said hermit had to undergo. In spite of this ferecious ill treatment, the great noble hermit harboured no anger, ill will or grudge either against the king or the executioner. This is the cruel purnishment imposed without shy me or reason, or fault whatsoever. Ordinarily, such a treatment would induce anger and malicious feeling. This kind of patience indeed calls for the spirit of emulation from Yogøs who are developing mettæ.
Finding the great hermit still alive, the king asked him what doctrine he was practising. Thereupon, the Reverend Hermit replied, “I firmly hold the Doctrine of Patience. O, King, do you think that this ‘patience’-(khantø) can be traced in the skin of my body. It is not underneath the layers of the skin. ‘Patience’ resides in my heart of hearts and never runs out. Inturiated by this mental attitude, king Kalæbu ordered that two hands of the hermit be cut off and also that the lower extremities-the two feet, the ears and the nose be sliced off. The Executioner strictly complied with the king’s orders and cruelly cut off those bodily limbs with an axe. Every time a limb was severed, a question was put as to what was the kind of Doctrine accepted by the hermit. The reply given by the great hermit repeatedly to the questions was the same as before that he had held firmly to the doctrine of patience which found its abode in his heart. Eventually, the king, after uttering in disgust as: “You cunning hermit. Better live on invoking or hoisting your own ‘khantø’,” foully kicked the hermit in the breast with his foot and then departed. After his departure, when he reached the gate of the royal garden, this King Kalæbu was swallowed down by the earth. It has been mentioned in the A¥¥hakathæ (Commentary) that this wicked king was dragged down to Avøcø-hell, enveloped in burning flames.
Thereafter, the Commander-in-Chief of the army came over to the great hermit and tendered his apology not to feel angry and bear malice against the state (country). Thereupon, the Reverend Hermit gave his reply as follows:
“Yo me hatthey ca pæde
ca, ka¼¼a næsañ ca chedayi.
Ciraµ jøvatu
so ræjæ, na hi kujjhanti mædisæ.
Senæpati-Oh, Commander-in-Chief! Yo-He who is King Kalæbu, (has caused), me-my, hatthe ca-hands and pæde ca-feet, ka¼¼a næsañ ca-the ears and the nose, chedayi-to be cut off. So ræjæ-This king Kalæbu, ciraµ jøvatþ-may live long. Hi=For being able to develop mettæ without getting angry, mædisæ-noble and virtuous person like me, na kujjhanti-are not used to get angry, nay, are able to develop mettæ with best wishes and goodwill for not being accustomed to get angry.
O, dear Yogø who is developing mettæ through meditation in accordance with the teachings of the Lord Buddha! Your enemy who has done wrong to you will not be as bad as king Kalæbu. Isn’t it then proper for you to be patient without getting angry just as the great Khantøvædi hermit was able to endure, with patience and with no anger, the afflictions of the heinous crime committed by king Kalæbu?
Story of Dhammapæla, the young child
At one time in the past old days, Mahæpatæpa was the ruling monarch in the country of Benares. At that time Bodhisatta entered the womb of the chief queen Candæ Devø who later gave birth to a son, Bodhisatta, the newly born baby was given the name of Dhammapæla. When this young prince Dhammapæla was 7 months old, his mother, the queen, after bathing her child and dressing him with fine costumes, was caressing and jovially playing with the infant with love. At that moment, the queen whose joyous thoughts were momentarily riveted on her bonny son, being so delighted that she failed to get up and pay respect to her husband, the king, who had by then come over to the place where the mother was molly-coddling the child.
The king on seeing the mother fondling her son, imagined, “Even now, this woman was becoming swell-headed and conceited relying on her son. When the child becomes a grown-up, it is almost certain that she will surely neglect me. Perhaps, it would be better to get rid of the son now.” With a feeling of disappointment which had reflected on his facial expression, he left the place and proceeded to his royal chamber where the throne had stood. He immediately sent for the Executioner and gave orders that the infant child be brought before his presence. Judging from his looks from the very outset, the queen knew that her husband, the king, had entertained his resentment against her. Realizing this unhappy state of affairs, the queen was shedding tears while folding the baby to her breasts.
While she was thus weeping, the Executioner appeared and snatched away the child Dhammapæla from her. She followed from behind the Executioner with a pensive mood. On their arrival before the king, the child was put on a wooden slab. Orders were immediately given by the king to chop off the hands of the poor little unfortunate child. The queen Candæ Devø entreated the king that the child was innocent and that only she had the fault. She pleaded repeatedly that her hands be cut off instead of the hands of her innocent son but to no avail. The Executioner had to obey and execute the orders of the king. The hands of the seven months’ old infant Dhammapæla were, therefore, cruelly chopped off with an axe. The two small tender hands were dismembered as if a delicate sprout of a bamboo plant is severed. The young infant, Bodhisatta, however, did not flinch and cry but remained still with patience. Hence, the commentary goes to say:
So-This young child Dhammapæla, hatthesu chijjamænesu-when cut off in his hands, i.e. while his hands were chopped off, nevarodi-neither uttered a cry, naparideyi-nor wailed or lamented, khantiñca-exercising the spirit of patience and, mettiñca-wishing happiness to the other, purecærikaµ katvæ-guided by the thoughts of loving-kindness, adhivæsesi-endured the pain and suffering by resigning himself to the situation (fate).
The mother-queen Candæ Devø after picking up the soft tiny hands that had been severed, folded them close to her bosom and was bitterly sobbing. Thereafter, the father Mahæpatæpa king again ordered the Executioner to cut off the two feet and then, the head of the child. The queen went on entreating her husband to pardon the innocent child but to no purpose. The Executioner then severed the child’s head as ordered by the king and even tossed up the little delicate body of the child in the air and on falling down, caught it up with the sharp-pointed sword and played with it as if it were wreath of flowers. It is almost unbelievable that there was such a kind of foolish, wicked and heartless father without a tinge of mercy in him. However, there is every possibility of finding such a merciless man from among the worldlings when one become a slave to the “anger”. Because of this possibility, the case of this wicked king Mahæpatæpa, father of Dhammapæla, has been cited as an example. The queen died of a broken-heart on the spot while weeping and wailing. By a curious coincidence, king Mahæpatæpa also fell down from his throne and dropped on to the floor first, and eventually reached the level of the earth below where he was swallowed down to death. It was stated that he had gone down to avøci, hell, one of the eight Nærakas.
As for the young child Dhammapæla, it was stated that he passed away peacefully while exercising patience without any anger which had not arisen till the time of his death. Considering this episode, it might be possible for a Yogø who is developing mettæ to endure pain and suffering without being angry just as the young child Dhammapæla had practised forbearance.
The
manner of practising patience by an elephant,
a monkey
and a dragon
Mention was made in the Visuddhimagga to reflect as to how patience was exercised by Chaddanta, the King of the Elephants, our Bodhisatta in one of his previous existences, without anger and ill-will when Sonothe, a hunter shot at him with a poisonous arrow.
Mahækapi, a hugh monkey once saved the life of a man who had accidentally fallen into a deep ravine. After having been rescued from the danger of death, this man cruelly struck the head of his Saviour with a big stone when the latter had fallen asleep through exhaustion. However, the noble-minded monkey bore no resentment and grude against him and even rendered his assistance to this man by escorting him to reach the zone of safety where human beings lived.
Then also, there are instances of two Bodhisatta dragons-one by the name of Buridatta, and the other, Campeyya, a Nagæ Chief, who were captured alive and ill-treated by a snake-charmer, while they were observing the noble precepts (søla). The snake-charmer took these snake-dragons (Nagæs) to towns and villages where he displayed an exhibition of these two noble creatures making them dance to the tune of music played by him. These Nagæs possessed inherent supernatural powers and were so highly poisonous and potent that by just looking at the persons with spite and omitting fiery flames, people would be reduced to ashes or killed. However, the said two Nagæs endured the misery brought about by their enemy, the snake-charmer. The manner in which they practised patience refraining themselves from anger, may be reflected, as explained in Visuddhimagga.
The
manner of exercising patience
through
mindfulness by ashin Po¤¤a
At one time, Ven. Po¼¼a, a native of Sunæparanta country, entreated the Exalted One to deliver a sermon to him in a concise way. The Buddha, therefore, preached him as stated below:
“O, my son Po¼¼a! There are pleasurable and agreeable sights and scenes, or sense-objects which can be perceived and known by the eyes. These pleasurable sense-objects are also concerned with one’s own desires. They are also prone to sensuous attachments. If the sense-objects or rþpa that come into your view, are accepted with pleasure and looked upon as being agreeable with admiration, or are embraced and grasped or retained in your possession, it would cause rejoicings in you, called “Nandø”. O, my son Po¼¼a! I say that misery will take place because of this delight and pleasure.” (Similarly, preaching was done in respect of the sensations of sound, smell, taste, touch and thoughts.)
“O, my son Po¼¼a! The way to end misery, or rather, to make misery come to a cessation is not to accept or entertain the different sensations arising from different sense-objects which will cause to generate a feeling of delight and pleasure. If it is done so, there will be no opportunity for Nandø to occur. O, my son Po¼¼a! Because of the cessation of pleasurable conditions and feelings, misery and suffering will entire cease.”
“O, my son Po¼¼a! I have already given due admonition to you in a brief manner. You, who have heard and received this admonition may now let me know the place where you are going to reside.” To this query, Ven. Po¼¼a replied: “My Lord, I’m residing in Sunæparanta state in the westernmost part of the Continent of India, which is called Jambþdøpa.”
“O, my son Po¼¼a! The citizens of Sunæparanta are rude, rough and petulant. If they scold you and utter abusive words at you, how would you feel?”
“My Lord, if they abuse and rail at me, I would bear in mind in this manner: O, these citizens of Sunæparanta are not at all bad. They only utter abusive words and rebuke, and have not yet made any physical assault on me.”, answered Ven. Po¼¼a.
Buddha further interrogated him as: “If they give you a beating and attack you physically, how would you feel? He then replied, “I would forbear it with a feeling of tolerance that Sunæparanta citizens are only doing harm to me with their hands. Since they have not caused injury to me by throwing stones at me, they will be considered as having conducted themselves fairly well”. Questions then followed as to how Ven. Po¼¼a would react or respond if he were assaulted physically with stones, sticks, and swords (dahs) not to the extent of causing him death. The reply given to every question put was that he would tolerate and consider them as not behaving badly. Then the question arose as to how he would bear in mind and feel if he were killed by being cut with a dah. The response given was that having heard of an incident where some of the Bhikkhus from among the disciples of the Lord Buddha had even to find for a lethal weapon such as a dah to commit suicide for being disgusted with their own material body and life existence, he would reflect on the said incident and consider himself lucky enough to be killed by another person without the need to look for a lethal weapon- a dah - which can cause death.
This Ven. Po¼¼a later made his way to Sunæparanta country and carried on practising meditation. He was said to have become an Arahat even before the end of his first Vassa.
As such, there is every likelihood of a Yogø to be able to extinguish his anger by reflecting on the manner in which Ven, Po¼¼a had borne in mind or his mental attitude, as cited in this Sutta.
If anger cannot as yet be exterminated by reflecting on the noble attributes and moral conduct of the Bodhisatta, Visuddhimagga has stated that the eleven advantages of mettæ should be reflected as has been enumerated earlier. O, Yogø? If you who are developing mettæ cannot dispel this ‘anger’ by so doing, you should kill it by reflecting upon yourself that you would otherwise lose all the advantages of mettæ.
Extinguishing
anger by reflecting on the elements
after chemically analysing them
It is stated that if anger cannot be subdued as yet by employing the method cited above, it should be reflected after examining the elements analytically. The manner of reflection to be made is:
O, Yogø, You who are developing mettæ through meditation! With what are you angry in resenting against the other man? Are you getting angry with his hairs on the head, or against his urine? Putting it in another way, since the hairs are made up of four main constituents viz: elements of earth, water, fire and air, are you angry with pathavødhætu, or æpodhætu, or tejodhætu, or væyodhætu? In other words, who is your enemy in as much as he is dependent upon the five khandhæs, twelve æyatanas (the six Organs of Sense and the six Objects of Sense-the internal and external senses or properties) and eighteen dhætus?
Are you angry with the rþpa, matter, from among the khandhæs, etc.? Or, with vedanæ, Or, saññæ? Or, sa³khæras? Or, mind-consciousness, the viññæ¼a? Or, cakkhæyana (the eye), Or, rþpæyana (sight), Or, manæyatana (mind), Or, dhammæyatana, ideas or sensations?, Or, cakkhudhætu (the element of eye), Or, cakkhuviññæ¼adhætu (the element of eye-consciousness-vision), Or, manodhætu (mental reflection or the mind that accepts), Or, dhammadhætu (ideas or objects), Or, manoviññæ¼aðhætu (mental consciousness)?
If analytical observation of the dhætus is made, it will be convincingly realized that anger has no abode in the human body, just as a tiny grain of mustard seed will have no place to be rested upon a very small pinpoint, or, just as there is no place in the sky for colouring-matter to be painted.
How anger is subdued by ‘give & take’ policy
If incapable of making an analytical observation of the dhætus, charity or almsgiving should be made. One’s own personal property or any other thing should be offered in donation to the person whom one resents or hates. Property or goods be also accepted in return from that hateful person. However, if the person whom you hate has no propriety of conduct in making his livelihood, you should only offer your property. If such a “Give and Take” policy is adopted, feeling of animosity or vengeance will surely be eradicated. Even resentment or hatred borne by an enemy in his past existence that has resuscitated in this present life existence, will, it is stated, be extinguished. An instance may be cited in this regard.
On a mountain known as Cittala where Pi¼ðapætika Thera resided, an old Thera who bore an inveterate hatred against the former made three attempts to oust him from his place of residence. In a Sa³ghika monastery, i.e. a monastery which has been bestowed on the Sa³gha as a gift, the Bhikkhu who is younger in status is responsible to offer the place or make room for the senior Bhikkhu to reside. Contrary to this rule of discipline, the attitude of the old Thera amounted to causing annoyance to Pi¼ðapætika Thera. With a view to expel the feeling of vengeance borne by the other, Pi¼ðapætika Thera offered the other a bowl stating: “Sir, this is the begging bowl worth eight kyats which my mother had donated to me. You may please accept it and make use of it so that my mother, the donor, will derive merits.” Since the time of acceptance of the gift of the said bowl, feeling of animosity and vengeance had totally subsided in the old Thera. Hence, the Commentators have stated:
“Adantadamænaµ
dænaµ, dænaµ sabbatthasædhakaµ.,
Dænena piyavæcæya, unnamani namanti ca.”
Dænam-charity or act of almsgiving, adantadamanam-can make a rude person become civilized, or in other words, can tame an unruly person. Dænam-The act of donating gifts, sæbbattha-sædhakam-will accomplish all the advantages, or rather, will carry with it full benefits. (In Sølakkhanda Commentary, it is stated as “adænaµ dantadþsakam” which, in fact, conveys the meaning that if a person worthy of receiving the offer of donation is not given a gift, it could bring about estrangement between him and a refined person who is friendly to him and has earned his respect.) It continues to say that by offering gifts with a feeling of generosity and by speaking sweetly in a gentle manner, the person who makes offerings with a sweet tongue will be enhanced in his prestige. And also, the relationship between the receiver of gifts who hears the talk and the giver who speaks will be cordial and in harmony.
As stated in the foregoing, if anger which has arisen against an enemy, or rather, a hostile person has subsided or been suppressed, feeling of mettæ or loving-kindness will also constantly occur in such a hostile person just as the feeling of mettæ occurs in respect of (1) an affectionate person worthy of respect and love, (2) a beloved person or a person on whom deep love is bestowed, (3) a neutral person who is neither dear nor hateful. At the same time while developing mettæ repeatedly, this loving-kindness shall be transmitted to all four kinds of persons, viz: his own self, the one whom he dearly loves, the neutral person, and the hostile person with his equally balanced mind put on each and every one of them by inculcating a spirit of goodwill, wishing them happiness. By so doing, it would amount to avoiding discrimination between different kinds of persons to whom goodwill is to be imparted equally wishing them happiness. This is called “sømæsambheda”. In other words, the line of demarcation drawn, or, the boundary marked out between different individuals should be erased.
The manner of cancelling out or nullifying the limit of differentiation between individuals is:
Let us say that a person who is developing mettæ together with the person who deserves love, i.e. one who is dear to him, the neutral person, and the enemy (a hostile person), all four of them, are living in the same place, and let’s assume that while living together as stated, a number of villains and thieves came over and asked the person developing mettæ with an ultimatum to hand over to them any one of the four so as to enable them to offer him as a sacrifice to propitiate a god in the performance of a ritual. When demanded as such, if a wavering thought arises imagining as to which of the four persons should be effered, it will not yet amount to achievement of the quality of sømæsambheda. It is simply because it would be tantamount to discrimination or denying the interests of the person (victim) who is chosen to be taken away.
In reality, only if a feeling of loving-kindness occurs spreading out mettæ equally on all four persons including himself wishing each and everyone to be happy without wishing to hand over anyone of the four, then, it is said to have amounted to sømæsambheda. It means that no distinction has been made between himself and others. There will only be one sphere of activity which is confined solely to bringing about happiness and this means that there is no such distinguishing limit (known as Sømæ), which is, in fact, cancelled out.
Even if a feeling of loving-kindness occurs wishing others to gain happiness with his mind evenly balanced after the achievement of sømæsambheda,a Yogø, while developing mettæ through meditation, beholds nimittaµ, the first sign of mental illumination. He also realizes the upacæra jhæna. Then after his realization of upacæra-jhæna-samædhø, if he continues practising by developing several times, the sensation arising out of nimitta, appanæ-jhæna will soon be achieved. This is according to what has been stated in Visuddhimagga. This appanæ-jhæna is nothing but the three kinds of jhænas as mentioned earlier.
After attainment of all these jhænas, 528 kinds of mettæ can be developed continuously in sequence through the mental faculty of mettæ-jhæna.
Presently, before winding up the second part of our preachings, we shall develop mettæ to gain kusala (merits) and pæramitæ (perfections). We will, therefore, proceed to contemplate on the vanishing of voice-rþpa in the course of our recitation with a sincere and hearty feeling towards all beings for their welfare and happiness.
May all Bhikkhus, Yogøs and people in this Sæsana-Yeikthæ meditation centre be happy. (repeat thrice).
May all Devas in this Yeikthæ meditation centre be happy. (repeat)
May all beings in this Sæsana Yeikthæ be happy. (repeat)
May all Bhikkhus and people in this township be happy. (repeat)
My all Devas in this township be happy. (repeat)
May all beings in this township be happy. (repeat)
May all citizens of the Union of Myanmar be happy. (repeat)
May all Devas in the Union of Myanmar be happy. (repeat)
May all beings wherever they are, be happy. (repeat)
And may all those who are respectfully listening to this Dhamma on Brahmavihæra, by virtue of having heard the preachings of this sermon, speedily attain Nibbæna.