CHAPTER - V BRAHMA VIHARA BHAVANA (The Four Sublime States) The Brahma vihara bhavana occupies a central position in the field of mental training in Buddhism. ibrahma > means sublime and vihara means abode or state of living or spending one s time.1 Thus Brahmavihara' means sublime abode or sublime state of living 2 also called the four boundless states (appmanna),3; it is a person has the divine abiding, the four mental attributes of a being that is sublime or grand-minded like a good. Bhavana, means to be practiced in life. There are four such abode, namely, Metta, Karuna, Mutita and XJpekkha-bhavana\ which form an essential aspect of the Buddhist ethics too. These are considered as the key Buddhist Values. They are both regulative and normative principles for a good life. They are both spiritual and moral in nature. These four attitudes are said to be excellent or sublime because they are the right or ideal way of conduct towards 1 T.W. Rhys Davids and William Stede. PMi-English Dictionary. (Delhi: Motilal Banasidass Publishers, 1997), p.642. 2 It called the sublime states. Because they are pure and superlative like Brahma and they provide four paths to purity for four types of persons. 3 It called the boundless because they are taken toward beings without limit. Karl H. Potter. Encyclopedia of Indian Philolsophy, Vol IX. (Delhi: Motilal Banarsidass Publishers, 2008), p.126.
114 living beings (sattesu samma patipatti). They provide, in fact, the answer to all situations arising from social contact. They are the great removers of tension, the great peace-makers in social conflict, and the great healers of wounds suffered in the struggle of existence. They level social barriers, build harmonious communities, awaken slumbering magnanimity long forgotten, revive joy and hope long abandoned, and promote human brotherhood against the forces of egotism. The Brahma-vihara-s are incompatible with a hating state of mind, and in that they are akin to Brahma the divine but transient ruler of the higher heavens in the traditional Buddhist picture of the universe. In contrast to many other conceptions of deities, East and West, who are said to show anger, wrath, jealousy and righteous indignation, Brahma is free from hate; and one who assiduously develops these four sublime states by conduct and meditation, is said to become equal of Brahma' {brahma-sama). If they become the dominant influence in one s mind, she/he will be reborn in congenial worlds, the realms of Brahma. Therefore, these states of mind are called god-like, Brahma-like. The scheme of meditation called Brahmavihara-bhavanas. Its exercises include the cultivation of the four higher values, namely loving kindness (metta), compassion (-karuna), altruistic joy (mudita) and equanimity (upehkha) as key values, which form an essential preliminary to the whole training of the
115 religious aspirant. From the ethical point of view, these four principles emphasize the moral foundation of every form of good life and are considered to be indispensable for spiritual development. Values refer to things we aim towards. These are regarded as worth-while in some sense. These values are to be realized through doing as we become just by doing just acts. In this sense they are virtues, excellences of character. Practicing these four-fold virtues one can transform one s nature to the greatest and the highest state of being known as the state of enlightenment. Considering the immeasurabity of these, they are called divine abodes (brahma-viharas). These are called immeasurables (appamannaya) from two special considerations. They aim toward the objects that are beyond all limits in the sense that the moot concern here is all sentient beings and practicing these one can attain merits beyond the reach of all kinds of calculation. Again, by suggesting the extensional sense of the term immeasurable to these virtues, it can be said that they guide a person who meditates on or practice these crossing all barriers which divide one person from another, one community from another, one nation from another. They are considered as key values, because they are the foundational pillars depending on which individual happiness, social amity and perpetual peace can be achieved. The sublime states of Brahmavihara-bhavana-s, the
116 meditative developments are to be practiced in such a way that they are so saturated in one s way of life. It is said in Pali: Tittham cararii nisinno vd, sayano yavatdssa vitamidho, etarh satirii adhittheyya, brahma-etam viharam idha- m- dhu. So, as you stand or walk, or sit, or lie, reflect with all your might on this; tis deemed a state divine 4 This means that the Divine Principles manifest in all the activities of man like when he is standing, sitting, sleeping etc. 5.1 Meaning of Brahma Vihara Bhdvand. The term Brahma here signifies one greater than which nothing can be, and the word vihara means roaming or practicing. It indicates meditational sense. Brahma vihara is also known as dry a vihara to mean noble roaming. The word Bhavana5 stands for producing, dwelling on something putting one s thoughts to, application, developing by means of thought or meditation, cultivation by mind.6 4 Lord Chalmers (tr). Buddha s Teachings. (Delhi: Motilal Banarsidass Publishers, 2000), p.38. 5 Bhavana has two types of meditation which leas either to the development of tranquility or quietude of heart and mind (samatha-bhavana), experience in the states of mental absorption (jhana) or concentration (samadhi) and to the development of insight (vipassana-bhavana). i.e., wisdom (panda). Binayendra Nath Chaudhury. Dictonary of Buddhist Doctrinal and Technical Terms. (Kolkata: The Asiatic Society, 2005), p. 336.
117 The Majjhimanikaya Dhdnanjani-sutta6 7 praises meditating on the aforesaid virtues as the vehicles for the gradual progress towards the highest spiritual abode called brahma-toko?. This path of meditation is called the path of purification in Lalita- vistara. The Buddha emphasizes on the cultivation of loving kindness for eradication of other s suffering, compassion towards all beings even at the cost of one s well-being, experiencing joy at other s happiness and even-mindedness in doing good to others. So goes the karikd: Ciratute jivaloke klesa-vyadhi prapidite. Vaidyarattvamsamutpannahsarvavyadhi pramocakah The Buddha being the kind of physicians who left his palace with the motive of finding out the cause of suffering and the way to the cessation of suffering. Phra Dhammapitaka, interprets Brahmavihara as holy abiding or sublime state of the mind or unbounded state of the mind or illimitable.8 Thus the significance of Brahma vihara-bhavana lies in asking us to look afresh at human suffering and at the unique devices to tackle it. It points to an important aspect of our social existence, that our destiny is to live in community with other 6 Kala Acharaya (Dr). BuddhanusamitL (Mumbai: Samaiya Publication, 2002), p.131 7 Lord Chalmers (ed). Majjhimanikaya. VolIL (London: Pali Text Society, 1899), p. 97. 8 Phra Dhammapitaka. Dictionary of Buddhism. (Bangkok: Mahachulalongkom Buddhist University Press, 1995), pp.148-149.
118 fellow being. It contains a message of hope for the survival of humanity with dignity amidst one sided advances of material civilization and its unavoidable consequences in the form of mutual mistrust and alienation, hatred and cruelty, exploitation and enmity. 5.2 Metta (Loving - kindness). The term Metta (loving-kindness), an essential virtue in Buddhist ethics, is also one of the ten perfections (paramita, dasa paramiyo) in Theravada Buddhism which are given in later Pali literature. This perfection is practiced as ideal principles by sages in order to obtain their goals of Nibbana. The Buddha, who was the epitome of ethical conduct in his many lives, taught all his lessons out of loving-kindness (metta) and compassion (karuna) in order to liberate human beings and Gods from the suffering (dukkha) of cyclical existence.9 Metta is loving-kindness, benevolent state of lovingkindness that is mental freedom from illwill.10 It is defined as that which softens one s heart. It is the wish for the good, safety and happiness of all beings. Benevolent attitude is its chief characteristic. It is not carnal love (raga) or personal 9 Sunanda Putuwar. The Buddhist Sangha:Paradigm of the Ideal Human Society. (America: University Press of America, 1991), p. 27-28. 10 Pathamakyaw Ashin Thittila (tr). The Booh of Analysis (Vibhanga). (London: Pali text society. 1995), p.358.
119 affection (pema). Its direct enemy is hatred or illwill (dosa) or aversion (kodha). Its indirect enemy is greed (lobha). It has the ability to quench illwill. The culmination of Metta is the identification of oneself with all being, i.e. one no longer differentiates between oneself and the others in the order of priority. According to Piyadassi Thera, the word Metta (lovingkindness) is derived from the Pali term Mejjati (Mai tri,in Sanskrit) which means the state of love. There is no equivalent term for Metta in English and hence it can be taken to refer friendliness, benevolence, good-will, loving-kindness, universal love and goodwill. It is one of the ten perfection called Paramitas and is one of the four sublime abodes. It can be taken as the first sublime state of mind. It is the wish for the welfare and happiness of all beings. It is free from all carnal desires, attachment, and self-centered ideas. It is ultimate love that does not have any boundaries. Metta is a very pure sublime state of human mind; like a quicksilver it cannot attach itself to anything. It is a calm, non-assertive super-solvent among virtues.11 Metta literally means friendliness and signifies the state of a friend (mittassa bhavo metta). It means fraternal affection, unbounded love, or friendly feelings, free from lustful 11 Piyadassi Thera. The Buddha s Ancient Path. (New Delhi: Munshiram Monoharlal Publishers, 2005), pp. 113-114.
120 attachment. It has the characteristic of beneficence, or the promotion of good-will. Functioning for the good of others is its essence or property. Its manifestation or effect is the filling of the heart with love, and the removal of hatred. The linking of others with oneself in affection is its proximate cause. The suppression of ill-will is its consummation. Selfish love, or lust, is its failure, or near enemy.12 We can practice the Metta-bhavana in order to get rid of anger or ill-will, and make a general extension of lovingkindness by chanting the following passage. Sabbe satta all beings aver a hontu, may they be free of enmity, abyapajjha hontu, may they be free from hurtfulness, anlgha hontu, may they be free from troubles, sukhlattanam may they be able to protect pariharantu. their own happiness.13 The significance is this Metta-bhavana is that the welfare and good of one s own is permissible only in and through doing the good and welfare of others. Buddhaghosa explicates it with the metaphor of a mother s love to her only child when she 12 Paravahera Vajiranana Mahathera. Buddhist Meditation in Theory and Practice. (Kula Lumper: Petaling Jaya, P.K.S, 1987), p. 271. 13 Phra Tepvisuddhikavi. Basic steps for meditation and chanting for mind development. (Bangkok: Mahamakut Rajavidyalaya Foundation, 1999), p.23-24.
121 wishes for the youth of that child. The mother protects her only child even at the cost of her own life. Characteristics of Metta (Love-kindness). The main characteristics of Metta are: 1. to promote the social welfare, 2. to remove hatred from mind, 3. to regard the whole world as one s mother and all as fellow-beings. (sabbe satta). Since anger and hatred form the obstacle, these defects are to be dropped. Metta is stated thus: Friends, when a man hates, there is a prey to hate and his mind obsessed by hate, he kills living being }4 Purpose of Metta. The purpose of Metta is as follows: Metta or loving kindness has the main purpose of removing hate or anger from the mind. The antithesis of love is anger, ill will, hatred, or aversion. Metta cannot co-exist with anger or vengeful conduct...one powerful destructive vice in man is anger. The sweet virtue that subdues this evil force and 14 Buddhaghosa. The Path of Purification (Visuddhimagga). Translated into English by Bhikkhu Nanamoli. (Singapore: Singapore Buddhist Meditation Centre, 1999), p. 321.
122 sublimes man is loving-kindness.15 Love cannot go together with hatred and hatred cannot be got rid of by hatred but through love, as in the statements of the Buddha: Na hi verena verani sammantidha kudacanaiii, Averena ca sammanti,esa dhammo sanantano. For, in this world, hatred never cease by hatred, hatreds cease only by love (metta). This is the eternal law.16 Metta (loving-kindness) not only tends to conquer but also does not tolerate hateful thoughts toward others. He who has loving-kindness never does not think harming others, nor does he disparage or condemn others.17 We, therefore, should not destroy evil with and hatred with hatred, but we should remove evil with the good and remove hatred with Metta. Metta (loving-kindness) can get rid of all kinds of evils in the mind, such as narrow mindedness, cruelty, selfishness and so on. When resentment arises in him, when he applies his mind to a hostile person because he remembers wrongs done by that person, he should get rid of the resentment by entering repeatedly into Metta towards that person as Dhammapada verse 223 said that: 15 Narada. The Buddha and His teaching.(kuala Lumper: Buddhist Missionary Society, 1988),p. 618. 16 M.K. Sharan (tr). Dhammapada. (Delhi: Abhinav publications, 2006.), p. 47. 17 Narada. The Buddha and His teaching.( Kuala Lumper: Buddhist Missionary Society, 1988),p. 619.
123 Akkodhena jine kodham Jine kadariyam danena asadhum sadhunajine saccena likavadinam. Conquer the angry one by not getting angry (i.eby loving-kindness); conquer the wicked by goodness; conquer the stingy by generosity, and the liar by speaking the truth,18 By practicing Metta in oneself, one gradually extends it towards others; it can remove evils from the mind and our society. Thus, the feature of Metta is the promotion of welfare, its function is to prefer welfare, its manifestation is the removal of annoyance, its proximate cause is seeing a being as lovable, and it succeeds when it makes malice subside and fails when it produces selfish affection. And in the other hand, lovingkindness is the warm-hearted concern for the wellbeing of others. Its opposite is anger, cruelty, jealousy and attachment. Love is epitomized by the heartfelt wish, May all beings be happy (Sabbe satta sukhita hontu).19 18 Daw Mya Tin (tr). The Dhammapada Verses and Stories. (Varanasi:Central Institute of Higher Tibetan Studies,1990), p.82. 19 Karl H. Potter. Encyclopedia of Indian Philolsophy, Vol IX. (Delhi: Motilal Banarsidass Publishers, 2008), p. 126.
124 5.3 Karuni (Compassion). Karuna or compassion is the second constituent of Brahma-vihara-bhavana. Karuna is defined as the quality which makes the heart of the good man tremble and quiver at the distress of other. The heart that melts due to sufferings of other is said to be compassionate. One should be compassionate to the virtuous and the vile. In Pali ika'> stands for happiness. Etymologically Karuna means a meditational practice which shapes our mental attitude in order to shut all ways of selfhappiness for the sake of happiness of other. It is the aspiration that all creatures be free from fear and suffering. It is the foundation of human existence and is more than the feeling of pity for other. In this mental attitude we apart from realizing the suffering of other do have a close determination to eradicate that suffering. As put forward by Anuruddha in Nama-r upa-paricchedah: lccevam anukampanto sabba-satte pi sabbatha Sabba-dukkha samudghatam pattheno karunayati. Always be compassionate to all creatures, always be ready to eradicate suffering of all and in this way realizing suffering of all, be compassionate to all 20 20 A.P.BuddhaDatta (ed). Ndma-rupa-pariccheda,Vol- VII. (Journal of Pali Text Society, 1913), k. 1365.
125 Karuna is compassion, being compassionate, state of being compassionate, compassion that is mental freedom from cruelty.21 The Dhammapada verses 17 and 18 elucidate the comparative results of cruelty as terrible suffering and of compassion as wonderful happiness as follows: Idha tappati, pecca tappati,papakari ubhayatth tappati papam me kataiii ti tappati, bhiyo tappati duggatim gato. The evil-doer suffers in this world, he suffers in the next; he suffers in both. He suffers (thinking) evil has been done by me He suffers even more when he has gone to the evil place. Idha nandati, pecca mandati, katapunno ubhayatth nandati. punnam me katam ti nandati, bhiyo nandati suggatimi gato. The righteous man rejoices in this world, he rejoices in the next; he rejoices in both. He rejoices (thinking) good has been done by me \ He rejoices still more when he has gone to the good place. 21 Pathamakyaw Ashin Thittila (tr). The Book of Analysis (Vibhanga). (London: Pali Text Society, 1995),p. 359. 22 S. Radhakrishnan (tr). The Dhammapada. (New Delhi: Oxford University Press, 2006), p.63.
126 Karuna or compassion is an act to help others to free themselves from their suffering. It is explained by Buddhaghosa in the following Pali words: Paradukkha sati sadhunam hadayakamayanam karoti That is to say, When there is suffering in the others it cause good people s heart to he moved, thus it is Karuna or compassion O'? According to Piyadassi Thera, Karuna means the quality rouses tender feeling in the good man at the sight of other s suffering.24 We can practice Karuna-bhavana, in order to get rid of violence and to cultivate the virtue of compassion which is the desire to help those in any kind of suffering. The following passage is for the cultivation of karuna Sabbe satta All beings dukkhapamuccantu may they be free from suffering.25 Therefore, Karuna is the desire to help another person escape from their suffering or the determination to free all human beings, both human and animal, of their hardships and 23 Buddhaghosa. The Path of Purification (Visuddhimagga).Translated into English by Bhikkhu Nanamoli. (Singapore: Singapore Buddhist Meditation Centre, 1999), p. 318. 24 Piyadassi Thera. The Buddha s Ancient Path. (New Delhi: Munshiram Monoharlal Publishers, 2005), p. 120. 25 Phra Tepvisuddhikavi. Basic steps for meditation and chanting for mind development (Bangkok: Mahamakut Rajavidyalaya Fondation, 1999), p.24.
127 miseries. We should have compassion for ourselves and all who suffer. If we have compassion, then we would like them, ourselves, and all other, to be free from suffering. Compassion is good mental habit to adopt too. Characteristics of Karuna. The Visuddhimagga explained characteristics of Karuna for the eradication of suffering in the following words: Dukkhnpanayankarappavattilakkhand karuna, Paradukkhnsahanarasd,avihinsdpaccupatthand, Dukkknbhibh utanan anathabhdvadassanapadtthdna. Vihinsupasamo tassa samptti, sokasambhavo vipatti. Its functions reside in not bearing others suffering. It is manifested as non-cruelty. Its proximate cause is to see helplessness in those overwhelmed by suffering. It succeeds when it makes cruelty subside and it fails when it produces 26 sorrow. Karuna is the wish to help a person who is suffering (dukkha) by ignoring one s own suffering. Karuna is not merely limited to give material need, but acting with a pure motive, without greed, false view or pride. As some selfless doctors render free service towards the alleviation of suffering. Some expend their whole time and energy in ministering to the 26 Buddhaghosa. The Path of Purification (Visuddhimagga). Translated into English by Bhikkhu Nanamoli. (Singapore: Singapore Buddhist Meditation Centre, 1999), p 344.
128 poor patients even at the risk of their lives, like Metta, Karuna is also extended without limit towards all suffering and helpless beings, but include dumb animal and fertile eggs.27 The vicious, the wicked, and the ignorant deserve Karuna even more than those who suffer physically, as they are mentally and spiritually sick. They should not be condemned and despised but sympathized for their failings and defects. Just as with her own life a mother shields from hurt her own, her only, child, let all-embracing thoughts for all that lives be thine. Even so, greater compassion should be exercised towards the spiritually sick, as their sickness ruins their character. In daily life we have seen that, people avoid those who suffer from contagious diseases. But compassionate physicians attend to them so as to heal them otherwise they might die. In the same way, the wicked may die spiritual if the good are not tolerant and compassionate towards them. As the Buddha went in search of the ignorant, the vicious and the spiritually sick, he tried to help them from their suffering with love (metta) and compassion (karuna). 27 Narada. The Buddha and His Teachings. (Kuala Lumpur: Buddhist Missionary Society, 1988), pp. 632-634. 28 Mata yatha niyaiii puttam Syusa ekaputtam anurakkhe, Evem pi sabbabhutesu manasam bhavaye aparimanam Lord Chalmers (tr). Buddha s Teachings. (Delhi: Motilal Banasidass Publishers, 2000), p. 36. 29 Narada. The Buddha and His Teachings. (Kuala Lumpur: Buddhist Missionary Society, 1988), pp. 633.
129 Karuna promotes the welfare and happiness of living beings with altruistic motives. A truly of compassionate person lives not for himself but for others, and tries to find a chance to work for others and expects nothing in return. Therefore, true Karuana goes hand in hand with helpfulness willingness to sacrifice self-interest in order to promote the welfare and happiness of mankind. Purpose of Karuna. The purpose of Karuna is to eradicate cruelty or violence. In present day we see that the world is full of cruelty, we see many societies or countries fighting, and the use of chemical weapons in wars, and ruthlessly destroying million of human being. It is the worst form of cruelty that deluded man has been ever perpetrated. This is people s lack of Metta and Karuna bhavana-s. If people have both virtues for each other, killing, violence etc. would never happen at all, because Karuna can change a cruel person into a tender person. The Emperor Asoka perpetrated many crimes, so much so that he was stigmatized Asoka the wicked. Later the words from a young novice, Diligence is the path of the deathless produced such a great change in him that he becomes Asoka the Righteous.30 30 Narada. The Buddha and His teachings. (Kuala Lumpur: Buddhist Missionary Society, 1977), p. 633.
130 And, on the other hand, the purpose of compassion is the antidote for grief or sorrow. Right now the world is full of sorrow, but most of the human beings have their eyes and ears closed. They do not see the unbroken stream of tears flowing through life, and they do not hear the cries of distress continually pervading the world. Their own little grief or joy bars their sight and deafens their ears. Bound by selfishness their hearts turn stiff and narrow. Being stiff and narrow, how should they be able to strive for any higher goal, or to realize that only the release from selfish craving will affect their own freedom from suffering? It is Karuna that removes the heavy bar, opens the door to freedom, and makes the narrow heart as wide as the world. Karuna takes away from it the inert, weighing paralyzing heaviness, and gives wings to those who cling to the lowland of self.31 The feature of Karuna is the producing of no frustration, its function is not allowing people to be frustrated; its manifestation is no injury; its proximate cause is seeing people helpless in the face of frustration; it succeeds when it makes cruelty end and it fails when it produces frustration. It is a value of becoming happy making other happy. When Karuna 31 Nyanapanika Maha Thera. The Four Sublime States: Brahma-Vihara, (Kandy: Buddhist Publication Society, 1980), p.l 1.
131 bhavana dominates, our will shut the door of one s happiness for making other happy. Thus, as a matter of fact, the compassionate person lives not for himself but for others. He tries to find the chance or an opportunity to work for others and expects nothing in return. He never wants even the fame or praising from whom he helps. He spreads his compassion in the entire direction from where he dwells. 5.4 Mudita (Empathetic joy). The term Mudita is derived from Pali root Modanti meaning that which itself is associated with the gladness or Modanti meaning that which itself is gladness or Modand meaning the mere act of being glad and therefore Mudita can be defined as gladness. Mudita is a feeling of sharing the happiness of others. It keeps one away from jealousy. It cultivates a positive attitude that accepts the progress of the other. Mudita is the virtue of empathetic joy. This is considered as the third pillar of Brahmavihara. This is said to be a kind of 32 Karl H. Patter. Encyclopedia of Indian Philolsophy, Vol-IX. (Delhi: Motilal Banarsidass Publishers, 2008), p.126. 33 Kala Acharaya (Dr). BuddhanusamitL (Mumbai: Samaiya Publication, 2002), p.131.
132 altruistic attitude of joy that arises out of feeling of empathy and concern for others. Naturally it acts as the antidote to enmity and discontent. It is different from giddy merriment 34 Empathetic or the word for Sympathetic Joy is Mudita and this word has been variously translated as appreciation, satisfaction, delightfulness, and happiness in the happiness of all.35 Harvey B. Aronson defined, Sympathetic joy means to take joy in other s success. It becomes mistaken when merriment or giddiness are produced and one is carried away with other s success.36 The practice of Mudita-bhavana enables as to get rid of envy by being joyful about the happiness and prosperity of other and to cultivate sympathetic joy, the following passage is for the cultivation of Mudita : Sabbe satta All beings ma laddhasampattito may they not be parted from vigacchantu. the good fortune obtained by them. 34 Peter Harvey. An Introduction to Buddhist Ethics. (United Kingdom: Cambridge University Press, 2003), p,104. A.K. Chatterjee. Recent Researches in Buddhist studies.(delhi: Indian Books Centre, 2008), p.262. Harvey B. Aronson. Love and Sympathy in TheravSda Buddhism. (Delhi: Motilal Banasidass Publishers, 1999), p. 65. 37 Ven. Phra Tepvisuddhikavi. Basic steps for meditation and chanting for mind development. (Bangkok: Mahamakut Rajavidyalaya Fondation, 1999), p.24.
133 So Mudita is the state when seeing other happy; one feels glad; when seeing another do good actions or attain success in life and advancement, one responds with gladness and is ready to help and support them. We should, therefore, congratulate them and share in the joy of their success. Characteristics of Mudita. The chief characteristic of Mudita, is happy acquiescence in other s prosperity and success (anumodana). Laughter and like are not the characteristics of Mudita as exhilaration (pahasa) is regarded as its indirect enemy. Mudita embraces all prosperous being (arati) and is congratulatory attitude of a person. Mudita is not only empathetic or appreciating joy but also the quality of mind that can make one as joyful at the prosperity of others as his own. One is constantly glad: he thinks first and speaks afterwards. Therefore he would be the first to be pervaded with gladness; on seeing or hearing about a dear person being happy, cheerful and glad, gladness can be aroused. 39 Having so that aroused gladness with respect to a dear person, he can direct it successively towards a neutral one, and after that towards a 38 Narada. The Budddha and His teaching. (Kuala Lumpur: Buddhist Missionary Society, 1977), p.637. 39 Buddhaghosa.TTie Path of Purification (Visuddhimagga). Translated into English by Bhikkhu Nanamoli. (Singapore: Singapore Buddhist Meditation Centre, 1999), p.308.
134 hostile one. And on the other hand, gladness is characterized as gladdening (produced by successes). Its function resides in being unenvious. It is manifested as the eliminations of aversion; its proximate cause is seeing beings successes. It succeeds when it makes aversion (boredom) subside, and it fails in when it produces merriment.40 Mudita (empathetic) influences all the prosperous beings and is the congratulatory attitude of a person. So it expresses in rejoicing, without envy, functions in the absence of envy, results in appreciating other s success, results from (the proximate cause of) seeing (or, in the extended sense, hearing of or knowing) others achievement, perfects the elimination of not appreciating and declines with the feeling of joy.41 Purpose of Mudita. The main purposes of Mudita as follows. As we have said earlier that Mudita or gladness eliminates envy, jealousy or dislike. In the world now a day, we have seen that one religion is envious of another religion, one part of the globe is envious of another part of the globe, one country is envious of another country, one nation is envious of another nation, one family is envious another family, unsuccessful student are envious of 40 Ibid., p. 310. 41 Phra Tepvisuddhikavi. Mind Development (Bangkok: Mahamakut Rajavidyalaya Foundation, 1999). pp.168-169.
135 successful students, unsuccessful companies are envious of successful companies, etc. This is the very reason why individuals as well as groups should practice Mudita, if they wish to calm themselves and be internally happy.42 The purpose of Mudita is elimination of envy or jealousy or dislike. When we rejoice in the good fortune of others, it prevents selfishness and envy. Mudita is the benefit of the elimination of Arati (aversion). It is, therefore, free from boredom. And on the other hand, the feature of Mudita is delight; its function is no envy; its manifestation is the elimination of dislike; its proximate causes the success of beings; it succeeds when discontent subsides; and it fails when it produces derision.43 Therefore the practice Mudita helps us to get rid of greed, hatred and delusion. And also it is the state of happiness at the sight of the welfare of other without jealousy. That is possible only by practicing Mudita again and again, so that the mind (citta) will be sublime. 42 Narada. The Budddha and His teaching. (Kuala Lumpur: Buddhist Missionary Society, 1977), p.636. 43 Karl H. Potter. Encyclopedia of Indian Philosophy, Vol IX. (Delhi: Motilal Banarsidass Publishers, 2008), p. 126.
136 5.5 Upekkha (Equanimity). It is the fourth key value in Buddhism. In the context of Brahmavihara, Upekkha means equal love towards all. Upekkha (equanimity) is known as the fourth pillar of Brahma-vihara. The term Upekkhacan be understood as formed from the prefix upa meaning toward and derivative of verb ikka meaning to see. The term has come to have several meanings, which flow from the notion of over looking a situation from a distance. These meanings range from the feeling of neither pleasure nor pain, which can be understood to be akin to the experience of the distant, disengaged over-looker, to pure and stable mental balance, which is akin to the attitudinal perspective of the wise overseer.44 In the Visuddhimagga. Buddhaghosa explicates Upekkha- bhavana metaphorically as the attitude of the mother who has no anxiety for her adult son or daughter who is able and self- dependent.45 By developing equanimity, a person becomes balanced, impartial and emptied of clinging attitude and for these qualities he is often compared to a mountain. Such a person with the virtue of equanimity cannot be upset or disturbed by worldly greed and other passions just like no 44A.K Narain (ed). Studies in PMi and Buddhism. (Delhi: B.R. Publishing Corporation, 1979), p.2. 45 Buddhaghosa. The Path of Purification {Visuddhimagga).Translated into English by Bhikkhu Nanamoli. (Singapore: Singapore Buddhist Meditation Centre, 1999), p. 318.
137 forceful wind from any direction can displace a High Mountain. It may be described as the ideal of non-attachment which destroys all kinds of revengeful attitudes. The practice of Upekkha-bhavana enables us to get rid of extreme emotions, i.e. too much of joy, too much of grief, depressed feeling when seeing the disaster of other beings caused by their own previous deeds (kamma) that cannot be helped, and also to promote the neutral feeling that should be maintained. The following passage reflects Kamma and its result, chanted for the development of this quality as follows: Sabbe satta All beings kammassaka are the owners of their Kamma, kammadayada, heirs to their Kamma, kammyonl born of their Kamma, kammbandhu, related to their Kamma, kammapatisarana abide supported by their Kamma, yam kammaiii karissanti, whatever kamma they shall do, kalyanam vapapakam va good or evil, tassa dayada bhavissanti. of that they will be the heirs.46 46 Phra Tepvisuddhikavi. Basic steps for meditation and chanting for mind development (Bangkok: Mahamakut Rajavidyalaya Fondation, 1999), p.25.
138 So, Upekkha is the seeing things as they are with a mind that is even, stead firm and fair like a pair of scales; understanding that all being experience good and evil in accordance with the cause they have created; ready to judge, position one self and act in accordance with principle, reason and equity.47 Characteristics of Upekkha The Visuddhimagga has discussed the characteristics of Upekkha as promoting the aspect of neutrality toward beings. Its function is to see equality in beings. It is manifested as the quieting of resentment and approval. Its proximate cause is seeing ownership of deeds. Thus Beings are owners of their deeds.48 And according to Harvey (B. Aronson), Upekkha is: (1) A kind of devotion to wards even mindedness with regard to sentient beings. The sublime attitude of Upekkha is distinct 47 An important instance of the use of equanimity is when, seeing people within one s change in safety, performing their own duties well, one knows how to simply look on with detachment and not boss them around or interfere. It is compare to a carriagedriver who, when the horses are running smoothly and on course, sits quietly and watchfully (in the driver s seat). In this sense, a more comprehensive definition of Upekkha might be passively watching when others are able to take responsibility for them, or when they should receive the results of the action fro which they are responsible. Phra Dhammapitaka (P.A. Payutto). Bruce Evans (tr). A Constitution for living. (Bangkok: Religious Affairs Printing Press. 1997), p. 20. 48 Buddhaghosa. T/ic Path of Purification {Visuddhimagga).Translated into English by Bhikkhu Nanamoli. (Singapore: Singapore Buddhist Meditation Centre, 1999), p.311.
139 from the feeling of equanimity; the former is neutrality with regard to sentient beings; the later is the feeling of neither pleasure nor pain that accompanies various states of consciousness. (2) Upekkha being a balance state of mind, it discards clinging and aversion; it is the impartial attitude of looking at all beings equally... As before, this unwelcome quest can be turned back through cultivation of the neutral feeing characteristic of Upekkha as the final, decisive Divine Abode of the mind. For them the cure, solution, lies in the development of this virtue, which will be conducive to their own peace of mind.49 Purpose of Upekkha. The purpose of Upekka is removal of hatred, cruelty, aversion and passion. And when the mind becomes well balance and impartial in any circumstance. In the words of the Buddha, it can be said that (1) Cetovimutti; deliverance of mind, is the elimination of hatred, friends. (2) Cetovimutti; deliverance of mind, is the elimination of cruelty, friends. (3) Cetovimutti; deliverance of mind, is the elimination aversion, friends. (4) Cetovimutti; deliverance of mind, is the elimination passion, friends.50 49 Harvey B. Aronson. Love and Sympathy in Theravada Buddhism. (Delhi: Motilal Banasidass, 1980), p. 63. 50 T.W. Rhys Davis and C.A.F (tr). Dialogues of the Buddha (Digha Nikaya, Vol-III). (London: Pali Text Society, 1995), p.248.
140 And, on the other hand, the Upekkha has the feature is neutrality towards beings; its function is seeing beings as the same; its manifestation is quiet resentment towards approval; its proximate cause is seeing that each being is the doer of his deeds and thus it is their choice how to live; it succeeds when resentment and approval subside; and it fails when it merely produces the equanimity of ignorance (avijja).51 What has been said in the preceding expository account of four pillars of the ethics of virtue,, according to Buddhism, may be summed up as follows:52 1. Extending universal love and goodwill to all living beings without any kind of discrimination, just as a mother loves her only child. 2. Compassion for all living being that is in suffering and in trouble. 3. Empathetic joy in others success, welfare and happiness, and 4. Equanimity in all vicissitudes of life. For both individual and society, this four fold path of the greatest and highest virtue constitute the corner stone of Buddhist way of life and it has immense importance in multiple ways in this troubled world of our time. 51 Karl H. Potter. Encyclopedia of Indian Philosophy, Vol-IX. (Delhi: Motilal Banarsidass Publishers, 2008), p.126. 52 Walpola Rahula. What the Buddha Taught. (London: One world Publication, 1997), p. 75.
141 And the other hands, the significance of Brhamavihara bhavana-s are well expounded thus: He (a monk) continually relates to (the beings in) one direction (such as north) with a mind (citta) endowed with love, Compassion, Empathetic and Equanimity, then likewise to (the beings in) the second, the third, and the fourth (direction); and in the same way (to the beings) upward, downward and across. He continually relates everywhere, equally, to the entire world (of beings), with a mind endowed with love a mind that is untroubled, free from enmity, vast, enlarged and measureless.53 The Brhamavihara bhavana-s are also termed illimitable (<appananna). As in the words of the Buddha: There, O monks, the monk with a mind full of Metta pervading first one direction, then a second one, then a third one, then the fourth one, just so above, below and all around; and everywhere identifying himself with all, he is pervading the whole world with mind full of Metta, with mind wide, developed, unbounded, free from hate and illwill. The purpose of Brhamavihara bhavana-s, therefore, are well expounded thus: 53 Harvey. B. Aronson. Love and Sympathy in Theravada Buddhism. (Delhi: Motilal Banasidass Publisher, 1999), p. 62.
142 One powerful destructive vice in man in anger (dosa). The sweet virtue that subdues this evil force and sublime man is Metta. Cruelty (hiriisa) is another vice that is responsible for many horrors and atrocities prevalent in the world. Karuna is its antidote. Jealousy (issa) is another vice that poisons one s system and leads to unhealthy rivalries and dangerous competitions. The most effective remedy for this poisonous drug is appreciative joy or Mudita. There are two other universal characteristics that upset the mental equipoise of man. They are opposite forces and can be eliminated by developing Upekkha.54 So that, the Brhamavihara bhavana-s can be described briefly as: Metta (loving-kindness) embraces all beings, Karuna (compassion) embraces suffering, Mudita (empathetic) embraces the prosperous, Upekkha (equanimity) embraces the good and the bad, the love and the unloved, the pleasant and the unpleasant.55 The Brhamavihara bhavana-s are also known as the boundless states because in their perfection and their true nature, they should not be narrowed down by any limitation as to the range of beings towards which they are extended. They 54 Narada. The Budddha and His teaching. (Kuala Lumpur: Buddhist Missionary Society, 1977), p.613. 55 Ibid., p. 640.
143 should be unexclusive and impartial, not bound by selective preferences or prejudices. A mind that has attained that boundlessness of the Brhamavihara bhavana-s, will not harbor any national, racial, religious or class hatred.56 5.6 Benefit of Brahmavihdra bhavana. The socio-cultural significance of such an ideal way of living is of immense value in today s world. Buddhism visualizes the philosophy of middle path as the safest position for the survival of all creatures in the world and for this reason it gives emphasis on individual betterment as the basis of all socio-cultural advancement. Good human beings are considered as assets of society. There are eleven benefits of Brahma vihara bhavana, according to the Patisamhidamagga or the path of discrimination which are as follows: (1) a man sleeps in comfort (sukham supati), (2) wakes in comfort (sukham patitbujjhati), (3) dream no evil dreams (na papakam supinam passati), (4) he is dear to human beings (manussanam piyo hoti), (5) he is dear to non-human beings (amanussanam pity hoti), (6) deities guard him (devata rakkhanti), (7) poison do not harm him (nassa aggi va visam va 56 Nyanaponika Mahathera (ed). The read to Inner Freedom : A survey of the Buddha s Teaching. (Kandy: Buddhist Publication Society, 1982),p. 208
144 sattham va kamati), (8) his mind is easily concentrated (tuvatam cittam samadhiyati), (9) the expression on his face is serene (mukhavanno vippastdati), (10) he dies undeleted (assammulho kalam karoti), and (11) if he does not penetrate the supreme state he will be reborn in the Brahma world (uttarim appativijjhanto Brahmalokupago hoti).57 These four values constitute the highest ethico-spiritual Ideal of Buddhism. We can extend these values in our addressing of the problems surrounding us in societies, individual levels as well as to the problems relating to environment. Thus far we have tried to give a text-based account of the fundamentals of Buddhist Ethics for the training of human beings in physical, psychical, socio-moral and ethical spheres as a gradual process of changing our attitude to adjust with the new socio-cultural and nature - oriented milieu. The chapter to follow will thus follow from the explication of the fundamentals of Buddhist Ethics with an additional agendum of the application of these fundamental ideals in different spheres 51Metta bhikkhave cetovimuttiya asevitaya bhavitaya bahuljkataya ymjkataya vatthukataya anutihitaya paricitaya susamaraddhaya ekadasmisamsa pmkankha. Katame ekadasa? Sukhaih supati, sukham patibujjhati, na papakam supinam passati, manussanam piyo hoti, amanussanam piyo hoti, devata rakkhanti nassa aggi va visam va sattham vakamati, tuvafaih cittam samadhiyati, mukkhavanno vippasldati, asammujho kalam karoti, uttarim appativijjhanto brahmalokupago hoti. Arahant Upatissa. The Path of Freedom (Vimuttimagga.) Translated into English by N.R.M. Ehara, Soma Thera, and Kheminda Thera. (Kandy: Buddhist Publication Society, 1995), p.181. And Bhikkhu Nanamoli (tr). The Path of discribination (Patisambhidamagga). (London: The Pali Text Society, 1991), p.317.
145 of our life and addressing of different problems we face today from the ethieo-spiritual consideration of Buddhism.