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1.0 Introduction of Brahmavihāra in Buddhism

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Chapter - III BRAHMAVIHĀRA IN BUDDHISM In the earlier chapter, the theme of Patañjali’s Cittaprasādana was taken up. In this chapter, the other part of the thesis, the Buddhist concept of Brahmavihāra-s, is taken up for consideration. 1.0 Introduction of Brahmavihāra in Buddhism: The term “Brahmavihāra” has two component namely, Brahma and Vihāra. The literal meaning of word ‘Brahma’ is superior or noble and ‘Vihāra’ means living. Thus, Brahmavihāra means a noble/sublime way of living. There are four types of Brahmavihāra, mentioned in Pāli canon: cattāri Brahmavihāra1 and catvāri Brahmavihāra in Sanskrit. Loving-kindness (Pāli: mettā, Sanskrit: maitrī); Compassion (Pāli and Sanskrit: karuṇā); Sympathetic joy (Pāli and Sanskrit: muditā); and Equanimity (Pāli: upekkhā, Sanskrit: upekṣā) are the man’s sublime states of mind. All together, these four states of mind, constitute Brahmavihāra, which are outgoing social virtues. When developed to a high degree through meditation, these attributes are said to make the mind "immeasurable", like the mind of the loving Brahma (god). They are called as Brahmavihāra-s, divine, sublime states because they are the mind houses of the Brahma divinities (in the Brahma- world). These four sublime or divine Abodes can be reached with the development of Loving-kindness (mettā), compassion (karuṇā), sympathetic joy (muditā), and equanimity (upekkhā). The word Bhāvanā is used for meditation on all the four Brahmavihāra-s viz. mettābhāvanā , karuṇābhāvanā, muditābhāvanā and upekkhābhāvanā . Brahmavihāra-s are to be understood as divine in the sense of ‘best’ (or highest, excellent) due to their faultless nature and superlative mode of conduct towards others. Brahma divinities live with faultless thoughts. Aspirants associated with these four states live like the Brahmas. Thus, because of their ‘divine’ characteristic and their faultless nature, they are called the divine states.”2 These four states of mind are the paths to purity. Their scope is found to be immeasurable, hence also 1 AN.iii.225 Dona Sutta 2Expo.262 ; PP.315; Vism.320 105 called as ‘measureless states.’3 Buddha projects a very high ideal through this concept, possibly attempting to bring these qualities into practice in day to day life. In the Buddhist philosophy, the Brahmavihāras together with higher meditation, move towards Nibbāna (Nirvāna) as the ultimate goal. When not developed to that height, the immediate result is the attainment of the Brahma world. “Brahma is free from hate; and one who attentively develops these four sublime states, by conduct and meditation, is said to become an equal of Brahma (Brahma-samo).”4 Brahma, the chief of the Gods, is often represented as the creator of the universe.5 Here Brahma means sublime, as in sublime life (Brahmacariya), the holy conduct6. Vihāra means sublime or divine state of mind, blissful meditation.7 Vihāra means Buddhist monastery as well as the noun form of the verb vihārati, which means to dwell or reside (in a place). The term Brahmavihāra is translated as Brahma Abode, Divine States, Supreme Conditions, Sublime-Moods or Livings and Appamañña, Immeasurable, Infinite or Illimitable, etc. In this manner, the word Brahma, is to be understood as Sublime, Excellent, or Highest, in the sense of faultless, clean and pure. Brahmavihāras are called abodes i.e. vihāra-s because they become the mind's constant dwelling-places. Our minds should be thoroughly saturated with them. They are our inseparable companions. We are mindful of them, all the time in our daily activities. Hence they are called Brahma vihāras, highest modes of Living or Divine Abidings in the sense of best and in the sense of immaculate.8 Brahmavihāra is called Appamañña or illimitable for they are the mental qualities to be developed and extended towards all beings whose number is limitless.9 “As the object of these virtues is the infinite number of beings they are called Appamañña lit. illimitable, skt. Aprāmānya. They are also called Brahma vicara sublime modes of living. Mettā , Karuṇā, Muditā and Upekkhā are four illimitables. Mettā and 10 Upekkhā are represented by Adosa and Tatramajjhattatā.” 3 Vism.321;PP.314;Expo.262 4So ime cattāro brahmavihāre bhāvetvā kāyassa bhedā paraṃ maraṇā sugatiṃ brahmalokaṃ upapajjati. Evaṃ kho, doṇa, brāhmaṇo brahmasamo hoti.-AN.iii.225 5 vasavatti issaro katta nimmata etc-DN.i.18; iii.30. 6 DN.ii.219-Mahagovinda sutta 7 PED-494 8PP.314 9 GoB. Vol.I-Part-I-pg.324 10 MoA.pg.135-136 106 Buddha has adopted his teachings to suit the worldlings (putthujana). “One who receives kindness from gods always enjoys happiness”11. In this way, the divine beings are depicted as having close relations with human beings. “Mother and father are said to be Brahma (an early god). Children must revere them. The wise should revere and care for them by providing eatables, drinks, clothes, beds, massaging, bathing and washing their feet. The wise who enjoy attending to their parents later gain heavenly bliss.”12 The Buddha is regarded as having the thirty-two Characteristics of a Great Man (Skt. mahāpuruṣa lakṣaṇa). One of the two are brahmujugatto which means the limbs are straight like that of Brahma and Brahmasaro hiravikabha ni means the voice is like Brahma’s or like the sound of the cuckoo.13 These four attitudes are sublime, being manifested as the perfect conduct towards living beings. They are the right answers to conflicting situations in social contact. They remove tension, making peace in social conflict, healing wounds suffered in the struggle of existence. They level societal barriers, build harmonious communities, awaken liberal views, rekindle kindness of spirit long forgotten, revive joy and hope long neglected, and promote human brotherhood against the forces of self- centeredness. Rebirth in the Brahma world is the result of great virtue accompanied by meditation. 2.0 The Three Categories of Vihāra: According to canonical Pāli text like Dīgha Nikāya there are three kinds of good abidings of the mind (Sanskrit: Trayo vihārāh; Pāli : tayo vihārā) – dibbo vihāro (heavenly dwelling), Brahma vihāro (four jhānas mettā , karuṇā, muditā and Upekkhā) and ariyo vihāro (abiding in the four ariya phala). But in Pāli commentarial text (Aṭṭhakathā), vihāra is Iriyapatha, namely, walking, standing, sitting and lying down postures. 11devātanukampito poso sada bhadrani passatīti-DN.ii.89 12Brahmāti mātāpitaro, pubbācariyāti vuccare; Āhuneyyā ca puttānaṃ, pajāya anukampakā. Tasmā hi ne namasseyya, sakkareyya ca paṇḍito; Annena atha pānena, vatthena sayanena ca; Ucchādanena nhāpanena, pādānaṃ dhovanena ca. Tāya naṃ pāricariyāya, mātāpitūsu paṇḍitā; Idheva naṃ pasaṃsanti, pecca sagge pamodatī”ti. – AN.i.132; AN.ii.70;Itv.109-111;AN.iv.63-Sabrahmasutta 13 DN.iii.142-179- Lakkhana sutta 107 Brahmavihāra means the four Jhānas, viz., mettā karuṇā muditā and Upekkhā jhāna. In particular, by means of being faultless and due to its noble qualities, it is said to be abiding or remaining in a perfect and holy state (Brahmaviharo cattari appamanani)14. The Four Divine Abodes belong to “Freedom of Mind” (ceto- vimutti). Due to this, calm is cultivated (samatho bhāvito); the mind is developed (cittaṁ bhāviyati) and desire is expelled (rāgo pahiyati). These steps lead to “freedom of mind” (ceto-vimutti). The Four Divine Abodes belong to samatha (tranquility, calm abiding) or samādhi (absorption). Sometimes abode has manifold meaning; “Bed is abode; chair also is abode; cushion also is abode; pillow also is abode; vihāra also is abode; pent-roofed (house) also is abode; gable-roofed (house) also is abode; watchtower also is abode; circular (house) also is abode; cell also is abode; cave also is abode; foot of a tree also is abode; bamboo thicket also is abode or wherever else bhikkhus retreat; all this is abode.”15 3.0 The Purpose of the Four Sublime States: The general purpose of these four divine abiding (Brahmavihāra ) is the bliss of insight, leading to excellent (form of future) existence. Loving-kindness aims to ward- off ill-will, while compassion aims to ward-off cruelty; muditā aims to ward-off aversion (boredom) and Upekkhā aims to ward-off greed or resentment.16 4.0 Meaning of word ‘Bhāvanā’: The word ‘bhāvanā’ is a Pāli term which literally means “development” or “cultivation”. It is cultivation of mind culture.17It is an important concept in Buddhism. As per Pāli English Dictionary, bhāvanā means producing, dwelling on something, putting one’s thoughts to application, developing by means of thought or meditation, cultivation of mind culture.18Brahmavihāra bhāvanā, the cultivation of the Four Divine states, occupies a central position in Buddhist life. It forms an essential introduction, in the field of mind-training in Buddhism. From the ethical 14 KN-Petakopadesa.260 15 The Book of Analysis (Vibhanga) by Pathamakyaw Ashin Thittila (Setthila) henceforth called as BoA.pg. 327 16 AN.iii.291; DN.iii.248; Expo.259; PP.312 17 Vism.130;314;317. 18 PED.503 108 point of view, these principles constitute the moral foundations of man and are very important to his happiness and peace. 5.0 Pre-Requisites for Meditation: There are the five pre-requisites, an aspirant should fulfill before the actual practice of meditation as briefly mentioned in Visuddhimagga. They are; i) sīla, ii) cutting off impediments, iii) seeking guidance from a competent teacher, kalyāṇamitta, iv) learning the suitable meditation technique in accordance with one’s own temperament, and v) finding a suitable place, time and posture for meditation. 5.1 We shall consider below these pre-requisites for meditation. The first is Sīla. A brief description of Sīla is as follows: In Buddhism, there are five precepts for lay follower called pañca sīla or five precepts for laymen. The pañca sīla are: i) abstain from killing (Pāṇātipātā), ii) abstain from what is not given (Adinnādānā), iii) avoid sexual misconduct (Kāmesumicchācāra), iv) abstain from false speech (Musāvādā), v) refrain from intoxicating drinks and drugs (Surāmerayamajjapamādaṭṭhānā).
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