If You Want to Become an Ariya- Puggala

The Brahma Vihāras nurture our hearts by giving rise to peacefulness and coolness. They function as an antidote for the mental defilements, their purpose being none other than to counteract the kilesas.

If our heart is full of defilements, we will tend to be selfish and inconsiderate, thinking only of our own benefit. But if we cultivate mettā towards others, we will have an antidote for any feelings of anger and ill-will we may have, thus making our hearts cool and peaceful, and less inclined to feel angry. When we have feelings of compassion and kindness in our hearts, we will wish to help each other, assisting our families and friends according to our ability and means.

However, if we are unable to be of any help, we must remain equanimous. By doing so we will be learning how to protect and take care of our hearts. There are some people who know no limits when it comes to wanting to help others. Whenever they know of somebody who is experiencing hardship, even if it is somebody far away, they still feel sorry for them and want to help.

But what about themselves? They experience difficulties in their own lives. If we are not in a position to help somebody, we must assume an equanimous attitude. This is how upekkhā, equanimity, resolves such situations, thereby cultivating peacefulness and coolness in our hearts. This is how those who wish to transform their minds to be like those of a Brahma god have to practise.

However, if you want to become an ariya- puggala, a Noble One, you must cultivate the path of sīla, samādhi and paññā, moral virtue, concentration and wisdom. To start with, a firm foundation of sīla must be established within the heart. For laypeople this can be done by keeping the five precepts, or if you are particularly determined you might try keeping the eight precepts. Novice monks keep ten precepts, while fully ordained monks must observe 227 training rules.

The observance of moral precepts creates a strong foundation on which we can establish our concentration practice. The strength of concentration in turn gives rise to sati-paññā, mindfulness and wisdom. Once mindfulness and wisdom have arisen, the transcendent path that leads to liberation becomes established. The path is none other than sīla, samādhi and paññā, which we develop in order to eradicate greed, anger, sexual lust and delusion from our minds.

All three path factors must be present for this to be effective. Moral virtue alone cannot take us along the path; neither can wisdom and moral virtue without concentration.

This reflection by Luang Por Akaradej Thiracitto Bhikkhu (Ajahn Dtun) is from the book Sacred Equation, (pdf) pp. 17-19.