<p>Read majjhima nikaya 52.8 it is clearly mentioned that one will reach either arahat or anagami stage if anicca is practised with brahmaviharas. So it is clear that practice of brahmavihara along with appreciation of anicca definitely leads to awakening. Bhante Vimalaramsi says that many of his students have experienced awakening i e nibbana.</p>

CC BY-SA 4.0
2019-01-02T08:46:04.910Z
Link  to MN 52: https://www.accesstoinsight.org/tipitaka/mn/mn.052.than.html
SarathW
CC BY-SA 4.0
2019-01-05T21:56:50.487Z
This sutta was spoken by Ananda, who wasn't an Arahant. What do you mean by practising anicca? Loving-kindness obviously cannot lead to nibbana because it's not insight into anicca and anatta. It might work as a spring board and makes the mind calmer, which in turn facilitates to see things clearly (due to the stilling of mental fabrication), but  the brahmaviharas in & of themselves DO NOT lead to direct insight, and no insight means no possibility of enlightenment.
Val
CC BY-SA 4.0
2020-10-04T13:26:28.203Z
@Sarathw pl read karaniya metta stta and mn 52.8
Dr.Major Madhusudan Cherekar
CC BY-SA 4.0
2019-01-01T07:34:51.627Z
2019-01-01T07:34:51.627Z
Dr major madhusudan Cherekar
<p>It is very possible to attain Nibbana by practicing Brahmavihara.</p>

<p>In MN 97 Dhananjani Sutta, Brahmana Dhananjani was instructed to practice brahmavihara by Ven Sariputta and before he died he was reborn as a brahma in lower BrahmaLoka which is the realm of 1st Jhana. Meaning by doing this you can achieved Jhana. </p>

<p>Samatha-Vipassana is the best way to attain nibbana as what the buddha describe about PannaVimutti / wisdom according to buddha.</p>

<p>A person need to get into Jhana 1 2 3 4 and to the bases then you'll be able to see the links of dependent origination. When you attained nibbana, you'll realized that the way that leads to the end of suffering opened up for you.</p>

<p>I'm a Brahmavihara's Practitioner and one of Bhante's Student</p>

CC BY-SA 3.0
2017-05-07T18:45:20.520Z
2017-05-07T18:52:02.607Z
2017-05-07T18:52:02.607Z
LomX
<p>Brahma viharana is something Buddha practiced even as a Bhodisatva and helped many reach higher realms. They are meritorious and definitely insufficient to reach Nirvana. </p>

<p>There is only one way to reach Nirvana, and that's the Arya Ashta Angika Magga (the Noble Eight fold Path). </p>

CC BY-SA 3.0
2017-03-22T14:32:58.423Z
2017-03-22T14:32:58.423Z
Ravindranath Akila
<p>It seems to be possible. Following elaborates on this.</p>

<blockquote>
  <p>The “divine abodes” (brahma,vihāra) are so called because
  these are the qualities of the higher divine beings or brahmas. They are called “immeasurables”
  (appamāṇā, appamaññā) is another term for the divine abodes because the practice is only complete
  when we break down the barrier or duality of self and other.</p>
  
  <p>These qualities are lovingkindness, compassion, appreciative joy and equanimity. When they are
  practised to dhyanic levels, they are known as “liberation of mind” (ceto,vimutti), or more fully, the
  liberation of mind by the immeasurable (or the immeasurable liberation of mind) (appamāṇā
  ceto,vimutti)</p>
  
  <p>...</p>
  
  <p>The first three divine abodes—that is, the liberation of mind by lovingkindness, by compassion and
  by appreciative joy—can attain only up to the level of the third dhyana. Only the liberation of mind by
  equanimity can reach the fourth dhyana.</p>
  
  <p>From the Metta,sahagata Sutta (S 46.54), a few interesting details are worth nothing. The liberation
  of mind by lovingkindness (mettā ceto,vimutti) has “beauty” (subha) as it highest limit. “Beauty”
  here refers to any of the form dhyana (rūpa jhāna), while the term “beauty element, or beautiful element”
  (subha,dhātu), refers to both the dhyana and its object, namely, a dhyana arisen on the basis of lovingkindness
  (Pm 2:39).</p>
  
  <p>The Attha,sālinī, the Commentary on the Dhamma,saṅgaṇī, however, takes “the beautiful” here as
  referring to dhyana attainment through a colour device (kasiṇa) that is fully purified (DhsA 191). As
  Analayo notes, this gloss goes against the teachings of the Paṭisambhidā,magga (2009: 146 f).</p>
  
  <p>The liberation of mind by compassion (karuṇā ceto,vimutti) has the base of boundless space (ākāsâ-
  nañc’āyatana) is its highest limit. That is to say, dhyana attained by the liberation of mind through the cultivation of compassion can be used to attain to the first formless base or formless attainment (arūpa
  samāpatti).</p>
  
  <p>The liberation of mind by appreciative joy (muditā ceto,vimutti) has the base of boundless
  consciousness (viññāṇ’añc’āyatana) as its highest point, that is, it can be the springboard to attain the
  second formless attainment</p>
  
  <p>The liberation of mind by equanimity (upekkhā ceto,vimutti) has the base of nothingness (akiñcaññâ-
  yatana) as it highest base, that is, it can be a basis for focus leading up to the third formless attainment</p>
  
  <p>With such an attainment at its best, the practitioner will be able to attain non-return, but not arhathood,
  because he has yet to abandon all his remaining defilements. An important aspect of this practice
  is to remind ourselves that all such states are mind-made, and as such are impermanent and liable to ceasing.</p>
</blockquote>

<p>Source: Introduction to <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/30.7-Metta-Bhavana-S-it1.3.7-piya.pdf" rel="nofollow noreferrer">Mettā Bhāvanā Sutta</a> by Piya Tan</p>

<blockquote>
  <p><strong>The practice of Loving-Kindness Meditation can lead you directly to the experience of Nibbāna if you follow all of the Brahma Viharas</strong>: that is the practice of Loving- Kindness, Compassion, Sympathetic Joy and Equanimity. This is mentioned many times in the suttas (the original discourses of the Buddha). Many times other teachers will say that this practice alone doesn't directly lead the meditator to the experience of Nibbāna. And this is true. But, when Loving-Kindness Meditation is practiced as part of the Brahma Viharas then it will take the meditator to the fourth Jhāna or meditation level. This is where the Lord Buddha tried to have all of the students who practiced meditation get to. The fourth meditation level is where the meditator experiences deep states of equanimity.</p>
  
  <p>According to the suttas, there are three different paths that can be taken once the meditator reaches this level. They can take one directly to the experience of Nibbāna. We will not go into more detail at this time, because it may cause some confusion. But if you are interested, in having more information please start reading suttas like sutta 62 The Maharchulovada Sutta in the Middle Length Discourses of the Buddha. Or you can read sutta 27 The Culahatthipadopama Sutta in the same book. I sincerely hope that these meditation instructions are helpful to you and that by practicing in this way you will benefit greatly and lead a truly happy and healthy life.</p>
</blockquote>

<p>Source: <a href="http://www.dhammasukha.org/metta-barebones-booklet.html" rel="nofollow noreferrer">"A Practical Bare-Bones guide to Metta Meditation"</a> by Bhante Vimalaramsi</p>

CC BY-SA 3.0
2017-03-17T03:11:06.343Z
I wonder where in the Metta Bhavana Sutta does it say that the practitioner will be able to attain non-return, but not arhanthood. This is only an incorrect interpretation by Piya Tan. Practicing Brahmavihara to may get insights into leading to Rupa/Arupa Jhana, not leading to Nibbana. But there are other 4's that if practiced will lead to Nibbhana. The OP has accepted, and see things otherwise. So I will not elaborate any further on this. With metta....
Saptha Visuddhi
CC BY-SA 3.0
2017-03-17T07:10:07.240Z
It is not in the Sutta. Above is quoted from the introduction which discusses the commentarial literature and scholarly literature around the Suttas. What has been discussed is:  Metta,sahagata Sutta, Attha,sālinī, Com. on Dhamma,saṅgaṇī
Suminda Sirinath S. Dharmasena
CC BY-SA 3.0
2017-03-17T12:47:37.303Z
Maybe you can try answering this: [References on Rupa and Arupa Jhana through Brahma Vihara](http://buddhism.stackexchange.com/questions/19647)
Suminda Sirinath S. Dharmasena
CC BY-SA 3.0
2017-03-17T13:26:47.557Z
I am very tight for time, and the little time that I have this weekend, I already have marked 3 questions to answer. The rest of the time I will observe 24+ hour Uposatha Sill at a temple - so the weekend is full. If we stick to the 3 sections - 40 volumes - 57 books, that has around 18,000 discourses, they are all about Nibbhana.  But Bhante Vimalaramsi has distorted it by saying a half truth. Hindus practice Brahmavihara and attend rupa / arupa jhana - but theirs is only micca samadhi that will not bring Nibbhana. So for this answer I'd say C'est la vie - such is the way life goes. w/ metta.
Saptha Visuddhi
CC BY-SA 3.0
2017-03-16T12:40:16.900Z
2017-03-16T15:10:41.373Z
2018-08-14T22:06:13.773Z
Suminda Sirinath S. Dharmasena
<p>I read the books of Bhante Vimalaramsi that is using the practice of <strong>Brahmavihara</strong> to reach a state that is called Tranquil Aware Jhana and then to generate insights from the fourth rupa Jhana.</p>

<p>Has anyone of you practiced using this method and reached the Jhanas?
Has anyone gotten any insight?</p>

<p>In his site, Bhante Vimalaramsi says that this method is much better and faster than one pointed concentration to reach Jhanas. The Jhanas are less powerful and better manageable and getting attached to the joy of them is much more difficult.</p>

<p>Thank you, metta</p>

<nirvana><jhana><metta><brahmavihara>
Does practicing Brahmavihara to get insights leads to Nibbana?
# Does practicing Brahmavihara to get insights leads to Nibbana?

(Asked by: username_0 on 2017-03-16)

I read the books of Bhante Vimalaramsi that is using the practice of **Brahmavihara** to reach a state that is called Tranquil Aware Jhana and then to generate insights from the fourth rupa Jhana.

Has anyone of you practiced using this method and reached the Jhanas?
Has anyone gotten any insight?

In his site, Bhante Vimalaramsi says that this method is much better and faster than one pointed concentration to reach Jhanas. The Jhanas are less powerful and better manageable and getting attached to the joy of them is much more difficult.

Thank you, metta

**Tags:** nirvana, jhana, metta, brahmavihara


---

## 4 answers

### Answer by username_7 on 2017-03-16. Score: 3 | Accepted answer

It seems to be possible. Following elaborates on this.

> The “divine abodes” (brahma,vihāra) are so called because
> these are the qualities of the higher divine beings or brahmas. They are called “immeasurables”
> (appamāṇā, appamaññā) is another term for the divine abodes because the practice is only complete
> when we break down the barrier or duality of self and other.
>
> These qualities are lovingkindness, compassion, appreciative joy and equanimity. When they are
> practised to dhyanic levels, they are known as “liberation of mind” (ceto,vimutti), or more fully, the
> liberation of mind by the immeasurable (or the immeasurable liberation of mind) (appamāṇā
> ceto,vimutti)
>
> ...
>
> The first three divine abodes—that is, the liberation of mind by lovingkindness, by compassion and
> by appreciative joy—can attain only up to the level of the third dhyana. Only the liberation of mind by
> equanimity can reach the fourth dhyana.
>
> From the Metta,sahagata Sutta (S 46.54), a few interesting details are worth nothing. The liberation
> of mind by lovingkindness (mettā ceto,vimutti) has “beauty” (subha) as it highest limit. “Beauty”
> here refers to any of the form dhyana (rūpa jhāna), while the term “beauty element, or beautiful element”
> (subha,dhātu), refers to both the dhyana and its object, namely, a dhyana arisen on the basis of lovingkindness
> (Pm 2:39).
>
> The Attha,sālinī, the Commentary on the Dhamma,saṅgaṇī, however, takes “the beautiful” here as
> referring to dhyana attainment through a colour device (kasiṇa) that is fully purified (DhsA 191). As
> Analayo notes, this gloss goes against the teachings of the Paṭisambhidā,magga (2009: 146 f).
>
> The liberation of mind by compassion (karuṇā ceto,vimutti) has the base of boundless space (ākāsâ-
> nañc’āyatana) is its highest limit. That is to say, dhyana attained by the liberation of mind through the cultivation of compassion can be used to attain to the first formless base or formless attainment (arūpa
> samāpatti).
>
> The liberation of mind by appreciative joy (muditā ceto,vimutti) has the base of boundless
> consciousness (viññāṇ’añc’āyatana) as its highest point, that is, it can be the springboard to attain the
> second formless attainment
>
> The liberation of mind by equanimity (upekkhā ceto,vimutti) has the base of nothingness (akiñcaññâ-
> yatana) as it highest base, that is, it can be a basis for focus leading up to the third formless attainment
>
> With such an attainment at its best, the practitioner will be able to attain non-return, but not arhathood,
> because he has yet to abandon all his remaining defilements. An important aspect of this practice
> is to remind ourselves that all such states are mind-made, and as such are impermanent and liable to ceasing.

Source: Introduction to [Mettā Bhāvanā Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/30.7-Metta-Bhavana-S-it1.3.7-piya.pdf) by Piya Tan

> **The practice of Loving-Kindness Meditation can lead you directly to the experience of Nibbāna if you follow all of the Brahma Viharas**: that is the practice of Loving- Kindness, Compassion, Sympathetic Joy and Equanimity. This is mentioned many times in the suttas (the original discourses of the Buddha). Many times other teachers will say that this practice alone doesn't directly lead the meditator to the experience of Nibbāna. And this is true. But, when Loving-Kindness Meditation is practiced as part of the Brahma Viharas then it will take the meditator to the fourth Jhāna or meditation level. This is where the Lord Buddha tried to have all of the students who practiced meditation get to. The fourth meditation level is where the meditator experiences deep states of equanimity.
>
> According to the suttas, there are three different paths that can be taken once the meditator reaches this level. They can take one directly to the experience of Nibbāna. We will not go into more detail at this time, because it may cause some confusion. But if you are interested, in having more information please start reading suttas like sutta 62 The Maharchulovada Sutta in the Middle Length Discourses of the Buddha. Or you can read sutta 27 The Culahatthipadopama Sutta in the same book. I sincerely hope that these meditation instructions are helpful to you and that by practicing in this way you will benefit greatly and lead a truly happy and healthy life.

Source: ["A Practical Bare-Bones guide to Metta Meditation"](http://www.dhammasukha.org/metta-barebones-booklet.html) by Bhante Vimalaramsi

> **Comments:**
> **username_8**: I wonder where in the Metta Bhavana Sutta does it say that the practitioner will be able to attain non-return, but not arhanthood. This is only an incorrect interpretation by Piya Tan. Practicing Brahmavihara to may get insights into leading to Rupa/Arupa Jhana, not leading to Nibbana. But there are other 4's that if practiced will lead to Nibbhana. The OP has accepted, and see things otherwise. So I will not elaborate any further on this. With metta....  
> **username_7**: It is not in the Sutta. Above is quoted from the introduction which discusses the commentarial literature and scholarly literature around the Suttas. What has been discussed is:  Metta,sahagata Sutta, Attha,sālinī, Com. on Dhamma,saṅgaṇī  
> **username_7**: Maybe you can try answering this: [References on Rupa and Arupa Jhana through Brahma Vihara](http://buddhism.stackexchange.com/questions/19647)  
> **username_8**: I am very tight for time, and the little time that I have this weekend, I already have marked 3 questions to answer. The rest of the time I will observe 24+ hour Uposatha Sill at a temple - so the weekend is full. If we stick to the 3 sections - 40 volumes - 57 books, that has around 18,000 discourses, they are all about Nibbhana.  But Bhante Vimalaramsi has distorted it by saying a half truth. Hindus practice Brahmavihara and attend rupa / arupa jhana - but theirs is only micca samadhi that will not bring Nibbhana. So for this answer I'd say C'est la vie - such is the way life goes. w/ metta.  

---

### Answer by username_1 on 2019-01-01. Score: 1

Read majjhima nikaya 52.8 it is clearly mentioned that one will reach either arahat or anagami stage if anicca is practised with brahmaviharas. So it is clear that practice of brahmavihara along with appreciation of anicca definitely leads to awakening. Bhante Vimalaramsi says that many of his students have experienced awakening i e nibbana.

> **Comments:**
> **username_2**: Link  to MN 52: https://www.accesstoinsight.org/tipitaka/mn/mn.052.than.html  
> **username_3**: This sutta was spoken by Ananda, who wasn't an Arahant. What do you mean by practising anicca? Loving-kindness obviously cannot lead to nibbana because it's not insight into anicca and anatta. It might work as a spring board and makes the mind calmer, which in turn facilitates to see things clearly (due to the stilling of mental fabrication), but  the brahmaviharas in & of themselves DO NOT lead to direct insight, and no insight means no possibility of enlightenment.  
> **username_4**: @Sarathw pl read karaniya metta stta and mn 52.8  

---

### Answer by username_5 on 2017-05-07. Score: 1

It is very possible to attain Nibbana by practicing Brahmavihara.

In MN 97 Dhananjani Sutta, Brahmana Dhananjani was instructed to practice brahmavihara by Ven Sariputta and before he died he was reborn as a brahma in lower BrahmaLoka which is the realm of 1st Jhana. Meaning by doing this you can achieved Jhana.

Samatha-Vipassana is the best way to attain nibbana as what the buddha describe about PannaVimutti / wisdom according to buddha.

A person need to get into Jhana 1 2 3 4 and to the bases then you'll be able to see the links of dependent origination. When you attained nibbana, you'll realized that the way that leads to the end of suffering opened up for you.

I'm a Brahmavihara's Practitioner and one of Bhante's Student


---

### Answer by username_6 on 2017-03-22. Score: 1

Brahma viharana is something Buddha practiced even as a Bhodisatva and helped many reach higher realms. They are meritorious and definitely insufficient to reach Nirvana.

There is only one way to reach Nirvana, and that's the Arya Ashta Angika Magga (the Noble Eight fold Path).


---

