PART VII
We shall now commence preaching Upekkhæ from to-day onwards.
According to the principles of grammar, upekkhæ means: Upapattito yutthito-as may be appropriate, ikkhatøti-for being able to see and observe things, upekkhæ-it is known as “upekkhæ”, i.e., to note and observe things keeping at heart, with equanimity, and an equally balanced mind taking a neutral attitude without discrimination. However, in the matter of Brahmavihæra, the term “upekkhæ” conveys the sense denoting the feeling of indifference without being worried by rejecting of discarding all kinds of anxiety, such as, wishing others happy by radiating loving-kindness (mettæ) wishing others free from misery with compassion (karu¼æ), and wishing them to be able to retain the same state of prosperity as before, without diminution, by developing muditæ.
In causing to develop mettæ-bhævanæ, it shall be borne in mind as “Sabbe sattæ averæ hontu”-may all beings be free from danger, etc., in order to enable them to gain happiness. Also in causing to develop karu¼æ-bhævanæ, one should keep at heart as “Sabbe sattæ dukkhæ muccantu”-may all beings be liberated from misery so that beings may escape from misery and sufferings. Likewise, in causing to develop muditæ-bhævanæ, one should bring into his mind as “Sabbe sattæ yatthæladdha-sampattito mæ vigacchantu”-May all beings be undeprived of and undiminished in their wealth and prosperity which they have acquired. As regards “upekkhæ”, all these mental states or formations that occur in one’s mind worrying about other’s welfare should be dispelled. Hence, one should take an indifferent attitude-with equanimity as: “Sabbe sattæ kammassakæ”, which means-all beings are having their individual kamma, either good or bad, depending upon their own actions done in the past as well as present which cause to bring happiness or misery, as the case may be; and these actions bear fruits as resultant effects which they have inherited according to the law of kamma. (“Just as Buddha had said, “According to the seed that’s sown, so is the fruit ye reap there from; doer of good will gather good; doer of evil, evil reaps.”-)
Is it not bad to be indifferent to the welfare of others?
Therefore, one who wishes to develop upekkhæ-bhævanæ is to nurture the spirit of indifference to pain and pleasure of others looking upon them as being merely subjected to their own individual kamma, the inevitable resultant effect of their own actions. If that is so, it would appear us if this “upekkhæ” is a bad dhamma for failing to do for the welfare, or rather, in the interests of others. However, it is not so. On the contrary, it is not at all a bad dhamma. One should render assistance as far as possible in the interests of others by way of developing mettæ and karu¼æ. Only if circumstances do not permit to help others or do for the welfare of others by any means, one should remain complacent or indifferent by the exercise of “upekkhæ”. To remain indifferent (neutral) is the best. Take an instance of an accused person who has committed a criminal offence. In such a case, one should develop mettæ and karu¼æ to the best of his ability in the interests of that accused person so that he may escape from punishment. However, if the Court trying the case has passed final orders imposing a penalty of imprisonment or a death sentence for having found him guilty of the offence, no occasion will arise to be worried about his ineluctable fate. In spite of this, if one gets worried over this matter, it would amount to bringing upon himself both physical and mental distress. Only if he can take an indifferent attitude without worrying himself, it would bring him mental relief. Likewise, it would be quite natural for him to bear in mind that the incident has occurred as a result of one’s own kamma and that it is only the resultant effect, whether good or evil, which has unavoidably come upon that person.
And next, according to the fourth method, rþpæ-vacara-fourth jhæna cannot be achieved by developing mettæ, karu¼æ and muditæ bhævanæ. It is attainable only by upekkhæ-bhævanæ. Therefore, if a person who has already achieved the third jhæna through mettæ, karu¼æ and muditæ bhævanæ wishes to attain the fourth jhæna, Upekkhæ must invariably be developed. There is no other alternative.
As such, a person who has achieved the third jhæna through the development of mettæ, karu¼æ and muditæ must practise this jhæna to become proficient in it. After arising from the trance of that third jhæna, he should ponder upon the faults of mettæ-jhæna and so on. It should be reflected as: “These jhæna being closely connected and conjoined with the innermost feeling of loving attachment to beings wishing them happiness, it is linked with love or hate. As it is combined with joy and exultant feeling, the fault of it must be reflected upon and understood as rude and vulgar. The noble faculty and attributes of upekkhæ should be reflected upon and realized, imagining that upekkhæ-jhæna which views things with indifference is indeed gentle and meek. It is stated that only after reflecting as such, upekkhæ should be developed with indifference towards a neutral person on whom there is neither love nor hate. The manner of developing upekkhæ is what is generally known by heart as: “Sabbe sattæ kammassakæ”, i.e., this person has his kamma as his own prosperity and that it is his own fate (kamma) to which he has become a victim. After he has achieved the fourth jhæna by contemplating as such, he should proceed to develop upekkhæ towards a person who is affectionate to him and towards persons who are hostile to him. When radiating his feeling towards an enemy, if anger arises in him, it must be subdued in the manner as prescribed in the case of developing mettæ. After suppressing his anger, one should be able to contemplate with a feeling of indifference putting the mind equally balanced on all four types of persons including himself thereby accomplishing the quality of sømæsambheda. After that, the fourth jhæna will occur. This is according to what has been stated in Visuddhimagga.
In describing the close proximity of the said “upekkhæ”, sattæ-beings, kammassakæ-have only kamma-cause and effect of their own actions, as their sole property. Te-These beings having their own individual kamma, kassa-by whose, ruciyæ-expressed wish or desire, sukhitæ væ-will happiness, bhavissanti-be derived? (Although mettæ, loving-kindness, may be developed and radiated towards a person as “May be happy” there is no likelihood of that other person becoming happy as desired by the person who radiates mettæ. It means that a man’s fate is ineluctable according to his own kamma.) Dukkhato væ-How could he escape from misery and suffering? (It is not likely that misery and suffering will be removed or wiped off as desired by a person who develops karu¼æ. That is to say-things will happen according to his own kamma.) Pattasampattito væ-How could his wealth that has been acquired, na parihærissanti-remain undiminished? (There is no likelihood of the wealth that has been derived remaining in Tact without being diminished. This means that kamma is his own property and he will invariably be subjected to his own kamma). Iti-For these reasons, pavattakammassa katæ dassanæ-the result of (please connect it with ‘seeing’) kamma which is seen as actually his own property is the cause of close proximity, as expounded in Visuddhi: (P. 311-2).
This statement in brief conveys the meaning that knowledge which realizes with satisfaction that only kamma is one’s own property or possessions is the nearest or proximate cause for the development of upekkhæ-bhavanæ. In this regards, there is one thing which calls for consideration. This is-in developing mettæ, karu¼æ and muditæ, is it not true that one has to develop with a feeling of mettæ (Loving-kindness) to cause happiness to others, or, with a feeling of karu¼æ (compassion) to cause one to be liberated from misery, or with a feeling of muditæ (rejoicing) to cause one to retain his wealth which have come into his possession, without being diminished? However, in describing the manner of realizing and knowing by the expression “kammassakatæ”, it is stated that things will not happen according to the wish of a person who is developing mettæ, etc., and that it happens according to one’s own kamma. If so, there is room to think and a question may arise as to whether it would amount to saying that there is no beneficial result by letting mettæ to be developed, or rather, by developing mettæ, etc.
There is an answer to it, and that is, if there is no really serious akusala-kamma-immoral actions and its effects, benefits can be derived in commensurate with the strength of mettæ, etc., which is developed and radiated. In any case, much as one may wish to have the full accomplishment of his desire, it cannot be completely fulfilled. An example may be cited how it happens. Parents wishing their children to be well and happy, always look after them and instill into the young minds both spiritual values and moral virtues providing them with everything they need. Despite their efforts to see to their safety, health and comfort, some children who are inclined to do what is improper will not grow up in the way their parents might wish them to be since they are subjected to their own kamma which happens under different circumstances. As things would happen under unavoidable circumstances, it will be unwise to say that there is no need for the parents to bring up their children in the way they would consider proper. Be it as it may, parental care and attention must be given to their children who are still immature. Generally speaking, it would bring beneficial results.
In achieving advantages by developing mettæ, though beneficial results which may be derived, fall short of the advantages received by the children from their parents, it would be advisable to develop mettæ-bhævanæ. Persons who received loving-kindness showered upon them might not have benefited as much as the person developing mettæ would have expected. However, merits will be gained in any case, for having developed mettæ through meditation, On the other hand, in causing to develop upekkhæ, only when feeling of indifference or equanimity can be born as: “Only kamma is one’s own property in possession and things have happened and would happen according to one’s own individual kamma which automatically produces an effect,” the quality of upekkhæ would be accomplished. Such being the case, it is of paramount importance to make use of the knowledge of kammassakatæ-the cause in the close proximity of upekkhæ, as a basic factor. Because of this significance, it has been mentioned to bear in mind that “nothing happens according to the wish of the meditator, and that beings are subjected to their own kamma.” Accordingly, in order to be able to develop kammassakatæ knowledge, Cþ¹akammaviba³ga Sutta will be extracted from Uparipa¼¼æsa Pæ¹i Text, and narrated as follows.
There lived a lad by the name of Subha in the City of Sævatthi during the lifetime of our Lord Buddha. The Pæ¹i word “Subha” conveys the meaning of “Dignity”-dignified personality-in Myanmar language, and as such, he can be addressed as “Maung Tint Te” in name which means “Mr. Dignity”. Todeyya the Brahmin, was his father. He was the King’s Astrologer to His Majesty, the King Kosala, the then ruling monarch. Being a man of great wealth, Todeyya was stated to have possessed eighty-seven crores worth of property. He was a miser though. Imagining that if charity were given, or in other words, if charitable deeds were performed, his entire wealth would decline to the point of total exhaustion, he had throughout his life abstained from making any almsgiving. Instructions were also given by him to his son and other friends are stated below:-
“Añjanænaµ
khayaµ disvæ,
vammikænañca sañcayaµ.
Madhþnañca
samæhæraµ,
pa¼dito gharamævase.”
Añjanænam-Collyria (i.e. stones producing colouring matter (pigment) applied to eye-lashes to darken them), khayam-if ground several times will wear out, or in other words, will be exhausted by attrition, disvæ ca-by observing and reflecting as such; vammikænam-and of the nature of ant-hill, sañcayam-which constitutes a large accumulation brought about by the white-ants in carrying bit by bit the dust in small quantity, disvæ ca-by observing and reflecting as such, madþnam-and of honey, samæhæram-which represent a collection made by the bees by carrying bit by bit gradually, disvæ ca-by observing and reflecting as such; pa¼ðito-the wise who has business acumen-gharam-the house, ævase-where he resides should like-wise be put under his care, management and control.
This is the advice or instruction given to his son and others by Todeyya, the Brahmin. Collyrium is not in use in Myanmar. It is popularly used in India. It is not an eye-lotion but a colouring matter applied to the eye-lids and lashes to look pretty. A Rule of Discipline has been laid down prohibiting the Bhikkhus from making use of this colouring matter. If this collyrium is made use of several times-say. a hundred or a thousand times, the stone gets wear out through attrition. In the same way, if donation is made even in piece-meals, as time goes on, property in hand will gradually diminish until it becomes exhausted or nothing is left. Imagining thus, no offering of gifts even in small quantity should not be made. This is what the statements means,
Next, the ant-hill becomes a big mound when gradually heaped up with particles of dust carried over and deposited by the tiny white ants. Taking cue from the manner in which constant efforts are made by the tiny creatures in accumulating the dust to form into a mound of earth or an ant-hill, money or property should be gradually hoarded and accumulated slowly in piecemeals. Even a pya (or a penny) should be saved and accumulated, and it done so, in course of time, great wealth can be amassed. Hence, it is stated that everything which comes into one’s hands should be stored up without spending it.
And next, tiny drops of honey brought by the small bees stored up in trickling are not much. But as these are carried by them and trickled out several times, a large amount of honey is collected in due course. Taking lesson from this illustration, though it may be a small sum of money, say, a penny or a pya. one should gradually save up the money so as to get rich.
What is meant by it is that the head of the household or a family should abstain from giving away even a small sum of money without causing wastage, and carefully save and guard the store of money and amass his fortune. At that time, Buddha was still living and was delivering his preaching in the City of Sævatthi. The Sanghæs, Buddha’s disciples were all along present with the Exalted One. Those people who had faith in Dhamma took their refuge in the three Jewels of Buddhism and became adherents of Buddha’s Sæsanæ. They were observing the practices of morality-either the Five Precepts or Eight Precepts and were accomplished with Søla. They also resorted to alms-giving to their utmost capacity by making offerings to Sanghæs under the patronage of the Lord Buddha. They listened earnestly to the sermons delivered by the Buddha daily, and carried on the practice of meditation. Some of them became Sotæpannas, or Sakadægæmis, or Anægæmis, while some entered Bhikkhuhood, and then by developing Vipassanæ meditation, had achieved Arahatta-magga-phala, eventually attaining Arahatship. It was an opportune time affording a very rare opportunity to achieve higher awakening consciousness of the Special Dhamma up to the highest stage of sanctification. This golden opportunity was hard to come by.
And yet, Todeyya, the Brahmin, had no faith in and reverence for the Buddha. He had then already embraced the doctrines and pretensions of the Brahmins. Hence, he had absolutely no faith in the Buddha who had no place in his high estimation. As a matter of fact, he had underestimated the noble qualities of the Lord Buddha, the Exalted One. Being a Brahmin holding a different religious concept which is of course a false view, he did not even care to listen to the Buddha’s sermon. Neither did he offer in charity anything, nay, even a spoonful of boiled rice. Not only that, he used to address the Buddha with disrespect as: “Bho! Bho! ” the term which was used to inferiors and equals. This term “Bho” is used to be translated in Myanmar as “Oh!” (Hi). However, nowadays, the usage of this expression is not in vogue. It is usual to address a person by name such as, “Maung Sein or Maung Mya, etc,”, as the case may be. Therefore it would appear that he must have addressed the Buddha as “Maung Gautama”. For having disrespectfully spoken to the Buddha, the Exalted One, and also for having pleasurable attachment to his properties with greed, when he died, he was conceived in the womb of a bitch at his own house.
Being a dog, it gave birth to an infant dog in about one and a half or two months time. The young man Subha was very fond of this little dog, which was in his previous existence, Todeyya, the Brahmin. Subha lavishly fed the young animal, his pet, with delicious food which he himself relished and let it sleep in a comfortable bed. It was not that he knew of the little dog as his father, reincarnated. However, those who happened to live together in their former existences are generally affectionate to one another. This fact of Dhamma had been preached in the form of a verse as described below.
“Pubbeva
sannivæsena,
paccuppannahitena væ.
Èvaµ taµ jæyate
pemaµ,
Uppalamva yathodake.”
Pubbe-In the previous existence, sannivæsena væ-for having lived together, paccuppannahite-na væ-and in the ensuring present existence for having caused to bring benefit, evam-this kind of, taµ pemam-peculiar affection or love, jæyate-is likely to spring up. Kimiva-How it happens is that, yathodake-as much as there is water, Uppalam-the lotus or the water-lily, jæyate iva-will continue to grow and develop with vigour and freshness.
It resembles a lotus plant which sprouts with strength and vigour for so long as there is water. Also love is likely to spring up for having lived in association in the former existence. If the duration of living together is long, affection will become deeper. The longer the period of close association (living together), the greater the love. As such, there is nothing to be said in particular if joint performances have been made in the matter of kusala (meritorious acts). In the present existence also, a person may become more affectionate to another who has rendered assistance. This is clearly evident perhaps through personal experience. In the case of Todeyya who had become a dog in his next existence, as he and his son were father and son living together in his former existence, there is no wonder that Subha, the rich man’s son had his great loving attachment to the dog.
One day, Buddha spread out his penetratingly keen observation over the entire Universe with his omniscience-Buddha’s Wisdom-which preceded his trance of Great Compassion (Mahækaru¼æsamæpatti). On reflection being made as to who could listen to His sermon with all earnestness, and as to who could attain the Special Dhamma, and who would be able to accept and entertain his faith in the Triple Gems of Buddhism, found Subha, the young lad, appearing in His vision. Buddha therefore in the morning on the same day, in making His rounds for alms, purposely dropped in at the house of Todeyya, the rich. On entering the house compound, the dog, the reincarnated Todeyya, rushed forward towards the Buddha barking sharply. The Enlightened One then admonished the animal “Hey, Todeyya! You have now become a dog for having spoken to me and addressed me with disrespect as: “Bho, Bho, (Maung Gotama-Maung Gotama)., in your former existence. If you now as a dog barked at me with a guilty mind, you will relegate to Avicø Hell.” When the dog heard these words of Buddha’s admonition, it imagined as: “This monk Gotama knows what has happened to me.” Hence, feeling sorry for its own plight, the dog went off (towards the back of the house) and lay down to sleep in the ashes on the floor of the fire-place. The people in the house tried to carry him up folding him in arms to be put on the fine couch he used to roll and sleep, but in vain.
On reaching back home from his visit to the other place, Subha, the lad, asked, “Who has removed the dog from its usual bed?” Members of his household told him that no one had driven the dog from its bed, and then, related to him all what had happened. Being apprised of the incident which had taken place, Subha, the young man, thought to himself, “Todeyya is my father, If the monk Gotama had called the dog as Todeyya, it amounts to saying that my father has been reborn an animal as a dog. In fact, my father has reached the Abode of Brahmas. What Ashin Gotama had said is non-sensical, etc.” He felt he was insulted. Being greatly outraged, he immediately went out to see the Buddha with his malicious intention of making an allegation against the Buddha for telling lies.
In this connection, the belief that the young man Subha had had about his father as having reached the Abode of Brahmas was on the strength of his traditional concept according to the religious doctrine of the Bræhma¼a. Brahmins have a belief that by practising in conformity with the doctrines of their own religion, they would reach the World of Brahmas on their demise. At one time, a Commander-in-Chief of the army, by the name of General Mahædatta who had a firm belief in the Doctrine of Bræhma¼a had performed a ritual involving an act of sacrificing the life of a victim to propitiate a god, called “Bræhma¼a-bhatta” spending a colossal amount of money in the performance of rites. It was stated that a vision of hell as an evil omen or sign (nimitta) had appeared to that man Mahædatta on the eve of his death. On being asked by his Bræhma¼a teachers what he had seen or visualized, he replied having seen a bright lamp of brilliant red colour (lohitaghara). Bræhma¼a teachers had said it was Brahmaloka. He then inquired where Brahmaloka was situated and whether it was in the region high above, or in the lower region below. His teachers thereupon answered that it was in the higher region above. He then said what he had seen was in the region below. The teachers insisted upon saying that though it might appear to be in the region down below, it was in fact in the region high above. As he passed away while concentrating his mind fixed on this sign (nimitta), he had gone down to hell. (Reference-Majjhimapa¼¼æsa A¥¥hakathæ, page 303). If a wrong religious conception has crept in, it is really dangerous. In the present era, I have heard of those people who hold a firm belief that by slaughtering the animals sacrifing the victims to propitiate the gods, one would reach an abode of happy condition and that they reminded a sick patient on his death-bed to reflect on the past incidents recalling his acts to charity in slaughtering the beings. This is terrible.
When the lad Subha met the Buddha, he asked the Exalted One what was said to the dog, on the occasion of the Lord’s visit to his house, was true or not, with reference to the information he had heard. Thereupon, Buddha replied that what Subha had heard was exactly true and correct, and then, in order to enable him to come to a right decision, put a question as “O, Subha, the young man! Is it true that there are still a number of properties which your father had failed to mention where these are kept?” Subha then responded, “Yes, indeed. There are three in number-a gold necklace, a pair of gold slippers and a gold vase worth one lakh each, and also a lakh of cash, all totalling four lakhs in value. These are mentioned in the list of properties bequeathed to me but cannot be found or traced anywhere.” Then Buddha ordered. “If so, you better go back home now and on your arrival there, feed the dog with milked rice and other nice food, and then put the animal where these missing properties are. This dog will reveal everything.”
On hearing the words of Buddha, the lad Subha reflected, “If what Ashin Gotama has said were true, the missing properties would be recovered. If his words were found to be false, I will proceed to accuse him of telling falsehood.” He then returned home and carried out what was to be done as directed by the Buddha. By the time the dog was dozing, Subha asked the animal as “O, father, these properties (details of which were given) are found in the list. Where are they? Ashin Gotama has told me that you know where these are kept. Please show me where they are.” The dog imagining; “They have known all about me and I could not possibly hide the matter,” uttered a cry howling, and then showed the place where the properties were hidden by scratching with its fore-feet the outer surface of the earth beneath which the properties were concealed. When they excavated the earth, all those four kinds of missing property were discovered.
As a result of this discovery, faith in Buddha had arisen in the heart of Subha, the lad. He came to realize that his father had undoubtedly become a dog after death. The dog having revealed everything as stated by the Buddha, it had occurred to him that Ashin Gotama really knew of the states of existence and possessed the faculty of knowing all about the former, future, and present existences. One would naturally have faith in what is stated if the statement so made is personally found to be true.
Those who have embraced various kinds of religious doctrines do not generally believe in what has been testified by other different religious concepts contrary to their own. This is, of course, quite natural. Some religions hold a view that death of a human being is (in all cases) the annihilation of existence. What it means to say is that there is only One Existence which terminates with death. This concept, however, is not the product of one’s own personal knowledge. It is mere imagination emanated from one’s own belief or concept. In some other religions, it is stated that after passing away from the human existence, a person will either go down to hell forever, or elevate to the heavenly abode. According to what they say, these are the only two kinds. There is probably no one who can vouch for it through his own personal knowledge or realization. This is a belief which is traditionally handed down by their ancestors. Some religions go to say that after death, if favourable circumstances prevails, one may be reborn as a human being, or as a Deva (nat), or as an animal, etc. In this connection there are some extraordinary individuals who are said to have been endowed with the faculty of seeing and hearing, etc., all that are taking place in the entire Universe, i.e. persons possessing super-natural vision, hearing, and so on.
According to the Buddha’s Dhamma, for so long as ta¼hæ, human passionate desires, is still clinging and not yet freed, the process of rþpa and næma will be going on continuously from one existence to another due to kamma. In common parlance currently in use, it may be stated that a human becomes a Deva, or a Deva becomes a human, or, a human is reborn as an animal, etc., or an animal, etc., is reborn as a human being and so on. In reality, it is merely the nature of phenomenal occurrence of the continuing process of rþpa and næma. If ta¼hæ, desirable passionate attachment, is totally eliminated through the achievement of Arahatta-phala by contemplating Vipassanæ, the continuing process of rþpa and næma will cease to operate after the arising of cuti or death consciousness, called Parinibbæna. It is commonly known as entering into Parinibbæna-ultimate death, after which there is no more existence to come. It is what has been stated by Buddha’s Dhamma. This statement has been fully vouched for by the Buddha Himself through his own perfect realization (Enlightenment) acquired through personal knowledge or Buddha’s Wisdom. Yogøs who are presently meditating will surely stand witness to the truth of this statement to the extent of their own achievement of the insight knowledge.
The manner of how existences have come into being is fully supported by the story of Todeyya, who had become a dog. In the teachings of the Lord Buddha, there are numerous instances of this nature which serve as evidence. In the present day too, there are a number of such stories. One would undoubtedly believe the story of Todeyya now narrated if one personally comes across such incidents like Subha, the young man, provided that there is no prejudice or preconceived notion. If one become prejudicial, it may invoke blind criticisms for having entertained a bigoted view of his own faith. Some might even set it aside as an absurdity saying that it was the deception practised by Mæra, the Evil One. If a person refuses to believe what the other has said through personal knowledge and experience, it becomes obvious that he has become bias with his own preconceived ideas.
Subha, the lad, had no such prejudice. He could give a definite decision the moment he had personally seen and found the incident which was credible. Therefore, he called on the Buddha for the second time to acquaint himself with what he would like to know, and then, respectfully asked the Enlightened One in the following manner.
Questions raised by Subha, the lad
“O, Ashin Gotama! People are born in this world of existence as humans. Though all of them are equally human beings, why should there be inequalities-as for example, one is inferior, and another superior. Why has there been an imbalance in creation? What are the reasons for these inequalities?
(1) Some are short-lived and perished in infancy, or while young, whereas some have longevity. Why is it so?
(2) Some are sick and infirm ridden with various kinds of diseases, whereas others are strong, robust and healthy. Why?
(3) Some are ugly, whereas some are pretty and have a fair complexion. Why?
(4) Some have few attendants whereas some are endowed with a large number of retinue. Why?
(5) Some are poor, needy and indigent, whereas some are rich, wealthy and affluent. Why?
(6) Some are born low belonging to a low caste family, whereas some belong to the nobility from birth (a noble family). Why?
(7) Some are lacking in knowledge or born idiot, whereas some are highly intellectual or born genius. Why?
These were the questions put for clarification to know the cause of the inequalities that exist in the world. Yes, all these points deserve consideration and reflection. Some are brothers born of the same parents. There are even twins. From the astrological point of view, they are born almost at the same time with little or no difference in hour, minute or second. However, there is uneveness in the quality of benefits derived by them individually. There may be a world of difference between them in health, longevity, in the accomplishment of attendants, wealth, prosperity, knowledge, wisdom and education. If they are the creations of the Powerful Almighty Being, there should have been no inequalities or disparity among humans or beings. If there is any imbalance in the creation of mankind, it needs serious reflection as to why they are so created. As such, the questions raised by the young man Subha are proper, reasonable and sensible. To these questions, Buddha gave the following answer in brief.
“Kammassakæ mæ¼ava sattæ kammadæyadæ kammayonø kammabandhþ kammappa¥issara¼æ kammaµ satte vibhajati yadidaµ hønappa¼ø tatæya.”
Mæ¼ava-O, Subha, the lad, sattæ-in regard to beings (the question asked by Subha referred to people; but Buddha gave his answer with reference to all beings who deserved to be known), kammassakæ-only kamma is what they really own and possess.
As regards beings, it has been stated that kamma which they themselves have done are the property which they really own. Any kind of external property or belongings, such as, gold and silver in one’s possession that may be regarded as one’s personal property, if happened to reach the hands of others by some reason or the other, will no longer be their own. Though such properties may be in one’s own possession without destruction throughout his lifetime, on his death, he will have to part with these. These properties are no longer his own. However, in respect of all actions which he has done or performed, whether these are business dealings relating to worldly affairs, or acts of merits (kusala) such as, dæna and søla, or acts of demerits (akusala), such as, act of killing (pæ¼ætipæta) relating to the matter of religion (Sæsanæ), these do not concern others. He himself is responsible for these deeds or actions which only concern him and is relevant to him only. Efforts made by him in matter relating to his business affairs will bring benefits in commensurate with the strength of endeavour he has put in. Acts of kusala also will bring him advantages as might be deserving, throughout his existences. Akusala-demeritorious acts will in the same way bring forth bad results as a reaction. People in luxury or in misery nowadays are merely the inheritors of their own good or bad kamma, as the case may be. These have so happened not because of blind chance but because of their past moral or immoral actions. Hence, kammassakæ-only kamma is their own property which they really own and possess. This statement is, therefore, most relevant to upekkhæ-bhævanæ.
Next, sattæ-as regards beings, kammadæyadæ-their own actions or kamma which they have done are only inherited by them. It is something which resembles sons and daughters who inherit the properties, good or bad, of their parents. If a worldling performs his work which can bring him wealth, he will derive due advantages thereof. In the same way, if one commits a crime, he will receive due punishment for committing the offence. Persons indulging in drinking liquor and gambling will have the disastrous effects of their own immoral actions. In the least, it would adversely effect their health, their reputation, and cause other miseries, such as, disharmony among friends. These are instances of the had advantages inherited by them. Similarly, acts of kusala in the form of dæna (charity) and søla (morality) will bring them good results even in this present lifetime in the shape of good health, long life, etc. All throughout the rounds of existences in Samsæra also, they will gain happiness relevant to the happy conditions of life as either human beings or Devas. Eventually, they can gain the bliss of Nibbæna where all sufferings will cease. If acts of akusala, such as, killing and stealing are committed, evil effects will react to beat upon them even in the present existence. Moreover, throughout Samsæra they will suffer miseries or Apæya, etc. Good and bad inheritance will be accordingly derived. This explanation as stated has also been amplified in A³guttara Pañcakanipæta Abhi¼ha-pacca-vekkhitabbathæna Sutta (66) in the following manner.
Kalyæ¼aµ væ-Virtuous, pæpakaµ væ-as also the evil, yaµ kammam-actions, karissanti-will be done, tassa-and the results of good and bad actions, or rather, merits and demerits, dæyadæ-the derivation of both good and bad inheritance, bhavissanti-will take place.
This word “kammadæyadæ” and the word “kammassakæ” have same meaning or effect. It simply imbibes the exposition of the word “kammassakæ”. Thereafter, sattæ-beings, kammayonø-are subjected only to kamma that has been committed by them on their own volition which will bring the effects to all beings for their actions to make them either happy or miserable. It means to say that good actions will bring them good, and evil actions will bring them evil in as much as every action produces an effect. This is also an exposition of the meaning of the word “kammassakæ”.
Kammabandhþ-This means only kamma constitutes one’s own relatives and friends to be relied upon. If there are good relatives and friends, advantages can be derived by depending upon them. If lacking in good relatives and friends, no one can be relied upon. In much the same way, advantages can be derived depending upon good actions or kamma. If good kamma is lacking, there is nothing else to be relied upon. However, if there is bad kamma, the waves of bad effects will come rushing in or bounce upon them like friends in disguise and enemies. This statement also serves as a clarification of the word “kammassakæ”.
Kammappa¥isara¼æ-This means: it is only kamma that can be relied upon. All performances relating to business enterprise from the worldly point of view are those on which reliance can be made to bring prosperity. Likewise, reliance will have to be made on acts of merit (kusalakamma) to gain virtues. However, in the case of demerits only by avoidance of akusala or only if free from vices, reliance could be made. The more the demerits or akusala-kamma can be cleared away, the more misery can be minimized, or rather, the less the sufferings become. Hence, practices and performances of kusala-kamma to dispel akusala-kamma are really dependable. This phrase also offers as explanation relating to the words “kammassakæ”.
Kammam-good and bad actions, satte-make the beings, yadidaµ hønappa¼itatæya-become inferior or superior, vibhajjati-(and) distinguish them making distinction between one individual and another. These actions (kamma) bring about the two different classes of beings as inferior and superior. Bad kamma makes a man ignoble whereas good kamma causes one to become a noble or superior person. This is to say that beings are put into different classification by their own respective kamma as ‘inferior’ or ‘superior’ individuals. If translated briefly in Myanmar, “Beings have only kamma as their own property which they actually possess. They have to accept and receive the inheritance from kamma. Kamma is the ‘Cause’ which produces ‘Effect’. Only kamma can be relied upon as relatives and friends. Kamma serves as a backbone for beings to lean back upon. It is kamma that distinguishes beings making them different from one another as inferior (ignoble) or superior (noble). Please follow the recitation.
“Beings have only kamma as their own property which they actually possess. They have to accept and receive the inheritance from kamma. Kamma is the Cause which produces Effect. Only kamma can be relied upon as relatives and friends. Kamma serves as a back-bone for beings to lean back upon. It is kamma that distinguishes beings making them different from one another as inferior (ignoble) or superior (noble).”
It is, in fact, Buddha’s Dhamma. The conditions of misery and of low birth, as inferior beings, are created by their own individual immoral actions (akusala kamma). Their own individual kamma has made them happy and noble in the life existence and brought them fame and honour. In other words, man himself is responsible for his own happiness and misery which are the consequential effects of his own actions. It is his own destiny to be born noble or ignoble. It is not that living beings experience suffering and happiness as a result of others’ creation or of the Almighty’s creation. Buddha’s Dhamma pins it down to one’s own individual kamma and such being the case, no one needs be blamed. Let us recite the following motto.
“Doer
of evil will gather evil,
Doer of good will reap good.”
If the seeds of mango fruit, jack fruit, etc., are sown, sweet fruits will be gathered or received. If the seeds of lemon or citrous are sown, they will yield sour fruits, and one shall have his taste of the fruits he reaps there from. We may recite the second motto in the light of the above.
“It’s kamma, the Planner, that implements both evil and good, making one suffer pain and gain pleasure.”
The brief answer given by the Buddha, not being fully understood as yet by Subha, the lad, further elaboration, as requested by him, was given with comments by the Enlightened one, as follows:-
Kammic cause of short life and long life
(1-A) Mæ¼ava-O, Subha, the lad! Idha-in this world, itthø væ-either females, puriso væ-or males, ekacco-some of them, pæ¼ætipætø-are used to killing the living beings, hoti-it so happened. Taking the life of another or killing indicates cruelty without any feeling of sympathy. So-A person who kills, tena kammena-for that act of committing murder, paraµ mara¼æ-after death (Some of the words are left out here), apæyam-in the realm of Apæya, duggatim-the abode where men of vice would reach, vinipætaµ nirayam-and in the abode of Apæya (hell) where beings are going to descend after destruction of their happy life existence, upajjati-would have their rebirth. Manussattam-to the world of human existence, sace ægacchati-if at all he has reached back, or rather, if he is reborn, yatha yatha paccæjæya¥i (or) in any existence wherever he may be reborn (translated into Myanmar to make a smooth flow of expression) appæyuko-short life, hoti-will ensure (i.e., will be short-lived).
Briefly put, it means that because of a person’s akusala-kamma (demerits) for killing the living beings, he is likely to descend to the four nether worlds-hell-after his demise. It would convey the sense that if he becomes a human being once again, he will have short life or in other words, will not live long.
Appæyukasamvattanikæ esæ mæ¼ava pa¥ipadæ, yadidaµ pæ¼ætipætø hotø.
Mæ¼ava, O, Subha, the lad, yadidam-yo ayam-a certain person, pæ¼ætipætø hoti-usually kills the living beings. Tassa-His esæ pa¥ipadæ-habitual tendency or propensity to kill, appæyukasam-vattanikæ-will, it is stated, cause to become short-lived. The motto composed in this regard is “Killing the other is likely to cause the life shorter.” Then, it had been preached relating to why there is longevity. It will have to be explained in brief.
(1-B) Ekacco itthø væ puriso væ-Whether a female or a male, some persons, pæ¼ætipætæ pa¥ivirato hoti-abstain from killing. So-that person, tena kammena-by virtue of the merits derived or benefited by abstaining from killing, paraµ mara¼æ-after death, sugatim-where men of virtue are used to become-saggaµ lokam-in the Celestial World, upapajjati-will be reborn. Sace manussattaµ ægaccanti-If one reaches the human existence, døghæyuco hoti-(or) in any existence wherever he may be reborn, will have a long life. Mæ¼ava-O, Subha, the young man, yadidaµ pæ¼ætipætæ pa¥ivirato hoti-one who abstains from killing a living being, (the meaning given here-in is to have a smooth flow of the Myanmar language without conforming or the principles of grammar) esæ pa¥ipadæ-this conduct or morality of abstaining from killing the living beings, døghæyukæ samvatta¼ikæ-cause to bring about long life.
In short, one who avoids committing an act of killing is likely to reach the Celestial World (the World of Devas) after his death, by virtue of his meritorious deeds (kusala-kamma). If he is reborn as a human being, he will live long. It means to say that the moral discipline or good conduct in refraining from killing the living beings can cause a consequential effect of long life. The motto to be recited is:
(1)
Killing others cause short life;
Abstinence from killing brings long life.
This is the answer to the first question. “Killing others” means the destruction of the life of any living being including all kinds of animals, which would embrace even tiny creatures as lice, ants and ova and cysts of such creatures. Some even die while being conceived in a mother’s womb. Some are still-born. Some die within a month or two after birth at a young age of ten, twenty, or thirty, etc. Death which take place before the expiry of the normal life span of existence without any unusual circumstances under which living beings have gone through in the earlier part of their lives, can be attributed to the consequential effect of akusala-kamma for having killed others in the past existence.
Hence, a problematic question which may arise as to “Why infants die immediately after birth?” can only be satisfactorily answered according to Buddha’s Dhamma. At one time, Sayædaw Ashin Nærada of Srø Lankæ had made a mention in his preachings that the Doctrine of Creation cannot satisfactorily deal with such a problematic question. The manner of his preaching may be stated thus: “In every race or among any living things and religionists, the incidence of death of an infant immediately following the birth has occurred or can be found. Such an incident is likely to take place also among families who have by tradition adhered to the Doctrine of Creation by the Almighty-Supreme Deity. It is difficult to solve a question as to why a person has been created to die so early in infancy. This infant will not have committed any fault against his creator. As such, there can hardly be any reason why the infant who is still innocent should be committed to hell forever. And also, not having anything that can be done by an infant according to the wish of the creator, there is no good reason why he should be saved to reach the heavenly abode. Such being the case, the Doctrine of Creation of Beings in so far as it concerns the death of young infants immediately after birth is obviously unsatisfactory.” Moreover, preaching has been done that misery which befalls the parents for the untimely death of their child who is short-lived is due to their participation and enjoyment in the act of killing the living beings committed by others in their past existence.
In refraining from killing the living beings-pæ¼ætipætæ veræma¼i sikkhæpadaµ samædiyæmi-an undertaking to observe the Rule of Conduct to abstain from taking the life of other living beingswill cause to bring merits of søla-kusala while this precept is still being observed without a lapse. Abstinence from killing even when occasion arises to commit an act of killing bring viratø-kusala. If one refrains from killing even though this viratø has not been originally observed, it is known as sampattaviraiø (meaning: successful abstinence). If one abstains from killing as has been undertaken to observe the Rule, then it is known as samædæna-viratø. The ‘viratø’ that is involved during a brief moment of the achievement of Sotæpattimagga is called samuccheda-viratø. Of these three kinds, samuccheda-viratø totally extirpates all duccaritas-kæyakamma and vacøkamma i.e., evils of physical and verbal actions. It will also bring about full emancipation from the Four Apæyas. On the other hand, sampattaviratø, samædæna viratø and samædæna kusala conscious thoughts will cause one to reach the abode of Sugati, and can cause longevity.
“Abstinence from killing brings about long life” is the motto which indicates the attributes and faculty of samædænaviratø and samædæna kusala. The answer to the first query having been elucidated for better understanding, let us proceed to explain the answer to the second question.
Kammic cause of diseasefulness and good health
(2-A) Mæ¼ava-O, Subha, the lad! Idha-in this world, ekacco itthø væ puriso væ-some persons, whether female or male, sattænam-cause the living beings, vihe¥hakajætiko-to suffer by illtreating them with hands, with stone, with sticks or with other weapons, hoti-it is done so. So-such a person, tena kammena-for having committed that act of illtreatment, paraµ mara¼æ-after demise, apæyaµ duggatim vinipætaµ nirayam-the Apæya, the abode of suffering, upapajjati-will reach or reborn in. Sace manussattaµ ægacchati-If again reborn in the human world, bahæbædho hoti-he will be diseaseful or have bad health in whatever existence he may happen to become. Mæ¼ava-O, Subha, the lad, esæ pa¥ipadæ-this bad conduct or habit of ill-treating the living beings, bahæbædhasamvatta-nikæ-is likely to cause much sickness, or rather, be stricken with many kinds of diseases.
By ill-treating the living beings to cause injury or harm with hands, or stones, or sticks or other weapons, one is likely to go down to Apæya-hell, for that evil action (akusala-kamma). If he were reborn in the human existence, he is likely to be diseaseful. It means to say that the bad conduct of illtreating others will cause to bring much illness or many diseases. To make it more evident, the story of Pþtigattatissa Thera will be cited.
In the lifetime of the Lord Buddha, there lived a Bhikkhu by the name of Pþtigattatissa Thera. Originally, he was a person-a layman-from the City of Sævatthi. After entering Bhikkhuhood in the realm of Buddha’s Sæsanæ, he was addressed as Tissa Thera. Later, numerous a one or pimples about the size of a mustard seed appeared on his body. These tumorous pimples gradually became bigger and bigger. From about the size of a mustard seed, these pimples or boils had grown bigger up to the size of bean seeds, and then eventually became swollen to reach the size of a big round fruit (in Myanmar “okshit” fruit-about thrice larger than an orange) and then, burst or perforated. As a result, the whole body was covered-with numerous holes. Hence, he was dubbed Pþti gatta-which means having a stinking body with a foul smell. He was, therefore, given the name of Pþti-gattatissa Thera. Later, the morbid growth of this tumourous disease had aggravated until his bones were fractured. There was no one to nurse him. All his robes were badly stained with pus and putrid blood. Even his own disciples had abandoned him. Becoming helpless, he had to lie down all the time on his bed.
At that time, Buddha with his supernatural vision reflected and observed all over the Universe as to who would be deserving of attaining Special Dhamma, the Awakening Conscious-ness. In his vision, the Buddha found Pþtigattatissa Thera who would readily attain Arahatship. Realizing that there was no one except Him who could be relied upon by the Thera, Buddha made his way to him as if He was making a round of inspection of the monasteries. On reaching near the place where Pþtigattatissa Thera was residing, Buddha personally lifted up a big empty rice pot, washed it, and then, after putting water into it, placed the pot on a hearth to boil the water. When the water was about to boil, Buddha intending to remove the bedstead (cot) where Pþtigattatissa Thera was lying, put his hands on the cot. It is extremely wonderful and worthy of reference if we imagine Buddha’s Great Compassion and pity showered upon the Thera.
At this juncture, other Bhikkhus appeared on the scene and after respectfully entreating the Buddha, “O, Lord, please make way. We shall carry the cot where you wish to put”, lifted the cot and carried it to the kitchen where the fire-place was standing. Buddha wishing to give the Thera a hot bath, took the warm water with a cup and then slowly sprinkled it on the body of the Thera. The Bhikkhus took off the robes worn by the Thera, washed it with hot water, and then placed it in the sun to dry. Buddha directed that Pþtigattatissa’s body be properly washed and cleansed with warm water. The Bhikkhus, after complying with the directions given by the Buddha, gave the dry robes to the Thera to be wrapped up round his waist in place of “Thin-paing”-a form of skirt which was taken off and washed. When it got dried up, it was again given to be replaced round the waist of the Thera. The outer garment was then removed and then wrapped up round the upper portion of the body. In those days, there was scarcity of robes. There were no spare robes to be worn. How reverting it was? For the eventual attainment of Arahatship by Pþtigattatissa Thera, the Buddha has to act as a male-nurse. This is really surprising, highly noble and respectful. Having been properly attended to and nursed by the Buddha Himself, Pþtigattatissa Thera got great relief.
Then the Compassionate Buddha commenced preaching as follows:-
“Aciraµ
vata’yaµ kæyo,
pathavim adhisessati.
Chuddho apetaviññæ¼o
niratthamva kali³garaµ.”
Bhikkhu-O, Bhikkhu Pþtigattatissa! Te-of yours, ayaµ kæyo-this body, aciram-will soon, vata-truly and verily, pathavim adhisessati-lie upon the ground (meaning: your body will become a corpse and then will be laid out naked to sleep on the burial ground); apetaviññæ¼o-for having become a dead body without consciousness, chuddho-and since people concerned have abandoned it as a mean and worthless waste matter, pathavim adhisessati-it will come to rest on the burial ground of the cemetery. (What is means is) nirattham-it is useless, kali³garaµ eva-like a log, a lifeless and worthless stuff which will lie on the ground, or rather, fall on sleep (die).
The gist of it is: “Just as rotton and decayed logs will remain on the ground as have been discarded, the material body (khandhæ) being lifeless will soon be abandoned and left over in the grave yard without any clothes on. In those old days, it appears that customarily corpses were thrown away at the grave yard without burying them.
After having heard the preachings of the Lord Buddha delivered in the form of a verse, Pþtigattatissa Thera became an Arahat; and not long afterwards, he entered into Parinibbæna.
This Thera Pþtigattatissa was a bird-hunter during the lifetime of Kassapa Buddha. He collected and piled up the birds caught by him after breaking or splitting up their feet and wings. Only on the next day, he used to sell them out. Some of them were cooked for his own consumption. For having committed this evil act of akusala-kamma, his whole body became putrid with the skin dispense which caused tumourous growth of numerous pimples or boils over the entire body. In that very existence, in coming across an Arahat who was making a round for alms, he made offerings of a bird curry and cooked-rice, and then, for having prayed to attain magga-phala, he had become an Arahat in this existence. This story of Pþtigattatissa had convinced us that illtreating others would cause diseasefulness. The motto now coined for the purpose is “He who ill-treats others becomes diseaseful.” If ill-treating is avoided, it will bring good health. The meaning of this has been preached in brief in the following words:-
(2-B) “Appæbædhasamvattainikæ esæ mæ¼ava pa¥ipadæ yadidaµ sattænaµ avihe¥haka jætiko hoti.”
Mæ¼ava-O, Subha, the lad, yadidam=yo ayam-a certain person, sattænam-to all beings, avihe¥haka-jætiko-has no intention of causing harm and trouble, or rather, illtreatment, hoti-it is so. Tassa-That person, esæ pa¥ipadæ-for his good conduct of refraining from ill-treating or harming the beings, appæbædhasamvattanikæ is likely to lesson the diseases and bring about good health.
In this connection, the motto will hereafter be composed as: “Pity brings good health”. This expression would convey the sense that if refrained from illtreating others, it is likely to bring good health. If one has pity on others, he will not be inclined to illtreat them. The motto is, therefore, composed as follows:-
(2)
“He who illtreats is diseaseful,
whereas Pity brings good health.”
Hence, a person who illtreats others will often be afflicted with many kinds of diseases. It should, therefore, be noted that those who have caused illtreatment in a cruel way to others will be diseaseful. One who has sympathy or pity refraining from illtreating others will have less diseases and will be in robust health. This fact should also be borne in mind. Let us now proceed to tackle the third question, answer to which will be rendered quoting a short phrase in Pæ¹i.
Kammic cause of ugliness and fair complexion
(3-A) A person who speaks harshly and behaves badly through an outburst of anger, nay, who does things in great anger is likely to descend to the Apæya-Hell. If he happens to be reborn in the world of human beings, he will probably have ugly looks or complexion. This statement has been rendered in brief as mentioned below:-
“Dubba¼¼asamvattanikæ esæ mæ¼ava pa¥ipadæ yadidaµ kodhano hoti.”
Mæ¼ava-O, Subha, the lad, yadidam=yo ayam-a certain person, kadhano-is full of wrath or anger, hoti-so is he. Tassa-His, esæ pa¥ipadæ-ingrained habit of flaring up into a rage, dubba¼¼asamvattanikæ-is likely to bring about ugliness or bad complexion and unpleasant looks.
If anger arises, his facial expression and demeanour will immediately change for the worse and his personal appearance will look ugly. It has been stated that as an custom of this rising anger, he may probably be born ugly throughout the rounds of existences (samsæra) on his becoming a human being. A motto is now being composed as: “Flame of anger causes ugliness.”
If patience can be exercised without yielding to anger in the face of unbearable harsh language or hostile verbal attacks made on him, he is likely to reach the world of Devas (Sugati) in his next existence. If he reaches the human existence, it is most likely that he will have a very fair complexion, handsome looks and a good personality. This has been preached in a concise manner as follows:-
(3-B) “Pæsædikasamvattanikæ esæ mæ¼ava pa¥ipadæ yadidaµ akkodhano hoti.”
Mæ¼avo-O, Subha, the lad, yadidam=yo ayam-a certain person, akkodhano-is patient without any feeling of anger, hoti-it so happens. Tassa-His, esæ pa¥ipadæ-noble conduct of patience without anger, pæsædika-samvattanikæ-is likely to cause his personal appearance become beautiful and respectful. The gist of it is expressed in the form of a motto which follows. Let us do the recitation in conjunction with what has been stated herein before.
“Flame of anger causes ugliness; Patience brings beauty,”
If desirous of having a handsome appearance and fair complexion, it is essential to try to practise and inculcate the spirit of patience. Now we have come to a turn to give an answer to the fourth question. This answer in Pæ¹i for which explanation was rendered has been mentioned in Part VI of the Dhamma. Hence, it would appear adequate enough if we just recite the Motto.
Kammic cause of few or more attendants
(4)
“Envy repels attendants and helpers;
Goodwill brings forth retinue in large
numbers.”
If one becomes envious of the welfare and prosperity of others, he is likely to go down to Apæya-Hell. If he were reborn in human existence, he will have less attendants and companions. If a person rejoices in other people’s happiness or welfare with muditæ, he will probably land in the world of Devas (Sugati). In the event of his rebirth in human existence, he will have a large number of attendants. We shall now continue to preach and deliver the answer relating to the fifth question.
Kammic cause of Poverty and Affluence
(5-A) If no offer of charity, ten kinds in number, such as, offerings of rice-meal, milk, clothes (robes), transport, flowers, incense, fragrant substances, bed, building, light, such as, candles, oil-lamps, etc., are made, or, if the acts of charity done by others are deterred or molested, such actions will probably cause one to land in Apæya. If he happens to be reborn in the world of human beings, he can be indigent and stricken with poverty. The gist of it is briefly put as cited in the preachings quoted below.
“Appabhogasamvattanikæ esæ mæ¼ava pa¥ipadæ yadidaµ na dætæ hoti.”
Mæ¼ava-O, Subha, the lad, yadidam=yo ayam-a certain person, na dætæ-is not used to making charity, or rather, is miserly and stingy, hoti-it so happens. Tassa-His (that person’s), esæ pa¥ipadæ-(this) habit of stinginess not wishing to make charity, appabhoga-samvattanikæ-is probably the cause of becoming needy and poor, or of lacking in wealth.
The essence of this statement is composed partly in a motto as “Refraining from making charity will cause extreme poverty”. By making charity with generosity, one may probably reach the abode of Devas (Sugati). If relegated from there to human existence, he is most likely to become wealthy and prosperous. This has been preached in a nutshell as:-
(5-B) “Mahæbhogasamvattanikæ esæ mæ¼ava pa¥ipadæ yadidaµ dætæ hoti.”
Mæ¼ava-O, Subha, the lad, yadidam=yo ayam-a certain person, dætæ-usually offers charity or performs charitable deeds, hoti-it is so done. Tassa-that person’s, pa¥ipadæ-usual practice of making donation, mahæbhoga-samvattanikæ-is likely to bring about wealth. This is couched in a motto as follows to be recited in combination with the relevant portion of the expression described herein before.
(5) “Refraining from making charity causes extreme poverty, Charity brings wealth and prosperity.”
This Dænakathæ, the expression of rejoicing--anumodhanæ Dhamma in respect of the charity done being heard of so often, is pretty well known. However, the story Ænanda, the rich, relevant to the expression: “Refraining from making charity causes extreme poverty, needs illustration.
Story of Ænanda, the millionaire
During the lifetime of the Lord Buddha, there lived a rich person by the name of Ænanda in the City of Sævatthi. His riches amounted to forty (40) crores. He was full of envy, and a miser too. Every fortnight, he asked his relatives to hold a meeting, and at every such meeting or gathering, he admonished his son “Mþlasirø” in this manner. “Don’t think that forty crores worth of property which we have in possession is a colossal amount. None of these riches should only be acquired and accumulated. If a kyat is offered repeatedly, the entire wealth will, in course of time, be exhausted. Hence,
“Añjænanaµ
khayaµ disvæ,
upacikænañca sañcayaµ.
Madhþnañca
samæhæraµ,
pa¼ðito gharamævase.”
This verse (gæthæ) is the same as the Ovædagæthæ given by Todeyya. The only discrepancy between the two is the use of the expression “upacikænam” i.e., of the white ants, and the word-“vammikænam” i.e., the ant-hill. In this regard, it is to be interpreted as ‘upacikænam’-by the white ants, sañcayam-the accumulation of particles of dust which have been carried. Sometime later, after giving this exhortation, Ænanda, the rich, passed away. He had died without telling his son where the five earthen-ware pots containing gold and silver were kept or hidden underneath the earth. After his death, he was conceived in the womb of a female beggar in the village where beggars lived. This village comprised a thousand dwelling houses. It was stated that from the time of the conception of this Ænanda, the former millionaire, in the mother’s womb in his new existence, the inhabitants of that village had faced great hardship in the way of their living or occupation. Circumstances under which they had to live became uncongenial. Neva bhatim labhati ..... They did not receive wages or alms as usual and were not able to maintain themselves. Na yapana-mattato paraµ bhattapi¼ðampi-They were unable to obtain food more than they could support themselves for their bare maintenance. Or, in other words, they received food just enough to support their own survival. As such, the villagers imagined as to why circumstances had shaped themselves in such a way. They thought there must be a wicked or evil person called kælaka¼¼ø (adversity personified) in their village. Considering thus, they separated the village into two parts. Then, villagers residing in one part of the village where the mother of the reincarnated Ænanda, the rich, was living, remained in poverty and adversity as before. Therefore, they again divided this portion of the village into two. and it was repeatedly done in the like manner until such time when the mother of Ænanda was left alone in a state of adversity. The mother, however, withstood the misery with great patience. After giving birth to a child, she continued to sustain herself for her own livelihood and for the maintenance of the child.
Ultimately, when the child grew up to an age capable of making his rounds begging for food, the mother, no longer being able to endure the sufferings and hardship, was compelled to abandon her son to whom a receptacle was given to seek for food on his own for subsistence. While going round begging for food in the village from house to house, he came upon a dwelling place where he had once lived in his former existence. Having possessed the knowledge of jætissara-ñæ¼a, by which he had the faculty of remembering his former existences, he entered the house through the front door. The sons of Mþlasirø on seeing him cried through fear. They got frightened at the sight of him simply because of his extreme ugliness and ghostly appearance which reflected a horrible deformity of his hands, feet, ears and nose. The disfigurement of his body and repulsive complexion presented a spectacles of a specter.
The children who were crying, being the sons of Mþlasirø, were no other than this unfortunate young boy Ænanda’s grandchildren. The baby-sitters (nanny) when looked at him, found a very ugly sight in the person of this young boy (former Ænanda). They then assaulted him with sticks saying, “You wicked devil! better go away.” They then put him on a heap of garbage. As a matter of fact, they regarded him as a dirt. At that time, Buddha accompanied by the Venerable Ashin Ænandæ in the course of their round for alms, arrived at the scene. Then on being asked by the Venerable Ashin Ænandæ about the incident, Buddha told Ashin Ænandæ the state of affairs in detail.
Thereupon, the Venerable Ashin Ænandæ requested the people nearby to bring Mþlasirø to him. People in the neighbourhood, who had come over to this place, formed a big crowd of spectators. Buddha then asked Mþlasirø: “Do you know this child?” The reply given was in the negative. Buddha told Mþlasirø that this child was his father Ænanda, the rich. Mþlasirø ejaculated. “I could not believe it, Sir.” Buddha therefore ordered the child, “Hay, Ænanda, the rich! You better tell your son where the five big earthware pots containing gold and silver were kept and buried in the earth.” The place where the pots were concealed was shown by the boy, and on digging, all the treasures were found in tact. Only then, faith and reverence had occurred in Mþlasirø. He became a convert and observed the Three Refuges-the Triple Gems of Buddhism. On that very occasion. Buddha preached the following verse (gæthæ)
“Puttæ
matthi dhanammatthi,
iti bælo vihaññati.
Attæ hi attano natthi,
kuto puttæ kuto danaµ.”
Me-I have, puttæ atthi-sons and daughters. Me-I have, dhanamatthi-wealth and treasures consisting of gold, silver, etc. Iti-Having had this kind of assumption, bælo-a fool who has no knowledge of the state of Samsæra, or rather, no foresight about the future existences, vihaññati-becomes weary and distressed in connection with his children (sons and daughters) and his wealth and riches.
People are worrying with great anxiety about their children’s welfare and wealth under a false notion that they are really their own and always dependable. In the event of destruction of their own children and wealth, they would become anxious and greatly depressed with sorrow. They are worried about what would happen to these properties and their own kith and kin. There is no need to make a special mention about physical and mental suffering which they are undergoing while destruction of their wealth and relatives is taking place. They also become wearisome for having to perform their work with utmost endeavour to gain wealth that has not yet been acquired. It means to say they have to be constantly toiling and striving with worry and misery in the matter of bringing up their children. And yet-
Attæ hi-Even on his own self, attano-one has, natthi-no real reliance (i.e., he himself does not belong to himself). It means to say that on the verge of death, one cannot rely upon his own self. Even after death, one cannot depend upon himself or help himself to avoid descending to Apæya and to fall into a state of miserable conditions. Hence, puttæ-how can sons and daughters, kuto-be said to be really dependable? Kuto danam-How could one say that he has his wealth to be depended upon?
Ænanda, the millionaire, whose story has just been narrated, had to undergo misery and sufferings immediately after his death. He had met with such sufferings for having relied upon his son and riches instead of on the meritorious acts of charity (dæna). There were a number of stories about people who had become rich for making charity and offering gifts with great generosity. A person by the name of Indaka from the City of Ræjagaha became a powerful Deva for having offered a mere spoonful of food with great generosity to the Venerable Ashin Anuruddha Thera. This anecdote has been often mentioned. Hence, the Dhamma: “Refraining from making charity causes extreme poverty; charity brings wealth and prosperity,” should always be borne in mind and well-understood. After appreciating as such, it is of paramount importance to practise dæna. In any case, Myanmar Buddhists are not lacking in generosity and in the matter of offerings donations. They are generally accomplished with this quality of charitableness.
Kammic cause of low or high birth
(6-A) Failure to worship and pay reverence to those who are deserving, by thinking highly of oneself or through self-conceit, will probably cause one to go down to hell (Apæya). Even in the event of his rebirth in human existence, he will be born into a low-caste family. The meaning of this statement has been elucidated briefly as follows:-
“Nøcakulønasamvattanikæ esæ mæ¼ava pa¥ipadæ yadidaµ thaddho hoti atimænø abhivædetabbaµ na abhivædeti, etc.”
Mæ¼ava-O, Subha, the lad, yadidam=yo ayam-a certain person, thaddho-is stubborn and proud to the extent of becoming disrespectful and disobedient to others, with his mæna (self-conceit). A timænø-is vainglorious and conceited and looks down upon others, hoti-so he is. Abhivædetabbam-to a person deserving of worshipping or respect, na abhivædeti-(he) fails to pay due homage and respect. (failing to give a place or make room for others and to make way for those who are deserving of respect or reverence, to show respect to a person who is deserving of respect, and to revere a person who is worthy of reverence). Tassa-That person’s (His), esæ pa¥ipadæ-habit of stubbornness and obstinacy with self-pride or conceit to the extent of refusing to pay respects and regards, nøcakulønasamvattanikæ-is likely to cause to be reborn in a mean and low-caste family.
Those who are worthy of worshipping and respect are parents, etc., elders and those who are accomplished with the attributes of morality (søla) etc., such as, priests, and so on. Old aged parents and grand-parents are worthy of reverence. Even if no reverence is made, respect should at least be given. Bhikkhus and high priests who are endowed with morality deserved to be worshipped. Genuine Holy Buddhas and Sanghas with sanctity are worthy of deep reverence. If no proper respect or homage is given to these noble persons with self-conceit (mæna), one is liable to go down to hell. If rebirth takes place as a human being, he will have a humble birth in a low-caste family and will become ignoble. In this regard, a motto has been couched in part as: “Rudeness causes low-birth.”
(6-B) If reverence and respect is paid to those who are worthy of reverence and respect without self-conceit, one may probably reach the world of Devas (Sugati). If he were reborn as a human being, he will belong to a noble family. This has been preached in a concise way.
“Uccækulø na samvattanikæ esæ mæ¼ava pa¥ipadæ yadidaµ atthaddho hoti anatimænø abhivædetobbaµ abhivædeti, etc.”
Mæ¼ava-O, Subha, the lad, yadidam=yo ayam-a certain person, atthaddho-is gentle and meek not being stubborn with self-conceit (mæna), anatimænø-(and) without thinking highly of himself, or rather, without vanity, hoti-it so happens. Abhivædetabbaµ abhivædeti-pays homage or respect to one who is worthy of reverence, e.g., (to stand up when coming close to him, with due respect, etc.). Tassa-That person’s, esæ pa¥ipadæ-good conduct or behaviour of paying reverence without self-pride or ego, uccakulønasamvattanikæ-is the cause of rebirth in a noble family. This has been composed as the last motto which goes to say: “Respect brings high birth.” This may be uttered in combination with the first part of the motto stated earlier.
(6)
“Rudeness causes low-birth,
Respect brings high birth,”
The resultant effects of one’s own kamma, six in all, and different from one another, are very obvious in respect of the miserable or happy conditions that prevail in one’s life existence. It is sheer misery if one is short-lived, diseaseful, ugly, lacking in attendants, poor, and low-born. There is happiness if one has long life, good health, a fair complexion, many attendants, wealth and prosperity, and become noble. That is the reason why in developing mettæ, karu¼æ and muditæ when reciting as: “May all be happy”, “May be liberated from misery”, and “May be able to retain their wealth and prosperity without diminution”, are more pertinent to these six kinds. Similarly, in developing upekkhæ, ‘Kammassakæ’-“One’s own property is his own kamma (actions), is also more relevant to these six categories. The way how it becomes relevant is that by developing and radiating mettæ, karu¼æ and muditæ as “May all be happy, etc.”, the advantages of having a long life and of escape from diseases that may be derived by all living beings cannot be considered as adequate and complete, as desired. Only when endowed with kamma, etc., that brings long life and good health, full accomplishment can be achieved as desired. As such, the said six kinds are more relevant to upekkhæ which is required to be borne in mind as: “Only kamma is one’s own property in possession (kammassakæ). Hence, let us now first develop mettæ, etc., and then develop upekkhæ by doing the recitation.
“May all beings be happy.” (Repeat thrice)
“May
all beings be liberated from misery.”
(To be repeated thrice)
“May all living beings be able to retain their wealth and prosperity which they have acquired, without diminution, and also, be happy as before.”
Manner of developing 132 kinds of Upekkhæ
All living beings have only kamma (kammassakæ) as their sole property. They are coming into being, moulded and influenced by their own actions (kamma) according to circumstances.
“Evil
actions bring evil results,
Good actions produce good results.”
“It’s kamma, the Planner, that implements both evil and good, making one suffer pain and gain pleasure.”
“All those persons who breathe and live have only kamma as their own property in possession.”
“All those persons who obviously exist have only kamma as their own property in possession.”
“All individuals have only kamma as their own property in possession.”
“All those persons who possess bodily self, the material body (khandhæ) have only kamma as their own property in possession.”
These five phrases which have now been recited and developed are the five kinds of anodhisa-upekkhæ which view with indifference towards all beings who have no limitation and distinction. We shall now proceed to recite and develop the seven kinds of odhisa-upekkhæ.
“All females have only kamma as their own property in possession.
“All males have only kamma as their own property in possession.”
“All Ariyæs have only kamma as their own property in possession.”
“All Putthujjanas (common worldlings) have only kamma as their own property in possession.”
“All Devas have only kamma as their own property in possession.”
“All human beings have only kamma as their own property in possession.”
“All Apæya beings have only kamma as their own property in possession.”
The above indicate the manner of developing the seven (7) kinds of odhisa-upekkhæ. If these 7 kinds of odhisa are added to the 5 (five) anodhisa stated earlier, it will come to twelve (12). These are the 12 kinds of disæanodhisa-upekkhæ which has no limitation without distinguishing region wise. If upekkhæ is developed after limitation is done by distinguishing the regions-region wise-, there will be likewise 12 kinds for every region. As there are ten (10) regions, it will come to a total of 120. These are (120) disæodhisa-upekkhæ. We shall also recite and develop these 120 kinds in brief. Please follow the recitation.
“All beings in the Eastern region have only kamma as their own property in possession.”
“All Apæya beings in the Eastern region have only kamma as their own property in possession.”
“All beings in the Western region have only kamma as their own property in possession.”
“All Apæya beings in the Western region have only kamma as their own property in possession.”
“All beings in the Northern region have only kamma as their own property in possession.”
“All Apæya beings in the Northern region have only kamma as their own property in possession.”
“All beings in the Southern region have only kamma as their own property in possession.”
“All Apæya beings in the Southern region have only kamma as their own property in possession.”
“All beings in the South-Eastern region have only kamma as their own property in possession.”
“All Apæya beings in the South-Eastern region have only kamma as their own property in possession.”
“All beings in the North-Western region have only kamma as their own property in possession.”
“All Apæya beings in the North-Western region have only kamma as their own property in possession.”
“All beings in the North-Eastern region have only kamma as their own property in possession.”
“All Apæya beings in the North-Eastern region have only kamma as their own property in possession.”
“All beings in the South-Western region have only kamma as their own property in possession.”
“All Apæya beings in the South-Western region have only kamma as their own property in possession.”
“All beings in the lower region below (Nadir) have only kamma as their own property in possession.”
“All Apæya beings in the lower region below (Nadir) have only kamma as their own property in possession.”
“All beings in the higher region above (Zenith) have only kamma as their own property in possession.”
“All Apæya beings in the higher region above (Zenith) have only kamma as their own property in possession.”
What have now been recited are (120) disæodhisa-upekkhæ as briefly put. If these are added to the 12 kinds of disæanodhisa recited in the foregoing, it will come to (132) kinds of upekkhæ. The manner of developing upakkhæ has now been described fully. However, what now remains is the last answer out of the Seven (7) answers to the questions raised by Subha, the lad. We shall continue to preach the remaining one.
Kammic
cause of lack of knowledge and
of higher intellectual power
(7-A) Idha mæ¼ava ekacco itthø væ puriso væ sama¼aµ væ brahmæ¼aµ væ upasa³kamitvæ na paripucchitæ hoti “kim bhante kusalaµ, kim akusalaµ, kim sævajjaµ, kim anavajjaµ, kim sevitabbaµ, kim na sevitabbaµ, kim me karøyamænaµ døgharattaµ ahitæya dukkhæya hoti, kim væ pana me karøya. mænaµ døgharattaµ hitæya sukhæya hotø”ti.
Mæ¼ava-O, Subha, the lad, idha-in this Universe, ekacco itthøvæ puriso væ-some persons, whether a female or a male, sama¼aµ væ brahmæ¼aµ væ upasa³kamitvæ-make an approach either to a Bhikkhu or a noble and virtuous person, na paripucchitæ hoti-(but) does not know how to ask or put a question. (How it should be asked is:) Bhante-O, my Lord (Buddha), kim kusalaµ kim akusalam-What is kusala? & What is akusala? Kim sævajjaµ kim anavijjam-Which is faulty and Which is not faulty or blameless? Kim sevitabbaµ, kim na sevitabbam-Which is to be depended upon and which is not? Kim karøyamænam-What is the thing, if done, me-will render one, døgharattaµ ahitæya dukkhæya hoti-deprivation of wealth and causation of misery for a very long time; væ pana-apart from this, the question to be put is: Kim karøyamænam-What shall be done, døgharattaµ hitæya sukhæya hoti-to cause to bring benefits to gain prosperity and happiness for a very long time? Iti-Do not know how to put question in that manner, nay, remain without asking any question.
Some persons do not know how to approach a knowledgeable person of experience, and seek or ask for information or advice in matter which they are unable to understand, or rather, of which they are ignorant. In accordance with a Myanmar proverb which runs as: “Ask what is not known and cleanse what is dirty,” one should find out and ask what he does not know. However, some persons are taking things easy and are complacent without trying to inquire and make themselves understand and become knowledgeable. Failure to investigate what is not known is negligence or remission of one’s own duty. In matters relating to business affairs, one should inquire things with which he is not acquainted. If it needs practical training, be should undergo training and study things properly. Only then, he can find success in his business career. Much in the same way, relating to religious affairs, one should ask and seek for knowledge in which he is lacking. It is therefore essential for him to ask what is kusala and what is akusala, and so on. But a person who has no interest in the pursuit of knowledge remain carefree and non-chalant,
If one fails to seek knowledge and the required information, he becomes unknowledgeable and uninformed, and is likely to do things which should not have been done. For having done wrong, such an unknowledgeable person lacking in the practice of Dhamma is likely to land in hell (Apæya) after his death. If his rebirth takes place in the human world for having failed to equip himself with the required knowledge and practical experience in kusala dhamma, he is likely to become a person of immoral character. This fact has also been preached briefly as follows:-
“Duppaññasamvattanikæ esæ mæ¼ava pa¥ipadæ yadidaµ sama¼aµ væ brahmæ¼aµ væ upasa³kamitvæ na paripucchitæ hoti.”
(7-B) If what is not understood is investigated, studied and observed, relevant knowledge will be acquired. For being knowledgeable, what is not proper will not be done. As a prudent and well-informed person, he will perform things which are only proper and appropriate. For being endowed with the right knowledge which will cause him to avoid doing evil, he will be reborn in the abode of Devas (Sugati). If he becomes a human through his practical training, he will become a highly intellectual person with great intelligence. It has thus been preached in brief, as follows:-
“Mahæpaññasamvattanikæ esæ mæ¼ava pa¥ipadæ yadidaµ sama¼aµ væ brahmæ¼aµ væ upasa³kamitvæ pari-pucchitæ hoti.”
Mæ¼ava-O, Subha, the lad, yadidam=yo ayam-a certain person, sama¼aµ væ brahmæ¼aµ væ upasa³kamitvæ-after approaching a Bhikkhu or a noble personage, paripucchitæ hoti-is capable of making inquiry and putting questions. Esæ pa¥ipadæ-This practice of investigating into things and making due enquiry, mahæpaññæ-samvattanikæ-will cause to brings high intelligence,” is the motto now composed. This may be uttered by incorporating it with the previous motto, as follows:-
(7) “Non-investigation causes blind ignorance, Investigation brings high intelligence.”
It means to say that if investigation or inquiry is made, one becomes highly intelligent and wise. The manner of making an inquiry is by way of asking? “What is kusala and what is akusala?”, etc., etc. Kusala is a virtuous Dhamma. It is a faultless Dhamma which may be regarded as “anavajjæ”. If it is deserving of reliance, it should be resorted to. If such kusala-dhamma is performed, it would bring advantages and happiness both in the present existence and also throughout all future existences in the rounds of Samsæra. Akusala is an evil Dhamma-immoral actions rooted in greed, anger and delusion. It will bring evil effects, and is a Dhamma not worthy of reliance. If such immoral actions were performed, akusala-dhamma will have an effect of dragging him down to the Apæya-hell, etc., Furthermore, it is a bad Dhamma which produces evil results-misery-in the same life time, in the next life and in successive births throughout Samsæra. Hence, it becomes essential to know the distinguishing features between kusala and akusala. Those listening to the sermon now generally have a good knowledge of most of this Dhamma. However, the difference between kusala and akusala Dhamma will have to be explained at least in an abbreviated form.
Akusala
which is not deserving of reliance and
which should be avoided or
the unreliable Akusala which should be avoided
Akusala, in brief, means the TEN kinds of duccaritas. These are:
(1) Pæ¼ætipætæ - Taking the life of another being, i.e. killing.
(2) Adinnadænæ - Taking a thing or property which is not
given by the owner, i.e. stealing or robbing.
(3) Kæmesu-micchæcæra - Sexual immorality, i.e. unlawful indulgence in
sensual pleasures (kæmagu¼a).
These are the three immoral physical actions or conduct-(kæyakammam).
(1) Musævæda - Telling lies or falsehood-the offence of lying.
(2) Pisu¼avæcæ - Backbitting or slanderous talk.
(3) Pharusavæcæ - Using abusive language, or harsh
language, or obscene words.
(4) Samphappalæpa - Frivolous talk.
The above are the four verbal acts of misconduct called ‘vacøkamma’.
(1) Abhijjhæ
- Covetousness. To plan or imagine wrongfully
with avarice to get in possession of other’s property
and wealth.
(2) Byæpæda -
The offence of ‘ill-will’, i.e. plotting other’s death or
destruction with an intention of doing harm.
(3)
Micchædi¥¥hi - False
view, or rather, having a wrong conception
not believing that there is the Law of Kamma by
which benefits will be accrued.
These three enumerated above are caused by the mind-‘manokamma’.
As mentioned in the foregoing, there are TEN duccaritas-evil or sinful immoral actions on which no reliance should be made. Moreover, these should also be avoided. More details relating to these ten duccaritas may be referred to Sallekha Sutta Dhamma, if desired. Putting it in a nutshell, all actions relating to thought, word or speech and deeds (physical) to cause misery and sufferings to others are Akusala that should be kept away as being unreliable.
Kusala which should be relied upon and performed
“Kusala”, in short, constitutes TEN Sucaritas (right conduct). Avoidance of three kæya-duccaritas will cause to become three kæya sucaritas. In the same manner, the avoidance of or abstinence from four vacøduccaritas, and three manoduccaritas shall be regarded as four vacø-sucaritas and three mano-sucaritas, respectively. This can be found in Sallekha Sutta Dhamma.
To put it in another way, “kusala” means and refers to dæna, søla and bhævanæ. The meaning of dæna being generally known, no explanation is called for. Søla is avoidance of immoral acts including verbal and physical misconduct or behaviour. In fact, it is to avoid committing three kæya-duccaritas and four vacø-duccaritas. Bhævanæ is of two kinds and refers to the practice of Samatha-bhævanæ to make the mind tranquil, and Vipassanæ-bhævanæ for the true realization of the four Noble Truths.
Explanation has been given in Visuddhimagga, etc., about samatha-bhævanæ by distinguishing it into forty (40) different kinds (of kamma¥¥hænas). Among these 40, the four Brahmavihæra (viz: mettæ, karu¼æ, muditæ and upekkhæ) are also included in addition to Ten kinds of Kasi¼a, Ten Asubha, Ten Anussati, Four Arþpa-kamma¥¥hæna, One Æhære pa¥ikþlassaññæ, and One Catudhætuvavatthæna-all totalling 36 kinds which are shown as Samatha-kamma¥¥hæna. One should, therefore, ask about any one, or two, or three, or four of the forty (40) kinds (modes) of Samatha-kamma¥¥hæna-the religious exercises in the practice of meditation, in order to make himself clearly understood. However, also by listening attentively to the sermon as is now being done, or by perusing and reading the texts of Dhamma with keen interest, it would serve the purpose. This is the cause of becoming wise and highly intellectual.
What is more important to understand fully is about Vipassanæ-kusala. It is necessary for one to approach a person who is well-versed and competent to give instructions on how to exercise Vipassanæ meditation to be able to practise for the achievement of Vipassanæ-kusala. If one is paying attention to the preachings as at present, it would also be adequate for the purpose. This will cause to bring about wisdom and good knowledge. Texts of Dhamma which contain proper guide-lines and instructions as to how Vipassanæ should be contemplated on the right lines will also go to serve the purpose of acquiring the essential knowledge of the Dhamma. If one could arduously practise Vipassanæ under instructions from the spiritual teacher before and during the course of training, it would be the best. Although I have often preached in the past about the method of contemplating Vipassanæ, since the opportune moment has arisen now to repeat my preachings; a brief account of it will be given.
The
manner of practising meditation
to gain Vipassanæ-kusala
At the present time, people are being ridden with the evils of akusala, such as, greed, anger, etc., based upon the sensations obviously arising from the six sense-doors (dværas) at every moment of seeing, hearing, contacting and knowing. These have so happened for not truly realizing the characteristics of anicca, etc., of the natural phenomena that have become manifested at the moment of seeing, etc. Hence, indulging in the practice of contemplating Vipassanæ is to prevent any opportunity for the probable occurrence of loba (greed), and so on. If the true characteristics of anicca, dukkha and anatta are really known, the Dhamma that has been so realized will deter, lohho, doso, etc., from arising. This deterrent effect or the subduing of greed, anger, etc., is caused by the faculty of Vipassanæ-kusala-merits derived from Vipassanæ meditation. The realities of rþpa-næma Dhamma are conspicuous only for a very brief moment, as and when they occur. This is why contemplation should be made while they are in the process of arising and becoming. Only when contemplation is carried on at the moment of their arising, the true nature of their characteristics can be known and realized. I have composed a motto in brief in this regard. This is: “Real awareness of the phenomena can take place only when contemplation is made at the moment of their arising.” This may be recited.
To cite an example: A flash of lightning only occurs and is seen at the moment it flashes. Therefore, if desirous of seeing the gleam of lightning, it must be observed while it flashes. The brilliant light is not visible and noticeable after the flash has vanished. Nor could it be seen by mere imagination before the electricity is discharged to produce a flash called lightning. The genuine paramattha of rþpa and næma is obvious only when it is in the process of arising. When vanished after arising, it no longer exists. Before it arises, it was not yet in existence. As such, if it is contemplated after dissolution, the reality or the truth cannot be known. Also before it happens to arise, the truth cannot be known by contemplation or imagination. Only when contemplated while occurring, it’s true nature in its originality can be realized. Only after knowing its phenomenal nature, awareness comes as to how it beings to occur and how it dissolves instantaneously. This is composed in a motto which may be recited.
“Only when it’s true nature is known, the initial arising or the beginning (udaya) and final dissolution or the end (vaya) can be perceived.”
“Udaya” means “arising” or “appearance”. “Vaya” means “dissolution” or “disappearance”. Therefore, it is usually stated as “arising and dissolution”. When awareness becomes sharp and active while contemplating the phenomenal nature of rþpa and næma at every moment of their arising and dissolution, the real paramattha of rþpa and næma will be clearly perceived with insight knowledge as to how they begin to occur and end in dissolution. This cannot be perceived and known by merely uttering as “arising and dissolving”. Only when the truth is known, personal knowledge and realization is achieved that these rþpa and næma are, in fact, impermanent since they vanish immediately after arising. This phenomenal occurrence is described in the form of a motto in brief which is to be recited now.
“Awareness takes place of the nature of anicca (impermanence) only when “arising and dissolution” is perceived by the sense.”
When ‘anicca’ is seen and realized, ‘dukkha’ and ‘anatta’ are known. Contemplation of the phenomenal nature of rþpa and næma with the characteristics of anicca, dukkha and anatta is the genuine Vipassanæ meditation. It is, therefore, essential to contemplate and note continuously the arising phenomena of rþpa and næma at every time of “seeing”, “hearing”, “contacting” and “knowing”, in order to bring about the development of genuine Vipassanæ-knowledge. Contemplating and noting as such is to be regarded as practising Vipassanæ meditation.
Manner
of contemplating and noting, and of
how consciousness arises at the
moment of seeing
How to contemplate may be explained as follows:
It is contemplate and note as “seeing”, “seeing” when a sense-object is seen, quite similar to what has been preached as: (Gacchanto væ-If walking, nay, while walking, gacchæmøti-as walking, pajænæti-it is known or aware, etc.) i.e. While walking, one is to become aware as “walking”. When contemplating and noting in the aforesaid manner, awareness of the true nature of rþpa and næma which becomes manifest at the moment of seeing will take place. According to the text of Dhamma, the manifestations of rþpas and næmas at the moment of seeing may be stated as:-
Cakkhuñca pa¥icca rþpe ca uppajjati cakkhuviññæ¼aµ ti¼¼aµ sa³ghati phasso, phassa paccayæ vedanæ.
Cakkhuñca-Upon the eye also, pa¥icca-depending, rþpe ca-upon the visual object also, pa¥icca-depending, cakkhuviññæ¼am-eye-consciousness, uppajjati-arises or is produced. Ti¼¼aµ sa³ghati-The three factors-the eye, the visual object and the knowing mind or consciousness having taken place together or in coalition, phasso-sensation of touch, phassa-has occurred. Phassapaccayæ-Because of this contact, vedanæ-feeling of sensation (vedanæ) has arisen. Depending upon the clear eye and the visual object, the eye-consciousness arises. Of course, seeing takes place because of the presence of the eye-rþpa and the sense object of sight-rþpa. As such, at the brief moment of seeing, the eye-rþpa is obviously present as also the sense-object-rþpa, and the eye consciousness. An ordinary person without the knowledge of Vipassanæ imagines that the thing that is seen or perceived is “I”. When good things are seen, joy and happiness take place. It is thought as being good. Similarly, the eye and the whole body are considered as being permanent and pleasurable as one’s own “Self” and a living substance. The object of sight is also thought of as being permanent, good and a living entity, an ‘atta’. This is how pleasurable attachment takes place at the time of seeing a sense-object that has life. On the other hand, when a lifeless sense-object is seen, an ordinary person will think it as a material element or an object that is known by name or manifested (paññatti).
A Yogø who is continuously meditating, i.e., contemplating and noting at every time he sees or hears, will, when his samædhi (concentration) becomes strong, notice distinguishingly that the eye-rþpa and the material visual object are quite different from his perception and the consciousness of the mind that contemplates. Then, the eye, eye-consciousness, the visual object and the awareness which have occurred are all vanishing instantaneously after seeing has taken place. It will, therefore, be realized as being ‘impermanent’. For not being permanent, these are known as “misery” which cannot be relied upon and which shall be considered as “unpleasurable”. It is also realized as merely a phenomenon which is not an “atta” or a “living entity”. Those who are accomplished with keen intellect will, in the same manner, know that what is seen and what is considered to be a bad or a pleasurable sight are simply ‘impermanent’, suffering and Non-Self.
This knowledge is the real Vipassanæ insight knowledge which realizes and sees the truth through the characteristics of anicca, etc., on and after contemplating and noting at every moment of seeing. Hence, the expression “VIPASSANÆ” has been expounded in the Commentaries as “aniccædivasena” according to the intention conveyed by the usage of the words-“anicca, etc.”, vividhena ækærena-and according to various forms or characteristics, passatøti-for being able to contemplate and realize things, Vipassanæ-it is known as “Vipassanæ”. The manner of such a realization in brief is expressed in the following words. Please follow the recitation.
“At the moment of seeing, the eye and the visible object is rþpa (matter) which does not know, or rather, which has no feeling of the sensation. Seeing and knowing are næma (mind). Consciousness or awareness through contemplation is also næma. For having vani-shed and ceased altogether immediately after seeing and knowing and becoming conscious through contemplation of what is happening, it is evident that these are the nature of ‘impermanence’, ‘suffering’ and ‘Non-Self’ (anatta).”
Manner
of contemplating and noting and of
how consciousness
arises at the moment of hearing
In the case of ordinary worldlings, at every moment of hearing, all what is heard, the ear-rþpa, the organ which hears, and the audible sound are thought of as being permanent, pleasurable and good, and as an “atta” being. This is avijjæ-ignorance, which does not know the truth or what is right. Based fundamentally on this ignorance (avijjæ), miseries and suffering, such as, sa³khara-viññæ¼a, etc., have occurred.
A Yogø, while contemplating and noting as “hearing”, “hearing” every time he hears, will, when his power of concentration (samædhi) becomes strengthened, know distinguishingly that the ear organ and the sound are rþpa (matter) and that they are different from consciousness of the sound and the knowing mind which occurs through contemplation and that these are næma. The ear, the audible sound, consciousness of hearing, and the knowing mind have vanished and then ceased immediately after becoming aware of all what have taken place. He then knows that all are impermanent, suffering and Non-Self by nature. This is the genuine Vipassanæ insight knowledge which has unfolded and realized the truth by the characteristics of anicca, etc. Recitation may now be made as follow:-
“At the moment of hearing, the ear and the sound which do not know the sensation are rþpa (matter). What is heard and realized is næma. Consciousness which arises through contemplation is also næma. For having vanished and ceased all at once after awareness of the sound that is heard and after the arising of consciousness through contemplation, it becomes quite evident that these are merely the nature of “impermanence”, “suffering”, and “Non-Self” (anatta).”
Manner
of contemplating and noting and of
how consciousness arises at the moment
of smelling
In the case of ordinary worldlings, at every time the odour in smelt, the sense of smelling, the nose organ (rþpa) and the odour are wrongly thought of as permanent, pleasurable and good and an ‘atta’ being. This is ignorance (avijjæ) not knowing what they truly are. Based upon this ignorance, miseries and sufferings such as, as³khæra-viññæ¼a, etc.. are occurring.
A Yogø who is contemplating and noting as: ‘smelling’, ‘smelling’ every time an odour is smelt, when the power of his concentration becomes highly developed, will come to know distinguishingly that the nose and the odour (rþpas) are different from the ‘smell’, and that the consciousness of smelling is also another. They are known as being different from one another. The nose, smelling, the odour, and awareness, through contemplation, are found to have vanished and ceased altogether after becoming aware of what have taken place. Hence, realization comes that these are by nature ‘impermanent’, ‘suffering’ and ‘Non-Self’ (anatta). This is the genuine Vipassanæ insight knowledge that penetratingly knows the truth by the characteristics of anicca, etc. How such awareness takes place may be recited as follows:-
“At the moment of smelling, the nose and the odour are rþpa (matter) which are not capable of knowing the sensation. Consciousness which knows the smell is næma. Awareness that takes place through contemplation is also næma. Since all have ceased to exist all of a sudden after knowing the smell, and after becoming aware of it through contemplation, it becomes evident that they are merely the nature of ‘impermanence’, ‘suffering’ and ‘Non-Self’ (anatta).
Manner
of contemplating and noting, and of
how consciousness
arises at the moment of eating
What is meant by the expression-“At the moment of eating” is “While knowing the taste”. Looking at and seeing the food are relevant to the expression “moment of seeing”, or rather, while it is being seen. Handling or holding the food, putting the food into the mouth and chewing the food are only concerned with “contact” or “touch”, which is taking place. While chewing and eating, the tongue that knows the flavour or feels the taste is ‘awareness’ of eating the food. At every time of knowing the taste while eating, ordinary worldlings are under the wrong impression that awareness of the taste, the tongue-rþpa and the taste itself are by nature permanent, pleasurable, good and an atta-being. This is ignorance (avijjæ). Basically depending upon this ignorance, sa³khæra-viññæ¼a, etc., such as, miseries, are occurring.
A Yogø, while contemplating and noting the taste as “knowing” every time he feels or knows the taste, will, when his power of concentration becomes strong, distinguishingly knows that the tongue and the taste (rþpa) are quite different from his consciousness of the taste, and his awareness that occurs through contemplation. The tongue, consciousness of the taste, the taste itself and awareness that occurs have all vanished and ceased to exist immediately after becoming aware of them. Hence, realization comes to him that these are by their innate nature-impermanent, suffering and Non-Self (anatta). This realization is evidently the genuine spiritual insight knowledge (vipassanæ-ñæ¼a) which knows the truth by the characteristics of anicca, etc.
“At the moment of eating and knowing, the tongue and the taste are rþpa which are incapable of knowing the sensation. “Eating and knowing” are næma. Consciousness or awareness through contemplation is also næma. After becoming conscious of eating and becoming aware of what are taking place through contemplation, all immediately vanish and cease to exist. For these reasons, they are, in fact, by their own nature impermanent, suffering and Non-Self (anatta).”
Manner
of contemplating and noting, and of
how consciousness
arises at the moment of contact
The expression: “At the moment of contact” (tactile) covers a very wide scope. What is seen can be prevented from being seen by closing the eyes. As regards “hearing”, hearing can be prevented by going to a place from where the sound cannot be heard. Consciousness that arises in smelling and eating may, of course, occur only at times. However, in regard to “contact” and the sense of touch (tactile), by bringing one’s mind into the whole physical body, it becomes obvious when contact is made with any part of the body, or in other words, when the sensation of contact pervades the entire body in any space whatsoever Without bringing the mind into the heart, or rather, without being conscious, there are things which become automatically obvious of contact or touch. White sitting, the feeling of touch in the lower portion of the body is conspicuous. The contact of the body or any part thereof with clothes is also clearly perceived by the senses. One feels and knows clearly the contact that is taking place between the teeth and the tongue in the mouth. Flesh and blood, etc., are also found to be always in touch with each other. When walking or changing the posture, sense of touch in the bodily limbs involved in maneuvering is obvious). Every time breathing is done, the movement of the air element, the propelling force of the movements and touch are obvious in the nose and in the belly or abdomen. Also obvious are the contacts which are caused by the conditions of heat and cold. In connection with all such contacts and touch, ordinary worldlings think of themselves as their own “Self”. They wrongly conceive that consciousness of contacts has been taking place always. When good and nice contacts or touch are felt, they think of these as being delectable and good. These are the erroneous concepts viewing anicca, dukkha and anatta as being nicca, sukha and atta. As such, these indicate ‘ignorance’ of the truth. Based upon this avijjæ-ignorance, miserable conditions of sa³khæra-viññæ¼a, etc., are occurring.
A Yogø should contemplate and note such occurrences as “touching”, “touching”, or “contacting”. In particular, when walking, it must be continually contemplated and noted as: “walking”, “walking”, or “stepping with the right foot” or “stepping with the left foot”, or “lifting”, or “stepping forward”, or “dropping” and so on. This is the manner of contemplating with awareness or mindfulness in accordance with the preachings or guidelines given in Mahæsatipa¥¥hæna Sutta Pæ¹i as: “Gacchanto væ-when walking, nay, while walking, gacchæmøti pajænæti-one knows as walking, etc.” In this regard, the manner in which consciousness or awareness arises by contemplating as “knows as walking”-the three words as stated, needs special attention. It should be known and understood as rþpa-matter or form. No instructions have been given to contemplate and become aware of it as “væyo-dhæta” conveying the sense of absolute truth or reality (paramattha). Nevertheless, while even contemplating and noting as “walking”, etc., expressed in three words as earlier stated, a Yogø will know and become aware of the pressure of stiffness and the pushing force which signify the nature of movement or of the changing posture. Also when standing and so on, while contemplating and noting as “standing”, “sitting”, “lying down”, “bending”, “stretching”, “shaking”, “changing”, etc., the true nature of væyo-dhætu, the element of motion or air element, will be truly known and realized.
Next, when contemplating and noting as “rising” and “falling”, in line with the three expressive words of instruction, at every moment of the arising and falling movements of the abdomen, the true characteristics of the væyo-dhætu that propels and causes stiffness and motivation will be vividly known. There is one peculiar feature while contemplating the “rising and falling”. This is, at the end of the process of rising movement of the abdomen, “falling” beings to take place. In the same manner, when “falling” comes to an end, it begins to rise again. There is no interval or break in this process of rising and falling as in the case of “sitting” or “contacting”. Contemplating and noting should be carried on as “falling”, the moment “rising” has ended, and vice versa. As continuous contemplating and noting is to be made as such, mindfulness that occurs before and after the continuing process, and concentration (samædhi) which occurs before and after, being conjoined or closely knitted, and in as much as samædhi is gained, Vipassanæ-ñæ¼a-Spiritual Insight Knowledge, will occur. This is the peculiar feature in contemplating the natural phenomena of “rising” and “falling” movements of the abdomen. However, it is not that only “rising and falling” should be contemplated and noted. While contemplation and noting is being carried on as ‘rising’ and “falling”, imagination that occurs, should also be noted as “imagining”. “Stiffness”, “hotness”. “pain”, if manifested should also be contemplated and noted as and when they occur. Any change in posture, if done, should not escape notice by contemplation. “Hearing” and “seeing” which occur at the moment, need also be contemplated and noted. In the absence of anything in particular which is to be contemplated and noted, it should be reverted to contemplating and noting of “rising” and “falling”.
The propelling force and stiffness and other physical movements that take place while contemplating and noting are the nature of væyo-dhætu. Consciousness or awareness of the contact or touch that occurs is kæya-viññæ¼a. Where the sense of contact resides, is kæyapasæda-organs of sense or the internal properties of the body. At every time of contemplating and noting as “rising” and “falling”, stiffness or distention, or contraction, or propelling, or motivation, or sense of touch, or the objects of sense that are inherent in the body are clearly perceived. When the knowledge of concentration (samædhi) becomes strong and stabilised, the form of rising, awareness through contemplation, form of falling, and consciousness that arises are distinguishingly known, as being different from one another.
Hence, at the moment of the arising consciousness of contact, it is distinguishingly known that what is aware of contacting with the body is rþpa, whereas, sensation of contact and knowing through contemplation are næma. Similarly, at the moment of walking and taking a step, the bodily movement is rþpa, and mere awareness of contact, and consciousness that arises by contemplation is næma. These are also known distinguishingly. While bending or stretching, the material body and stiffness in the body and its movement are rþpa. Awareness and consciousness that occur are næma. These are distinguishingly known. In a brief moment of noting as “rising and falling”, the body itself, stiffness, and movement which takes place are rþpa. Awareness and consciousness of what is taking place is næma. That is also distinguishingly known. When the knowledge of concentration (samædhi-ñæ¼a) becomes highly developed, what is known and the knowing mind have ceased and vanished altogether immediately after the occurrence. Hence-these are truly known as the nature of “impermanence”, “suffering” and “Non-Self” (anatta). This is the real spiritual knowledge of insight (Vipassanæ-ñæ¼a) which realizes the truth of the characteristics of anicca, etc. The following may be recited.
“At the moment of awareness of the contact, what is contacted with the body and known is rþpa, which, in fact, does not know the sensation. Consciousness of the contact is næma. Awareness through contemplation is næma. Because of the cessation and vanishing of mental phenomena immediately following the arising consciousness of contact, and awareness through contemplation, these are clearly perceived as the characteristics of “impermanence”, “suffering” and “Non-Self” (anatta).
“At the moment of walking, the movement of the body is rþpa, which does not know the sensation. Contacting and knowing and awareness through contemplation is næma. Since these have ceased to exist and vanished immediately after contacting and knowing and becoming aware of it through contemplation these are merely the nature of “impermanence”, “suffering” and “Non-Self” (anatta).”
“At the moment of “rising and falling”, the bodily movement is rþpa, which does not know the sensation. Contacting and knowing, and awareness through contemplation is næma. Since all these have ceased to exist and vanished immediately after contacting and knowing and becoming aware of it through contemplation these are merely the nature of “impermanence”, “suffering” and “Non-Self” (anatta).”
Manner
of contemplating and noting, and of
how coNsciousness arises at the
moment of
imagining and knowing
Attachment to the thought or imagination that arises highly thinking of himself as one’s own self, a living entity is the greatest. This imagination and the knowing mind are thought of as being always permanent and everlasting throughout the life time. Imagination runs riot and action taken to devote to the work of planning and imagining according to one’s with is considered as being good and pleasurable. This is mere ignorance with an erroneous conception that all such things are nicca (permanent), sukha and atta. Also, based upon this false view (ignorance), miseries, such as, sa³khæra-viññæ¼a, etc., are occurring.
To be able to dispel this ignorance (avijjæ), contemplating and noting should be made every time imagination occurs in the mind. While contemplating and noting as “rising”, and “falling”, etc.. if imagination creeps in, it must be contemplated as “imagining”, and “planning”. This amounts to saying that the arising consciousness of imagination and awareness should be contemplated and noted. Every time such consciousness arises, it will be known and realized that the body-rþpa is one, imagining and knowing is another and that consciousness is different from the other two. These are distinguishingly known as such. The sensation of imagination and its awareness has the element of rþpa (matter), as well as the nature of næma (the mind) with its concomitants-the mental formations. It has, therefore, paññatti, such as, name and appearance. Hence, this sensation which is known, cannot be said with certainty as exactly rþpa (matter). Moreover, the body-rþpa, imagination that knows, and awareness or consciousness gained through contemplation have all vanished and ceased instantaneously after being apprehended. These are, therefore, known as having the nature of “impermanence”, “suffering” and “Non-Self” (anatta). This is the genuine spiritual insight knowledge called Vipassanæ-ñæ¼a which has the faculty of knowing the truth by the characteristics of anicca, etc.
“At the moment of imagining and knowing, the base on which imagination and the knowing mind or consciousness rest is rþpa. The act of imagining and knowing, and awareness through contemplation is næma. These are only made up of two kinds, viz: Rþpa and næma. These two ephemeral things immediately vanished and ceased after imagining and knowing, and after awareness through contemplation. For this reason, these are merely the nature of “impermanence”, “suffering” and “Non-Self” (anatta).
It is Vipassanæ-ñæ¼a which contemplates and knows the obvious phenomenal conditions occurring at the moment of imagining and knowing, every time mettæ is developed by reciting as, “May all beings be happy”, while listening to the sermon. When contemplating as such, what is brought to the mind and willingness to recites is næma. Recitation made and the sound (of voice) is rþpa. Awareness through contemplation is also næma. These rþpa and næma have vanished and ceased while reciting with the conscious mind, and while awareness through contemplation is taking place. For having thus vanished and ceased, realization occurs that these are the natural phenomena which are impermanent, suffering and Non-Self (anatta). This knowledge or realization is the genuine spiritual insight wisdom called Vipassanæ-ñæ¼a which truly knows the characteristics of anicca, dukkha and anatta.
Wishing to recite as: “May all beings be happy”, is næma. Recitation made and the sound produced is rþpa. Contemplating and noting these phenomenal occurrences are also næma. These are only two constituents - rþpa and næma. These rþpa and næma having ceased to exist and vanished all at once, they are realized as the nature of “impermanence”, “suffering” and “Non-Self” (anatta).
What we have now recited indicate the manner of developing mettæ and of contemplating Vipassanæ, and as to how they are perceived and known. The manner of developing karu¼æ and of contemplating Vipassanæ and how perception and realization take place may again be recited.
“May all beings be liberated from misery.”
Wishing to let them escape from misery and willing to recite are næma. Recitation and the sound (of voice) are rþpa. Contemplating and noting them are næma. These comprise only rþpa and næma. These rþpa and næma having vanished and ceased immediately, they are by nature impermanent, suffering and Non-Self (anatta).
We shall now continue to recite how realization takes place and as to how muditæ is developed, and also how Vipassanæ is contemplated.
“May all beings be able to retain their wealth and prosperity without diminution.”
“May they be able to accomplish their wealth and prosperity, and be also happy, as before.”
Feeling of goodwill and rejoicing, and willingness to recite are næma. Recitation and the sound (of voice) are rþpa. Contemplating and noting them are also næma. These rþpa and næma are only those that exist. As these rþpa and næma have vanished and ceased all at once, they are to be understood as having the nature of “impermanence”, “suffering” and “Non-Self”-(anatta).
Kusala
which should be relied upon and
performed (continuation)
What have now been stated are those kusala-dhamma which needs be questioned. Included among these acts of kusala, are Samatha-bhævanæ-kusala and Vipassanæ-kusala called mettæ, karu¼æ and muditæ, with an explanation as to how these are derived. Immense merits have been derived by you all for having listened to the sermon relating to the said kusala-dhamma. You have also personally understood these Dhamma and have gained the requisite knowledge in Dhamma. These knowledge’s will be enhanced and the fruits thereof will ripen in future. The advantages which can be accrued to you have been explained by the Buddha in the following manner:-
Mæ¼ava-O, Subha, the lad, esæ pa¥ipadæ-questions put as to (what is meant by akusala? What are said to be kusala?,) and the answers thereto having been heard, the practice of noting and retaining them in memory, mahæpaññasamvattanikæ-will cause to being wisdom and high intellectual power.
(N.B. In this space, to avoid repetition, the seven questions raised by Subha, the lad, are omitted, since these have been earlier mentioned.)
These seven (7) kinds, if broadly speaking fourteen (14) kinds, are the bad and good results or effects due to immoral and moral actions which have been personally done by the living beings. These resultant effects, good or bad, are not the creation of anybody. These are the actions or kamma done in the former existence if these are to be explained in terms of the present kamma.
Explanation Given in the light of the present Kamma
(2) If one does not care for his own health without taking regular physical exercise and without taking wholesome food which will give him nourishment, he will become diseaseful. Indulgence in sport activities and living on a balanced diet avoiding food which is not health-giving are conducive to good health. There is possibility of doing so, only if he has no great akusala-kamma.
(4) (i) Doing charity or almsgiving, (ii) Gentleness in speech-speaking sweet words of affections, (iii) Rendering assistance to others for their welfare, (iv) Treating and befriending others as his equal, or rather, on equal footing. These four kinds of noble conduct will bring about many attendants and helpers in the present lifetime. These are the preachings of the Lord Buddha, the Enlightened One. If these four sa¼khæra-dhammas are practised and fully accomplished, one is likely to have a large number of attendants and numerous friends. If it is done to the contrary, one will have few attendants and friends.
(5) Practice that will lead to become opulent has been explained in four kinds of accomplishments, namely, Four Sampadæ (s). These are (i) U¥¥hæna-sampadæ-accomplishment of manly vigour and perseverance, i.e., to perform the work or duties relating to his business or occupation with proper knowledge and experience, and also with heart and soul. (ii) Ærakkhasampadæ-to protect his own property and wealth from destruction, (iii) Kalyæna-mattatæ-to have good friends and close acquaintances, (iv) Samajøvitæ-to live within one’s own means, i.e., to be modest in the way of living without being extravagant. By living in conformity with these Four Principles of Conduct, one can become wealthy and opulent. If not fabulously rich, he can be moderately wealthy. Contravention of these four principles of conduct will surely make one poor.
(7) In regard to the matter of lacking in knowledge and attainment of high intellect, mention has already been made earlier. (1) Cause of short and long life in the present lifetime has been included to some extent in the explanation given relating to the cause for diseasefulness and good health in number (2). As regards number (3) in the matter of causing ugliness and handsomeness in the present life existence, there is nothing much to be said. In regard to (6) low or high birth in the present lifetime, there is hardly anything to be mentioned. However, according to times or circumstances, if endeavour is made with the strength of wealth, companions and friends, good intelligence and education, with a view to earning respect, modest achievement can be realized within the bounds of possibility.
As stated in the foregoing, all beings are conditioned by their own actions of the past and of the present according to circumstances and paid and happiness or bad and good resultant effects will be brought by their own kamma, immoral or moral. Good kamma will produce good effect, and bad kamma will produce evil effect. That is the law of kamma to which all beings are subjected. It is nobody’s doing, and cannot be repaired or avoided. Man himself is responsible for his own misery or happiness. No one can create the conditions of the life of a being. It is his own doing. Hence-
Kamma and its effects -- critical comment in conclusion
“Sabbe sattæ-All beings, kammassakæ-have their own individual kamma, good and bad actions, as their own personal property. Such actions may be mental or verbal or physical, thoughts, words and deeds, done by themselves.” This has been accordingly preached by the Buddha. A motto has been couched (once recited earlier), and this may now be repeated.
“Doer of evil will
gather evil,
Doer of good will reap good.”
“It’s kamma, the Planner, that implements both evil and good, making one suffer pain and gain pleasure.”
After having heard this desanæ, Subha, the lad, took his refuge in the Three Jewels of Buddhism, and became a Buddhist. Relating to this upekkhæ-bhævanæ, the fundamental point stressed is that misery, happiness, bad and good resultant effects cannot be repaired, created or brought about by anyone. These have happened according to one’s own individual kamma. It is, therefore, required of a noble person to remain indifferent to the pains and pleasures which beings may come across. No worry or spirit of goodwill need be borne or exercised in favour of any other person wishing him to be wealthy, healthy, and freed from misery and to be happy as before. If worried, one will become tiresome for nothing. Kammassakæ-Only kamma is one’s own personal property in possession. It is to nurse a feeling of indifference to all beings who are either suffering from misery or enjoying happiness, etc.. according to one’s own kammic circumstances. Let us now recite as follows in developing “upekkhæ” with all mindfulness which will also include the manner of realization through contemplating and noting.
“All beings have only kamma as their own personal property in possession. Things are taking place according to varying circumstances. This indifferent attitude and willingness to recite are næma. Recitation and the sound (voice) are rþpa. Contemplating and noting them are næma. Only rþpa and næma are there. These rþpa and næma, having vanished and ceased all at once, are merely the nature of “impermanence”, “suffering” and “anatta”.
Wealth and happiness are due to kamma. Suffering and misery are also due to kamma. Only kamma is one’s own personal property in possession. He has his own kamma which produces its effect. By developing upekkhæ with indifference towards others, it could bring mental relief and happiness when misfortune, misery or suffering take place. Bringing into one’s own mind that everything which happens is based upon kamma is not only faultless or blameless but also gives relief from mental distress even in the present lifetime. For having avoided akusala and for having developed kusala-kamma to the best of one’s own ability to gain reliance in future existences, one could expect to gain happiness and prosperity in existences to come. If it is not practised in the said manner, anger may arise because of misery which will thereby cause akusala in finding fault with others when such miserable conditions happen to occur. Hence, the best course of action is to make the doctrine of kamma a part of our lives and to view things as happenings beyond one’s control according to one’s own kamma (kammassakæ). This frame of mind will bring mental relief. It is pure and true, and the best.
Explanation relating to the development of upekkhæ has been fully rendered. We shall conclude this portion of the Dhamma by reciting the mottos relevant to the Teachings, which run as: “Kammassakæ-Only kamma is one’s own personal property in possession.”
(1)
Killing others causes short life,
Abstinence from killing brings long life.
(2)
He who illtreats is diseaseful, whereas,
Pity brings good health.
(3)
Flame of anger causes ugliness,
Patience brings beauty.
(4)
Envy repels attendants and helpers,
Goodwill brings forth retinue in large
numbers.
(5) Refraining from making charity cause extreme poverty. Charity brings wealth and prosperity.
(6)
Rudeness causes low birth,
Respect brings high birth.
(7)
Non-investigation causes blind ignorance,
Investigation brings high intelligence.
(8)
Doer of evil will gather evil,
Doer of good will reap good.
(9) It’s Kamma, the Planner, that implements both evil and good, making one suffer pain and gain pleasure.
All beings have only Kamma as their own personal property.
Misery and happiness take place according to one’s own kamma.
By developing ‘upekkhæ’-equanimity, (one who has achieved the Third Jhæna) can attain the Fourth Jhæna connected with upekkhæ. This has been already stated. Ordinary worldlings who have not achieved any jhæna, when personally faced with distress and misery, or when other acquaintances of him are in misery, should reflect upon the desanæ which says: “Sabbe sattæ kammassakæ” and imagine that all beings have only kamma, good and bad actions done by themselves, as their own property in possession, and, that kamma being the architect of their own fate people are afflicted with diseases, in misery, in poverty and so forth. Then only one will be mentally relieved.
Preachings on all four kinds of Brahmavihæra have come to a completion quite comprehensively. We shall now wind up the sermon by making recitation relating to how these four kinds of Brahmavihæra Dhamma are developed.
(1) May all beings be free from danger, from mental distress, from physical distress, and be able to shoulder their own burden of khandhæ, with happiness.”
(2) May all beings be liberated from misery which they are presently suffering.
(3) May all beings be able to retain their wealth and prosperity which they have acquired, without diminution, and may continue to be prosperous and happy, as before.
(4) O, all beings have indeed, only kamma, good and bad actions, volitionally done by them, as their own personal property in possession.
May all those persons of virtue who have assembled here, by dint of having respectfully listened to this Brahmavihæra Dhamma with attentiveness, be always free from all dangers, and be able to contemplate and note with faith and devotion the true nature of rþpa-næmæ-dhamma occurring in their own living khandhæ, and speedily attain Nibbæna through the much coveted knowledge of the path and fruition (magga-phala-ñæ¼a).
Sædhu! Sædhu! Sædhu!
Translated by
U MIN SWE
(Min Kyaw Thu)