Brahmavihāra Dhamma

Part V

PART V

What is meant by Karuna

Karund means “pity” in plain Burmese. This Burme3e terminology (Thaner-gyin)-which means ‘pity’ in English, is not mingled with any other sense of cxpression. It is quite precise. Meta in Burmese should be translated as “Love”. This term ‘‘love”’ is mixed up with rdga-passionate feeling of attachment. 1n fact, mettad means wishing others to be blessed with happiness, On the other hand, ‘‘pity” i.e. karund, is not mingled with any other sense. It is exact and definite. It conveys the same sense as: ‘‘wishing a person who is in trouble, to be free from suffering or misery.”’ That is the reason why the intrinsic quality and characteristic of the term ‘‘karund’’ is explained in Visuddhimagga as ‘‘dukkhapanayanakarappavattilakkhana’’, i.e-, having the characteristic of removing the suffering or misery.

If anybody or a good many other people is or are found or seen to be suffering and in misery, a noble-minded person will feel like removing this suffering or miserable condition. This is nothing but a feeling of pity and goodwill. Hence, paradukkho satiif any other person is suffering, nay, if anybody is seen or heard to be in distress or in 6uffering,sadhanam_— men of virtue, hadayakampanam—moved with self-giving compassion, or the heart palpitates, karotiti-makes the hearts.of virtuous men moved with compaseion, (and therefore )karuna-is called karund, vacanattha-and expressed or stated authoritatively as such.

Brahmavihéara Dhamma

To put it in another way, Pparadukkham—regax ding another’s suffering, kindatihiiiy sati vindsetiti-being likely to remove, or rather, cager to remove, it is known as ‘karund’. Since it is stated as being “‘eager to remove’”’ another’s suffering, a question may arise as to whether it would really remove or wipe out the suffering. A person who feels pity having had deep sympathy for another in trouble, may save the other by exercising his faculty of karund or compassion. There are clear instances where suffering is removed or cured as also where no assistance to rescue can be rendered. Though suffering cannot be subdued, a person who has the compassionate feeling will still feel like removing the suffering. In any case, one would feel sorry for another’s plight, or feel like dispelling the distress or misery suffered by another. When a person stricken with disease is found, feeling of compassion or pity will arise automatically wishing the other to get immediate relief, or if possible, get cured. Much as he may wish, lf he is not competent to give medical treatment, he cannot effectively assist the otherAnd Yet, he is at heart willing to see him recovered from illness or suffering. Such being the case, this instinctive nature of aman wishing to remove or cure another’s suffering, should be regarded as ‘‘karund’’.

In other words, kam sukkham—one’s own happiness, rundh&titi-is likely to be prevented or hindered, and hence, karund-it is known as ‘karund!. Karund is said to have the basic quality of preventing one’s own self happiness from occurring, or rather, deterring one’s self-realization of happiness. A person who is com. passionate will lose his opportunity to some extent to make himself happy since he has to be rendering help to another so as to let the other escape from trouble or misery. If one is found to be auffering in his close proximity or under his Own eyes, he is Teady to offer his aid. During this interregnum, he

Bodhisatta’s Karuna

will not have an opportunity to seek for his own happiness. He may even lose his sleep during night time for having had torender his assistance and look after the welfare of another person. He may have to forego his sleep and sacrifice his own happiness. If a sick person is found, he has got to nurse-aid him as far as possible, and by doing so, he may himself suffer stiffness ia his own limbs or get tired. Sometimes, he may even fallsick. At one time, a medical doctor was said to have suffered from gastric ulcer for being fully preoccupied in attending the sick which had caused him to miss his regular meals. He died of that stomach disease while still young. Hence, karundpity or compassion can prevent one’s own happiness. This is indeed true.

Bodhisatta’s Karuna

Our Lord Buddha in one of his previous existences as Sumedha hermit, more than four asanikheyyas and a hundred thousand kappas ago, offered his own body to serve as a platform (a bridge) on the path which was then under repairs, tO be treaded upon by Dipankar4 Buddha who was about to come along that roadway. At that time, if he had practised the noble Dhamma after assuming the role of a Bhikkhu, he would have become an Arahatand then entered Parinibbina in that very life-existence- He too realized and believed as such because he was then an extraordinary person accomplished with jhdna-abiffid, supernatural knowledge or faculty. A person who has attained jidna can become an Arahat even while listening to the sermon preached by the Buddha.

However, Sumedhi,the hermit(the would-be Gotama Buddha) had pondered thus:-

“Rare indeed is a person like me who is fully endowed with the strength of faith, energy, mind{ful-

Brahmavibira Dhamme

ness, contemplation(concentration), and wisdom(scddhd, viriya, sati, samadhi and paiifia). The majority are unfortunately lacking in the quality of this bal/a(etrength). Such individuals and beings camnot know and realize on their own intuition the Dhamma which can lead them to the state of liberation from the sufferinge of old age, sickness and death. Nor were they able to practise that kind of Dhamma. Despite the fact that Iam accomplished with the necessary strength, it will not be very beneficial by merely endeavouring for my own individual salvation. I should emulate the example of Dipankara Buddha by performing moral practices and accumulating the merits of Paramitas perfections) to become a Buddha, and then save all beings who are weak and mentally deficient. This has been mentioned in the historical writings in Pali (chronicles) concerning Buddhism, as stated below:-—

“‘Iechamano aham aj ja, kilese ghatayamaham.

Kim me ekena tannena, parisena thamadassina.

Sabbaiifiutam padpunitva, santaressam sadevakam.”?

Aham—1 can, icchamano-if I wish, aj ja—even to-day, kilese-in respect of all kilesas (defilement), ghateyami~ get rid of them. Pana-However, thdmadassind~though endowed wish the strength capable of achieving Buddhahood, purisent hontena-being a man, ekena tinnena—by crossing the deep ocean of Sarisara towards Nibbana alone seeking only one’s Own salvation. me—to me, kin how could it bring benefits? Ahari—-] will, sabbaiiutamc of Omniscience, pdapunitvd-after attainment, sade vakam~ (save) all Devas and human beings(as a Saviour of man. kind), santdressam—cause all of them to reach Nibbana on the opposite shore (of the vast ocean of Samsara),

After reflecting as such, Sumedha received the prediction of the Buddha for his future attainment of

Bodhisatta’s Karuna

Buddahood. He had all throughout the period of four asaikheyyas and a hundred-thousand kappas fulfilled the Perfections which could Iead to becoming a Buddha by practising virtues in the most perfect manner. During these countless existences, he had undergone the severest sufferings and privations and had come across old age, sickness and death repeatedly. In one of his last ten existences as King Vesantari, he was banished to a forest as the people of his country were discontented with the way he practised charity in giving away the White Elephant which was in those days regarded as one of the most sacred treasures of the State. While. remaining in the forest in exilement, a Brahmin by the name of Jijaka appeared and asked him to give away his young son and daughter ia charity for the purpose of employing them as servants. It was. really heart-rending and yet, he had nobly offered his innocent little son Jali and daughter Kanhajina despite his mental distress to the extent of shedding tears in sorrow to gain his vowed Perfections. Just imagine how he would suffer mentally. To achieve those difficult Perfection (Paramitas), he had gone through great mieery and sorrow.

And next, though a Bodhisatta, as he was not yet free from kilesas, defilement, which could drag him down to apdya, he still had his akusala kamma, the result of demeritorious acts committad through greed (loba), anger (dos) and delusion (moha};| For such demerits, he had his rounds of existences many a time as animals, and thereby suffered pain and misery. Moreover, mention was made in ‘‘Temiya’’ Jataka that he had even gone through the Hell for illtreating a@ person in one of his existences as a King in which capacity he had passed a judgment imposing a cruel penalty.

Brahmavihéra Dhamma

All these untold miseries which he had faced during an innumerable number of existences, nay, for a period of Four Immensities (asarikheyyas) and a hundred-thousand kappas, were the resultant effects of his wishful prayer to become a Buddha with unbounded Universal Love and goodwill for all beings. Hence, it is quite evidemt that ‘‘Pity’’ or compassion ¥ prevents one’s own happiness. Buddha’s great compassion

After attainment of the full Enlightenment as a Buddha, he could have found happiness without having to worry, and lived comfortably if he refrained himself from preaching his Doctrine to ail beings. However, for the entire period of forty-five Vassa ( years), inasmuch as he had to impart his noble Teachings day and night without rest, he had to undergo a lot of physical hardship and strain. This benevolent performance with relentless effort had been done simply because of his Universal Love and Great Compassion for all beings who are drifting along » endlessly in the miserable whirlpool of Samsira.

All beings, no matter in whatever existence they may be, wish to escape from the sufferings of old age, sickness and death which are bound to be met as living beings. Nevertheless, egainst their own wish, they are going through miserable conditions of life existence continuously in getting old, sick and eventually meeting wilh death. That is the reason why as a Buddha, he had preached his Dhamma knowing fully weil that there was no Saviour other than him to save all living beings with his Great Compassion without regard to his discomforts and weariness. This also stands witness to the extent how he had to undergo miseries without having opportunity to gain happiness for being deterred by his unparalelled Karuna.

Person towards whom Karuna should be developed first

This Karuna is extremely noble and gentle. It is usual for a virtuous man to have pity and sympathy for a peraon who is in trouble. On the other hand, he who has no feeling of sympathe towards others in dire distress is not aman of virtue but ef vice. That is why this karuna dhamma-seyitabba, bhavittabba dhamma’’> ought to be resorted to, developed and depended upon by each and everybody who is noble. Ordinarily, even without practising bhayana, ene should have a feeling of sympathy towards a pitiable person, if seen or found. Every time feeling of pity ariscs, it would amount to developing merits.

If desirous of «developing through bhdvand, the ‘method to be applied is'similar to that of developing m2tta-bhavind. It shouldg not bes developed beginning from those who are near and dear to one who) is developing, at the initial stage. Neither shoudd it be developed starting from the most beloved person. Nor should it be developed beginning: from a neutral person or, {rom,;a person whois hostile,/or rather, an enemy. , tis because and whois dear to you will remain as a dear and affectionate person, and hence, no pity is called.for. Similarly, the most beloved person, etc., will continue to remains as the: most beloved ones and so on. As a matter of fact, no feeling of pity meeds be invoked. In the case of a person of opposite eeX; Since’ rdga is likely» to occur, one whould avoid develeping karun@ towards him -or her at the very initial stage. Also in respect of a person who is dead and gone, no karund should be developed as it is uacalled for. Such bsing the case, the question) arises as to who should ‘be the firat towards. whom. karuna is to be developed. It may be explained. as follows. Person towards whom Karuna should be developed first

Bhikkhu - A. Bhikkhu,.karundsahagatena cetasa —with the mind which volitionally occurs with a. com-

Brahmavihéra Dhamma

Passionate feeling, eka disarn-towards only one region, nay, towards all beings living in one region, pharitva— radiates his Karund. Kathafica viharati-How he remains developing, seyyathapi ndma—is in this manner, for exam‘Ple, duggatam-where distressing situation is faced, durupetam—and wherp worse condition prevails, ekazi puggalam—relating to a certain person, disva-if seen (in such a state), karuna yeyya yatha-would have his Sympathy or pity, Eva meva—In the same way, sabba satte— towards all beings, karunadya—with compassion, pharatihe spreads out his pity. It has been mentioned as such in Abhidhamma Vibhanga Pali. According to this Pali, explanation has been given in the Commentary that karund should be developed and radiated first and foremost towards a very pitiable person who ie in great distress.

Karuna should be developed initially towards individuals who are in extreme distress, such as, a person who is in great trouble, or a destitute with no friends and relatives to be relied upon, or a discase-stricken person who is groaning with pain for not receiving the aid of a medical doctor and for lack of medicine, or a detestable person afflicted with leprosy so loathsome that nohody would like to touch him. Feeling of pity will easily arise if such a person in distress is seon. For that reason, instruction is given to start developing karunad beginning from a poor Pitiable peraon.

If such a parson who deserves pity is not found or seen, karund should be developed towards a happy-golucky person who is committing evil deeds by comparing him with a man awaiting orders to be hanged, or rather, an imminent death after receiving a capital punishment. The manner of comparison made therein is as follows:-