Brahmavihāra Dhamma

Person towards whom Karuna should be developed first

In ancient times, the man on whom death sentence was passed, was tied up with ropes and exhibited to the people while in custody by letting him go om foot under escort along the road in the City to the place where execution was to be done. At every > junction of the road, the poor cirminal was made to stop for a while and cruelly whipped more than a hundred times. The man in custody with death hanging over his head was generally offered with good and delicious food, etc-, by some kind-hearted people who pitied the fate of that condemned man. Taking this opportunity which came in his way for a moment, the guilty man enjoyed the food, etc, The majority of the spectators, however, did not think of him as being happy. They had pity on him knowing fully well that every step he took brought him closer to death. In much the same way, a person who is developing kavund, through he may see a happy spectacle ‘can develop karund towards another person who is full of a vice. It has been stated that he should develop imagining that the scoundrel may be happy now but that misery will befall him in the near future as he is going to descerd to the Nether Worlds for his demerits, after demise.

At the present time, it is not uncommon to find people who are deserving of pity, such as. a person who is in distress for being cruelly illtreated by the other, or a person who is afflicted with serious disease, or a person who is leading a miserable life for being in financial straits: In fact, such cases are generally found rampart. It is therefore required to = develop karund towards such pitiable persons.

There is only one mode of developing karund, unlike developing metid which involves many kinds. It is stated as: ‘‘dukkha muccanw’’, ice. ‘May escape from misery.’ This is the way how to develep kar + at misery.’ This is the way how to develcp karuyd to all being-sabbe. sattd, However, if karund is developed

Brahmavihara Dhamma

towards a cortain ‘person, name skould be uttered and karunad be radiated as: ‘‘May (so and so) be* free or liberated from misery’’.

This misery which should be liberated is one which is occurring in the corporeality of a particular individual right at the moment. It is to develop continuously and earnestly from the bottom of his heart that such and such a. person be free or liberated. from. misery or suffcring.

The manner of developing just described;can be adopted in the case.of developing karund towards a Person who maybe suffering misery caused by illmess,; Or by severe weather condition, or by maltreatment, or by discontentment. -Even if no misery is Prevailing at the present. moment, that person will have. the inevitable suffering of his life existence (vatta). ‘Development of -karund can be. .resorted te wishing him to be liberated from. such suffering or misery,

While feeling of *kavund pity -is occurring visualis— ing the person in distress, an “‘enemy” from near and ‘afat’ (remote},; may appear. If ‘he still has his grievance against another person, unpleasant thoughts or feeling of ‘animosity may occur. This is the “‘enemy’’ whe is | said) to be near. Thought May arise to make a reprisal” against’ a person who has illtreated you. For example, if ‘a dog is found bullying and biting the other dog, one may feel like beating the’ dog that bullies through pity towards the other dog which is subjected to attack.

Another instance may be cited thu : If a snack snatches and enaps with its teeth a frog, -the frog utters a pitiable sound in fright’and pain, The man who sees this unpleasant sight and hears the sound has his sympathy for the frog wishing the poor creature to escape from being bitten and swalbowed. This’

Person towards whom Karuna should bé developed first

feeling is ‘“‘kiruni’’. Thereafter, a thought may arise wishing to hit the snake in favour of the pitiable frog. This is ‘‘anger’’ called vihinsa which cccurs after karund, wishing to hurt the snake. [t is the remote ‘fenemy’’. It will therefore be necessary to remove or get rid of the two enemies—ngar and remote, and only to develop purely karund-compassion.

Next, it is also essential for one who is developing karund ta tender assistance to the person in distress both physically and verbally to the best of his ability. This is for the sake of the person in distress to get relief, If physical assistance is offered, it amounts to karunad-kayakamma. If help is given verbally, it is karund-vacikamma, If both physical and verbal assistance cannot be rendered, karund will have to be developed merely by way of radiating Compassion-karund. An instance may be cited, No matter one may have his great pity on cattle, goats, pigs, fowls and ducks which are about to be slaughtered at the slaughterhouse or elsewhere, one cannot lend his assistacne to save the poor creatures, One who has witnessed this plight, can only have pity, and nothing else could be done. It:is purely manokamm3. If feeling of karund as: ‘‘May ...he free from suffering’’ is radiated, it brings merit. If he has his» Special Perfections (paramitas), he can even achieve karund-jhana while developing karund. '

To develop karuzd is net ae easy as developing metta. [tis because mettd can be developed with one’s innermost feeling of loving-kindness and imparted to any Other person as “May he be happy.” As regarde karund, it will ‘be plausible to radiate one’s feeling of_ é compassion only to a person who deserves pity. It is not easy to develop mindfulness on Karund..towards a person who is in a happy mood. Nor is it easy to inculcate the spirit of ‘compassion in favour of a person im aypractical way effectively. In any case, we shall now develop karund. towards all beings, as laid down, in

Brahmavibira Dhamma

the Pali Texts. Among these beings, there are many who are in distress and really pitiable.

How to develop Karuna according to the phrase “Sabbe Satta Dukkhi Muccantn”

“May all beings be free from misery and

suffering’ (Repeat thrice)

Beings in Hell or Narcka are suffering torments, petas also as beings condemned to suffering, are in misery. Anim ais, such as, buffaloes, cattle, goats, pigs, fowls, birds and so on, are also in a state of suffering, Among human beings, some are subjected to persistent illtreatment by those who have the upper-hand. Some ate afflicted with various kinda of diseases, while some are undergoing hardships and are in a miserable state. Some are physically and mentally distressed being at logger-heads with one another among themselves, whereas some afe greatly depressed becaose of dotage, sickness and death. Some are bereaved and lamenting due to loss of their dear and beloved ones. Some are in trouble for having lost their business deals, -or for destruction of their wealth or property. Some are ridden with grief for being separated from their loved ones. Among Devas also, some are in misery because of their insatiable desires. On the eve of their death when ill-omens of their next existence come into vision, they become extremely dejected. We shall therefore bring such beings to our mind and develop karuna wishing them escape from various kinds of miserable or unhappy conditions which they are undergoing, Please follow the recitation and develop karund. - Manner of developing 132 kinds of Karuna

‘‘May all beings be liberated from misery.”

This is in accordance with the statement in Pali which runs as: “Sabbe satta’. Let’s proceed to develop

Manner of developing 132 kinds o1 Karuna

according to the four phrases such as, Sabbe-pand, etc. Follow the recitation.

“May all those beings who breathe, be liberated

from misery.”

‘May all those beings whose identity is well-

known, be liberated from misery.’’

“May all imdividuals,be liberated from misery.”

“May all those beings who have body and indi-

viduality, be liberated from misery.’’

The above are the Five Anodhisa-karuna indicating the manner of developing karund towards all beings without limitation and distinction. We shall now go on developing the Seven kinds of Odhisa-karund.

‘“May all females be liberated from misery.’’

“May all males be liberated from misery.’’

“May all Ariyis, be liberated from misery.”

“(May all Patthujjanas(worldlings), be liberated

from misery.”

‘‘May all Devas be liberated from misery.”’

“May all human beings be liberated from

misery.”’

“‘May all. Apadya beings, be liberated from

misery.’’

This is the manner of developing the Seven kinds of Odhisa-karund. If these seven Odhisa-karuné is added to Five Anodhisa, it will come to twelve (12). These are the dhisd-anodhisé karuna twelve kinds in number without distiaguishing or limiting regionwise, If developed by distinguishing the region, there will be twelve each for every region. As there are ten tegions, it will come to a total of 120. We shall now develop by reciting briefly. Please follow:—

“May all beings in the Eastern region, be

liberated from misery.”

Brahmayihira Dhamma

“May all those beings who breathe, in the Eastern region, be liberated from misery.” ‘‘May all those beings whese identity is wellknown, in the Eastern region; be liberated from misery. “May all individuals in the Eastern region, re be liberated from misery. “May all..those beings. who have body and individuality, in the Eastern region, be liberated from misery.” ‘‘May all females in the Eastern region, be liberated from misery.”’ ‘‘May all males in the Eastern region, be liberated from misery~” “May all Ariyas in the Eastern region, be liberated from misery.”’ ‘May all Putthujjanas (worldlings) in the Eastern region, be liberated from misery.” ‘‘May all Devas .in the Eastern region, be liberated from misery.” ‘‘May all human beings in the Eastern region, be liberdted from misery.’’ “May all Apaya beings in the Eastern region, be liberated from misery.” The above indicates the manner of developing karund in twelve different kinds covering the Eastern region. Similarly; there are twelve(12)kinds each in the Westerm region and soon. We shall only briefly recite them. “May all beings in the Western region,. be liberated from misery.” ‘‘May all Apiya beings in the Western region, be liberated from misery.’’

Manner of developing 132 kinds of Karuna

“May all beings in the Northern region, be liberated from misery,'’ ‘“May all Apadya beings in the Northern region, be liberated from misery.’’ “May all beings in the Southern region, be liberated from misery.” ‘May all Apaya beiags in the Southern region, be liberated from misery.’’ “May all beings in the South-Eastern region, be liberated from misery.” ‘““May all Apaya beings in the South-Eastern Tegion, be liberated from misery.”’ ‘‘May all beings in the North-Western region, be liberated from misery*” “May all Apsya beings in the North-Western region, be liberated from Misery.”’ ‘“May all beings in the North-Eastern region, be liberated from inisery.’’ ‘“May all Apaya beings. in the North-Eastern Te region, be liberated from oho at — “May all beings in the South-Western region, .... . be liberated from mis Sery i> “Hees ‘‘May all Apaya beings in the South-Western Tegion, be liberated from misery.’’ “‘May all beings in the Lower region below, gent. «ewoabeliberated from x mi ery. x ‘“‘May all Apaya beings in the Lower region

region below, be liberated from misery.’’ “‘May all beings in the Higher region above, be liberated from misery.” “‘May all Apaya beings in the Higher region above, be liberated from misery.”

Brahmavihara Dhamma

What has now been recited are 120 kinds of disd-odhisa karund. If it is added to 12 kinds of disa—anodhisa, it will come to a total of 132 kinds of karund. The manner of developing karund has now been fully described. It ia however, rather important to inculcate a spirit of real compassionate feelisg at the time karund is to be developed, Karund will only 3 be effective and genuine if there is real nity by visualizing the miserable conditions under which tho beings are suffering. In this regard, if one imagines the way Buddha had radiated His Compassion with his faculty of Great Compassion (Mohékarund), it will become obvious to a certain extent how pitiable are those beings, I will there-fore give an illustration with relevant extracts from Patisambhida—-Magga Pali as to how Mahdkaruné knowledge had occurred. These are worthy of reverence, and will give you a clear vision of the pitiable state of all beings. Anyhow, only a few extracts will have to be explained for want of time.

How knowledge of Mahakarunadsamipatti occurs

**Katamam tathagatassa mahékarundsamapatti ya idnam.”’

Tathdgatassa—buddha’s mahékarunésamdpattiya naénam— knowledge that falls within the ambit of the endowment of mahakarunasamapatti, katamam—is what ?

Buddha’se knowledge or Wisdom which cannot be achieved by his disciples comprises six kinds. Theee are (1) Jndriyaparopariyatta fidna which knows the maturity or otherwise, i.e. the depth of the faculty or ‘sense of knowledge’, of the living beings; (2) Asayanusaya—Adpa-which knows the Anusayas or inclinations +4 relating to the seat of mental disposition and kilesg that may arise of the living beings; (3) Yamakapatihariya-fiana-which knows the faculty or power to create a double miracle, or rather, a miracle in pairs;