Brahmavihāra Dhamma

Story of King Siridhammasoka

Silver plates. These silver wares were also sent to the Kokkutdrama monastery to be given away in charity. These offerings of gifts were stated to have been made to fulfil his main objective to reach to the value of his gifts up to a total of one-hundred crores as the total value of gifts was then short of four crores i.e., only 96 crores. Thereafter, his State Ministers were said to have served the food and meals for their King with only earthen pots, Thereupon, the King was dismayed and alarmed since only half of plum fruit which was presented to him had reached his hands. He therefore ordered that a mecting of State Ministers and courtiers be convened. At the convention, King Asoka asked, ‘‘who is ruling this country ?’’ The Chief Minister replied, Your Majesty is the Sovereign who governs this country.”

Then, King Asoka remarked, ‘‘What the Chief Minister has said falls short of the truth’ now. Presently, [ own and govern only half of this white plum fruit,’’ and proceeded to tell his Chief Minister that ‘“‘All kinds of accomplishments only end in utter destruction,’’ as preached by the Buddha is perfectly true. If further amplification is desired to be known, reference may be made to Visuddhimagga, Volume II of the Burmese version at page (217, etc.) Hence, the statement that ‘“‘beings have no personal property of their own, and when death occurs, everythirg will have to be abandoned,” is really true and accurate. All that have been considered as one’s own possessions with great attachment, had to be abandoned or left behind at the time when death seizes. Even the corporeal body with all clothes, ete., which are dressed up, will invariably have to be forsaken. Having seen all beings in this pitiable plight, feelirg of ccmpassion had arisen in the Puddha. Let us devote cur mind to such beings, and developfkaruna,

Brahmavihére Dhamma

Beings, sesking after worldly possessions as their Own and kseping all these in their personal custody though not actually belonged to them, are in misery both in body and miad, and are therefore pitiable. Hence, all bziaza may be liberated from such misery, The Motto is couched refering to this state of condition, as:—

‘‘There is no personal private property- Oh, all

things have got to be abandoned eventually !”’

To be a Slave to Tanha is indeed Pitiable

‘Ono loko atitto tanhddasoti passanténam buddhanam

bhagavanténain sattesu mahakarund okkamati.’’

The gist of this Pali phrase is that beings are not fully furnished or provided with everything. There is no contentment or satisfaction with what they possess. This is also perfectly true and correct. One may try to possess things which they are originally lacking, imagining at first that he will remain content with what is available sufficient enough for his present needs to live on. However, when things are obtained as envisaged, they may still crave for more. One who is earning a kyat will hope to get two kyats. and one who gets two kyats, may desire to receive three kyats, and so on. Hise thirst for getting more and more cannot be quenched. That is the reason why multi-millionaires at the present day are worrying and making their efforts to get richer and richer. While thus seeking after wealth with their insatiable desires or greed, they have te die without contentment.

For example, any amount of rain water and waters from rivers and rivulets may flow into the vast expense of the ocean, and yet the mighty ocean never gets Flooded, Another instance may be cited. Any amouat

To be a Slave to Tanha is indeed Pitiable

of inflammable material may be poured into a burning heap of fire and yet it will be consumed in no time. Everytime combustible material is put in, it ingurgitates and burns all the more. Similarly, beings are never satiated. This greed and discontentment is caused by the influence of tanha, As impulsed by tanhd, beings go on striving to earn for their living. Accordingly, they have become slaves to tarha- Buddha sseing these beings who are ridden with tarha and are toiling for their livelihood, have great pity on them. It is just like a laborious servant sweating in misery through fear as ordered by his master to perform a task. It is a pitiable sight as seen by a person who has sympathy towards other fellow beings. The motto composed for the purpose, may now be recited,

“Unfulfilled desires are unsatisfying,

All are but slaves to tanhd-cravings.”’

Beings who are not yet free from tanhd, have become slaves, and have to be doing things as dictated by tanhad, Worldlings are compelled to do the act of killing if ordered to do so by tanhd, Those who think they will prosper by resorting to killing, are committing this heinous crime as prompted by tanhad. King Ajatasattu of Magadha assassinated his father Bimbisira because he was incited by tanhd which craved for the kingly pleasures of life. All those worldlings not yet liberated from tanhad for having committed paficdnantariyakammam, the five sins that bring with them immediate retribution, are now suffering great misery in Hell or Apdya, etc. However, a Sotdpanna is free from tan/d that can drag him down to Apdya- Hence, he will abstain from committing vices, such as, killing and stealing which can cause ome to land in the nether world. Nevertheless, for not being free from kdmatanhd, passionate attachment, he is still in trouble seeking for sensual pleasures

Brabmavihara Dhamma

as stimulated or urged by tanhd. A Sagadagami also is still doing things as provoked by the subtle form of kdmatanhéa. Even an Anigimi, though he has got rid of kdmatanhéd has to do things as forcibly urged by ripa-tanhad and uriipa-tanhd. However, he has no misery physically and mentally because of that sanha, He has only sankhdra-dukkhu, As for an Arahat, having totally eradicated all kinds of tanhd, he has been fully emancipated from the slavish bonds of tanha. Therefore, Compassion which had arisen in Buddha was simply because He found and realized that Putthujjana— sekkha individuals who for not having been free from tanhd, are undergoing great misery as slaves of the tanhé. Among them the most pitiable are the ordinary worldlings. Takiag jcue from the manner in which Buddha had nurtured Compassion, let us develop karund. ‘Please follow the recitation,

‘‘All beings who are in misery and are discontented for not being able to fulfil their desires thereby becoming slaves to tanhd, be free from the slavish condition caused by tanhd and be liberated from misery.”

All beings in whole world and in all Universes including planets and infinite space as well as all beings in the Union of Burma, are undergoiag all kinds of misery, as already stated. They are, in reality, physically and mentally distressed. They are also in misery and are becoming wearisome through constant toil in pursuit of what they wish to earn and possess. Therefore, for their demeritorious actions, there is danger of descending tothe Apdya. Miseries are lying in wait for the inevitable old age, sickness and death that will take hold of them. Hence, we should develop karuna with our noble intention wishing them escape from all such kinds of misery. You should contemplate and note every time yourecite with mindfulness, Now, please follow the recitation.

To be a Slaye to Tapha is indeed Pitiable

‘‘May all citizens of Burma, he liberated from

misery....”’

‘“May all beings in the whole world,be liberated

from misery... ”’

‘‘May all beings in this Universe, be liberated

‘‘May all beings in this Universe, be liberated

from misery....’’

“May all beings in all unlimited Universes, be

liberated from misery....”

Dukkappatta ca niddukkha,

bayappattad ca nibbhaya.

Sokappatta ca nissoka,

hontu sabbept panino.

The above Verse (gdthad) indicates the manner of developing karund as contained in Maha-Paritta. The meaning of it is:—

Dukkhappattd-All those in suffering, sabbepi-and everybody, pdaiino ca—and also all beings, niddhukkha—be free from misery, hontu-be so accomplished. Bayapatta— All those involved in danger, sabbepi-and everybody, pdnino ca-and also all beings, nmibbha)d—be free from all dangers, hontu-be so accomplished. Sokkappattad—thoee who are in anxiety, szbbepi-and everybody, pdnino ca— and also all beings, issokd-may be free from anxiety and have peace of miad, /oatu—be so accomplished.

The meaning of this Pali Verse by itself is quite clear in indicating the manner of developing karund, Karund can be developed with mindfulness as: ‘‘May all individuals who are suffering, be free from misery. May all those who are mecting with dangers, be free from all dangers. Those individuals who are in anxiety, may be free from worry and anxiety,” Let us develop karund, as proposed.

Brahmavihira Dhamma

“May all those individuals in distress, be

liberated from misery.”’

“May all those individuals who are meeting

with danger, be liberated from dangers.’’

‘““May all those individuals who are in anxiety,

be liberated from all anxieties.’’

Furthermore, I wish to mention something abcut the manner of developing karund in connection with the occurrence of Mahdakarund-samapatti knowledge which is self-appreciated after being known and realized.

By virtue of having respectfully learned and borne in mind this korund-bhadvand with dhammasavanakusala-kamma, those who have just listened to the sermon, be able to practise and develop the karundbhavana to the best of their ability, and to further develop and practise Vipassana dhamma through contemplation and noting the arising phenomena of ripa and nami, and finally attain the noble Nibbana, the state of cessation of all miseries and eternal Bliss, with their much coveted magga-fidna and phala-nhana, as speedily as possible.