Brahmavihāra Dhamma

Caught in the net of Ditthi and drifting in the current of Ditthi

view to which they are clinging blindly that rZpas and ndmis are merely ‘atta-being’, ‘Self’ or ‘‘I1”. Hence, the statement that “all beings are caught in a net of dit(hi and they are drifting in the current of dijthi” is really true and correct. All beings who have accepted such faise doctrines as ‘‘uccheda’’ belief and ‘‘duccaritamicchd’’ are likely to land in the Four Nether Worlds. However, in the case of those who adhere to the belief of ‘‘sassata’’, there is likelihood of their gaining kusala kamma by Jending help to other fellow beings, and by getting rid of some akusala, demerits, to a reasonable extent, inasmuch as they have a belief in the propristy of whit ougat to be done or not, expecting to gain benefits and happiness in the life hereafter. For such good actions or kusalakamma, there is still hope for them toreash good and noble existences after demise. Nevertheless, bad deeds or immoral actions are included in what they believe as ‘‘things that ought to be done’’, Sach wrong or erroneous kamma-actions-are expounded in Pali Atthacathis. These are actions, such as thase relating to killing other beings in performing the rituals, or boiling snails and oysters alive, etc., to Save them, as they have said, from Samsaric misert (vatja)- Though such acts might be considered as good dseds3 from their own point of view, killing of sentieny beings cannot possibly be regarded as acts of virtut from which merits can be derived because of the face that victims will surely have their disapproval and cannot be a consenting party.

There is every likelihood of these heretics going down to the four Apdyas where they would suffer misery for their demeritorious or immoral actions, which might appear to them as being good and proper. And then, one who rigidly adheres to Sassata and Atta Doctrines will not believe in the truth of Buddha’s Dhamma which says: ‘‘There ie no such thing as ‘atta’ but only a continuing process of ripa and nama accord-

Brahmayihira Dhamma

ing to their phenomenal nature, There is only the causative effect of riya and nama; and if samudayatanha, clinging attachment, is eradicated by indulging in the practice of meditation s0 as to extinguish kilesd, which is the cause, the suffering effect of the contimuum of ripa and nama totally ceases and becomes extinct.’’ Such being the case, they will be passing through a succession of birth in samsdra and then. continually suffer the miseries of old age, sickness and death because of the continued existences. This resultant effect clearly reveals their failure to reach the zone of freedom from miserics for having been caught and entangled in the net of dirtfhi. Thus, for being drifted in the current of disfhi, they are suffering the miseries of sanmsdra without a break.. The current of tanhd, as has been stated, is generally flowing into the realm of four Apdyas, Therefore, all those beings who are not yet liberated from the bonds of tanha and ditthi are immensely suffering after descending to the four nether worlds, Having clearly perceived this miserable condition of life, Buddha was moved to pity towards all living beings, Emulating the example as shown by the Buddha, our male and female benefactors and all those who desire to follow his examplary conduct can also try to dovelop karurd. Being consumed by fire

‘*4ditto lokasannivdso régaggind dosaggind mohaggina

jatiya jardya maranena sokehi paridevehi dukkhehi

domanassehi updydsehi, tssa natthanifio koci nibbapeta

afifatara mayati passantanam buddkdnam bhagayan-

tdnam sattesu mahdakaruné okkamati.’’

Lokasannivaso-In regard to all beings, vagaggind—-the fires of rdga(passions), dditto-are burning them with a fury producing red flames. Dosaggind-the fiery anger, mohagginag—delusion the mistaken view, jé‘iyd—-the fires of fresh rebirth, jardya-the fires of decrepit old age,

Being consumed hy fire

maranena—the fires of death, sokehi-the fires of worry and anxiety, paridevehi_the fires of grief, wailing and lamentation, dukkhehi-the miserable fires of physical distress, domanassahi-the fires of mental distress and unhappiness, updyasehi-the fires of extreme despair, aditto-are burning vehemently producing blazing flames. Having also seen living beings enveloped in such blazed, Great Compassion had arisen in the Buddha.

The above statement reveals that all beings are badly burnt and consumed by eleven aggis(fires)—(which may be enumerated as lust or passion, anger or hatred, erroneous conception, birth, decay, death, sorrow, lamentation, pain, grief and despair.) Among these, the fires of rdga are those that are prone to pleasurable attachment, What is called tanhd and lobha are also rdga, passionate desires. How they are being burnt is: ‘“‘Pleasurable attachment to the eye, the object which is seen, and the knowing-mind, may be said to be the fires of rdga which are raging. From the stage of “‘seeing’’, one becomes attached to his own ‘‘eyes”’ lovingly. Also, the object which is found agree&bel by sight is found to be pleasurable. Particularly, pleasurable attachment to what is seen, is taking place. It is not only the ‘sight-ripa’-the beauty-—that is seen and appreciated, but also the entire body of a woman or aman. Thus the sensation arises from sight or what is seen, is found pleasurable which in turn invokes desirab!e attachment toit. This feeliag which ~ occurs is nothing but the burning fires of rdga. If the thing that is desired ie not yet available, it will be craved for or yearned. He will think of trying to get it, may be by hook or crook’ Sometimes, burning desire may occur to the extent of having a reaction in losing one’s own appetitie to eat, and of suffering from insomnia. He may be planning to also keep in tact things which have been acquired. The arising

Brahmavikira Dhamma

of this pleasurable desire is the burning rdga‘ vehement Passion.

Ordinary people however think of this burning teneation of réga as being pretty good. Therefore, they are always eagerly making effort to enjoy such Sensual pleasures with attachment. Whether in the matter of family affairs, or, business affaire, or affaire relating to human relations, they have to be worrying without an interval. They may even probably think it enjoyable to be worrying as such. As amotter of fact, they are being consumed by the fires of raga. If rdga were driven out or expelled, it will become obvious that all these imaginations which have to be invoked and anxieties which are cropping up, will be found as being similar to miseries suffered by a perron from burns. Hence, régaggind—the flaming red-hot raga was perceived by the Buddha as being burning with a fury.

In the same way, when hearing takes place, the ear, the sound that is heard, and the knowing mind are found to be pleasurable. This is the ‘raga’ which is burning, In matters relating to the odour, the nose, the knowing—-mind that occurs, and when eating, the tongue, the taste, and consciousness that arises, as also when touching and imagining, similar occurrences which are happening, may be considered as being subjected to burns. Briefly put, pleasurable attachment to all sensations which arise obviously at every moment of seeing, hearing, contacting (touching) and knowing, are nothing but the fires of raga that are burning. The flames of raga are raging furiously depending upon those that have arisen from the six sense-doors’ It is just like inflammable material, such as, firewood and kerosene that easily catch fire. The more the material is highly combustible, the more the fire becomes vehement. In the same manner, the more

Being consumed by fire

the sense objects are feund highly pleasurable, the more the fires of raga become furious.

Similarly, the fires of anger are burning. It is more obvious when the mind becomes miserable with burning sensations as one gets angry, The man in anger, however, may feel pleased with the anger that has arisen in him. As regards moha, it is difficult of understanding.

If a thought arises that everything which conSpicuously occurs emanating from what is seen and heard, is permanent, everlasting, good and pleasurable, and that every such thing is ‘‘atta’’ or ‘‘Self’’, it is simply ‘“‘moha’’. In short, what is wrongly conCeived is moha. Erroneous understanding or misconception which veils the truth of the knowledge of anicca, dukkha and anatta in respect of all phenomenal Occurrences that arise from the six sense-doors, is to be regarded as ‘“‘moha” in flames. The manner in whieh the fires of moha are burning is hard to be understood > by ordinary worldlings. Only when the true characteristics of anicca, dukkha and anatta are clearly known, the way moha is burning can be realized. This ‘‘moha’’ for not knowing what is true, being under delusion, does things which ought not to be done, and plans which ought not to be planned, or speaks what ought not to be spoken. For such improper conduct or actions, disadvantages are bound to be met with in the present life time. Also, throughout Samsdra, sufferings, such as miserable condition of Apdya life will be met. These are the sufferings of burns caused by the fires of “‘moha’’.

The three kinds of fires—of raga, dosa and moha—just now stated, ace the fires of akusala kilesa- Them comes the fires of jati, etc., birth or existence, etc., which are in fact, the fires of Samsaric miseries. There are eight of these. Of these eight, the three(3), vizs~

Brabmayihara Dhamma

birth( jdti), old age(jard) and death(marena), (the three kinds of fires) are conspicuous. However, there is food for thought relating to the fires of jdsi as to how fresh existence which has come into being, suffers the burning heat. To put it briefly, in every existence throughout one’s life time, miseries which a person has come across are caused by the fires of jati(birth). Miseries in hell are to be suffered because Of one’s rebirth in hell. Likewise, the miserable conditions of the animal life and of Petas are met with because of rebirths in the animal world as dogs, pigs, fowls, birds etc., or, as Petas, as the case may be. Those who are born of the poor parents will prebably be stricken with poverty throughout their life-time since infancy. Persons who become Devas or Brahmas are also suffering misery in their respective existences merely because they have been reborn in those existences, A question may arise from which source this burning heat of miseries has come. It may be explained as follows:—

It has so happened because of the resultant effecof kilesaG and kamma which tend to cause to become a ‘“theing’’ (bhava). These kilesd and kamma proceed or originate from one’s own dependence upon the resulttant effect of consciouness of sight which obviously comes into view through the medium of the eye at the time of seeing, and of the consciousness of sound through the ear at the moment of hearing, etc. That is the reason why all consciousness or the knowing mind of the object of sight and sound appearing and occurring through the eye and.the ear at every moment of sesing, hearing, etc., is to be stated as the burning fire of jdti which brings forth new existences. To be quite candid, the new existence of the fire of jati occurs from the upsurge of kilesa and the effect of kamma based upon the act of seeing and so on. This fire of jai having had the opportunity to take

Being consumed by fire

place at every moment of seeing, hearing,etc., whenever sesing, hearing, etc., are occurring, it may be said that the fire of jati is burning. The fires of jayd(old age) and marana(death) are occurring and burning in the same manner. The only prominent thing is that old age and death are clearly noticeable and visible in their true mature as worse conditions,

According to what has been stated, the manner of the outbreak of fires of jdti, etc., is as described in the preachings contained in Aditta Sutta which run as “‘cakkhu Gdittam rapa addittad cakkhuvitfianant ddittam, etc.” In the prologue of this mahékarundsamapaiti since it has been stated ordinarily as: “Jokasannivdsa’? which conveys the meaning of ‘Burning the living being’, it can be interpreted to mean that the fires of jati, etc, are burning in every existence whereever a being may be born, As such,all miseries which are faced and suffered throughout the life-term for having first come into being in every existence (bhava), are the burns caused by the fire of jai that has initially conceived or projected. Jn every existence, to be getting gradually advanced in age with the obvious signs of grey hairs, shortsightedness or blurring vision, and becoming hard of hearing(deaf), in the burning heat of jara(old age). Eventually, the inevitable death which take s place, is the burning heat of the fire of marana. In avery kind of existence, these fires of jara and marana which are burning, are quite conspicuous,

Next, anxiety, grief, wailing, bereavement and lamentation due to the loss and death of relatives, loss and destruction of property, or of business enterprise, etc,, are the burning fires of grief and lamentation. Then also in every existence, generally various kinds of physical sufferings are to be faced. There ace also heart-breaking moments with cxtreme anxicty. These happenings are the fires of domanassa(dejcction)

Brahmavihéra Dhamma

and updydsa(despair) which one has to undergo un. avoidably. For having observed that the beings are undergoing severe misery and suffering in the raging fires—all eleven in kind-, explanation has been given as stated below to show how Buddha was moved to pity.

Afifiatara mayd-Except me,the Buddha, tassa nibbdpetacapable of extinguishing all these burning fires, afifio koci-any other single person, natthi-cannot be found, or rather, is not in existence. Jti-Such being the case, passanténaii—having perceived, buddhdnam bhagavantanam— in the persons of Buddhas, satiesu-towards living beings, mahakaruna—great compassion, okkamati-has occurred.

All living beings are subjected to the eleven kinds of fires, such as, rdga and so forth. Therefore, Buddha had his great compassion towards those living beings realizing that there was no one except him to come to their succour. Yes, indeed, These beings are really pitiable. Since, not only one but eleven fires are burning them up, the miseries they have to undergo must be awfully terrible. There is no one who could give instructions to these poor pitiable beings to escape from the burning flames except the Compassionate Supreme Buddha. Knowing fully well the fate of all living beings, pity had arisen in the heart of the Buddha, and this feeling of deep compassion had impulsed him to deliver his preachings revealing the way to happiness, and guiding them to follow the practice of the noble Eightfold Path-Sila, Samédhi and Paid, for the entire period of 45 years, We are now recounting His Noble Teachings and giving instructions to you all.

Having already covered a wide range relating to the occurrence of mahdkarund in the mind of the Lord Buddha, let us now develop the feeling of karund after reflecting upon the miserable conditions of the living