Brahmavihāra Dhamma

Questions raised by Subha, the lad

who had become adog. 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 Méra, the Evil One. Tf 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 eredible. 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 hes 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?

Brahmayihare Dhamma

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 belcnging 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 indiot,

whereas some are highly intellectual or born

genius. Why?

These were the questions put for clarificaticn 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 ere even twins. I'rom 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.

Lord Buddha’s Answer

Lord Buddha’s answer

““Kammassaka manava satta kammaddayadad kammayoni

kammabandhii kammappatissarana kammam satte

vibhajati yadidam hinappani tatdya.”’

Manava-O, Subha, the lad, sattd-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), kammassaka-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 preperty 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 p%ssession without destruction throughout his lifetime, on his death, he will have to part with these. These properties are nolonger his own. However, in respect of all actions which he has done or performed, whether these are business dealings relating te worldly affairs, or acts of merits(kusala) such as, déna and sila, or acts of demerits (akusala), such as, act of killing (panatipdta) relating te the matter of religion(Sdsanda), 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 im matter relating to his business affairs will bring benefits in commensusate 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

Brahmayihira Dhamma

the case may be. These have so happened not because of blind chance but because of their past moral or inmmoral actions, Hence, kammassakG—only kamma is their own property which they really own and possess. This statement is, therefore, most relevant to upekkhdbhavana,

Next, sait@-as regards beings, kammaddyada—their Own actions or kamma which they have done, are only inherited by them. It is something which resembles sons and daughters. whe 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 thesame way, if one commits a crime, he will receive due punisnment for comemitting the offence. Persons indulging in drinking liquor and gambling, will -bave- the disastrous effects of their own immoral .actions. In.the least, it would _-@dversely effect their health, their reputation, and cause other miseries, such as, disharmony among frienis. \These are instances .of the had advantages _imherited by them. Similar}y, acts of kusela in the form, oi ddaz(charity; and sile(morality) will bring them good results even ia this present lifetime in the »Shaps of good health, long life, ete. . All throughout _the rounds of existences in Sarsara alsa, they will gain happiness: relevant to the happy conditions of life as either human beings or Devas, Eventually, they can gain the bliss of Nibbana» where all sufferings wiil cease. If acts of akusaiz, such as, killing and stealing are committed, evil effects will react to beat upon them even in the present existence. Moreover, throughout Samsara they will suffer miseries or Apaya, etc. Good and had inheritance will be accordingly derived. This explanation as stated has also been amplified in Anguttara Pafcakanipaita Abhinha-paceavekkhitabbathina Sutta (66) in the following manner.

Lord Buddha’s Answer

Kalydnam va—Virtuous, pépakarn y@-as elso the evil, yan kammam-actions, karissanti-will be done, tassa-and the results of good and bad actions, or rather, merits and demerits, dayadd-the derivation of both geod and bad inheritance, bkavissanti-will take place.

This word ‘‘kemmadéyada’’ and the word “‘kammass2ka’’ have same meaning or effect. It simply imbibes the exposition of the word ‘“‘kammassaka’”’. Thereafter, satta-Deings, Kammayoni ~ are subjected only to kamma that has been committed by them en 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 ‘‘kammassaka’’.

Kammabandhi-This means only kamma constitutes One’s owa relatives and friends tobe relied upon, If é 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 kamme. lf good kamme 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 snemies. This statement also serves a3 a clarification of the word‘‘kammasseka’’.

Kammappatisarand -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. Likewiee, 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 vicee, reliance could be

Brahmavibara Dhamma

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 perfermances of kusala-kamma to dispel akusala-kamma, are really dependable. This phrase also offers as explanation relating to the words “‘kammassaka’’.

Kammam—good and bad actions, satte-make the beings, yadidait hinappanitataya —become inferior or superior, vibhajati-(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 kemma makes a msn ignoble whereas good kamma causes one to become a noble cr superior person. This is to say that beings are put into different classification by their own respective kamma as ‘inferior’ or ‘superior’ individuals. Jf translated briefly in Burmese, ‘‘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 ‘Eifect’. Only kemmacan 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 komma:

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 distin-

guishes beings making them different from one

another as inferior(ignoble) or superior(noble>,”’

Kammic cause of Short Life and Long Life

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 therefrom. We may recite the second motto in the light of the above.

“‘¥t’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, a8 requested by him, was given with comments by the Enlightened one, as follows:Kammic cause of short life and long life on eee

(1-A) Manava-O, Subha, the lad! Jdha-ia this world, itthi vd-either females, puriso va—or males, ekacco— some of them, pdndtipdti-are used to killing the living

Cis ote Brabmavihara Dhamma

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, parari marand ~ after death (Some of the words are left out here), apdayariiin the realm of Apdya, duggatim—the abode where men of vice would reach, viaipdatam nirayat—and in the abode of Apdyathell) where beings are going to descend after destruction of their happy life existence, upajjatiwould have their rebirth. AM/anussattarn—to the world of human existence, sace dgacchati-if at all he has reached back, or rather, if he is reborn, yatha yatha paccajayati (or) im amy existence wherever he may be reborn (translated into Burmese to make a smooth flow of expression) appayuko-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, heis likely to descend to the four nether worlds—hel}— 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.

Appayukasamvattanikd esG mdgava patipadd, yadidam

panatipati hoti.

Manava, O, Subha, the lad, yadidari—yo ayani—a certain person, pdudtipdti hoti-usualiy kills the living beings. Tassa—Hsi, esd patipadd—habitual tendency or propensity to kill, appayukasamyattanikad-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 itthi va puriso vad~Whether a fomale or a male, some persons, pdudiipatd pativirato hoti-abstain from killing. So-that person, tena kammena-by virtue