Brahmavihāra Dhamma

Kammic cause of Ugliness and fair Complexion

flaring up into arage, dubbannasamvattanika—is likely to bring about ugliness or bad complexion and unpleasant looks.

If anger arises, his facial expression and demeanour will immediately change for the worse and his personal appearance will look ugly. It has been stated that as an oustom of this rising anger, he may probably be born ugly throughcut the rounds of existences (sathsdra) on his becoming a human being. A motto is now being composed as: ‘‘Flame of anger causes ugliness.”’

If patience can be exercised without yielding to anger in the face of unbearable harsh language or hostils verbal attacks made on him, he is likely to reach the world of Devas’Sugcti) in his next existence. If he reaches the human existence, it is most likely that he will have a very fair complexion, handsome looks and a good personality, This has been preached in a concise manner as follows:-

(3-B) “Pasadikasamvattanikd esd manava pafipadd

p yvadidam akkodhano hoti.’’

yvadidam akkodhano hoti.’’

Manavo-O, Subha, the lad, yadidatheyo ayam—a certain person, akkodhano-is patient without any feeling of anger, foti-it so happens, Tassa—His, esé patipadd— noble conduct of patience without anger, pasadikasamvatianikd-is likely to cause his personal appearance become beautiful and respectful. The gist of it is expressed in the form of a motto which follows. Let us do the recitation in conjunction with what has been stated herein before.

“Flame of anger causes ugliness; Patience

brings beauty,’’

If desirous of having a handsome appearance and fair complexion, it is essential te try to practise and

Brabmavihéra Dhamma

inculcate the spirit of patience. Now we have come _ to a turn to give an answer to the fourth question. This answer in Pali for which explanation was rendered, has been mentioned in Part VI of the Dhamma. Hence, it would appear adequate eneugh if we just recite the Motto.

Kammic cause of few or more attendants

(4) “Envy repels attendants and helpers;

Goodwill brings forth retinue in large

numbers.”’

If one becomes envious of the welfare and prosperity of others, he is likely to go down to ApayaHell. If he were reborn in human existence, he will have less attendants and companions. If a person rejoices in other people’s happiness or welfare with muditd, he will probably land in the world of Devas (Sugati). In the event of his rebirth in human existence, he will have a large number of attendants. We shall now continue to preach and deliver the answer relating to the fifth question.

Kammic cause of Poverty and Affluence

(5-A) If no offer of charity, ten kinds in number, such as, offerings of rice -meal,milk,clothes(robes), transport, flowers, incense, fragrant substances, bed, building, light, such as, candles, oil-lamps. ete., are made, or, if the acts of charity done by others are deterred or molested, such actions will probably cause one to land in Apiya, If he happens tobe reborn in the world of human beings, he cam be indigent and stricken with poverty. The gist of it, is briefly put as cited in the preachings quoted below.

‘** Appabhogasamyvattanika esd maGnaya patipadad yadidam

na data hoti.’’

Kammic Cause of Poverty and Affluence

é Manava—O, Subha, the lad, yadidam=yo ayam-—a certain person, na ddta-is not used to making charity, or rather, is miserly and stingy, hoti-it so happens. Tassa—His (that person’s), esd patipada—(this) habit of stinginess not wishing to make charity, appabhogasamvattanikd-is probably the cause of becoming needy and poor, er of lacking in wealth,

The essence of this statement is composed partly in a motto as ‘‘Refraining from making charity will cause extreme poverty”, By making charity with generosity, one may probably reach the abode of Devas(Sugati). If relegated from there to human existence, he is most likely to become wealthy and prosperous, This has been preached in a nutshell as:-

(5-B) ““Mahabhogasamyattanika es&@ manaya patipada

yadidam data hoti.’’

Mdanava-O, Subha, thelad, yadidam=yo ayam-—a certain person, ddtd-usually offers charity or performs charitable deeds, hoti—it is so done. Tassa—that person’s, patipadad—usual practice of making donation, mahdbhogasamvattanika-is likely to bring about wealth. This is couched in a motto as follows to be recited in combination with the relevant portion of the expression described herein hefore.

(5) “Refraining from making charity causes

extreme poverty, Charity brings wealth

and prosperity.’’

This Danakatha, the expression of rejoicing—— anumodhand Dhamma in respect of the charity done being heard of so often, is pretty wellknown. However, the story Ananda, the rich, relevant to the expression: ‘‘Refraining from making charity causes extreme poverty, needs illustration,

Brahmayihéra Dhamma

Story of Ananda, the millionaire

During the lifetime of the Lord Buddha, there lived a rich person by the name of Ananda in the City of Savatthi. His riches amounted to forty (40) crores. He was full of envy, and amiser too. Every fortnight, he asked his relatives to hold a meeting, and at every such meeting or gathering, he admonished his son “‘Milasiri’ in this manner, ‘‘Don’t think that forty crores worth of property which we have in possession is a colossal amount, None of these riches should only be acquired and accumulated. If a kyat is offered repeatedly, the entire wealth will, in course of time, be exhausted, Hence,

“Anjadnanam khayam disva,

upacikanafica safcayam.

Madhiinafica samaharam,

pandito gharamdavase.’’

This verse (gatha) is the same as the Ovadagathe given by Todeyya. The only discrepancy between the two is the use of the expression ‘‘upacikdnam’’ i-e., of the white ants, and the word — ‘‘vammikdnam’’ i-e,, the ant-hill. In this regard, it is to be interpreted as Supacikdnan’—by the white ants, safcayam—-the accumulation of particles of dust which have been carried, Sometime later, after giving his exhortation, Ananda, the rich, passed away. He had died without telling his son where the five earthen-ware pots containing gold and silver were kept or hidden underneath the earth. After his death, he was conceived in the womb of a female beggar in the village where beggars lived. This village comprised a:thousand dwelling houses. It was stated that from the time of the conceptiou of this Ananda, the former millionaire, in the mother’s womb in his new existence, the inhabitants of that village had faced great hardship in the way of their

Story of Ananda, the Millionaire

living or occupation. Circumstances under which they had to live became uncongenial. Neva bhatim labhati..... They did not receive wages or alme as usual and were not able to maintain themselves’ Wa Lag i mattato param bhattapindampi-They were unable to obtain food more than they could support themselves for their bare maintenance. Or, in other words, they Feceived food just enough to support their own survival. Ais such, the villagers imagined as to why cifcumstances had shaped themselves in such a way. They thought there must be a wicked or evil person called kalakanni(adversity personified) in their village. Considering thus, they separated the village into two Parts. Then, villagers residing in one part of the village where the mother of the reincarnated Ananda, the rich, was living, remained in poverty and adversity as before. Therefore, they again divided this portion of the village into two. and it waa repeatedly done in the like manner until such time when the mother of Ananda was left alone in a state of adversity. The mother, however, withstoed the misery with great patience. After giving birth toa child, she continued to sustain herself for her own livelihood anp for the maintenance of the child.

Ultimately, when the child grew up to an age capable of making his rounds begging for food, the mother no longer being able to endure the sufferings and hardship, was compelled te abanden her sen to whom a receptacle was given to seek for food on his own for subsistence. While going round begging for food in the village from house to house, he came upon a dwelling place where he had once lived in his former existence. Having possessed the knowledge of jatissara-iidna, by which he had the faculty of remenbering his former existences, he entered the house through the front door. The sons of Milasiri on see.

Brahmavihira Dhamma

ng him cried through fear. They got frightened at the sight of him simply because of hia extreme ugli ness and ghostly appearance which reflected a horrible deformity of his hands, feet, ears and nose. The disfigurement ef his body and repulsive complexion Presented a spectacles of a spectre.

The children who were crying, being the sons of Milasiri, were no other than this unfortunate young boy Ananda’s grandchildren. The baby-sitters(manny) when looked at him, found a very ugly sight in the person of this young boy(former Ananda). They then assaulted him with sticks saying, ‘“You wicked devil ! better go away.’’ They then put him on a heap of garbage. As a matter of fact, they regarded him as a dirt. At that time, Buddha accompanied by the Venerable Ashin Ananda in the course of their round for alms, arrived at the scene, Then on being asked by the Venerable Ashin Ananda about the incident, Buddha told Ashin Ananda the state of affairs in detail.

Thereupon, the Venerable Ashin Ananda requested the people nearby to bring Milasiri to him. People in the neighbourhood, who had come over to this place, formed a big crowd of spectators, Buddha then asked Milasiri: ‘‘Do you know this child?’’ The reply given was in the negative. Buddha told Milasiri that this child was his father Ananda, the rich. Méilasiri ejaculated, ‘‘I could not believe it, Sir.”’ Buddha therefore ordered the child, “Hay, Ananda, the rich! You better tell your'son where the five big earthware pots containing gold and silver were kept and buried in the earth.’’ The place where the pots were concealed was shown by the boy, and on digging, all the treasures were found in tact, Only then, faith and reverence had occurred in Milasiri. He became a

Story of Ananda, the Millionaire

Convert and observed the Three Refuges-the Triple Gems of Buddhism. On that very occasion, Buddha Preached the following verse(gatha)

**Putté matthi dhanammatthi,

iti balo vihafiiati.

Atta hi attano natthi,

kuto putta kuto danam.’’

Me-I have, puttad atthi-sons and daughters. Me— I have, dhanamatthi-wealth and treasures consisting of gold, silver, etc. 7ti-Having had this kind of assumtion, bdlo-a fool who has no knowledge of the state of Samsara, or rather, no foresight about the future existences, vihafifati-becomes weary and distressed in connection with his children (sons and daughters) and his wealth and riches.

People are worrying with great anxiety about their children’s welfare and wealth under a false notion that they are reaily their own and always dependable, In the event of destruction of their own children and wealth, they would become anxious and greatly depressed with sorrow. They are worried about what would happen to these properties and their own kith and kin. There is no need to make a special mention about physical and mental suffering which they are undergoing while destruction of their wealth and relatives is taking place. They also become wearisome for having to perform their work with utmost endeavour to gain wealth that has not yet been acquired. It means to say they have to be constantly toiling and striving with worry and misery in the matter of bringing up their children. And yet—

Atta hi-Even on his own Self, attano-one has, natthino real reliance (i.e,, he himself does not belong to himself). It means to say that om the verge of death,

Brahmavihara Dhamma

One cannot rely upon his own self. Even after death, One cannot depend upom himself or help himself to avoid descending to Apiya and to fall into a state of miserable conditions. Hence, puttd-how can sons and daughters, kuto—be said to be really dependable? Kuto danan—How could one say that he has his wealth to be depended upon ?

Ananda, the millionaire, whose story has just been narrated, had to undergo misery and sufferings immediately after his death. He had met with such sufferings for having relied upen his son and riches instead of on the meritorious acts of charity (dana). There were a number of stories about people who had become rich for making charity and offering gifts with great generosity. A person by the name of Indaka from the City of Rajagaha became a powerful Deva for having offered a mere spoonful of food with great generosity to the Venerable Ashin Anuruddha Thera. This anecdote has bean often mentioned. Hence, the Dhamma: ‘“Refraining fron making charity causes extreme poverty; charity brings waalth and prosperity,” should always be borne in mind and well-understood. After appreciating as such, it is of paramount importance to practise ddna. In any case, Burmese Buddhists are not lacking in generosity and in the matter of offerings donations. They are generally accomplished with this quality of charitableness.

Kammic cause of low or high birth

(6—-A) Failure to worship and pay reverence to those who are deserving, by thinking highly of oneself or through self-conceit, will probably cause one to godown to hell(Apaya). Even in the event of his rebirth in human existence, he will be born into a low-caste family, The meaning of this statement has been elucidated briefiy as follows:—