Brahmavihāra Dhamma

Kammic Cause of Low or High Hirth

ee 7. - ~ lo oat .

“‘Nicakulinasamvattanika esd mdnava patipada yadidam

thaddho hoti atimani abhivadetabban: na abhivddeti,

etc,’

_ Manava-O. Subha, the lad, yadidameyo ayari—a certain person, thaddho-is stubborn and proud to the extent ef becoming disrespectful and disobedient to others, with his mana(self-conceit). Atimani-is vainglorious and conceited and looks down upon others, hoti-so he is. Abhivddetabbam-—to a person deserving of worshipping or respect, ma abhivadeti-‘he) falls to pay due homage and respect. (failing to give a place or make room for others and to make way for those who are deserving of respect or reverence, to show respect to a person who is deserving of respect, and to revere a person who is worthy of reverence). /assa—That person’s (His), esd patipadd-habit of stubborness and obstinacy with self-pride or conceit to the extent of refusing to pay respects and regards, nicakulinasamvattanikd—is likely to cause to be reborn in a mean and lowcaste family.

Those who are worthy of worshipping and respect are parents, etc., elders and those who are accomplished with the attributes of morality(si/a) etc., such as, priests, and so on. Old aged parents and grandparents are worthy of reverence. Even if no reverence is made, respect should at least be given. Bhikkhus and high priests who are endowed with morality deserved to be worshipped. Genuine Holy Buddhas and Sathghas with sanctity are worthy of deep reverence: If no proper respect or homage is given to these noble persons with self-conceit(mdna), one is liable to go down to hell. Jf rebirth takes place as a human being, he will have a humble birth in a low-caste family and will become ignoble. In this regard, a motto has been couched in part as: ‘’Rudeness causes low-birth.”’

Brahmayihira Dhamma

(6-B) If reverence and respect is paid to those who are worthy of reverence and respect without self-conceit, one may probably reach the world of Devas(Sugati). If he were reborn as a human being, he will belong to a noble family.This has been preached in a concise way.

‘“Uccdkuli ma samvattanikad esd mdnaya patipada

yadidam atthaddho hoti anatimani abhivddetabbam

abhivddeti, etc.”’

Manava—O, Subha, the lad, yadidaii.yo ayam—a Certain person, atthaddho-is gentle and meek not being stubborn with self-—conceit(mdna), anatimani —(and) without thinking highly of himself, or rather, without vanity, foti-it so happens. <4bhivadetabbam abhivadeti_pays homage or respect to one who is worthy of reverence, e-g., (to stand up when coming close to him, with due respect, etc.). Yassa-That person’s, esd Patipadad-good conduct or behaviour of paying reverence without self-pride or ego, uccakulinasamvattanika-is the cause of rebirth in a noble family. This has been composed as the last motto which goes to say: ‘‘Respect brings high birth,’ This may be uttered in combination with the first part of the motto stated earlier,

(6) ‘‘Rudeness causes low-birth,

Respect brings high birth,’’

The resultant effects of one’s own kamma, six in all, and different from one another, are very obvious in respect of the miserable or happy conditions that prevail in one’s life existence. lt is sheer misery if ome is short-lived, diseaseful, ugly, lacking in attendants, poor, and low-born. There is happiness if one has long life, good health, a fair complexion, many attendants, wealth and prosperity, and become noble.

Manner of developing 132 kinds of Upekkha

Phat is the reason why in developing mettd, karund and mudita When reciting as: “May all be happy”, ‘‘May ba liberated from misery’, and ‘May be able to retain their wealth and prosperity without diminution’, are more Pertinent to these six kinds. Similarly,in developing upekkhi, ‘Kammassaka@’ — “‘One’s own property is hie own kamna actions), is also more relevant to these six Citez>ories. The way how it becones relevant is that by developing and radiating metta, karund and muditd as May all be happy, ete.”, the advantages of having a loag life and of escape from diseases that may be derived by all living beings cannot be considered as adequate and complete, as desired. Only when endowed with kamm:, etc., that brings long life and good health, full accomplishment can be achieved as desired, As such, the said six kinds are more relevant to upekkhi which is required to be borne in mind as: “Only kimm: is one’s own property in possession (kammassaki). Hence, let us now first develop mettd, etc., and then develop upekkha by doing the recitation.

‘““May all beings be happy.’’ (Repeat thrice)

“‘May all beings be liberated from misery.” (To be

repeated thrice)

“May all living beings be able to retain their

wealth and prosperity which they have acquired,

without diminution, and also, be happy as

before.”’

Manner of developing 132 kinds of Upekkha

All living beings have only kumma (kammassaka) as their sole property, They are coming into being, moulded and influenced by their own actions(kamma) according to circumstances.

“Bvil actions bring evil results,

Good actions produce good results.”

Brahmavihara Dhamma

“It’s kamma, the Planner, that implements both _ evil and good, making one suffer pain and “ty gain pleasure,” “All those persons who breathe and live, have only kammaas their own property in possession.”" “All these persons who obviously exist, have only kamma as their own property in possession.”’ “All individuals have only kamma as their own property in possession.”’ “All those persons who possess bodily self, the material body(khandha) have cnly kamma ae their own property in possession.’’ These five phrases which have now been recited and developed, are the five kinds of eanodhisa-upekkha which view with indifference towards all beings who have no limitation and distinction. We shall now proceed to recite and develop the seven kinds of odhisaupekkha. ‘‘All females have only kamma as their own property in possession. ‘‘All males have only kamma as their own property in possession.” “All Ariyas have only kamma as their own property in possession.”’ “All Putthujjanas(common worldlings) have only kamma as their own property in possession.’’ “All Devas have only kamma as their own property in possession.”’ “Ali human beings have only kamma as their own property in possession.’’ “All Apaya beings have only kamma ae their own property in possession.”’

Manner of developing 132 kinds of Upekkha

The above indicate the manner of developing the Seven (7) kinds of odhisa-upekkha. If these 7 kinds of odhisa are added to the 5 (five) anodhisa stated earlier, it will come to twelve (i2). These are the 12 kinds of disdanodhisa-upekkha which has no limitation without distinguishing regionwise. If upekkha is developed after limitation is done by distinguishing the regions— regionwise—, there will be likewise 12 kinds for every region. Ags there are ten (10) regions, it will come to a total of 120. These are (120) disdodhisa-upekkhd. We Shall also recite and develop these 120 kinds in brief. Please follow the recitation.

‘‘All beings in the Eastern region have only

Kimma as their own property in possession.”

**All Apiya beings in the Eastern region have

only kammaas their own property in possession’’.

‘All beings in the Western region have only kamma

as their own property in possession.’

““All Apaya beings in the Western region have

only kamma as their own property in possession.”’

“All beings in the Northern region have only

kamma as their own property in possession.”

‘All Apaya beings in the Northern region have

only kamm1 as their own property in posses-

sion.’’

“All beings in the Southern region have only

kamma as their own property in possession:”’

‘‘All Apiya beings in the Southern region have

only kamma as their own property in posses-

sion.’’

“All beings in the South-Eastern region have

only kamma as their own property in posses-

sion.”

Brahmavikira Dhamma

— “All Apaya beings in the South-Eastern region have only kamma as their own property in <> > possession,”’ “All beings in the North-Western region have . only kamma as their own property in possesSion.”’ “All Apaya beings in the North-Western region have only kamma as their own property in possession,’’ “All beings in the North-Eastern region have only kamma as their own property in possession.”’ *‘All Apaya beings in the North-Eastern region have only kamma as their own property in possession.’’ “All beinge in the South-Western region have only kamma as their own property in possession.” ‘“All Apiya beings in the South-Western region have only kamma as their own property in possession.”’ “All beings in the lower region below (Nadir) have only kamma as their own property in possession.”’ “All Apaya beings in the lower region below (Nadir) have only kemme es their own property in possession.’’ “All beings in the higher region above (Zenith) have only kamma as their own property in possession.” ‘“‘All Apaya beings in the higher regien above (Zenith) have only kamma as their own property in possession.’

What have now been recited are (126) diséodhisaupekkha as briefly put. If these are added to the 12

Kammic cause of lack of knowledge and of intellectual power

kinds of disdanodhisa recited in the foregoing, it will come to (132) kinds of upekkhad. The manner of developing upakkhad has now been described fully. However, what now remains is the last answer out of the Seven (7) answers to the questions raised by Subha, the lad, We shall continues to preach the remaining one.

Kammic cause of lack of knowledge and of higher intellectual power

(7—A) Idha ménava ekacco itthi va puriso ya samanam

va brahmanam va upasankamitvd na paripucchita

hoti ‘‘kim bhante kusalari, kim akugalam, kim

savajjan, kis anayajjam, kim sevitabbam, kit

na sevitabbaiit, kin me kariyamanam digharattam

ahitdya dukkhaya hoti, kim va pana me kariya-

manam digharattam hitdya sukhaya hoti” ti.

Mdanava—O, Subha, the lad, idha—in this Universe, ekacco itthivd puriso yd-some persons, whether a female or a male, samanam va brahmanam ya upasanikamitva—-make an approach either to a Bhikkhu or a noble and virtuous person, 72 paripicchité hoti-(but) does not know how to ask or put a question. (How it should be asked is:) Bhante-O, my Lord (Buddha), kim kusalam kim akusalam— What is kusala? & What is akusala? Kim savajjam kim anavijjam—Which is faulty and Which is not faulty or blameless? Kim sevitabbam, kim na sevitabban—Which is te be depended upon and which is not? Kim kariyamanam—What is the thing, if done, me—will render one, digharattam ahitaya dukkhaya hoti-deprivation of wealth and causation of misery for a very long time; vd panaapart from this, the question to be put is: Kim kariyamanam-What shall be done, digharattam hitaya sukhdaya hoti-to cause to bring benefits to gain prosperity and happiness for a very long time? Jti-Do not know how to put question in that manner, nay, remain without asking any question.

Brahmavibara Dhamma

Some persons do not know how to approach a knowledge able person of experience, and seek or ask for information or advice in matter which they are unable to understand, or rather, of which they are ignorant. In accordance with a Burmese proverb which runs as: ‘‘Ask what is not known and cleanse what is dirty,’’ one should find out and ask what he does not know. However, some persons are taking things easy and are complacent without trying to inquire and make themseives understand and become knowledgeable. Failure to investigate what is not known is negligence or remission of one’s own duty. In matters relating to business affairs, one should inquire things with which he is not acquainted. If it needs practical training, he should undergo training and study things properly, Only then, he can find success in his business career- Much in the same way, relating to religious affairs, one should ask and seek for knowledge in which he is lacking, It is therefore essential for him to ask what is kusala and what is akusala, and so on, But a person who has no interest in the pursuit of knowledge remain carefree and non-chalant,

If one fails to seek knowledge and the required information, he becomes unknowledgeable and uninformed, and is likely to do things which should not have been done. For having done wrong, such an unknowledgeable person lacking in the practice of Dhamma is likely to land in hell(Apaya) after his death. If his rebirth takes place in the human world for having failed to equip himself with the required knowledge and practical experience in kusala dhamma, he is likely to become a person of immoral character. This fact has also been preached briefly as follows:-

‘«Duppaifiasamyattanikad esd ménava patipada yadidam

samanam va brahmadnam ya upasankamitva na pari-

puccnita hoii.’”’