Brahmavihāra Dhamma

Kamma and its effects — critical comment in conclusion

sion, It is to nurse a feeling of indifference to all beings who are either suffering from misery or enjoying happiness, etc., according to one’s own kammic circumstances. Let us now recite as follows in developing ‘‘upekkha’’? with all mindfulness which will also include the manner of realization through contem- ~ plating and noting.

“All beings have only kamma as their own ~

personal property in possession. Things are

taking place according to varying circumstances.

This iadifferent attitude and willingness to

recite are ndma. Recitation and the sound(voice)

are ripa. Contemplating and noting them are

nama. Only ripa and nama are there. These ripa

and ndma having vanished amd ceased all at

once, are merely the nature of ‘‘impermanence’’,

‘‘suffering”’ and ‘‘anatta’’. , a oh Ae eae

Wealth and happiness’ are due to kamma. Suffer.

Weaith and happiness’ are due te kamma. ing and misery are also due to kamma. Only kamma is One’s Own personal property in possession. He has his own kamma which produces its effect. By developing upekkha with indifference towards others, it could bring mental relief and happiness when misfortune, misery or suffering take place, Bringing into one’s own mind that everything which happens is‘ based upon kammz, is not only faultless or blameless but also gives relief from mental distress even in the present lifetime. For having avoided akusala and for having developed kusala-kamma to the best of one’s own ability to gain reliance in future existences, one could expect to gain happiness and prosperity in existences to come, If it is not practised in the said manner, anger may arise because of misery which will thereby cause okusala in finding fault with others when such miserable conditions happen to cccur. Hence, the best course of action is to make the doctrine of kamma a

Brahmavikéire Dhamma

part of our lives and to view things as happenings beyond one’s control a according to one’s own kamma (kammassaka). This frame of mind will bring mental relief. It is pure and true, and the best. : Explanation relating to the development of upekkhda, has been fully rendered, We shall conclude thia portion of the Dhamma by reciting the mottos relevent to the Teachings, which run as: ‘‘Kammassaka —- Only kamma is one’s Own personal property in possession.’’

(1) Killing others causes short life, _ Abstinence from killing brings long life.

(2) He who illtreats is diseaseful, whereas,

Pity brings good heaith. __—C**-4(3) Flame of anger causes ugliness, : meee Patience brings beauty.

(4) Envy repels attendants and helpers,

Goodwill brings forth retinue in large numbers (5) Refraining from making charity cause

extreme poverty Charity brings wealth and

prosperity. : ; 4

(6) Rudeness causes low birth,

Respect brings high birth.

(7) Non-investigation causes blind ignerance,

.- Anvestiagation brings high intelligence.

(8) Doer of evii will gather evil,

Deer of good will reap good.

(9) It’s Kamma, the Planner, that implements

both evil and good, making one suffer pain

and gain pleasure,

All beings have only Kamma as their OWR Personal

ir Own personal

property-

Misery and happiness take place according to

one’s Own kamma,.

Kamma and its effects — critical comment in conclusion

By developing ‘upekkha’ -equanimity, (one whe has achieved the Third Jhana) can attain the Fourth Jhana connected with upekkh@, This has been already Stated. Ordinary worldlings who have not achieved any jhdna, when personally faced with distress and misery, or when other acquaintances of him are in misery, should reflect upon the desanad which says: “Sabbe satt@ kammassaka” and imagine that all beings have only kamma, good and bad actions done by themselves, as their owm property in possession, and, that kamma being the architect of their own fate people are afflicted with diseases, in misery, in poverty and so forth. Then only one will be mentally relieved,

Preachings on all four kinds of Brahmavihara have come to a completion quite comprehensively. We shall now wind up the sermon by making recitation relating to how these four kinds of Brahmavihara Dhamma are developed.

(1) May all beings be free from danger, from

mental distress, from physical distress, and

be able to shoulder their own burden of

khandha, with happiness,”’

(2) May all beings be liberated from misery

which they are presently suffering.

(3) May all beings be able to retain their wealth

and prosperity which they have acquired,

without diminution, and may continue to be

prosperous and happy, as before.

(4) O, all beings have indeed, only kamma, good

and bad actions, volitionally done by them,

as their own personal prcperiy ip pesses-

sion.

Brabmavihare Dhamma

Final conclusion and blessing

May all those persons of virtue who have assembled here, by dint of having respectfully listened to this Brahmavihira Dhamma with attentiveness, be always free from all dang:rs, and be able to contem. ~ plate and note with faith and devotion the true nature of rapa-namd-dhamma occurring in their own living™ khandha, and speedily attain Nibbina through the much coveted knowledge of the path and fruition (maggaPhala-fidna).

Sidhu Sadhu Sadhu

Translated by

U MIN SWE |

(Min Kyaw Thu) |

(Min Kyaw Thu)

(Min Kyaw Thu)