1 K. Dhamminda   kamma and the final judgement of the God

  KAMMA AND THE FINAL JUDGEMENT OF THE GOD

                                                 By Ven. K. Dhamminda
                                              Kdm.damminda@gmail.com

2 K. Dhamminda kamma and the final judgement of the God

Religions which are based on theism are more than atheistic religions in the world. Buddhism is one religion among the atheistic religions. The world has already recognised that Buddhism is atheistic religion. Christianity, Islam, Judaism are the main monotheistic religions in the world. Hinduism, Shintoism, Chinese folk religion, Thelema, Wicca, Druidry, Taoism, Odinism and Candomble are the famous polytheistic religion in the world. All theistic religions accept that responsibility of human beings is under the single God or multiple gods. Theists have already accepted that human beings have not their own free-will. They trust their will is in the God. But atheists do never believe that their responsibility and free-will are on authority of the almighty God.

We must first understand what kamma is according to Buddhism. Kamma is a pali word. Meaning of kamma is “action” actually we cannot give a real meaning for this word named kamma by English. The simple meaning is “action”. According to

3 K. Dhamminda kamma and the final judgement of the God

Buddhism, every person is frequently committing various actions by mind, body and mouth. I know, if we do some action, there is definitely a reaction for your action. If you release out any god or bad words from your mouth, At that moment, a power is creating from your words. That power created only for you. Because of it was created by you. Sometimes, you are doing some good or bad works from your body. You kill a human or an animal by your hands. At that moment, a power arose from your that action. Sometimes, you are giving food to a beggar. It is a good action. This giving creates a power for you. Actually this power is a result of your actions. Buddhism names that this is kamma. Kamma classifies beings as inferiority and superiority. If you think very intentionally, your mind is a forerunner for your every work1. In here, you should understand that your body does never exist without your mind and also your mind does never exist without your body.in every time, both exist together. You can clearly understand that you are releasing your ideas out through your mouth and body. After these ideas came out, we name that they are bodily actions and verbal actions. Actually mental actions mean you are thinking badly or goodly, but they not be released out by you.
1 manopubbangamadhamma

4 K. Dhamminda kamma and the final judgement of the God

These are mental actions which create a power. This power can truly change your this birth and next birth. This power can control your life. This power can completely change your existence2. This power is not almighty God or Creator. Because of this power had been created by you. This is kamma according to Buddhism.
The Buddhist people do never believe the God or the Creator. Because of you are created by your kamma. Your like or dislike and responsibility of your life are in you. They are not in an invisible and an external power. If you tell, that the God do everything and everything is will of the god. You must accept Killing, stealing, adultery, lying, intoxicating of person that these are will of the God. If everything happens on will of the God, why will the God judge people? Every bad thing and every good thing are as will of the God. So people are very pure but the God is wrong and impure. You can clearly understand it. I think that the God must be judged in final day by people. Because of the God is wrong person for everything of human and animals.
2 Kamman satte vibhajate yadidam hinappani tatha

5 K. Dhamminda kamma and the final judgement of the God
 

According to teaching of the Buddha, there are lots of Brahma worlds and heavens. In some Brahma world, life span of brahmas is uncountable. The virtuous and jhanic powerful person in the human world goes to that brahma world with the uncountable life span after his or her death. He is now the first and very powerful Brahma in that brahma world with uncountable life span. When he is alone dwelling in there, he thinks that if whoever comes to my world, it is good for my aloneness. Thereupon, some beings go to that Brahma world from others worlds. When they are going to that Brahma world, the first Brahma with aloneness is dwelling in there. At that time, brahmas who came in the second time think that this first Brahma is our leader and he is very powerful. Then the first Brahma thinks and say to others brahmas ‘I am only one leader of beings and I created you and I am the oldest one among you and I control all beings and world’. Then everybody accepts his authority. Suddenly, life span of some brahmas in that brahma world finishes according to their kamma. Then they are coming to this human world. When they are coming to this world, nobody is in this world. They are starters in

6 K. Dhamminda kamma and the final judgement of the God

human world. One among them comes to his previous memory and tells o’ my dear friends our powerful and almighty leader is in his Brahma world. He is our creator and controls us. So we should try to go to his world….they follow rules and ritual methods which were made by them to reach to their first Brahma. But they have not knowledge and an understanding about kamma. Actually that first Brahma has not knowledge and an understanding about kamma. Because of he has full of pride and defiled and ignorant mind. Now you can clearly understand how established concept of the God in the human world. After the elapse of uncountable years since arrival of beings in to this world, people created various concepts of the God or Brahma who are included to above mentioned story, ideas and multifarious theistic religions. After that, all human beings are following concept of the God. But freethinkers who were wise, critical and analytical persons started to search truth and emancipation or the end of suffering of beings. They understood through their developed mental power that concept of the God and the Brahma is groundless or pointless. Only one person among them could completely realised and enlightened whole universe and opened it to all gods

7 K. Dhamminda kamma and the final judgement of the God
and humans. The Buddha pointed out delusion and groundless of concepts of the God. I invite to you, to be a freethinker and you should critically, analytically and openly see and think about religions, world and beings. You don’t be a blind in your religion. Open your mind, take away you all dogmas and try to search truth in beings and in the universe. Then, you will become a necessary person in the world.
In the day of judgement, the God will judge every people. He will judge people on good actions and bad actions. People who had done bad actions are recommended to the everlasting Hell by the God. People who had done good actions are recommended to the Heaven by the God. Now we came to good point in topic. The god is almighty, and merciful. If he is almighty, why can he not recommend all sentient creatures to the Heaven? If he is merciful, why did he recommend beings to the Hell? If it is a punishment for bad action of beings, were those bad actions done by the god or by beings? Actually those bad actions were done through beings by the God. Because of all actions are on will of the God. The Buddha told that kamma controls all beings and kamma classifies beings as

8 K. Dhamminda kamma and the final judgement of the God
inferiority and superiority. In here, you can understand that kamma is more powerful than the almighty God. Because of the almighty God gives final assessment by means of kamma. The almighty God also respect to the kamma. Because of he cannot change kamma of beings. The Buddha told you would guarantee for your purity and impurity. Other one would never guarantees for your purity and impurity3. Why did the Buddha preach like that expression? Because of he knew that there is not an almighty God to control beings. He realised that kamma controls beings. kamma is not a god. It is originating from you. You are creator of your kamma and your kamma is creator of you. Energies are creator of both that are you and your kamma. Energies are not the God. Energies are four great elements which are nature with hardness, nature with liquidness, nature of hotness and nature of airiness. So the God is not your judge. Your judge is yourself.
Islam, Christianity, Judaism, these religions are monotheistic. People who believe these religions deeply trust the final judgment. According to the Quran, Islamic people tell In the name of Allah, the
3 Suddhi asuddhi paccattam annanamannam visodaye

9 K. Dhamminda kamma and the final judgement of the God
Entirely Merciful, Especially Merciful. If Allah is merciful, he can recommend all beings to the Heaven in his the final assessment of humanity. But he will never do it. If he do it, the final judgment is meaningless. If he will not do it, his mercifulness is pointless. If Allah is almighty, he can direct all beings to the heaven without any judgement of them. But he cannot do it. Because of he wants to judge all beings. He will judge and give assessment to beings on their good and bad actions. The good and the bad actions are named as kamma in Buddhism. As the Buddha told that kamma would control your life while, Allah tells that this kamma cannot be changed at all for the human beings. Because of, he has to give the final assessment to beings by dint of kamma. Now you can clearly understand who powerful one is in final judgement. The Buddhist people trust in gods and also they respect to gods. But they do never believe in almighty God, in the Creator, and in the God who gives the final assessment of humanity. Because of they clearly know who judge is in their life.
Now we have a good point in this topic to discuss about origination of being. Hindu people tell

10 K. Dhamminda kamma and the final judgement of the God
that the Brahma created beings. Christian people tell that the almighty God created beings and Islamic people tell that the Allah created beings. Actually these all religions belong to monotheistic or polytheistic frame. There is a contradiction on creation of beings between the empirical science and the theistic religions. But Buddhism does never believes that creation of beings had been done by the God. Because of the Buddhism rejects the almighty God. First of all, we discuss what view of Buddhism on being and world is. The Buddha told that there is difficult to give an assessment to beginning and end of the circle of birth and death4. But the Buddha explained us about the four great elements. Everything in the universe is created by these four great elements. They are named as the earth element, the water element, the fire element, and the air element. These elements are separately never remaining. They are altogether remaining in every moment. Especially you must know that these elements are not material. They are immaterial. Actually these four elements are the greatest energies in universe. These energies create various materials. If the God has a form, that form created by these energies. Unless the God has a form, saying that man was equally created
4 Anamataggoyam samsara pubba otina panna

11 K. Dhamminda kamma and the final judgement of the God
to the God and the final judgment are a groundless. Our consciousness frequently exists with a kammic power. These both of consciousness and kammic power are immaterial. Our consciousness is associating with very developed vital materials. There are some vital materials in the world. But they do not have consciousness. The God has also a consciousness. If he has not a consciousness, the creation of the God, the final judgment and his almighty are meaningless talks. If the God has a body with consciousness, he is also definitely impermanent. According to Buddhism, Consciousness frequently exists with kammic power. If the god has consciousness, he is truly controlled by kamma. Now you can clearly understand that this creation of beings and world was done by the four greatest energies. In future, new world and new beings will be created by these four greatest energies (elements).
According to agganna sutta5, evolution of human being had occurred from powerful, radiant deities. Actually there is a decline of human being from beginning to now. It is not a positive evolutionary
5 Majjhima nikaya

12 K. Dhamminda kamma and the final judgement of the God
process of human being. According to Buddhism, they were very powerful, radiant and intelligent in the beginning. The human beings are schematically declining from beginning to today. They had truly declined from their age, intelligent, and mental and physical nature till today.in future human being will be seriously deteriorating from mental and physical aspects. This is not a positive evolutionary process of human beings on the earth. On the other hand, we can say that this decline of human being is an evolutionary process to the modern human being. According to agganna sutta, human beings with mental and physical power are gradually going to negative evolutionary process. Today, we can obviously understand it. I think that this answer is enough for creation of the God. Buddhism does never believe that human being’s origination is from ape. So Buddhism does not agree to Charles Darwin’s evolutionism.
Teaching of the Buddha is the universal equitable and scientific truth. It is the noble truth in the universe. Nobody is able to change it. Nobody is clever and expert to debate against to it. If someone comes to dispute, debate against to teaching of the Buddha, that

13 K. Dhamminda kamma and the final judgement of the God
person will finally become a disciple of the Buddha. Because of teaching of the Exalted One is the universal truth. Nobody in the world could defeat the universal doctrine of the Buddha through their won visions or dogmas till today.
Finally, I would like to note that you should not scorn, discriminate any religions, so also, you should not be a blind in any religions. You should truly understand that you are leaded by fruits of your own actions which are created through your mind, body and speech. You are not a servant in any supernatural visible or invisible being. You yourself are Lord in you. You yourself are servant in you. You yourself are your savior….

                                                       2013- 04- 23
                                                       Sri Lanka
 

14 K. Dhamminda kamma and the final judgement of the God

The Buddhist Philosophy

1 K. Dhamminda the two and thirty marke of a great man
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                                THE TWO AND THIRTY MARKS OF A GREAT MAN
                                             Ven. Kadawathamaduwe Dhamminda
                                                Kdm.damminda@gmail.com
                                                       University of Delhi
                                                          2011-12-10

                                                   

2 K. Dhamminda the two and thirty marke of a great man
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The two and thirty marks of a Great Man
In time of the Buddha, there was a young named Uttara who had learned three Vedas and knew rites and rituals as officiating priest. He was also an expert in phonology and etymology of words and the marks of the Great Man. This Uttara wanted to know whether good Gotama is endowed with these the two and thirty marks of a Great Man or not, he knew that the Great Man has two courses of action and not another. If he leads the household life, he becomes the universal Monarch who is a stable, righteous king with power in the four directions. He endows with the seven jewels. He has more than a thousand sons who are heroic figures, clever and able to subdue foreign armies. He rules without sticks and weapon over the countries bounded by the ocean righteously. If this Great Man becomes homeless, he will become a Buddha who he will be perfect and all-knowing and would remove the veil of darkness.
Uttara left to go to Videha to meet the Blessed One. This young man, Uttara having met the Buddha and examined the two and thirty marks of the Great Man on the body of the Buddha. He is seeing the thirty marks excepting two. Now, he has a doubt whether the pudendum is encased and tongue is large enough. Then the Buddha exercised the psychic power, so that Uttara could see the encased pudendum. The Gracious One drew forth his tongue that was touched the ear lobes, the nostrils and covered the complete forehead with the nose. Then young man Uttara got up from his seat, arranged the shawl on one shoulder, put his head at the feet,
3 K. Dhamminda the two and thirty marke of a great man
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worshipped the Buddha, kissed the feet and stroked them with the hands
The Buddha is endowed with the thirty two marks of a Great Man. There is no question about it. The Buddha’s feet are well established when placed1. The soles of the feet have wheels with thousand fold discs and naves2. They are complete in every way. It is the mark of a Great Man. He has long eye -lashes3.he has long fingers4. He has hands and feet which are soft to the touch5. There are lines on the palms and feet like a woven net6. He has high ankles and the legs of an antelope7. When the Buddha is standing, he does not bend8. He could touch the knees with his fingers9. His pudendum is cased10. His skin is of golden hue11. Dust does not settle on his fine skin12. On his body a single hair comes up from each pore13 and those dark blue hairs stand aloft turning to the right14. He has a straight body15. his
1 ‘Suppatiṭṭhitapādo kho pana bhavaṃ gotamo
2 Heṭṭhā kho pana tassa bhoto gotamassa
3 Āyatapaṇhi kho pana so bhavaṃ gotamo
4 Dīghaṅguli kho pana so bhavaṃ gotamo
5 Mudutalunahatthapādo kho pana so bhavaṃ gotamo
6 Jālahatthapādo kho pana so bhavaṃ gotamo
7 Ussaṅkhapādo kho pana so bhavaṃ gotamo
8 ‘Eṇijaṅgho kho pana so bhavaṃ gotamo…
9 Ṭhitako kho pana so bhavaṃ gotamo anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati
10 ‘Kosohitavatthaguyho kho pana so bhavaṃ gotamo
11 Suvaṇṇavaṇṇo kho pana so bhavaṃ gotamo kañcanasannibhattaco…
12 Sukhumacchavi kho pana so bhavaṃ gotamo. Sukhumattā chaviyā rajojallaṃ kāye na upalimpati…
13 ‘Ekekalomo kho pana so bhavaṃ gotamo; ekekāni lomāni lomakūpesu jātāni…
4 K. Dhamminda the two and thirty marke of a great man
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fore part was like a lion's16. He has heaped up shoulders17 and his body has a breadth to suit the height18. He has a halo19, around his body20. Of tastes, good Gotama knows the highest21. He has the jaws of a lion22. He has forty teeth23. He has complete teeth24. He has undivided teeth25. He has white teeth26. He has a large tongue27. He has a melodious voice like the voice of a cuckoo28. He has dark blue eyes29 and He has a comely mouth30. Between the eyebrows, is a tuft of hair turned to the right31. Good Gotama has a raised top like
14 Uddhaggalomo kho pana so bhavaṃ gotamo; uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni dakkhiṇāvaṭṭakajātāni
15 ‘Brahmujugatto kho pana so bhavaṃ gotamo…
16 Sīhapubbaddhakāyo kho pana so bhavaṃ gotamo
17 Citantaraṃso kho pana so bhavaṃ gotamo…
18 Nigrodhaparimaṇḍalo kho pana so bhavaṃ gotamo; yāvatakvassa kāyo tāvatakvassa byāmo, yāvatakvassa byāmo tāvatakvassa kāyo…
19 Sattussado kho pana so bhavaṃ gotamo
20 Samavaṭṭakkhandho kho pana so bhavaṃ gotamo…
21 ‘Rasaggasaggī kho pana so bhavaṃ gotamo…
22 ‘Sīhahanu kho pana so bhavaṃ gotamo
23 Cattālīsadanto kho pana so bhavaṃ gotamo…
24 ‘Samadanto kho pana so bhavaṃ gotamo…
25 Aviraḷadanto kho pana so bhavaṃ gotamo
26 Susukkadāṭho kho pana so bhavaṃ gotamo
27 Pahūtajivho kho pana so bhavaṃ gotamo
28 Brahmassaro kho pana so bhavaṃ gotamo karavikabhāṇī…
29 ‘Abhinīlanetto kho pana so bhavaṃ gotamo…
30 Gopakhumo kho pana so bhavaṃ gotamo…
31 Uṇṇā kho panassa bhoto gotamassa bhamukantare jātā odātā mudutūlasannibhā…
5 K. Dhamminda the two and thirty marke of a great man
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wearing a turban32. These are the two and thirty marks of a Great Man.
May all beings be happy and free from suffering
32 ‘Uṇhīsasīso kho pana so bhavaṃ gotamo; idampi tassa bhoto gotamassa mahāpurisassa mahāpurisalakkhaṇaṃ bhavati.

The Buddhist Philosophy

1 k.Dhamminda
                                                                  Metta suttam
                                                               Khuddakapāṭha
                                                                9. Mettasuttaṃ
                                                                By Ven. K. Dhamminda
                                                          Kdm.damminda@gmail.com
                                                                       2013-4-22
                                                                   University of Delhi

                                                                 

The Metta sutta alias the Karaniya metta sutta in the Khuddhaka nikaya that belongs to the Sutta pitake. This sutta is very popular in the Buddhist countries, in this sutta, there are specific qualities which to be practised and cultivated for the great happiness. These qualities are for beneficial and welfare of all beings. If one practises these qualities, that
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Metta suttam

person will never come to a womb after his death. He or she has furthermore no any birth in the three worlds. Actually aim of the teaching of the Exalted One is to lead for great happiness in this life. The buddha’s all words are for happiness of beings. In sooth, his words are very truthful, powerful and worthful. In the buddhist countries, Buddhist monks and people are in every day chanting this metta sutta for their happiness. Actually, lots of Buddhist people in the world are trying to practise this sutta for beneficial and welfare of their life in here and there (this birth and next birth). The Buddha have clearly uttered that these qualities directly connecte with emancipation which is named as Nibbana in Pali. You can surely realise emancipation (santam padam) in this life, if you establish your life on metta sutta.
On one occasion, when the Blessed one was dwelling at Savatti. The meditative monks reached to the Buddha from their places to take meditative objects. At that time, the Buddha having recognised six temperaments of those monks which are as lustful temperament, hateful temperament, ignorant temperament, devout temperament, intellectual temperament, discursive temperament gave meditative objects to them. At that time five hundred monks having taken the meditative objects from Exalted One went to forest very near to the Himalya mountain. Having reached to forest, they were staying one night in that forest and the next morning, reached to village to collect food (avidūre
3 k.Dhamminda
Metta suttam

aññataraṃ gāmaṃ piṇḍāya pavisiṃsu). People of that village having seen these monks, they thought, in sooth, there is difficult to see monks, the seeing them is beneficial and welfare for us, so that we should reach to them, having thought thus, they went to those monks and invited to stay in their village for three months which are rainy months. Those Monks were supported with robes, food, residences, medicine by people. After that all monks went again to forest and sat down under each three. When they were meditating with awareness under threes, the three spirits having gotten down from threes, walking here and there with their sons and daughters. Because of those monks are very virtues and noble. So the three spirits are not able to stay on their threes, when virtues monks are dwelling under threes. They thought these monks would be staying this forest in these three months; we cannot live without our residences in these three months. So these monks should be removed from this forest. They have thought thus, when monks were meditating, various cruel forms of inhuman beings (bhiṃsanakāni yakkharūpāni) having been created, stood up in front of those monks and have been done various dangerous sounds (bheravasaddañca karonti). At that time, those monks having seen those forms of devils and having heard those sounds, they felt a fear, their minds were feeble, their hearts were vibrating with fear, their bodies were discoloured, (uppaṇḍuppaṇḍukajātā). So those monks are not furthermore able to concentrate their minds on meditative objects which
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Metta suttam

had been given by the Buddha. After few days, One day all monks gathered together to one place in forest. Elder monk told, before you are entering to this forest, your bodies and skin were healthy and coloured and you had happy minds, your minds were concentrated, but now you bodies and skin are weak and discoloured, your minds are getting upset without concentrated, my dear friends, what is the matter for this? Then one monks answered, venerable sir, when I was starting to meditate, I was seeing various dangerous forms of devils, feeling diverse bad smells, and hearing dangerous sounds. So I cannot concentrate my mind. Then, all monks told that we were also same. At that time, elder monk told, okay friends, now let us go to the Blessed one, let us report everything and let us ask suitable residences for us. In next day morning, they went to the Buddha and told everything to him. On that occasion, the Blessed one having preached on loving kindness by various ways, recommended to spread loving kindness to all beings in the universe before starting meditation. Monks had been admonished to practise the karaiya metta sutta in every moment. Monks having learnt this sutta from the Buddha went again to that forest. Having gone, they sat down under threes. After that, they chanted karaniya Metta sutta and started to medite. At that time all three spirits supported to those monks for their final goal, with foods, medicine, water, and residences. In sooth, this sutta is frequently being used in meditating time by all meditors. In this sutta, the Buddha points out various
5 k.Dhamminda
Metta suttam

qualities to be practised, cultivated by human beings who are try to realise emancipation.
1. “Karaṇīyamatthakusalena,
yantaṃ santaṃ padaṃ abhisamecca;
Sakko ujū ca suhuju ca,
sūvaco cassa mudu anatimānī.
1.“Karaṇīyam1; should be done. Attha; in welfare. kusalena;skilled. , yantaṃ; () santaṃ; calm. padaṃ2; emancipation (nibbana). abhisamecca;knows. Sakko3; able. Ujū; upright. Ca; and. Suhujū4; perfectly upright. ca; and.,
1 karaṇīyanti kātabbaṃ, karaṇārahanti attho… (see, Mettasuttavaṇṇanā)
2 Santaṃ padanti upayogavacanaṃ, tattha lakkhaṇato santaṃ, pattabbato padaṃ, nibbānassetaṃ adhivacanaṃ.
3 one should have
confidence and energy to practise morality, concentration, and
wisdom.
4 Perfectly upright means that one should
be honest even in thought — that is one should expel lust,
ill-will, delusion and wrong views whenever they arise.
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Metta suttam
Sūvaco5; gentle in speech. cassa mudu6; gentle. anatimānī7; humble.
1. He who is skilled in welfare, who wishes to attain that state of calm (nibbāna), should act thus: he should be able, upright, perfectly upright, obedient, gentle, and humble.
2. Santussako ca subharo ca,
appakicco ca sallahukavytti;
Santindriyo ca nipako ca,
appagabbho kulesuananugiddho .
2.Santussako8; impartial contented. Ca; and. Subharo9;easily supported. Ca; and., Appakicco10; with few duties. Ca;and.
5 “pleasant or gentle speech……. Sukhaṃ vaco tasminti suvaco…
6 Mudūti maddavayutto..
7 One should not be puffed up with pride on account of one’s
lineage, learning, or other virtues.
8 : One should be contented with
whatever is available, whatever is within one’s means, or
whatever is suitable considering one’s status. ……Na atimānīti anatimāni..
9 t one should be
frugal and able to make do with little..(. Sukhena bharīyatīti subharo,)
10 : One who wishes to practise
meditation should not burden himself with any unnecessary responsibilities. …..(Appaṃ kiccamassāti appakicco, na kammārāmatā,bhassārāmatā,saṅgaṇikārāmatā,dianekakiccabyāvaṭo,)
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Metta suttam

sallahukavutti11; of light livelihood. Santindriyo12; with sense calmed. Ca; and. Nipako13; prudent. Ca; and., Appagabbho14; not imprudent. Kulesuananugiddho15; not greedily attach to family.
2. Contented, easily supported, with few duties, of light livelihood, with senses calmed, prudent, not impudent, not greedily attached to families
3. Na ca khuddamācare (sāmacare) kiñci,
yena viññū pare upavadeyyuṃ;
Sukhino va khemino hontu,
sabbesattā bhavantu sukhitattā.
11 : A bhikkhu should
have eight essential requisites — an almsbowl, three robes, a
waist-band, a razor, a water-strainer, and a needle. …(Sallahukā vutti assāti sallahukavutti.)
12 Santāni indriyāni assāti santindriyo, iṭṭhārammaṇādīsu rāgādivasena anuddhatindriyoti vuttaṃ hoti.
13 : One should be prudent and discreet and
know what is suitable to develop concentration. There are seven
kinds of suitable things (sappāya) that one should know about
— residence, alms-resort, speech, teachers and companions,
food, weather, and posture. ….(Nipakoti viññū vibhāvī paññavā, sīlānurakkhaṇapaññāya cīvarādivicāraṇapaññāya āvāsādisattasappāyaparijānanapaññāya ca samannāgatoti adhippāyo.)
14 Na pagabbhoti appagabbho, aṭṭhaṭṭhānena kāyapāgabbhiyena catuṭṭhānena vacīpāgabbhiyena anekena ṭhānena manopāgabbhiyena ca virahitoti attho.
15 Kulesvananugiddhoti yāni tāni kulāni upasaṅkamati, tesu paccayataṇhāya vā ananulomikagihisaṃsaggavasena vā ananugiddho,
8 k.Dhamminda
Metta suttam

3.Na; not. Ca; and. Khuddamācare; should do the slightest. (sāmacare) kiñci; thing., Yena; which. Viññū; wise. Pare; other. upavadeyyuṃ; might censure. Sukhino16; happy. Va; or. Khemino17; secure. Hontu; be., Sabbesattā all beings. bhavantu; may. Sukhitattā18; keep happy.
3. He should not do the slightest thing for which other wise men might censure him. May all being be happy and secure, may they keep themselves happy!
4. Ye keci pāṇabhūtatthi,
tasā vā thāvarā va anavasesā ;
Dīghā vā ye mahantā vā,
majjhimā rassakā aṇukathūlā
4.Ye keci; whatever. pāṇa19; breathing things. Bhūta20; those have come in to existence. atthi; be, Tasā21; weak. Vā; or.
16 Tattha sukhinoti sukhasampannā.
17 Kheminoti khemavanto, abhayā nirupaddavāti vuttaṃ hoti.
18 Sukhitattāti sukhitacittā. Ettha ca kāyikena sukhena sukhino, mānasena sukhitattā
9 k.Dhamminda
Metta suttam
Thāvarā22; strong. Va ; or. Anavasesā; without exception. Dīghā23;long. Vā; or. ye va mahantā24; big. (ye mahantā vā), Majjhimā25; medium. Rassakā26; short. aṇuka27thūlā28; tiny or huge.
5. Diṭṭhā vā ye va adiṭṭhā,
ye ca dūre vasanti avidūre.
Bhūtā vā sambhavesī29 vā,
19 Pāṇā eva bhūtā pāṇabhūtā
20 Bhavantīti bhūtā, etena ekavokāracatuvokārasatte gaṇhāti.
21 Tattha tasantīti tasā, sataṇhānaṃ sabhayānañcetaṃ adhivacanaṃ.
22 thāvarā, pahīnataṇhābhayānaṃ arahataṃ etaṃ adhivacanaṃ.
23 Idāni dīgharassamajjhimāditikattayadīpakesu dīghā vātiādīsu chasu padesu dīghāti dīghattabhāvā nāgamacchagodhādayo.
24 Mahantāti mahantattabhāvā jale macchakacchapādayo, thale hatthināgādayo, amanussesu dānavādayo .
25 Majjhimāti assagoṇamahiṃsasūkarādīnaṃ attabhāvā.
26 Rassakāti tāsu tāsu jātīsu vāmanādayo dīghamajjhimehi omakappamāṇā sattā.
27 Aṇukāti maṃsacakkhussa agocarā dibbacakkhuvisayā udakādīsu nibbattā sukhumattabhāvā sattā ūkādayo vā. Apica ye tāsu tāsu jātīsu mahantamajjhimehi thūlamajjhimehi ca omakappamāṇā sattā, te aṇukāti veditabbā.
28 Thūlāti parimaṇḍalattabhāvā sippikasambukādayo sattā.
29 Those who are seeking rebirth.
10 k.Dhamminda
Metta suttam
sabbesattā bhavantu sukhitattā.
5.Diṭṭhā30; seen vā; or. ye va() adiṭṭhā31; unseen., ye ca; and. dūre; far. Vasanti; dwell. Avidūre; near. Bhūtā32; born vā; or sambhavesī33; to be born va;or, Sabbe; all.sattā; beings. bhavantu; may. Sukhitatthā be happy.
6. Na paro paraṃ nikubbetha,
nātimaññetha katthaci naṃ kañci.
Byārosanā paṭighasaññā,
nāññamaññassa dukkhamiccheyya.
30 Tattha diṭṭhāti ye attano cakkhussa āpāthamāgatavasena diṭṭhapubbā.
31 Adiṭṭhāti ye parasamuddaparaselaparacakkavāḷādīsu ṭhitā.
32 Bhūtāti jātā abhinibbattā. Ye bhūtā eva, na puna bhavissantīti saṅkhyaṃ gacchanti, tesaṃ khīṇāsavānaṃ etaṃ adhivacanaṃ
33 sambhavesī. Appahīnabhavasaṃyojanattā āyatimpi sambhavaṃ esantānaṃ sekhaputhujjanānametaṃ adhivacanaṃ.
11 k.Dhamminda
Metta suttam
6 .Na; not. paro34 paraṃ35; another nikubbetha36; deceive., Nātimaññetha37; () katthaci;38 wherever. na() (naṃ) kañci;39any. Byārosanā;physical harm. paṭigha40; aversion. Saññā; perception., Nāññamaññassa41; to other dukkham; suffering. iccheyya; not wish.
6. Let none deceive another, nor despise any person whatsoever in any place. Let him not wish any harm to another out of anger or ill-will.
7. Mātā yathā niyaṃ puttam
āyusā ekaputtamanurakkhe;
Evampi sabbabhūtesu,
mānasaṃ bhāvaye aparimāṇaṃ.
34 Tattha paroti parajano.
35 Paranti parajanaṃ
36 Na nikubbethāti na vañceyya.
37 Nātimaññethāti na atikkamitvā maññeyya.
38 Katthacīti katthaci okāse, gāme vā gāmakhette vā ñātimajjhe vā pūgamajjhe vātiādi.
39 Kañcīti yaṃ kañci khattiyaṃ vā brāhmaṇaṃ vā gahaṭṭhaṃ vā pabbajitaṃ vā sukhitaṃ vā dukkhitaṃ vātiādi.
40 Byārosanā paṭighasaññāti kāyavacīvikārehi byārosanāya ca manovikārena paṭighasaññāya ca. ‘‘Byārosanāya paṭighasaññāyā’’ti hi vattabbe ‘‘byārosanā paṭighasaññā’’ti vuccati,
41 Nāññamaññassa dukkhamiccheyyāti aññamaññassa dukkhaṃ na iccheyya .
12 k.Dhamminda
Metta suttam
7 .Mātā; a mother. Yathā; just as. niyaṃ puttam42; her child. Āyusā; life ekaputtam; one child. anurakkhe; would protect. Evampi; even so. Sabbabhūtesu; towards all beings, mānasaṃ a heart bhāvaye; to be cultivated. aparimāṇaṃ43; boundless.
7. Just as a mother would protect her only child at the risk of her own life, even so, let him cultivate a boundless heart towards all beings.
8. Mettañca sabbalokasmi,
mānasaṃ bhāvaye aparimāṇaṃ;
Uddhaṃ adho ca tiriyañca,
asambādhaṃ ṃ.
8.Mettañca and loving kindness. Sabbalokasmi; for the whole world., mānasaṃ; a heart. Bhāvaye; to be cultivated. aparimāṇaṃ boundless.; Uddhaṃ44; above. Adho45; below.
42 Tassattho – yathā mātā niyaṃ puttaṃ attani jātaṃ orasaṃ puttaṃ, tañca ekaputtameva āyusā anurakkhe, tassa dukkhāgamappaṭibāhanatthaṃ attano āyumpi cajitvā taṃ anurakkhe,
43 a assa parimāṇanti aparimāṇaṃ, appamāṇasattārammaṇatāya evaṃ vuttaṃ.
44 a assa parimāṇanti aparimāṇaṃ, appamāṇasattārammaṇatāya evaṃ vuttaṃ.
13 k.Dhamminda
Metta suttam
Ca; and. Tiriyañca46; across., asambādhaṃ47; not oppressing. Averam48; enimity. asapattaṃ49 avoid of hostility.
8. Let one cultivate thoughts of boundless love for the whole world: above, below, and across without any obstruction, without any hatred, without any enmity.
9. Tiṭṭhaṃ caraṃ nisinno vā,
sayāno yāvatāssa vigatamiddho.
Etaṃ satiṃ adhiṭṭheyya,
brahmametaṃ vihāramidhamāhu.
45 Adhoti heṭṭhā, tena kāmabhavaṃ gaṇhāti.
46 Tiriyanti vemajjhaṃ, tena rūpabhavaṃ gaṇhāti.
47 Asambādhanti sambādhavirahitaṃ, bhinnasīmanti vuttaṃ hoti.
48 Averanti veravirahitaṃ , antarantarāpi veracetanāpātubhāvavirahitanti attho.
49 Asapattanti vigatapaccatthikaṃ. Mettāvihārī hi puggalo manussānaṃ piyo hoti, amanussānaṃ piyo hoti, nāssa koci paccatthiko hoti, tenassa taṃ mānasaṃ vigatapaccatthikattā asapattanti vuccati.
14 k.Dhamminda
Metta suttam
9.Tiṭṭhaṃ; stand. caraṃ; walk. Nisinno sit. Vā or., Sayāno; lie down yāvatāssa; his vigatamiddho; free from drowsiness. Etaṃ; this. satiṃ; mindfulness. adhiṭṭheyya; to be established., brahmametaṃ; the noblest. vihāramidhamāhu50; said,living.
9. Whether he stands, walks, sits, or lies down, as long as he is awake, he should develop this mindfulness. This they say is the noblest living here.
10. Diṭṭhiñca anupaggamma,
sīlavā dassanena sampanno;
Kāmesu vineyya gedhaṃ,
na hi jātuggabbhaseyyaṃ punaretī”ti
10. Diṭṭhiñca’ wrong view. Anupaggamma will not grasp.,
Sīlavā; virtue. Dassanena; through insight. sampanno; endowed with. Kāmesu; for sensual pleasures. vineyya; to be
50 Tassattho – yvāyaṃ ‘‘sukhino vā khemino vā hontū’’tiādi katvā yāva ‘‘etaṃ satiṃ adhiṭṭheyyā’’ti vaṇṇito mettāvihāro. Etaṃ catūsu dibbabrahmaariyairiyāpathavihāresu niddosattā attanopi paresampi atthakarattā ca idha ariyassa dhammavinaye brahmavihāramāhu seṭṭhavihāramāhūti, yato satataṃ samitaṃ abbokiṇṇaṃ tiṭṭhaṃ caraṃ nisinno vā sayāno vā yāvatāssa vigatamiddho, etaṃ satiṃ adhiṭṭheyyāti.
15 k.Dhamminda
Metta suttam
conquered. gedhaṃ; desire., Na; not. hi jātu; not born gabbhaseyyaṃ51; in to a womb. Punaretī; again.”ti.
10. Not falling into wrong views, being virtuous and endowed with insight, by discarding attachment to sense desires, never again is he reborn in a womb.
51 na hi jātu gabbhaseyyaṃ puna reti ekaṃseneva puna gabbhaseyyaṃ na eti. Suddhāvāsesu nibbattitvā tattheva arahattaṃ pāpuṇitvā parinibbātīti.

Conflicts and sufferings in the world are dependent on the ten mental defilements

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                       Conflicts and sufferings in the world are dependent on the ten mental defilements

                              

                                                     By ven. K. dhamminda ( B.A , M.A) 

                                                              University of Delhi

                                                           Kdm. Damminda@gmail.com

                                                             

"Now, craving is dependent on feeling, seeking is dependent on craving, acquisition is dependent on seeking, ascertainment is dependent on acquisition, desire and passion is dependent on ascertainment, attachment is dependent on desire and passion, possessiveness is dependent on attachment, stinginess is dependent on possessiveness, defensiveness is dependent on stinginess, and because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies1.

On account of the ten mental defilements, the mankind has to face to the taking up of sticks and knives, conflicts, quarrels, disputes, accusations, divisive speech, and lies. Feeling, craving, seeking, acquisition, ascertainment, desire and passion, attachment, possessiveness, defensiveness, stinginess These ten mental defilements are cause for social suffering. Origination and spread of this social suffering are dependent on these ten factors. But people cannot understand it. Because of they all are living in conventional truth. And also they all are worldly beings. Their five aggregates are extremely depending on these ten mental defilements. Our 1 ‘‘Iti kho panetaṃ, ānanda, vedanaṃ paṭicca taṇhā, taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho. Ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti.

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mind is Because of seeking the feeling across these five faculties the worldly mind is frequently depending on feeling.

In the Pali language, as vedana is called for feeling. The Buddha uses this Pali word for it. This word has a huge and wide meaning. Pleasant, unpleasant and neural these three meanings are in this feeling. The various mental aspects in human mind are arising on these three feeling. Eye requests form, ear requests sound, nose requests smell, tongue requests taste, body requests contact. Then the man trys for it in day and night. You should truly remember that our these five faculties are not wrongful but our mind is completely wrong. Because of this mind orders to these five faculties to grasp the external objects. Without mind, the five faculties are inactivating. The five faculties never activate without order of mind. Mind is master for all faculties. All beings like to pleasant feeling. They dislike to unpleasant feeling. But some people like to unpleasant feeling. When one suffers, watching at that suffering being, one hippies mostly. It too is his or her a good feeling. But that person doesn’t like to feel suffering in his or her own life. It is an unpleasant feeling to that person. But suffering of other is a pleasant feeling for that person. Both of pleasant and unpleasant are decided on feeling. Feeling is divided in to two parts on like and dislike of beings. On account of this, feeling is understood as happiness and suffering. Realization of happiness and suffering and the ultimate nature of this feeling is the neural feeling of one. If someone is going to extreme in the pleasant feeling, that person is in suffering. If someone is going to extreme in the unpleasant feeling, that person too is in suffering. If one can follow neutral nature of feeling that person is the realized one in feeling. In sooth, if any one does not understand on this feeling, craving completely invades his mind. So the Buddha had explained that craving is dependent on feeling.

If one likes to feeling, he or she desires to objects which grounding for feeling. The main objects for feeling of one are form, sound, smell, taste, and contact. These are directly causing to both of happiness and suffering of beings. So people trying to seek them for their pleasant life. In the world, there are very nice, beautiful and attractive things which are being seen by eye. These are not desire (Kama). The desire is concept of person. The world is not wrongful one for desire of man. In here, wrongful one is our

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mind. There is a very beautiful rose flower. A man sees and grapes and attaches it extremely. Now who is wrongful one? In the same manner, ear, nose, tongue, and body are same. Actually, our mind is completely wrong. The world is not wrong.

Because of feeling, craving (taṇhā) originates. According to commentary, there are two cravings2. Thus, esanataṇhā and esitataṇhā. esanataṇhā means craving of wealth and property (bhoge) which one is seeking for respective consumption by different ways3. esitataṇhā means craving of the received acquisition4. On account of craving, the man trys to seek for their feeling. Which kinds of things are there being found in day and night? Forms, sounds, smells tastes and contacts are being discovered in day and night. The man is a simpleton in the feeling- field. Mind of man has been covered by feeling completely. This is a huge fatter for beings. Scientist seeks things. Technician seeks things. All seekers seek things for their feeling. Seeking is for feeling. Thereupon craving manages the man to seek things. In here, you should understand that we cannot destroy feeling. But we are able to destroy craving. If one destroys craving without remainder, that person is the emancipated one from all suffering in the world. So in here there is emphasized that seeking is dependent on craving. But you should know that the noble seeking (ariya pariyesana) is not dependent on craving. This noble seeking is for eradicating of all craving.

The Buddha uses a word as Pariyesanā for seeking. When one is seeking5 forms, he can receive forms. It is acquisition of form. In the same manner, sound, smell, taste, and contact are completely same. In here acquisition (labho) is as the five objects. World is merely this five objects. There is nothing beyond these five objects in this worldly life. Hopes and ambitions of mankind do not have a limit. The result of hope or desire is seeking. The result of seeking is acquisition. Although acquisitions are coming to the man, the man has not a sufficient satisfaction from their acquisition. The buddha

2 taṇhāti dve taṇhā esanataṇhā ca, esitataṇhā ca 3 Yāya taṇhāya ajapathasaṅkupathādīni paṭipajjitvā bhoge esati gavesati, ayaṃ esanataṇhā nāma.

4 Yā tesu esitesu gavesitesu paṭiladdhesu taṇhā, ayaṃesitataṇhā nāma

5 Pariyesanā nāma rūpādiārammaṇapariyesanā, sā hi taṇhāya sati hoti

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gives an example for it. Although a golden coin rain showers in to man That man does not come to the sufficient satisfaction. He further wishes acquisition. Because of the man has been a servant in this craving. This earth is able to supply the man’s need. But the earth is not able to fulfill the man’s greediness. Person in this world is trying to fulfill their greediness as they wish. But they don’t know that their greediness is destroying the whole world. Actually people know it well. But they don’t try to control their greediness. The Buddha told thus, there should be limit to your feeling. He never told that there should not take the five objects by your five doors. The man should enjoy with world. But with limit One should not be servant and simpleton in feeling of the five faculties. Acquisition is very necessary to bless the being’s life. In the worldly society, the man has a huge difficulty to live without any acquisition for satisfaction of the five faculties. The world has understood it well. On account of their karmic energy, inequality of their feeling has happened. So we can see inequality in this society. But all people in the world are equally suffering for their feeling in day and night. Craving is same to both of the rich man and the poor man. Because of both are very greedy for acquisition.

Ascertainment ( Vinicchayo) according to commentary, there are four ascertainments6 as ascertainment of knowledge ( ñāṇavinicchayo), ascertainment of craving (taṇhāvinicchayo) and ascertainment of view (diṭṭhivinicchayo). When someone seek something, it is received. The received acquisition is ascertained as good and bad. If that acquisition is a form, after ascertainment, person grasps on its goodness and rejects it on badness. In the worldly society, end of ascertainment is a conflict or quarrel. Because of good ascertainment of form causes for concepts which are I, mine, and self and bad ascertainment of for causes for hatred, ill will, and aversion. In the same manner, ascertainment of sound, ascertainment of smell, ascertainment of taste and ascertainment of contact are in the mundane society for a same result. If one has not a clear understanding of twenty two dogmas, that person’s ascertainment falls in to one of these twenty two dogmas. If someone is living in these dogmas, he has in every day conflicts and quarrels. The noble ascertainment is very deferent one than the mundane ascertainment. With knowledge about twenty two dogmas if one ascertains the five objects under the impermanence, suffering and non-self, he has no conflict and quarrel and also it is the noble ascertainment. This is a 6 Vinicchayo pana ñāṇataṇhādiṭṭhivitakkavasena catubbidho. Mahānidānasuttavaṇṇanā

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normal example. A man seeks a woman for feeling. When seeking her, he met her. The meeting is the acquisition. Now this man ascertains her qualities which are beauty of skin, beauty of hair, beauty of flesh, beauty of bone and beauty of teeth and so on. If she has completed with all of them, the man greedily blinds in her. This is result of his ascertainment of woman.

Desire and passion ( Chandarāgo ) depends on ascertainment. In the mundane society, the person ascertains object with the wrong mind7. Then his mind grasps this objects which are five objects. When one sees a beautiful woman, desire and passion arises in his mind. When one sees a handsome man, desire and passion arises in her mind. Because of in their ascertainment, they grasped them according to their qualities. This desire and passion is a very great norm which is frequently appearing in mind. Person has this defilement on account of the nice, beautiful, handsome, lustful and worthful thing and one. Everyone in the world who is not the noble one is crazy, and confused, as this desire and passion. If one has not this mental defilement any more, that person does not belong to this mundane world any more. That one is a noble person in the universe. Attachment (Ajjhosāna) is dependent on desire and passion8. After desire and passion, this attachment completely covers mind. According to the teaching of the Buddha, attachment is a very dangerous mental defilement arising in our mind. Attachment means as “I “ “ mine “9 . on account of the external object, desire and passion that is greatly in mind of person is the main cause for this attachment. If one has these “ I, mine” concepts, that one is a blind on the noble path. When the nice beautiful thing is being seen, desire and passion arises as defilement in mind. In mind of person with this desire and passion, again, the great and dangerous defilement arises in the external nice beautiful and worthful object as the attachment. It is very difficult to break this attachment remaining in mind of mankind. The noble tree factors which are impermanent, suffering, and non- self have been prescribed for burton of this defilement by the Buddha.

7 Chandarāgoti evaṃ akusalavitakkena vitakkitavatthusmiṃ dubbalarāgo ca balavarāgo ca uppajjati, idañhi idha taṇhā. Chandoti dubbalarāgassādhivacanaṃ Mahānidānasuttavaṇṇanā 8 chandarāgaṃ paṭicca ajjhosānaṃ

9 Ajjhosānanti ahaṃ mamanti balavasanniṭṭhānaṃ

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This attachment causes for origination of possessiveness (Pariggaho). The person who is living on the attachment possesses things which that person attached with craving and wrong view10. One who desired form, sound, smell, taste and contact is now owner of them. It has happened according to above mentioned order of the mental tendencies. On account of lack of person’s realization on reality of being and world, Mind of the mundane mankind is blocked and closed their emancipated path by this possessiveness.

Stinginess (Macchariya) is dependent on possessiveness. This fermentation is a very dangerous mental tendency. This rapacity causes for different conflicts of the mundane society. one does not consume his or her acquisition and also that person does not give to others a little bit of his or her acquisition11. This stingy one does not like to see happiness of other man. In sooth, ill will is very closer friend with stinginess. The stingy person is frequently spreading his or her ill will or hatred towards society. Because of that person has the ferocious stinginess. In this society, this mental defilement has rooted. The man who is living on this mental tendency does not consume, does not give a little bit to one and also does not bear with wealth and happiness of others. Sometimes your neighbor does not like to your richness and also he or she does not like to bear with your donation to other. When a beggar is seen, the stingy person’s mind burns with hatred fire. The poor people are being abused, accused, beaten and hounded out. Because of the stingy man does not like to help to them. Although the stingy person has a huge wealth, he dies like a suffering dong. After death, he or she falls in to hell.

On account of stinginess, defensiveness of wealth and person is arranged by the mankind. In the mundane world, defensiveness of beings and their property is a very necessary thing. Because of the mundane human mind is being covered by craving and possessiveness. The mind with craving always makes destruction the respective society. The Buddha had used a word in pali language for this defensiveness as “Ārakkho”. Husband protects wife, wife protects husband, parent protects children, king protects countrymen, and countrymen protects the respective country. If there is a security in somewhere, enemies are definitely in there. If you have enemies, in sooth, you need

10 Pariggahoti taṇhādiṭṭhavasena pariggahaṇakaraṇaṃ

11 Macchariyanti parehi sādhāraṇabhāvassa asahanatā. Tenevassa porāṇā evaṃ vacanatthaṃ vadanti – ‘‘idaṃ acchariyaṃ mayhameva hotu, mā aññesaṃ acchariyaṃ hotūti pavattattā macchariyanti vuccatī’’

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protection. But the tamed mind and the pure mind person need not security. He has not any bondage. He lives in the world like a bird. He has nothing to protect because of he is the free man from all defilements and all bondages. So defensiveness or security or protection is a pointless one in the supramundane society. But the mundane society always closes doors, windows and gates for protection and security of their properties and their life12. The guards are frequently ambushing around their houses. And also Parent must protect their daughters and sons from the brutal society. Because of there are some adolescent bad behaviors in the adolescent peergroups. Enemies and robbers are frequently planning to kill and steal others and something. According to ultimate teaching of the Buddha, these all bad behaviors are being committed on account of the brutal mental tendencies of man. So the defensiveness is a very worthful one in the mundane society. But it is not a important one in the supramundane society.

Dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks and knives; conflicts, quarrels, and disputes; accusations, divisive speech, and lies13. Now we can clearly understand that on account of the common mental defilements which arose on the dependent origination, the mental conflicts, the verbal conflicts, and physical conflicts arise in the society. In short, these mental defilements are the main cause of diffusion of conflicts of world society and of the brutal mental tendencies. And also these mental fermentations are the major causes of the individual suffering and the social suffering. So the Buddha frequently emphasized that limits of feeling should be recognized by the human beings.

The earth is able to fulfill needs of the man but it is not able to fulfill the greed of the man. The man should clearly identify their need and also they should really know limit of their need. If person goes beyond the limit of need, it is the origination of greediness. Then, all calamities and sufferings originate in the mind. All beings are doing everything for feelings. If one is a blind in the feeling, that person cannot realize the cause of suffering of the individual mind and the world society.

12 Ārakkhoti dvārapidahanamañjūsagopanādivasena suṭṭhu rakkhaṇaṃ

13 Ārakkhādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti

8

Brahmins of the Bharadvaja clan

Brahmins of the Bharadvaja clan

University of Delhi

By Ven. K. Dhamminda

Kdm.damminda@gmail.com

2013-04-15

The Brahmin Bharadvaja:

Cutting up what, does someone sleep well and cutting up what does one not grieve?

The destruction of what one thing, is Gotama attached to?

The Buddha:

Cutting up anger one sleeps well. Cutting up anger one does not grieve

Brahmin, the noble ones praise the destruction of the poisonous root

And the sweet top of, anger. Cutting that there is no grief.

            Then the Brahmin Akkosa Bharadvaja, angry and displeased approached the Blessed One, and with rude, rough words scolded and reviled the Blessed One.

The Buddha:

To the non-angry, tamed one, living without ups and starts, there's no anger.

He is appeased and released, rightly knowing

So also it is demerit to arouse someone, who has aroused you

He that does not arouse someone in return has won a difficult battle.

He behaves for his own good and the good of the other

Knowing that someone is angry, if you appease yourself mindfully,

You heal both yourself and the other

Those not clever in the Teaching, think they are foolish.

          Then the Brahmin Asurinda Bharadvaja, angry and displeased approached the Blessed One, and with rude, rough words scolded and reviled the Blessed One.

The Buddha:

The foolish think it is victory to talk rough words.

Victory is to him, who heals the mind, knowing it.

So also it is demerit to arouse someone, who has aroused you

He that does not arouse someone in return has won a difficult battle.

He behaves for his own good and the good of the other

Knowing that someone is angry, if you appease yourself mindfully,

You heal both yourself and the other

Those not clever in the Teaching, think they are foolish,

              Then the Brahmin Bilangika Bharadvaja, angry and displeased approached the Blessed One, stood on a side and kept silence

The Buddha:

If someone thinks polluted thoughts

About a pure man without blemish

By that the foolish one cooks evil for himself,

As though throwing, fine dust against the wind.

               The Brahmin Ahinsaka Bharadvaja said to the Blessed One: Good Gotama, I do not hurt anyone.

The Buddha:

As your name is not hurting, live up it. Good that you are not hurtful.

If someone does not hurt by the body, words or the mind,

He is not hurtful. He does not hurt others.

The Brahmin Jaña Bharadvaja said a stanza to the Blessed One:

The internal and the external are entangled, the people are entangled,

I ask Gotama, who will disentangle this knot?

The Buddha:

A wise man established in virtues, develops his mind and wisdom,

If clever and zealous to dispel, he disentangles the knot.

With the fading of greed, anger and ignorance,

The worthy one, destroying desires disentangles the knot.

Whenever name and matter is destroyed and there is nothing,

Of anger and perceptions of matter, then the knot is cut.

           The Brahmin Suddhika Bharadvaja said a stanza in the presence of the Blessed One:

A Brahmin did not get purity in the world in any way,

Not through virtues, doing austerities or with knowledge and conduct.

`He' purifies him, not the rest of the people.

The Buddha:

However much nonsense is muttered, a Brahmin is not by birth,

Internally he is soiled and deceitful. A warrior, Brahmin, a householder,

A slave, an outcaste or working class man, if be with aroused effort to dispel

And be ever zealous to make endeavor, Brahmin, he attains to highest purity.

            The Brahmin Aggika Bharadvaja said this stanza to the Blessed One:

You, endowed with the threefold knowledge, of good birth and much learning

Endowed with knowledge and conduct, is suitable to partake the sacrificial porridge.

The Buddha:

However much nonsense is muttered, a Brahmin is not by birth,

Internally he is soiled and full of deceit.

He knows previous births and sees heaven and hell

The sage has destroyed birth and is versed in knowledge.

With this threefold knowledge a Brahmin is born.

Endowed with knowledge and conduct, he offers me the sacrificial porridge.

Good Gotama, you are a Brahmin. Partake the porridge.

Look bramin, it is not suitable, that I should partake food reciting stanzas.

Enlightened Ones do not push along reciting stanzas.

It is becoming mindful of the right thing.

Offer the eatables and drinks to a perfect sage.

Who has destroyed his desires and appeased his doubts

It will be a field of merit for those who desire merit.

          The Brahmin Sundarika Bharadvaja approached the Blessed One and asked: What is the birth of the good one?

Do not question the birth, question the conduct.

Indeed fire burns sticks. From low clans too there are wise sages

Thoroughbreds are born, restrained by shame.

Tamed by the truth and endowed with the taming,

Attaining knowledge, they live the holy life.

The sacrificial cake was brought, make the offering,

At the right time, there will be someone to accept it.

Sundarika:

Here my good intention becomes complete,

That we see some learned one like you

Not meeting someone like you, we offer the sacrificial cake to others

Good Gotama, you are a Brahmin. Partake the porridge.

The Buddha:

Look, bramin, it is not suitable, that I should partake food reciting stanzas.

Enlightened Ones do not push along reciting stanzas.

It is becoming mindful of the right thing.

Offer the eatables and drinks to a perfect sage.

Who has destroyed desires and appeased doubts

It will be a field of merit for those who desire merit.

             The Brahmin Kasi Bhàradvàja seeing the Blessed One standing for alms said: Recluse, I plough, sow and then partake food. Recluse, you too plough, sow and then partake food.

Brahmin, I too plough, sow and then partake food

We do not see good Gotama's yoke, or plough or ploughshare or goad or buffaloes, yet good Gotama says Brahmin I plough, sow and then partake food.

Then the Brahmin Kasi Bhàradvàja said these stanzas to the Blessed One:

We know the farmer well; we do not see him plough,

Farmer, we ask you, how do you plough?

The Buddha:

Faith the seeds, austerities the rain, wisdom is my yoke and plough,

Shame is the pole, mind is the reins, mindfulness, is my ploughshare and goad

Protected bodily and verbally, I partake, the needful food.

Truthfully I do a mowing, forbearance is my release.

Effort is my bearing the load and I pull the yoke up to appeasement.

I go non-stop, gone there, it's without grief

With this farming the fruits are deathlessness.

Doing this farming, one is released from all unpleasantness.

Kasi:

Good Gotama, partake. Good Gotama is a farmer.

Good Gotama ploughs, to cultivate the fruit of deathlessness.

The Buddha:

Look bramin, it is not suitable, that I should partake food reciting stanzas.

Enlightened Ones do not push along reciting stanzas.

It is becoming mindful of the right thing.

Offer the eatables and drinks to a perfect sage.

Who has destroyed desires and appeased doubts

It will be a field of merit for those who desire merit.

                    The Brahmin Udaya[1] filled the Blessed One's bowl with rice and said: It is annoying the recluse Gotama comes again and again.

The buddha:

Again and again the seeds are sown. Again and again the rain comes down.

Again and again the farmers till the field

Again and again food is provided for the country.

Again and again the benevolent give.

Again and again the benevolent giving gifts,

Again and again they procure a place in heaven.

Again and again the cows are milked.

Again and again the calf goes to its mother.

Again and again one tires and throbs.

Again and again the fool enters the womb.

Again and again someone is born and dies.

Again and again someone is carried to the grave.

Gaining the path some are not born again

The wise are not born again and again.

                               May all beings be happy and helth

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[1] This Brahmin Udaya did not belong to the Baradvaja clan