The Buddhist Hour Radio Broadcast Archives
The Buddhist Hour Radio Broadcast for Sunday 13
October 2002
Broadcast Script 246
Glossary:
compassion: participating in
another’s suffering; fellow-feeling, sympathy; pity inclining
one to show mercy or give aid.
karuna: pali word meaning the
pity; compassion; desire of removing bane and sorrow from
others.
pannindriya: wisdom or insight
wisdom: the
quality of being wise, especially in relation to conduct and the
choice of means and ends; the combination of experience and knowledge
with the ability to apply them judiciously; sound judgement,
prudence, practical sense; knowledge, especially of an abstruse kind;
enlightenment, learning, erudition; kinds of learning, branches of
knowledge, wise discourse or teaching; wise sayings, precepts, etc.;
sanity, reason.
bane: a cause of ruin, harm or trouble. the
thing which causes death or destroys life, especially a poison;
gest: a heroic deed or exploit especially as narrated or
recorded;
insight: internal sight, mental vision; also:
understanding, wisdom; knowledge of or skill (in a particular subject
or area); mental looking to or upon something; consideration;
respect.
Today’s script is entitled: Developing wisdom to
use compassion
Most of us live in a state of flurry and worry for our
whole life, because we did not practice enough to straighten our
mind.
But for a few Noble persons because they practised
enough this life and in former lives they are different to us and
live in a state of developed wisdom with compassion.
It may be
useful to describe such Noble persons.
Most of the world
operates on flurry and worry but there is a better way.
When
developed, wisdom is one of the eight factors of the Noble Eightfold
Path and the twenty-fifth wholesome cetasika.
When cultivated
by samadhi, panna assumes the powerful role of abbhinna (supernormal
knowledge).
When highly developed, panna becomes a factor of
enlightenment (bojjhanga) under the name of damma-vicaya
(investigation of the truth), and also a component of the Noble
Eightfold Path under the name of samma-ditthi (right view).
Compassion is the twenty-forth wholesome cetasika and one of
the four illimitables or boundless states. To mention them in the
order they are usually practised, they are metta (loving-kindness),
karuna (compassion), mudita (sympathetic joy) and uppekha
(equanimity).
Anyone who is pervading the whole world with
loving-kindness, compassion, sympathetic joy or equanimity is said to
be living in the ‘sublime abode’ or ‘Brahma
abode’.
Metta is the sincere wish for the good and
welfare of all. It discards illwill that is its direct enemy. Its
indirect enemy is affection (pema). Benevolent attitude is its chief
characteristic.
Karuna makes the hearts of the good quiver
when others are afflicted with sorrow. The wish to remove the
suffering of others is its chief characteristic. It discards cruelty
or wickedness (himsa) which is its direct enemy. Its indirect enemy
is grief (domanassa).
Mudita is not mere sympathy but
appreciative joy. Its chief characteristic is to rejoice in others’
prosperity. Its direct enemy is jealousy (issa) and its indirect
enemy is exultation (pahasa). It discards dislike (harati).
Uppekkha
views living beings impartially, neither with attachment nor with
aversion. It is the balanced state of mind. Its direct enemy is
passion (raga), and its indirect enemy is unintelligent indifference.
Impartial attitude is its chief characteristic.
Panna is
wisdom or insight, and indriya is the controlling faculty.
Pannindriya has the control over the understanding of things
as they really are, for example in the light of annica
(impermanence), dukkha (suffering) and annata (not-self). Because it
overcomes ignorance, it is called amoha (non-delusion or wisdom).
Because it can remove the veil of moha from clouding a person’s
mental eyes and throws away the darkness cast by moha (avijja), it is
called vijja (higher knowledge).
Pannindriya is normally
called ‘panna cetasika’. In Abhidhamma, panna, nana and
amoha are synonyms.
Amoha is one of three moral roots. As one
of the four means of accomplishing one’s ends (iddhipada), panna
takes the name of vimamsa (analytical wisdom).
The meaning of
the pali word karuna is multilayered. There is no single English word
that can adequately give a good translation.
The Pali Text
Society, Pali-English Dictionary, T.W. Rhys Davids and William Stede
(Editors), 1979, translates karuna as pity, compassion, the desire of
removing bane and sorrow.
The full entry for karuna reads:
feminine, [Cariya-Pitaka Vedic karuna neuter (holy) action; Sanskrit
karuna, from kr. As adjective karuna see under 3.] pity,
compassion.
Karuna is one of the four qualities of character
significant of a human being who has attained enfranchisement of
heart (ceto-vimutti) in the four sentiments, viz. metta karuna upekha
mudita. Frequently found in this formula with sahagatena cetasa. The
first two qualities are complimentary, and commentary on Sutta-nipata
128 (on Sutta-nipata 73) explains karuna as
“ahita-dukkh-apanaya-kamata,” the desire of removing bane
and sorrow (from one’s fellowmen), whilst metta is explained as
“hita-sukh-upanaya-kamati,” the desire of bringing (to
one’s fellowmen) that which is welfare and good. Other
definitions are “para-dukkhe sati sadhunan hadayakampanan karoti
ti” Buddhadatta 21 ; “sattesu karuna karunayana
karunayitattan karuna cetovimutti” as explanation of avihinsa
dhatu Vibhanga 87 ; para-dukkhasahana-rasa Visuddhi-magga 318.
Karuna-sahagatena cetasa denotes the exalted state of
compassion for all beings (all that is encompassed in the sphere of
one’s good influence : see catuddisa “extending over the
four, that is all, directions) :
Digha I.251 ; III. 78, 50,
224 ;
Sanyutta IV.296, 322, 351 ; v.115 ;
Anuttara I.183, 196
; II.129, 184 ; III.225 ; v.300, 345 ;
Jataka II.129 ;
Cullaniddesa on Sutta-nipata 73 ;
Vibhanga 273, 280 ;
Dhammasangani 1258.
The definition of karuna at
Visuddhi-magga 318 runs “para-dukkhe sati sadhunan
hadaya-kampanan karoti.” Frequently referred to as an ideal of
contemplation (in conn. w. bhavana and jhana), so in “karunan
cetovimuttin bhaveti” Sanyutta V.119 ; Anguttara I.38 ; V.360 ;
in karuna cetovimutti bhavita bahuli-kata, etc. Digha III.248 ;
Anguttara III.291 ; IV.300 ; in karuna-sahagatan saddhindriyan
Anuguttara I.42 ; unspecified Sanyutta V.131 ; Anguttara III.185 ;
Netti-pakarana ; 121, 124 ; Patisambhida-magga 1.8 ; karuna + metta
Netteti-pakarana 25 ; karuna + mudita Buddhadatta 16 sq., 26 sq., 29;
anata karuna panna as epithet of Buddha Buddhadatta I ; karunan
durato katva, without mercy, of the Yamaduta, messengers of Death
Sdhp 287 ; mahakaruna great compassion Ps I.126, 133 ;
karunasamapatti a ‘gest,’ feat of great compassion : in
which Buddha is represented when rising and surveying the world to
look for beings to be worthy of his mercy and help D II.237 ; Ps.
I,.126 f. Dha I.26, 367 ; PvA 61, 195;
-3. As adjective only
in cpds. (e.g. karunavaca merciful speech ; neg. akaruna merciless
Mhbv 85. & atikaruna very merciful J IV.I42) and as adv. karunan
pitifully, piteously, mournfully, in karuna paridevati J VI.498, 513,
551 ; Cp. IX.54 ; also in abl. karuna J VI.466 - See also
karunna.
karuna-adhimutta intent upon compassion D II.241, 242 ;
karuna-anuvattin following the dictates of mercy Davs III.46 ;
karuna-gunaja: originating in the quality of compassion Sdhp 570;
karuna-jala: water of c. shower of mercy Miln 22 ; Mhbv 16 ;
karuna-jhana: meditation on pity, ecstacy of c. D II.237-39 ;
karuna-tthaniya: worthy of c. PvA 72 ;
karuna-para: one who is
highest in compassion, compassionate Sdhp 112, 345 ;
karuna-bala:
the power of c. Mhvs 15, 61, 130 ; Sdhp 577 ; karuna-brahmavihara:
divine state of pity Vism 319
karuna-bhavana: consideration or
cultivation of pity Vism 314 sq.;
karuna-rasa: the sweetness of c.
Mhbv 16;
karuna-vihara: (a heart) in the state of c.Vism 324 (&
adj. viharin); DA i.33;
karuna - sagara an ocean of mercy Mhbv
7;
karuna - sitala “cool with c.” + hadaya, whose heart
is tempered with mercy Sdhp 33; DA I.I.
The English Oxford
Dictionary meaning of the word compassion is an inaccurate definition
of the pali word karuna, as compassion implies participation in
another’s suffering.
We are not suggesting that you can
help someone by participating in his or her suffering. By actively
participating in another’s suffering you bring your mind into
contact with their unwholesome mind.
Instead of relieving
their suffering you are providing fuel for it.
It is important
to combine the development of the wholesome mental state karuna with
wisdom.
The desire of removing bane and sorrow is closer to
the meaning of the pali word karuna.
Insights appear by
observing what is arising and falling without becoming involved in
those thoughts and the process.
The Buddha, after his
enlightenment under the Bodhi tree, was undecided about teaching.
Who, he wondered, would be able to understand the Dhamma to
the depth he had penetrated? Who in fact, would listen?
His
concern was not that the Dhamma was too complex to understand, but
rather, that the truth of Dhamma was so simple that no one would
believe it.
With great compassion, he chose to teach,
especially for those beings ‘with but a little dust covering
their eyes’.
Even a Buddha is unable to help someone
whose conditions have not yet matured. However, when they have
matured, then the Buddha can help.
The Buddha said persons are
of four classes in terms of their ability to learn. These four
classes range from persons who are easy to teach to those that are
unteachable.
The Buddha’s Sermon on What is True
Blessedness the Mangala Sutta highlights the importance of developing
an intellectual framework for comprehending the Dhamma.
The
Mangala Sutta states that ‘not to associate with fools but to
associate with the wise and honour those worthy of honour’ is
one of the highest blessings.
One use of the Buddhist precepts
is to guide the practitioner fully to not have love for the
wicked.
If we use the wholesome cetasika towards good and wise
persons then we are using our merit wisely.
At our Chan
Academy Australia we do not give out Buddha Dhamma materials to
persons who are not teachable.
Our Teachers use many Buddha
Dhamma methods to help mature students, however, they will only teach
those who have requested to be taught.
At this point, a
student begins to learn how to develop array minds that are often
referred to as mandalas.
The ten paramitas or perfections
are:
viriya (pali), energy
dana (pali), generosity
sila
(pali), morality
nekkhamma (pali), renunciation
panna (pali),
wisdom
khanti (pali), patience
sacca (pali), truthfulness
aditthana (pali), determination
metta (pali),
loving-kindness
upekkha (pali), equanimity
All beings
aspire to be happy and are subject to old age, sickness and death.
This understanding is the root of compassion for all beings,
equally.
Death comes at the most inopportune of times.
The
recent random killings in Washington of six people by an unknown
sniper brought panic to many people, even those who did not know the
deceased.
The first sermon the Buddha gave after his
enlightenment was at Varanasi. This is known as the first setting of
the wheel of Dhamma in motion.
The topic of the first sermon
was the Four Noble Truths. The First Noble Truth is that we are all
inevitably subject to suffering.
The Buddha says of suffering
(dukkha):
“"Birth is dukkha, aging is dukkha, death
is dukkha; sorrow, lamentation, pain, distress, & despair are
dukkha; association with what is not loved is dukkha, separation from
what is loved is dukkha, not getting what is wanted is dukkha. In
short, the five clinging-aggregates are dukkha.
And what is
the cause by which dukkha comes into play? Craving is the cause by
which dukkha comes into play.”
The Second Noble Truth is
that Craving is the root cause of suffering. Craving (tanha) is
craving for things to be other than they are. Craving is clinging to
the five aggregates (the five skandhas) of form, feeling, perception
and consciousness. These five make up all the phenomena of existence
and their nature is inconstant.
Everything that exists, even
the most sublime states, is conditioned and as such is subject to
change and dissolution. This truth teaches us that nowhere in
existence is there anything that can be clung to as somehow reliable,
fixed. To attempt to do so is to crave for things to be other than
they are, it is to create suffering for ourselves. It is this very
craving that prevents us seeing clearly the universal nature of
suffering, and blocks our heart from opening in universal
compassion.
The Buddha taught that ignorance (moha) is defined
as “not knowing the four truths, namely, suffering, its origin,
its cessation and the way to its cessation.” Ignorance is the
primary root of all evil and suffering in the world. It is because a
person has ignorance, has wrong view, that he or she acts in ways
that bring evil and suffering.
In a quote of Thich Nhat Hanh
he skillfully shows how to reflect on things we experience daily when
he wrote:
“Watching the evening news, I know it is my
story. Breathing in calmly, I hold us all in compassion.”
We
hope we earn your trust sufficient for you to request to be taught by
us.
If you are interested in putting an end to flurry and
worry, then visit our websites
at:
www.bdcu.org.au
www.bddronline.net.au
www.bsbonline.com.au
www.buyresolved.com.au
www.bdcublessings.net.au
Abhidhamma
is being taught at our Centre for the next nine years.
We
write a teaching paper for students for each Adhidhamma class held on
Tuesday evenings from 7.30 to 8.30pm.
You can read the
Abhidhamma papers on our website at www.bddronline.net.au. Clicking
on BDDR Vol 12., No.2 No.4 and No.5 for the first 16 weeks classes.
Or call us at the Chan Academy Australia on 9754 3334, to
make an appointment to begin your first steps on the Buddha Dhamma
path to end flurry and worry.
May you put an end to flurry and
worry.
May you develop wisdom and compassion in your
life.
May you be well and happy.
This script was
written and edited by: John D. Hughes, Julian Bamford, Jason Glasson,
Rilla Pargeter, Amber Svensson and Pennie White.
References:
Thich Nhat Hanh quoted in Kornfield, Jack: After the Ecstasy,
the Laundry. How the Heart Grows Wise On The Spiritual Path. Rider
Books, London, 2000.
The Collected Works of Venerable Master Chin
Kung. July 1999. Amitabha Buddhist Association of Queensland.
Kornfield, Jack. Living Buddhist Masters. Prajna Press
Colorado. USA p. 1, 14., 1977
The Pali Text Society,
Pali-English Dictionary, T.W. Rhys Davids and William Stede
(Editors), 1979
The New Shorter Oxford English Dictionary,
Lesley Brown (Editor) Clarendon Press Oxford UK,
1993
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