A Discourse on Four Difficult Conditions

by

Venerable Sayadaw Baddanta Kawvida

[Translated and Annotated by Tin Tin Aye]

 

Part I

Kicchō manussapatilabhō
kiccham maccana jivitam
kiccham saddhammassavanam
kicchō buddhanamuppadō.

(Dhammapada Verse 182).

This is the introduction to the discourse of the four "difficult" matters. While residing near Banares, under the shade of the seven kôkko trees[1] the Buddha uttered this verse from the Dhammapada, in the Khukddaka Nikaya (the collection of little texts), of Sutta Pitaka, with reference to Erakapatta, a naga king.

The Story of Erakapatta Naga King

Once there was a naga king by the name of Erakapatta. During the time of Kassapa Buddha when the life span of humans was 20,000 years, he had been a bhikkhu. One day he accidentally broke the stalk of a plant of arum family while stepping out from a boat. According to the Vinaya rules, he had caused a bhutagama[2] pacittya.  It was actually a lahuka offense (a minor fault) and could be pardoned when confessed to another monk. Monks must not cut down trees, plants, grass or pluck leaves. The rules concerning bhutagama pacittiya are quite expansive. Monks must not even cut the sprouts from seeds or onions.

The bhikkhu waited for a long time to confess this minor offense to another monk. In those days there were not many monks and they lived quite far from each other. Unfortunately he died while waiting and hoping. Through Vinaya kukkucca (worry, troubled conscience, repentance over wrong doing) over this minor offence he was reborn as a naga. So you see, it is significant to focus on good things like kusala (karmically wholesome) when one is near death.

Erakapatta naga waited for the appearance of a Buddha for a long time. He had a very beautiful daughter, and decided to make use of her as a means of finding the Buddha. Twice every month, Erakapatta made her dance in the open and sing out her questions.[3] One day, the Buddha saw in his vision a youth named Uttara who was on his way to see Erakapatta's daughter. The Buddha also knew that the youth would attain sotapatti realization in association with the questions put up by the daughter. The Buddha stopped Uttara and taught him how to answer the questions. When Erakapatta heard Uttara's correct answers he knew that a Buddha had appeared in this world. So he asked Uttara to take him to the Buddha. On seeing the Buddha, Erakapatta related to the Buddha how he had been a bhikkhu during the time of Kassapa Buddha, how he had accidentally broke a stalk of an aquatic plant, and how he had worried over that small offence for having failed to do the act of absolution as prescribed, and finally how he was reborn as a naga. After hearing him, the Buddha told him how difficult it was to be born in the human world, and to be born during the appearance of a Buddha and hear their teaching.

 

The essence of the discourse is:

1). It is difficult to be a proper human being.

2). Difficult is the life of mortals.

3). It is difficult to acquire the opportunity of hearing the Dhamma, and

4). It is difficult to encounter the appearance of Buddhas.

           

First let us consider what makes a human being. In this I mean genuine humanity of humane consideration.

 

Human Being

Regarding this I will not explain the worldly view on the evolution of man, but relate what is described in the Pali Canon. The Abhidhammattha sangaha states as: Kamavasara kusalampi kamasugatiyameva pattisandhi janeti. Only through kusala kamma (karmically wholesome volitions) can one be born as devata or human in the seven kamasugati realms (the six celestial spheres and one human sphere). It means that kamavacara kusalakamma (altruistic actions) makes one to be born as a human being. The kamma (action) or in another way the cetana (volition) of kaya dvara[4] is known as kaya kamma (bodily action). The cetana of vacidvara is known as vacikamma (verbal action). Likewise the cetana of mind or thought manōdvara is known as manōkamma. These three actions are called kamavacara kusalakamma. In another way, tattha dana sila bhavana vasena – giving alms, acquiring virtue, implementing mental development (like samatha vipassana bhavana), these works are also kamavacara kusalakamma. We perform these good works based on kamavacara cetana. These good works cause one to be born a human.

It is also described in the Abhidhamma sanghaha that dhana, sila, bhavana, apacayana, veyyavaca, pattidhana, pattanumōdhana, dhammassavana, dhammadesana, and, ditthizukamma[5] are the dasa puññakiriya (ten wholesome actions).[6] It means giving alms, keeping the precepts, practice meditation, reverence to elders, service to others, sharing merits, rejoicing in other's good works, listening to the teachings of dhamma, delivering dhamma, and, having right perception.

To recap: a) kayakamma ( bodily action), vacikamma (verbal action), manō kamma (mental action); b) virtuous works of dhana (generosity), sila (morality), bhavana (meditation); and, c) dasa puñña kiriya (the ten wholesome actions), all of these works make one a human being.

We can elaborate on bhavana. There are two methods of mental development: samatha and vipassana. Whether one practices through jjhana or ñana mode, in practicing samatha vipassana one follows step by step the thought-process of parikamma, upacara, anuloma, gotrabhu.[7] After that one reaches jjhana or magga level. Here one can follow either path. The jjhana path leads to the Brahma world but one still cannot escape from samsara.  Through magga, after accomplishing of the four maggañana (path-knowledge) one will get to the four phalañana and then never return to the world. As this concerns lōkuttara (supermundane), I will it out.

 

 

What is Meant by “Human”

                        Atthanatthan manati jhaná títi manusō

One is called human because one knows about “consequence.” If one doesn’t know about consequences, then one can not be called a human being. One should know of one’s actions, thoughts, speech, intentions and the effects. Some people talk the whole day but they do not realize or consider how their words affect the other person. If a person does consider about it, to what extent does he/she reason? Is there any benefit for oneself or others? One should think about these things. Also one has to consider whether it is beneficial for a day, a month, or also next month. In another way one must think of the short term or long term effect.

            So you see it is not easy to be a true human. This was what the Buddha was trying to explain. Even when one is thinking alone one must consider if the thoughts are constructive for one self, for others, for a life time, or for future existences. If one has no consideration, although born a human one is not a proper human. That is why the Buddha said that it is difficult to live the life of a proper human – kiccho masussapatilabhō. In another way, manasō ussananti manusō – one is called a human being because of the noble attitude one has. The Brahmacara (living virtuously) involves: mettá (loving-kindness), karuná (compassion), muditá (selfless joy), upekkhá (equanimity or indifference). Out of these I will only deal with the first three as the last is too broad.

 

Metta

            Those who do not possess metta cannot be called human. Metta has two adversaries: close and distant. While expressing metta, if raga (passionate desire) enters the mind, then one’s love is not neutral or wholesome. This is close adversary. Dōsa (hatred) can spoil metta. You cannot express metta conventionally but must conjure upon puggala (individual). While expressing metta to others and suddenly his/her weakness or mistake comes to mind, you become irritated. Then the metta you try to express for that individual cannot be wholesome. Thus dōsa is the distant adversary of metta.

 

Karuna

            Karuna can be generally defined as compassion. The thought of wanting to help others when they are in need, to help reduce their suffering is karuna. In another way, those who possess karuna would even give up their own aspirations and help others to achieve theirs.  The Buddha had overflowing compassion for all creatures that in his existence as Sumeda ascetic, instead of choosing to attain anágámi (the 'Non-Returner')[8], he chose to continue until he himself became a Buddha.

            Karuna also has close and distant adversaries. Sympathy sometimes leads to distress and this is not genuine compassion. The correct compassion has kusala perception. From sympathy it can further proceed to dōsa. Then kuruna is ruined. For example, a frog croaks in distress when caught by the snake. In order to save the frog from death you kill the snake in antipathy. Your sympathy on the frog was based on karuna, but irritation led you to commit a sin. That is why one must practice compassion without anger or empathy. Only those who can practice genuine compassion can be called wholesome persons.

 

Mudita

Mudita is simply interpreted as joy. When you see a wealthy person, instead of being envious and having displeasure (issá)[9] , you delight in his good fortune. Actually people are envious and resent those who are better off than they in health, wealth, beauty, knowledge, etc. This issá attitude spoils the mudita sentiment. The kind of person who has a lot of envy does not possess a karmically wholesome mind and cannot be called a true human being. That is why the Buddha said that although born as man, it is hard to be humane.

 

What is Humane

Being born as man in the sata lōka (living world), does not mean that the job is done. From the term Man came other terms. When one is born two words appear: parent and child. There are also responsibilities towards each other. If these responsibilities are not carried out dutifully, then the persons cannot be called human. After four of five years ones goes off to school for education. There comes new terms of master and student. There are also responsibilities between student and master. After some time in life one gets married becoming husband and wife. Each has responsibilities to perform.

One does not and cannot live alone. There are other human beings - community, so one must have friends. There are responsibilities among friends too. After finishing school, one takes a job. At the work place there is employer and employee. Each is obliged to carry out their duties. When a man had acquired knowledge he/she seeks for higher ground and follows according to his/her choice - a faith. So the terms sangha (clergy) and dayaka (layman) appear. Each and every person of the kind mentioned above has rules and commitments to carry out accordingly. If they do not carry out the regulations then they cannot obtain prosperity in life. In one desana (explanation) the Buddha stated:

                        Vattam apripurentō silam na paripurati

                        Asuddhasilō duppanño  cittekaggam na vindati

 

If you are deficient in carrying out your obligations, you will not be complete with sila (virtue). Ignorant people without sila will never achieve samadi (concentration).[10]

 

In another….

                        Vikkhitta cittō nekaggō samma dhammam na passati apassamanō

                        Saddhammam dukkha parimuccati

 

One who lacks samadhi does not know moral principals. One who does not know the moral principals of karmically wholesome people cannot be free from suffering. These are the effects of immorality. So to be free from suffering one must study and follow the dhamma teachings. To truly understand the dhamma, one must have samadhi. To have samadhi, one must have sila. To have sila, one must dutifully fulfill the obligations. Only when one completes the duties s/he is humane. That is why the Buddha stated that it is difficult to be humane (kicchō manussapatilabhō).

 

Here ends the first part. To be continued……….