THE RARE HUMAN BIRTH

Indeed, the human birth which can completely avoid the eight kinds of unfortunate moment or (Attakhna) is rare. This idea has been put for­ward in 'Saddhamma Dipika', a book of Suttapitaka, which says, that one should not be born as a dumb, cripple, blind or mad person. Avoid­ing these unhappy birth, one should be capable of obtaining a pleasur­able life along with the senses, organs and other parts of the human body. Because, Buddhism does not acknowledge such person as rare who is not perfect with his all senses, organs and other parts of the body. A person must not be a follower of a blind faith (Micchaditthi). He should be chaste and pure with all his dealings, because, there is no room for blind faith in the philosophical teaching of the Buddha. As long as one is controlled by a motive or wrong opinion one cannot realize the emancipation of Dhamma.

Strictly speaking Buddhism cannot be called a religion either, because it is not a system of faith and worship which emphasizes on the exist­ence of the supernatural god. If by religion is meant a teaching (Agama) which distinguishes between right and wrong and which furnishes men with a guide to proper conduct, and then it is a religion of religions. In the existence of Samsara we can see some of the human beings taking rebirth in the remote places, people of which do not know what is the religion, civilization or worth of parents. They know how to eat and how to sleep only, just like an animal. Lives of such human beings also are not free from the eight kinds of unfortunate moments. After death they have to be born in an unhappy world. From a statement of Buddha we know that the beings of Arupaloka of formless plane are not free from the eight kind of unfortunate moment, either as mentioned in the life story of Asit Kaladevala. For instance, during the rule of king Suddhodana there was a well known ascetic, named Asit also known as Kaladevala who smiled first and then was sad for his missing human life, after foreseeing the future greatness of prince Siddhartha. Seeing his mixed feeling, king Suddhodana questioned the ascetic about his fixed feelings of joy and sadness. Then he replied that he smiled because the Prince would eventually become a Buddha; and that he was sad because he, owing to his prior death and rebirth in a formless plane (Arupaloka) would not live a human life to benefit from the superior wisdom of the enlightened One. Even this story illustrates that the be­ings of Arupa Plane too are not free from the eight kinds of unfortunate moment.

If so, the great ascetic was not sad for his missing human birth. As the Buddha says, the Buddhas are not born in every kappas (the time span that sees the birth of a Buddha). Here the meaning of word "kappa is world period" an inconceivably long space of time, an aeon. Sunna Kappa (Sunna mean Void) means empty aeon, (emptiness) in which the Bud­dhas do not appear in the world.

An anecdote from Jataka would be apt here to elucidate the past happen­ings when the Bodhisatta was attaining the ten kinds of perfections to become a Buddha. Once our Gotama Bodhisatva was born with a name of King Dhamma Sunda who would listen to the Dhamma very ear­nestly. The Dhamma sets him free from all the burdens of his heart. He left secretly form the palace at midnight.

As a penniless wanderer he went forth in search of Dharama. He Jour­neyed as far as deep forest and adopted the simple saffron robe of an ascetic and led the life of voluntary poverty. The ascetic Dhamma Sunda who as a king had lived in a lap of luxury, become a penniless and home­less wanderer, living a very simple life. He had no permanent abode. A shady tree or a lonely cave sheltered him day and night. Barefooted and bareheaded, he walked in the scorching sun and in the piercing cold with nothing to call his own. He devoted all his time and energy to the dis­covery of the truth and Dhamma. As he was moving into the deeper and deeper forest, surrounded by the fearful beast, unexpectedly he met a person in the form of a Demon king. But he did not fear him. He ex­changed pleasant greetings with him and reverently inquired 'O, Honor­able sir, who are you in this fearful forest, please introduce yourself. The Polite words impressed the Demon who replied 'I am a king of Demons' Then king Dhamma Sunda asked him again could you preach me the Dhamma? Which is excellent in the beginning, excellent in the middle and the excellent at the end? In order to satisfy the eagerness of Bodhisatva, for Dhamma, the Demon replied him and said, 'Yes, I can preach you the Dhamma. But, as I am so hungry now, I want to eat you
first, then I preach the Doctrine to you, as much as Possible? Sensing the wickedness in the wards of Demon king the royal ascetic Dhamma Sunda dealt with him cleverly, Saying, If you eat me first, then to whom will you preach the Doctrine? As Dhamma Sunda Bodhisattva was thoughtful and tolerant, his advice convinced the Demon. As the Demonking wished, Dhamma Sunda got to the top of steep mountain, from which he was to leap into Demon's mouth and end his life, listening to the Dhamma. This is one of the greatest conceivable sacrifices a man can make for Dhamma. But, as Dhamma Sunda (Bodhisattva) reached very close to the Demon, Suddenly the Demon changed his previous form and protected the life of Bodhisattva, identified himself that he was a king of God who descended to the human world with the intention of preaching the Dhamma to Bodhisattva and then disappeared.

According to Buddhist cosmogony, the aeom without the Buddha is Sunnya kappa (a time of void). It is unfortunate to be born in such a period. But Dhamma Sunda was born as a Bodhisattva even in a aeon without the Buddha. Thus, even the birth of Bodhisattva took place dur­ing the time of unfortunate moment in the past. When he was performing the ten kind of perfection's or (Paramita in paliterm) to become a Buddha in the future world.

The philosophical teachings of the Buddha tell us about as many as thirty one Planes of existence in the circle of Samsara which included the states of happiness and the states of unhappiness.

Namely:- The Catummaharajika, Tavatimsa, Yama, Tusita, Nimmanarati, Paranimmitavasavasavatti / Paranimmitavasavatti, six (6) Devalokas or Heavenly realms and the - Brahmas of Brahma Parisjja, Brahma, Purohita, Maha Brahma, Parittabha, Appamanabha, Abhassara, Parittasubha, Appamanasubha, Subhakinha, Vehapphala, Aviha, Atappa, Sudassa, Sudassi, and Akanittha, all these states are called states of happiness. Beings of 6-Heavens and the beings of 16 Rupa and 4 Arupa planes are always enjoying there with the happiness and pleasure. They do not know what the sorrow or grief in the hells are. But without the knowledge of sorrow or misery one is not capable of realizing the Four Noble Truths of the Buddha. Because, it is a profound philosophical teaching of the mas­ter, which was expounded by Buddha Himself to His mother, when He was dwelling in the Tavatimsa Heaven for the period of one rainy season. It was the 7th years of his sasana, after His Enlightenment.

Secondly, the Peta, Petayoni-plane of petas or ghost. Tiracchana, the animals kingdom. Niraya - woeful states, which are temporary but not everlasting. These are called states of unhappiness or sorrowful places. Petas are always beset with hunger and thirst. As the Buddha observes on the condition of petaloka in Tirakudda sutta,- There are neither paddy fields nor bulls irrigation and cultivation, there also neither business too, sell and buy gems. So that, the condition of petalokas is very pain­ful. Hence, their lives are not free from sorrow and pain either. Similarly, the inhabitants of the animals kingdom have no peace. Then-life is fraught with violence and disagreement with one another or each other, for the purpose of gaining food from some where. So, the lives of animals always pass through extreme unhappiness. In the Hell there is always burning fire. The beings of Hell are perpetually afflicted in burn­ing fire. Hell is classified into eight Nirayas. Of them Avici is the most sorrowful one and the biggest.

Those who make serious offences or unwholesome actions (against good manners), have to take rebirth in it. After the many centuries the east door of the Hell suddenly open become, it is kind of nature, So, during this period the criminals of sinners attempt to rush to the door. But, as they reach very close to the main door, unexpectedly it closes hopelessly on them. This incident intensifies the sorrow and misery of the sinners. In the some manner, west, north and south does also open after the several centuries. But they are not capable of coming out from it. Owing to their unwholesome actions they have to be inside the burning fire in Hell. Because, it is called Kamma Niyama order of act and result; e.g. desirable and undesirable acts generate corresponding wholesome and unwholesome consequences. As surely as water seeks its own level, so does kamma, given opportunity, produces its inevitable consequence - not in the form of reward or punishment but as an innate sequence. This sequence of deed and effect is as natural and necessary as the move­ment of the sun and the moon. (Three) The above three states of un­happy places reveal that one cannot find even a little bit of happiness in it, which can alleviate their sorrow with hope or joy. Only sorrow, grief and violence are their lot. So that, there is no chance of comprehending the Four Noble Truths of the Blessed one or His word by them. On the other hand, human life is a mixed state of happiness and unhappiness. Human life is subject to sorrow and pleasure, happiness and unhappiness, good and evil alike. So that, the radiant light of Four Noble Truths of Buddha can be reflected on them very easily, if only human beings try to realize them deeply.

That is why the Lord Buddha acknowledged the human birth as a rare, existence. He compares it to a lotus which blooms in the lake or pond during the rainy season along with its sweet smell, nice color and beauty. This human birth is not only just a simple birth, but can be called a golden opportunity for man or woman.

In human life, man can perform many wholesome acts and Holy deeds, for the benefit of their future birth. But all these qualities depend on them, not on the others. If the people try to make themselves good, they must not break the principles of moral conduct, which immoral act can bring endless misfortune, like sorrow, grief and suffering. Hence, the Blessed One strictly admonishes His disciples not to be so careless by breaking the moral principles which are excellent in the be­ginning, excellent in the middle and excellent at the end. Because, the morality is the only object or way whereby one can attain higher wis­dom and ennoble one's life.

So that, the Lord Buddha emphatically admonished His disciples by say­ing that - without killing or causing injury to any living being, the aspir­ant should be kind and compassionate towards all. Refraining from steal­ing, he should be upright and honest in all his dealings. Abstaining from sexual misconduct, he should be pure and chaste. Shunning false speech, he should be truthful. Avoiding pernicious intoxicating drinks that cause discomposure, he should be sober and diligent.

Every follower of the Buddha is expected to observe these five moral principles of regulated behavior daily. When the followers of the Bud­dha, try to observe these noble precepts of the Blessed One, they will never have a downfall from rare human birth and also they will enjoy peace and prosperity in their everyday life.

These five moral principles are the most important means to obtain the rare human birth. Without observing the moral principles no one can attain human existence. So, where there is morality, there is humanity and where there is no morality there cannot be the humanity. It means, they are inter-related to each other, one depends on another.

Hence, the Buddha said, "Dullabhanca Manusattham". The meaning is "It is rare to be born a human being". It is easy to be reborn as animal.

One does not have to do any wholesome deed. But if one wishes to be reborn as a human being one has to do a lot of wholesome deeds. I will illustrate the point with a simile, if any gold or silver falls into the sea, it will not be difficult to find it. But if the life of a human being changes into another form it will be very difficult to be reborn as a hu­man being again. Therefore human birth is a rare achievement. We read in the Jataka stories of the Bodhisattva that even the Bodhisattva himself was not born as a human being always. So, human birth is ex­tremely rare.

There are various kinds of animals in this world. Some of which are very useful. Human beings use them. A human being, according to a Sanskrit text, does four types of acts, such as, eating, sleeping, friend­ship and sex. Animals behave likewise. In this respect, there is little difference between a human being and an animal. But there is a differ­ence. The Sanskrit text mentions that:

"Ahara nidra bhaya mythunanca,

Samanyame tath pasubir naranam,

dharmohisamadhiko biseso dharmenhina pasubir samana".

This means, "Animals do not know what Dhamma is? Or what a Reli­gious life is”? They know only how to eat, sleep, bark and mate, for the purpose of having sexual intercourse, producing babies. They do not know what is wholesome or unwholesome, heaven or Hell, dark or en­lightened deeds.

Human beings know about Dhamma and Religious practices. But if they forget them they are no different from animals. The Buddha classifies man into three types. There is a man who is to­tally blind; a person who has one eye; and a person with both eyes. A person is blind because, he has not done any good or unwholesome act in his previous birth. Therefore he is born into a poor family. He does not know what is wholesome or unwholesome. He does not know how to save and spend money and lead a happy life. He is ignorant. His present life is dark, so too will his future life be. After death, he will be reborn in an unhappy world. A one-eyed person knows how to col­lect and spend money. He knows how to live a happy life. He knows everything properly. But he sees only the happiness of this world. He does not think of any life other than this. He hopes for happiness in this very life only. He is selfish and cares for himself only. This person will live a happy life in this birth but, after death he will be reborn in an unhappy world.

A two-eyed person knows how to live happily in this life. He knows how to look after his family. He knows how to mix with good friends. He is aware that he might die either this very day or tomorrow. He there­fore, dies a lot of wholesome and worthwhile deeds, like inviting the monks to breakfast or lunch. He is willing to offer clean and pure food to them. In order to listen to Dhamma Sermons he goes to Temple. He knows the way of multiplying his wholesome deeds. He understands that he will not be able to take with him his family, home or property after death. He has to abandon everything behind. He knows the bright and dark sides of life and desires to be reborn in a better place of birth. After death, this two-eyed person will be reborn in one or the other of the Heavens or (Satta Kama Sugati bhumi).

Whosoever wants to be reborn in the happy worlds must perform the ten kinds of wholesome deeds. The doors of Heaven are always open to such people. Let us try to mould ourselves into two-eyed persons whose lives are so rare in this world, like a winter rose which blooms in winter with nice color, sweet smell and beauty.

Kiccho manussapatilabho

Kiccham maccana jivitam

Kiccham saddhammassavanam

Kiccho buddhanamuppado.

                                                                   (DPH-182)

Hard to gain is birth as man; hard is the life of mortals; hard to get is the opportunity of hearing the Ariya Dhamma (Teaching of the Buddha’s); hard it is for a Buddha to appear.