English Section

      Buddhism Today 

Vietnamese Section

   

...... ... .  . .  .  .
The Way to Social Harmony
Venerable Pyinnyathiha

CHAPTER ONE

The Buddha was the most energetic of all religious teachers. Throughout the forty-five years of his ministry, he was constantly occupied with religious activities except when attending to his physical needs; only taking a short rest after the meal and sleeping about one and a half hours at night. If anyone needed his spiritual guidance, he would undertake even lengthy journeys to help them, sometimes by psychic powers but also on foot. Even in the last minutes before attaining parinibbana he preached to a person who came from another religion, and wanted to know the answers to some problems. Finally, he said, "It may be that you will think; the teacher's instruction has ceased, now we have no teacher! It should not be seen like this, for what I have taught and explained to you, the Dhamma and discipline will, at my passing, be your teacher. Now, bhikkhus, I declare to you; all conditioned things are subject to decay - strive on untiringly." These were the Buddha's last words.

His teachings were not compiled during his lifetime, but before they were written down, bhikkhus passed on the teachings by word of mouth. Seven days after his passing away, a bad bhikkhu showed his contemptuous attitude towards the Buddha and his teachings to bhikkhus sorrowing over the Buddha's passing away. He said "Don't worry about the Buddha's end. He was an austere person. We were restricted in everything. Now we have a free hand. We can do whatever we like."

As to this, a noble bhikkhu, Venerable Maha Kassapa, noticed that the teachings of the Buddha had scattered like flowers, not yet made into a garland, and it would be good to gather them together before bad attitudes towards them spread. And then he suggested to bhikkhus at an assembly that they gather the teachings. Noble bhikkhus were all in agreement on that point.

During the first rains retreat (vassa) after the Buddha passed away, five hundred noble bhikkhus classified and named the teachings of the Buddha according to subjects, and chanted them together in order to fix them once and for all. The teachings of the Buddha are enumerated in the following order; Vinaya Pitaka (the collection of discipline) which deals with the subject of rules for monastic life; Sutta Pitaka (the collection of teaching) which mentions various teachings adorned with verses and stories, and questions and answers, which contain a lot of lessons for spiritual and worldly lives; Abhidhamma Pitaka (the collection of philosophy) which details mind and corporal formations, and describes in depth their inter-relation.

The volume of his work is such that even some learned bhikkhus, let alone laymen, are not able to study it completely. To be well versed in his teachings a person has to take his time to study them thoroughly. It is assumed that the Buddha preached on some subjects repeatedly, but one should understand that he explained subjects in various ways in accordance with listeners' different temperaments. That is why, some subjects in his teachings are similar but it is impossible to compress all his teachings into a single book.


Did the Buddha preach on all subjects?

One might say "Are the teachings of the Buddha just the three collections? Just being able to preach them, he should not bear the title of Enlightened One." The Buddha did not reveal all subjects that he knew. He preached only that which is beneficial to human beings.

Once when the Buddha was staying at the Sinsapa Grove in Kosambi, he collected a few leaves in his hand, and asked the bhikkhus to compare them with the leaves on the trees. They said, "The countless leaves on the trees are beyond comparison with the few leaves in your hand." "Likewise, the subjects not revealed by me, are innumerable although I know them because they are not concerned with benefit to human beings, do not concern the holy life, do not conduce to dispassion and perfect peace", the Buddha said. (S. v, 437)

People have a desire to know about the beginning of human life; if there is anything after death; how the soul transfers to the next life, if there is rebirth; whether the same soul is reborn in every life or not, etc. In regard to this, there is a great deal of research work and statements, but people do not accept them uniformly because the statements, even on the beginning of human life, are vague. There are still abiding questions about this. It is human nature: a questioner is not satisfied, and derides the person who cannot give an acceptable answer to what he wants to know.

The Buddha did not give any solutions to some problems, therefore some people felt resentment against him. When the Buddha stayed at the monastery offered by Anathapindika, in the Jeta Grove, near Savatthi, there was a bhikkhu named Malukyaputta. As he was meditating he thought, "I have not yet heard what the Buddha thinks about whether the world is eternal or not, whether life is dependent on the body or not, whether beings will be different after dying or not, etc. Why does the Buddha not give exact answers to these questions? I will put pressure on the Buddha to preach about them. I will continue to practise his teachings if he explains these matters to me; if not, I will disrobe and reject his teachings."

Then he went to the Buddha, and gave vent to his feelings. He said further, "If you have no knowledge of these matters, you should he absolutely honest enough to say 'I do not know about them'; if you do know, bring these matters to light so that I can practise your teachings."

The Buddha said to Malukyaputta, "Well, did I ever say to you: 'Come, Malukyaputta practise my teachings; I will explain these matters to you'?" "No, you did not", Malukyaputta said. The Buddha said again, "Did you ever say to me: 'I will practise your teachings, if you explain these matters to me'." "No, I did not", Malukyaputta said. "Neither you nor I said that, so why do you come to me, and speak like that? If a person disavows my teachings until he knows these matters, he might pass away without practising my beneficial teachings. I will never preach about these matters", the Buddha said.

The Buddha gave an example to Malukyaputta: "When a person is pierced by an arrow smeared with poison, his relatives send him to a physician. But the patient might say, 'I will not permit you to draw out this arrow until I know the archer; whether he is a hunter or worker or merchant, whether he is black or white, where he lives and what kind of bow and bow-string he used etc.' Before he receives all this information he may pass away. He cannot regain his health by these endless questions. In the same way, whether or not the world is eternal, and whether or not beings will be different after death, etc., is not connected with benefit, not fundamental to the practice of the truth, and it does not lead to dispassion, calmness, wisdom and insight knowledge. Whether a man knows these matters or not, he will not be free from aging, death, sorrow, suffering, lamentation and despair. Therefore, I do not reveal these matters." And then the Buddha said, "Malukyaputta, if you like my teaching you should accept what I have explained; if not, you can choose your own way."( M. i. 426)

After reading this teaching one might think that the Buddha's attitude towards others is rather rude. But here we can give an example: a rich merchant who sells high quality goods never tempts customers to buy them; he just displays his goods, and discloses their quality but there is no need for him to persuade the customers to buy them, nevertheless the customers will buy the goods because of their reputation. On the other hand, a merchant who sells poor quality goods will strongly urge the customers to buy his goods, and by advertising them skilfully, he might sell them, and make a profit whether or not the customers were satisfied with his goods.

People are not for Buddhism but Buddhism is definitely for people. To disseminate the Dhamma, one should not hurt oneself or other people's feelings. A militant character is entirely at variance with the Buddhist idea of non-violence. And also, using magical spells and objects of curiosity is an unsuitable way to propagate Buddhism. Even though some of his disciples and he himself possessed the extraordinary and sensational power of the enlightened - thus exciting great admiration among people, the Buddha always discouraged the public and vainglorious display of them.

Once the Buddha was staying at Nalanda, in Pavarika's mango grove. And the householder Kevattha came to the Buddha, prostrated himself before him, and sat down to one side. He then said; "Lord, this Nalanda is rich, prosperous, and full of people who have faith in the Lord. It would be good if the Lord were to cause some bhikkhus to perform superhuman feats and miracles. In this way Nalanda would come to have even more faith in the Lord." The Buddha replied; "Kevattha, this is not the way I teach Dhamma to the bhikkhus, by saying; 'Go, bhikkhus, and perform superhuman feats and miracles for the laypeople!" (D. i. 211)

And what is more, Buddhism is not dogmatic. The Buddha always encouraged people to submit every teaching, including his, to the test of one's own experience, which would pass the final judgement. Therefore, if a person finds that the teachings of the Buddha give no good results for him he may turn his back upon them. And there is no need to obtain permission from any official to practise the teachings of the Buddha if a person likes them.

Anyone, no matter who, may practise the Dhamma; caste and class do not play an important part in the success of his teachings. According to Buddhism, whoever, either brahmins or others, does bad deeds such as killing, stealing, etc., is not purified and is blame worthy. Caste and class are man-made. They have nothing to do with purity and nobility. But, they played an important role before the Buddha appeared on the earth. In those days brahmins thought that only their caste was the highest and the most pure. Therefore, when other heavenly beings requested him to come to the world of humans so that he might become an Enlightened One, the Bodhisatta, whose last life but one was in a heavenly abode, considered his future mother's caste in advance so that he would not be treated with disdain on the grounds of caste, and so he was conceived by a queen. But the Buddha did not escape opposition, notably that stirred by the ritualistic brahmans anxious to preserve their religious monopoly, for a considerable number of brahmans were won over by his teachings and his replies to questions, for his teachings ignored the caste system.


How the caste system appeared on the earth

Buddhists accept that the life-span of a human being depends on many factors such as weather, nutrition, people's temperament, morality and so on; that is, the better people behave, the longer life span they will get, and vice versa. Human being's life-span decreases at the rate of one year every century in the aeon of diminution and increases at the same rate in the aeon of increase.

In view of the fact that the Buddha, who was born in a period when the life-span was a hundred years, passed away 2,532 years ago, we can estimate that on average, people can expect to live seventy-five years nowadays. It is proved by the Times newspaper issued on 8th April 1988. The paper said: "Longest life: Japan has the longest life expectancy at birth for both men and women. Males can expect to live 74.8 years and females 80 years or more, according to UN statistics just published.

Eventually, the life-span in the world will be only 10 years. At that time girls will be married at five years of age. Ghee, butter, cooking oil, honey, molasses and salt will disappear from the world. The best food will be poor quality rice. Most people will be malevolent and there will not remain even a word for morality. They will behave promiscuously like animals towards even their mothers, aunts and sisters. Their anger will be so powerful that sticks will become weapons as soon as they touch them and they will kill each other violently for seven days. But some people who do not want to kill and do not want to be killed will hide in forests and mountains, and live on roots and fruits. After seven days, they will reappear from their hiding places and be happy to see each other. They will consider the bad situation and will abstain from taking life. Because of that their life-span will increase by ten years to twenty years. When they abstain from other unwholesome deeds their succeeding generations' life-span will increase more and more. Their life-span will go on and on increasing until it reaches an incalculable numbers of years.

In this way, the life-span of human-beings fluctuates between ten years and an incalculable number of years. When the fluctuation has occurred sixty-four times, the world will be dissolved. The world-dissolution is of three kinds; dissolution due to water, dissolution due to fire and dissolution due to air. When the world is about to be destroyed by fire, there is a great downpour all over the hundred thousand million world-spheres after which there is a prolonged drought. People are delighted and they sow all their seeds. But when the sprouts have grown enough for oxen to graze, not a drop of rain falls any more. When a long period has passed in this way here and there the water disappears. Then in due course fish and turtles, etc. die and because of their wholesome deeds in their countless past lives, they are reborn in the Abhassara heavenly abode.

When world-dissolution is about to happen, heavenly beings make this announcement in advance, "At the end of a hundred thousand years from now the world will be destroyed by fire. Develop loving-kindness, compassion, sympathetic joy and equanimity. Look after your parents and elders and so on." Therefore men and earth deities become kind to each other and do merit with loving-kindness and so they are reborn in the Brahma world. At the end of a long period after the withholding of the rain, the second sun appears. There is no more telling night from day. As the fifth sun appears, there is only enough water left in the great ocean to wet one finger joint. When the seventh sun appears the whole world-sphere together with the other hundred thousand million world-spheres catches fire and like the flame that burns ghee and oil it leaves no ash. The whole of space is pitch-dark.

The destruction period lasts a very long time. Then, at the end of a long period, a great cloud arises and at first it rains gently and the rain become heavier and heavier to fill the burnt areas with water. The water is compacted and rounded by the wind and the wind makes gaps in the great mass of water here and there like water drops on a lotus leaf. When the water is gradually contracted by the air the Brahma worlds and divine worlds reappear in their former places. But when the water has sunk to the former earth's level, strong winds arise and then they stop the water and hold it stationary. (Vism. 414/ Ppn. 455 Nanamoli)

The beings, whose life-span or merit is exhausted in the Abbassara Brahma world are reborn in this world. Their bodies are luminous and they wander in the sky. They live on ecstasy without eating any food. There is no sun or moon or other planets. There are no different sexes. They are reckoned just as beings. They stay like that for a very long time. In due course sweet tasting and smelling edible earth spreads itself over the waters like the skin that forms itself over hot milk as it cools. It is like pure wild honey. A curious person samples the earth with his finger. He finds that the earth is very delicious so that he cannot stop eating it and craving arises in him. When other people see his behaviour they also taste it and craving arises in them. And then they are not contented with a little, therefore they make lumps and eat them. Because of that, their luminosity is extinguished and they are afraid of darkness.

In order to remove their fears and give them courage, the sun, fully fifty leagues across, appears. They have light from the sun but when the sun sets they are frightened again and they desire to get another light. According to their wish, the moon, forty-nine leagues across, appears. After that night and day appear, and months, seasons and years are distinguished.

They continue for a very long time living on the earth. And then their bodies become coarser, and different looks appear among them. The good-looking ones despise and behave in an arrogant manner towards the ugly ones. Therefore, the soft earth changes into a layer of soil in the manner of a mushroom. It is endowed with good colour, smell and taste. When they eat the soil, their bodies become coarser and coarser, and good-looking people become more and more arrogant so that the good colour, smell and taste disappear from the soil. And then, sweet creepers and fragrant rice without powder and husk appear one after another. Although people reap the rice for their meals there is no sign of reaping, and full ears of rice appear in its place. They do not store the rice. Only when they have desire to eat they go to gather the rice. During this age, the different sexes appear. People are delighted to look at the opposite sex and they cannot control their lust. Because of that, some people practise sexual intercourse. It is strange to some people. So, they censure the sensualists for their sexual practice and throw dust, ashes and cow-dung at them, and expel them from their community. The sensualists go away from them and build houses for the purpose of concealing their shameful behaviour and indulge in sexual enjoyment under cover at will.

One day a man gathers rice for supper and breakfast at the same time as he is too lazy to go to collect rice twice a day. When his friend asks him to go to the rice field with him, he says he has already gathered enough rice for supper and breakfast. Other people also follow his example and then when they store rice for eight days, the rice is covered with red powder and husk, and does not grow again in the place where it was reaped.

People meet together and decide to divide the rice ground into fields with boundaries. After that, some greedy people steal the portion of others. When other people find the thieves, they admonish them for stealing. At the third attempt, the thieves do not confess what they have committed, therefore they are hit with fists, sticks and so on.

As stealing, censuring, lying and punishment appear in this way, they meet together again and discuss what should be done. They agree to elect a chief who can govern them justly and to give him a portion of food in return. And then they approach a person who is the most handsome, honourable and clever, and ask him to accept their plan. When the person agrees with them, he is recognised as a chief by the majority. Therefore, he is called Mahasammata. In other words he is called Khattiya because he is the Lord of Fields and since people are pleased with his just rule, he is named Raja (King). These titles appear in accordance with justice and truth as well as being the origin of the classes.

Some people think, "Unwholesome deeds have appeared. We ought to abstain from them," and they do. The ones who keep from stealing, censuring, lying and punishment, are named 'Brahmin'. They, living on alms, stay in the forest and practise meditation. Because of that they also get the name of Jayaka (meditator). Some of them are reluctant to continue to practise meditation but they settle around towns and villages, and write verses and prose. Therefore, people name them Ajjayaka. Some people, who are married and gain their livelihood by various kinds of work such as farming and trading, are classified as Vessa. Some people, who are poor, of low intelligence and coarse, and live by hunting and fishing, etc. are called Sudda. (D. iii. 85ff)

According to their practice people are classified like that but when any persons from these classes become bhikkhus, there is no difference between them. As long as they follow the monastic rules they are called bhikkhus. People treat them equally without discrimination on the grounds of caste and class. Any one of these classes, either bhikkhu or layman, can purify their defilements by practising wholesome deeds. Because Dhamma, or the performing of wholesome deeds is the best thing for people in every walk of life.

If a person thinks that it is impossible to accept the above statements, he should not waste his precious time arguing against them. He should read them by way of learning how caste and class came into existence and what the most important thing is. According to Buddhism human beings' status is promoted by morality. Therefore, Buddhists build their lives on morality as far as they possibly can. Some Buddhists, who think that in the worldly life, there is not enough time to practise higher morality, higher concentration and higher wisdom or knowledge, become bhikkhus with the intention of getting rid of greed, anger and delusion.


Independent way

The Buddha left to his followers this suggestion for freedom; "Be, each one of you, your own island, your own refuge; do not seek another refuge. It is the way that you will reach liberation from all suffering." It means that no one but oneself can free one from suffering. Liberation can only come from one's own effort. One should not undertake excessively austere practices or self-indulgence, nor rely on prayers to any deity. One must liberate oneself from error and folly by following the Noble Eightfold Path. The Buddha disclosed the way which enables people to get, not only personal progress and happiness, but also the good order and prosperity of society. He never sought to make people submit unconditionally to his own teachings. He regarded man as free, truly holding his destiny in his own hands.

Once, when the Buddha stayed at a monastery offered to him by Visakha in Savatthi, a brahman named Ganaka-Moggallana approached and asked him, "Do you lay down progressive learning in your teaching as in every other teaching?" The Buddha said, "I lay down a gradual practice in respect of my teaching: if I see a person who deserves to be taught, first of all I teach him to observe precepts as a basis. Secondly, I urge him to control the enjoyment of all his senses, for, if a person indulges his senses in everything, his mind may be defiled with greed, lust, anger, ill-will and so on. Thirdly, I suggest to him to be moderate in eating so as to be able to practise insight meditation very well. Fourthly, I teach him how to be constantly vigilant and how to be possessed of mindfulness as regards his every movement. After that I advise him to practise insight meditation to get rid of mental defilement.

A person has to take these steps to attain perfect inner peace or nibbana as long as he has not eradicated the ten mental defilements; personal ego-belief (Sakkaya-ditthi), doubt (Vicikiccha), wrong conception of practice (Silabbat a-paramasa), ill-will (Byapada), craving for material existence (Rupa-raga), craving for non-material existence (Arupa-raga), conceit (Mana), restlessness (Uddhacca) and illusion (Avijja)."

The brahman asked the Buddha, "Do your disciples, taught by you, all attain perfect inner peace or nibbana?" "Some of them attain perfect inner peace but some do not" the Buddha answered. "Even if nibbana does exists; the way leading to it exists and you exist as a teacher, why do some of your disciples not attain nibbana?" the brahman asked. The Buddha said, "Suppose, two people, who want to go to the city, Rajagaha, approach and ask you the way leading to the city, you explain in detail how to get there and what they will pass on the way because you know the road to the city very well. One of them, having taken your words to heart, arrives at the city safe and sound but the other does not because he may take a wrong way or else he may forget his aim, following other business. What can you do for the latter?" "I can do nothing more for him" the brahman said. The Buddha said, "In this way I too can only show the way to practise to be free from suffering." (M. iii. 1)

The Buddha said,

" By oneself is evil done, by oneself is one defiled, By oneself is evil not done, by oneself is one purified. Both defilement and purity depend on oneself. No one is purified by another."(Dhp. v 165)

This teaching suggests the law of Kamma. Any kind of intentional deed whether mental, verbal or physical is regarded as Kamma. It is an individual force, and is transmitted from one existence to another. it is not said to be stored somewhere in this consciousness or in any part of the body. But dependent on mind and matter it rests manifesting itself at the opportune moment, just as mangoes are not said to be stored somewhere in the mango tree, but dependent on the mango tree they lie, springing up in due season. (See Visuddhimagga, Ch. 17)

To produce its due effect, it must be a kind of intentional deed. Involuntary, unintentional or unconscious actions, though technically deeds, do not constitute Kamma, because volition, the most important factor in determining Kamma, is absent. Ignorance, not understanding things as they truly are, and its ally craving, are the chief causes of Kamma which produces its due effect. Although the Buddha and Arahants are tirelessly active in working for the real well-being and happiness of all, their deeds are not Karmic because they have eradicated both ignorance and craving, the roots of Kamma.

To obtain a clear understanding of the operation of Kamma, it is necessary to acquaint oneself with thought-processes. First one should know that mind or consciousness, the essence of the so-called being, plays the most important part in the complex machinery of man. The following are consecutive happenings within a thought- process.

When a person is fast asleep and is in a dreamless state, he experiences a kind of consciousness which is more passive than active. It is similar to the consciousness experienced at the moment of conception and at the moment of death. This type of consciousness is called Bhavanga. Arising and perishing every moment, it flows on like a stream, not remaining the same for two consecutive moments. We experience this type of consciousness not only in a dreamless state but also in our daily life.

When a physical or mental object enters the mind, this Bhavahga consciousness vibrates for a thought-moment and passes away. Suppose, for instance, the object presented is a physical form. Now, when the Bhavahga stream of consciousness is arrested, sense-door consciousness, whose function is to turn the consciousness towards the object, arises and passes away. Immediately after these three, arises visual consciousness which sees the object, yet knows no more about it. This sense operation is followed by a moment of the reception of the object so seen. Next arises the investigating thought-moment which momentarily examines the object so seen. This is followed by the determining thought-moment when discrimination is exercised and freewill may play its part. On this depends the subsequent important stage called Javana. It is at this stage that an action is experienced, whether it be moral or immoral. Kamma is performed at this stage. In the course of a thought-process, it runs consecutively for seven thought-moments, or at times of death for five thought-moments, with the same object. After the seven Javana consciousness the registering consciousness lasts for two thought-moments. Thus one thought-process is completed at the expiration of seventeen thought-moments.

Books cite the simile of the mango tree to illustrate this thought-process. A man, fast asleep, lies at the foot of a mango tree with his head covered. A wind stirs the branches and a fruit falls beside the head of the sleeping man. He removes his head-covering and turns towards the object. He sees it and then picks it up. He examines it and ascertains that it is a ripe mango fruit. He eats it and swallowing the remnants with saliva, once more resigns himself to sleep.

The dreamless sleep corresponds to the unperturbed current of Bhavahga. The striking of the wind against the tree corresponds to past Bhavahga and the swaying of the branches to vibrating Bhavahga. The falling of the fruit represents the arrested Bhavahga. Turning towards the object corresponds to sense-door consciousness; sight of the object, to perception; picking up, to receiving conscious-ness; examination, to investigating consciousness; ascertaining that it is a ripe mango fruit, to determining consciousness. The actual eating resembles the Javana process, and the swallowing of the morsels corresponds to retention. His resigning to sleep resembles the subsidence of the mind into Bhavahga again.

Kamma is performed at the stage of Javana. The mental states occurring in all these thought-moments, so-called Javana, are similar, but the potential force differs. Of the seven thought-moments, stated above, the effect of the first thought-moment, the weakest in potentiality, one may reap in this life itself. If it does not operate in this life, it becomes ineffective. The next weakest is the seventh thought-moment. Its effect one may reap in the subsequent birth. It also becomes automatically ineffective if it does not operate in the second birth. The effect of the intermediate thought-moments may take place at any time in the course of one's wanderings in Samsara until the final emancipation.

There are four kinds of Kamma according to the priority of effect. The first is Garuka kamma, which means a weighty or serious action. It is so called because it produces its effect for certain in this life or in the next. On the moral side the weighty actions are the jhanas or ecstasies, while on the immoral side they are the subsequently-effective heinous crimes - namely, matricide, patricide, the murder of an Arahant, the wounding of the Buddha, and the creation of a schism in the Sangha.

When there is no weighty Kamma to condition the future birth a death-proximate (Asanna) Kammamight operate. This is the action one does, or recollects, immediately before the moment of death. Owing to its significance in determining the future birth, the custom of reminding the dying person of his good deeds and making him do good on his death-bed still prevails in Buddhist countries. Sometimes a bad person may die happily and receive a good birth if he fortunately remembers or does a good act at the last moment. ('The Buddha and His Teachings', Ven. Narada)

To cite an example, there is a story. Once there was a hunter. When he was old, his son, a bhikkhu of skill in teaching the Dhamma, forced him to stop hunting and to become a member of the Buddha's Order. Even though he, as a bhikkhu, followed monastic rules, and practised the Dhamma in his later life, terrible appearances came into his mind while he was on his death bed. He screamed out that there were a lot of big dogs threatening to fight him. His son understood the condition of his father, and took him lying on a couch to a pagoda and offered flowers to the pagoda on behalf of his father and told him about it. At that moment his father told him that he saw a very pleasant place and deities. He passed away, and was reborn in a heavenly abode."

Even though his last thought-moment destined him to a birth in a heavenly abode, that does not mean that the effects of his past bad deeds are obliterated. According to the law of Kamma the potential energy of the reproductive Kamma can be totally annulled by a more powerful opposing past Kamma, which, seeking an opportunity, may quite unexpectedly operate. They will therefore produce their results at the appropriate moment if he fails to do good deeds so that his past evil deeds are wiped out.

At times a good person, on the other hand, may die unhappily by suddenly remembering an evil act or by conceiving a bad thought, perchance compelled by unfavourable circumstances. He might be reborn as a hungry ghost for a while or an animal. There is a story which serves to illustrate the subject.

Once there was a thera named Tissa in Savatthi. One day, he received a set of fine robes and was very pleased. He intended to wear those robes the next day. But that very night he died and because he was attached to the fine set of robes, he was reborn as a louse and lived within the folds of the robes. As there was no one to inherit his belongings, it was decided that this particular set of robes should be shared by other bhikkhus. When the bhikkhus were preparing to share them out among themselves, the louse was very much agitated and cried out, "They are robbing my robes!" This cry was heard by the Buddha by means of his divine power of hearing. So he sent someone to stop the bhikkhus and instructed them to dispose of the robes only at the end of seven days. On the eighth day, the set of robes which belonged to Thera Tissa was shared out by the bhikkhus.

Later, the Buddha was asked by the bhikkhus why he had told them to wait for seven days before sharing out the robes of Thera Tissa. To them the Buddha replied, "My sons, Tissa had his mind attached to this particular set of robes at the time of his death, and so he was reborn as a louse and stayed in the folds of the robes. When you were all preparing to share out the robes, Tissa, the louse, was very much in agony and was running about to and fro in the folds of the robes. If you had taken the robes at that time Tissa the louse would have felt very bitter against you and he would have had to go to niraya. But now, Tissa has been reborn in the Tusita deva world, and that is why I have allowed you to take the robes. Indeed, bhikkhus, attachment is very dangerous; as rust corrodes iron from which it is formed, so also, attachment destroys one and sends one to niraya. A bhikkhu should not indulge too much in the use of the four requisites or be very much attached to them." (Dhp. v 240, translated by Daw mya Tin)

Habitual (Acinna) Kamma is the next in priority of effect. It is the Kamma that one constantly performs and recollects and towards which one has a great liking. Habits, whether good or bad, become second nature. They more or less tend to mould the character of a person. At leisure moments we often engage ourselves in our habitual thoughts and deeds. In the same way at the death-moment, unless influenced by other circumstances, we, as a rule, recall to mind our habitual thoughts and deeds.

The last in this category is cumulative (Katatta) Kamma which embraces all that cannot be included in the foregoing three. This will come into effect in the second birth if the above-mentioned three kinds of Kamma cannot influence the beginning consciousness of a life.

Is one bound to reap all that one has sown in just proportion?

Not necessarily! In Buddhism there is every possibility to mould one's Kamma.

In the Angutrara Nikaya the Buddha states: "If anyone says that man must reap according to his deeds, in that case there is no religious life nor is an opportunity afforded for the entire extinction of sorrow. But if anyone says that which a man reaps accords with his deeds, in that case there is a religious life and an opportunity is afforded for the entire extinction of sorrow."

"Here, 0 bhikkhus, a certain person is not disciplined in body, in morality, in mind, in wisdom, has little good and less virtue, and lives painfully in consequence of trifling misdeeds. Even a trivial act committed by such a person will lead him to a state of misery."

"Here, 0bhikkhus, a certain person is disciplined in body, in morality, in mind, in wisdom, does much good, and lives with boundless compassion towards all. A similar evil committed by such a person ripens in this life itself and not even a small effect manifests itself (after death), not to say a great one."

"It is as if a man were to put a lump of salt into a small cup of water. What do you think, 0 bhikkhus? Would now the small amount of water in this cup become salty and undrinkable?"

"Yes, Lord."

"And why?"

"Because, Lord, there was very little water in the cup, and so it was made salty and undrinkable by the lump of salt?"

"Suppose a man were to put a lump of salt into the river Ganges. What do you think, 0 bhikkhus? Would the river now be made salty and undrinkable by the lump of salt?"

"No, indeed, Lord."

"And why not?"

"Because, Lord, the mass of water in the river Ganges is great, and so it would not become salty and undrinkable."

"In exactly the same way we may have the case of a person who does some slight evil deed which brings him to a state of misery, or, again, we may give the case of another person who does the same trivial misdeed, yet he expiates it in his present life.. Not even a small effect manifests itself (after death), not to say a great one."

"We may have the case of a person who is cast into prison for the theft of a half-penny, penny, or for a hundred pence or, again, we may have the case of a person who is not cast into prison for a half penny, for a penny, for a hundred pence."

"Who is cast into prison for a half-penny, for a penny, or for a hundred pence?" "Whenever anyone is poor, needy and indigent, he is cast into prison for a half-penny, for a penny, or for a hundred pence ."

"Who is not cast into prison for a half-penny, or for a penny, or for a hundred pence?" "Whenever anyone is rich, wealthy, and affluent, he is not cast into prison for a half-penny, for a penny, or for a hundred pence."

"In exactly the same way we may have the case of a person who does some slight evil deed which brings him to a state of misery, or again we may have the case of another person who does the same trivial misdeed, and expiates it in the present life. Not even a small effect manifests itself (after death), not to say a great one."

According to this teaching, we should not forget the fact that we can still build our own heavens even though there are some mistakes in our life, intentional or unintentional, and our personal effort is essential for both our worldly and spiritual progress.

If a person makes no effort to cure himself of a disease or to save himself from his difficulties, or to strive with diligence for his progress, his evil Kamma will find a suitable opportunity to produce its due effects. If, on the contrary, he endeavours, on his part, to surmount his difficulties, to better his circumstances, to make the best use of the rare opportunities, to strive strenuously for his real progress, his good Kamma will come to his succour.


The result of belief in kamma

It is this doctrine of Kamma that gives consolation, hope, reliance, and moral courage to a Buddhist. When the unexpected happens, difficulties, failures, and misfortunes confront him, the Buddhist realises that he is reaping what he has sown, and is wiping off a past debt. But instead of resigning himself, leaving everything to Kamma, he can still make a strenuous effort to pull out the weeds and sow useful seeds in their place, for the future is in his hands.

He who believes in Kamma does not condemn even the most corrupt, for they have their chance to reform themselves at any moment. Though bound to suffer in woeful states, they have the hope of attaining eternal peace. By their deeds they can also create their own heavens. A Buddhist, who is fully convinced of the law of Kamma, does not pray to another to be saved, but confidently relies on himself for his emancipation. instead of making any self-surrender, or propitiating any supernatural agency, he would rely on his own will-power and work incessantly for the welfare and happiness of all.

What is the cause of the inequality that exists amongst man kind? The law of Kamma explains the problem of suffering, the mystery of so-called fate and predestination of some religions, and above all the inequality of mankind.

A young truth-seeker named Subha approached the Buddha and questioned him regarding the apparent disparity that exists amongst humanity.

"What is the reason, what is the cause that we find amongst mankind the short-lived and the long-lived, the diseased and the healthy, the ugly and the good-looking, the powerless and the powerful, the poor and the rich, the low-born and the high-born, the ignorant and the wise?"

The Buddha's reply was: "All living beings have deeds (Kamma) as their own, their inheritance, their congenital cause, their kinsman, their refuge. It is Kamma that differentiates beings into low and high states."

He then explained the causes of such differences in accordance with the law of cause and effect as follows: Some people are short-lived because they killed living beings in their previous lives. Some people are long-lived because they were compassionate and avoided killing in their previous lives.

Because of the habit of harming and torturing others in their previous lives, some people suffer from various diseases in this life. Because of abstention from harming and torturing others in their previous lives, some people enjoy good health in this life.

The reason for ugliness in this life is that some people were wrathful, turbulent, and gave vent to anger, ill-will and resentment in their previous lives. The reason for good-looks in this life is that some people were not wrathful, turbulent, and did not give vent to anger, ill-will and resentment in their previous lives.

Some people are powerless in this life because they were jealous, and envied the gains of others, marks of respect and honour shown to others, and stored jealousy in their heart in their previous lives. Some people are powerful in this life because they were not jealous, and did not envy the gains of others, marks of respect and honour shown to others, and did not store jealousy in their heart in their previous lives.

Because of their generosity in their previous lives some people are wealthy in this life. Because of their greediness in their previous lives some people are poor in this life.

The reason for being intelligent in this life is that they approached the learned and the virtuous, and inquired what is good and what is evil, what is right and what is wrong, what should be practised and what should not be practised in their previous lives. The reason for lack of intelligence in this life is that they did not approach the learned and the virtuous, and did not make inquiries in their previous lives.

Some people are of low-birth because they were stubborn, haughty, and did not honour those who were worthy of honour. Some people are of high-birth because they were not stubborn, haughty, and honoured those who were worthy of honour. (M. iii. 202ff)


What is the main aim of the Buddha?

The main objective of the Buddha is to liberate gods and men from endless suffering. Though they are subject to birth, decay and death, they do not regard them as suffering. All beings cling to their existence if they have no extreme physical and mental hardship or they do not attain insight knowledge or nibbana. Because of that, they have to struggle against any possibilities of danger to live as long as possible. If they believe in rebirth they tend to get something similar to their present life. People may consider that birth, decay and death are merely the laws of nature; besides, they might not accept that birth and death are suffering because they cannot remember how much they suffered when they were conceived and they cannot foresee the suffering of dying.

But when they are getting old, they have to feel physical and mental discomfort because of some disease or lack of strength to do whatever they like. No one therefore can deny the fact that decay or getting old is inevitable suffering. To express what is real suffering and how to practise to be free from it, the Buddha had to appear on the earth.

Maybe the teachings of the Buddha are extraordinary but he does not intend to contradict the teachings of others. As to this the Buddha said, "I never quarrel with anyone. It is the world that quarrels with me. No preacher of truth quarrels with anyone. All my statements are in line with the concepts of other sages. I declare that that which is not upheld by sages is untruth and that which is upheld by sages is truth."( S. iii. 138)

In order to be able to accept the teachings of the Buddha a person needs to do away with dogmatism and must be wise. If not, he is always bound to argue over the teachings of the Buddha.


How did the Buddha start to preach his teaching?

One month after becoming an Enlightened One the following thought occurred to the Buddha, "The Dhamma fully penetrated by me is profound, tranquil and is not understood by speculation. Gods and men are completely absorbed in sensual pleasure. It is not easy for them to realise and accept my teachings. Because of that nothing but weariness will come from teaching them. I will therefore remain with inner peace without delivering any teachings."(S. i. 136ff)

When Brahma Sahampati, a supreme heavenly being, knew what was in the Buddha's mind, he thought of the world's great loss because although the Buddha had appeared on the earth, if he did not preach, the world would miss out on his teachings. And then he came to the Buddha and asked him to preach the Dhamma saying that there were some people with little defilement in their heart waiting for his teachings. If they had the opportunity of listening to the teachings they would take full advantage of his existence.

The questions may arise; "Why, after having practised the ten perfections and five great sacrifices with great effort in his countless past lives, was the Buddha reluctant to preach the Dhamma to gods and men after he attained Omniscience?" and "Why did he not know that there were some gods and men hoping for his teaching?"

The Buddha saw some gods and men who were ready to receive his teaching and he had already known that only after someone, of his own free will, asked him to preach the Dhamma if he taught gods and men, they would put value on his teachings and practise them in real earnest. Therefore, he thought like that and finally accepted the Brahma's request.


Who first received his teaching?

As soon as he had decided to deliver his teachings, the first person who came into his mind was Alara and he knew that he was learned, experienced and wise; his defilements were weak so that he could understand the teachings very quickly. Before the Buddha attained Omniscience he learnt from Alara the method which led him to the achievement of Akincannayatanajjhana one of the four trances of the immaterial sphere.

In return for this help, the Buddha wanted to give his first teaching to Alara but when he looked for him he found that he had passed away seven days before. The second person who came into his mind was Udaka who gave him the method which led him to the achievement of Nevasanna-nasannayatanajjhana;the trance of neither perception nor non-perception. When he knew Udaka also had passed away the day before, he remarked that both Alara and Udaka had missed the golden opportunity for inner peace.

And then the group of five bhikkhus appeared in his mind. They were very helpful to him when he sought for Omniscience. In order to give the first teaching to them the Buddha started his journey towards the deer park named Isipatana where they stayed. He met Upaka, a wanderer, on the way. Upaka said, "Your faculties are quite pure; your complexion is very bright and very clear; who is your teacher? Whose teachings do you practise?" The Buddha replied. "For me, there is no teacher; no one is equal to me; I am an Enlightened One; I have overcome all defilements." Upaka said, "It may be so" and having shaken his head he took a different road. He also missed the opportunity to listen to the Buddha's first teaching because he did not believe the Buddha's words.

The Buddha continued his journey and came within sight of the group of five bhikkhus. They, looking at him, agreed not to pay respect to him because he had abandoned austerity which was regarded as the best way to inner peace in those days and followed the middle way. They thought that the Buddha had reverted to the life of abundance, and looked down on him. But, when he came near to them they were not able to hold firmly to their agreement and some received his bowl and robe; some made a seat ready; some brought water for washing his feet.

After he occupied his seat, he proclaimed his Buddhahood and attainment of inner peace, and offered to teach them. The group of five bhikkhus said, "You did not get Buddhahood by the practice of austerity; how can you have attained Omniscience by following the easy way?" The Buddha insisted on his Buddhahood and urged them three times to listen to his teaching. Finally, they agreed with the Buddha and were all ears for his teaching which contains the two extremes which should not be practised, the four universal truths and the middle way. One of the two extremes is indulgence in sensual pleasure and the other is emphasis on the practice of asceticism. The four universal truths are suffering, the cause of suffering, the cessation of suffering and the way leading to the cessation of suffering.(M. i. 163-4)

Even though the Buddha had had insight into the truth that there is no permanent soul or essence he did not reveal it to the group of five bhikkhus at first. In order to mature their knowledge in readiness to accept the truth he taught them the middle way between the extremes of sensual desire and emphasis on the practice of asceticism. It is the Noble Eightfold Path and it can also be divided into three sections.

The first is composed of Right View and Right Intention. Both of these relate to wisdom. Right View opposes the idea of the permanent ego or soul. It causes realisation that there is only mind and matter, and the physical and mental process based on cause and effect relationship. The second one is the intention to liberate oneself from sensual desire, to further the well-being of all living beings based on loving-kindness, and to help the physical and mental needs of all beings based on compassion.

Right Speech. Right Action and Right Livelihood are contained in the second group. They relate to practical morality and the manner of living.

The last three parts of the Path lead to more spiritual concerns. They are Right Effort, Right Mindfulness and Right Concentration. Right Effort is trying to do meritorious deeds and to stop thinking of and doing unwholesome deeds. Right Mindfulness is full awareness of the object of meditation. Right Concentration is concentrating on pure subjects or steadiness on the object of meditation. The middle way opens the eyes of everyone who follows it to the existence of the Four Noble Truths.

The First Noble Truth is the universal fact of suffering: being reborn, illness, being subject to decay and death, being associated with the unpleasant and separated from the laved.

The Second Noble Truth is the cause of suffering; craving for sensual pleasure, craving for life itself and craving for non-existence. As to this craving for non-existence, it might be confused with the goad intention to remove craving for existence because when one attains nibbana the craving for existence is cut off. I can give an example. Suppose there are two men whose aim is to become rich. One of them studies well and learns how to make money. Then he starts a business and gradually becomes wealthy. But, the other man does not study well, therefore he does not learn how to make money and so he associates with thieves, robbers and kidnappers, and he tries to get rich by crime. However he is arrested and sent to jail and instead of becoming rich his life is ruined. Even though their aim is the same they get different results in accordance with their knowledge and actions.

A person who is fed up with the hardship of life might commit suicide to escape from suffering but because of his misunderstanding he would only escape from the hardship of the present life and not from the unlimited suffering inherent in the round of rebirth. This culpable and ill-advised act inevitably throws him into a still more sorrowful rebirth. The Buddha himself advised against it, even if certain of his disciples had sometimes dallied with the idea of suicide or even had recourse to it. As for Buddhists, even though they try to attain nibbana we should not brand them as craving for non-existence because, with their right understanding, they will put an end to all suffering attendant upon the round of rebirth.

The Third Noble Truth is the cessation of suffering and the Fourth Noble Truth is the middle way leading to the cessation of suffering.

In those days people swallowed whole the concept of the existence of a permanent soul. They believed that the soul exists in one's body though one does not perceive it, and instructs the body to do everything; coming, going, seeing, speaking and so on; and that it can transfer from one life to the next.

Had the Buddha started his teaching with the doctrine of the non-existence of a permanent soul and ego, the group of five bhikkhus would have found it unacceptable and would have rejected his teaching. Therefore, he first gave them the lesson of the Noble Eightfold Path. At the end of his first teaching, one of the group of five bhikkhus, Kondanna, was enlightened and attained the first stage of Path knowledge and asked the Buddha for ordination in the Holy Order. The others got just basic knowledge to penetrate into all aspects of the Buddha's teachings. As day after day they continued meditating without going out even to collect food, one after another attained the same insight knowledge as Kondanna.

After that the Buddha expounded the doctrine of the non existence of ego and they agreed with him. From that time the concept of egolessness became widely known. If a living being is analyzed, there is nothing except body, feeling, perception, conscious ness and other mental formations. They are neither ego nor self and they are always subject to ceaseless arising and vanishing. There is no one who can protect living beings from decay and death.


Part I | Part II | Part III | Part IV | Part V

 


Updated: 1-7-2001

Return to "Buddhist Sociology"

Top of Page