E-Dhamma Course

Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma

MODULE 4

Lesson 2 – Lesson of Conditionality (1)

The second lesson from the Doctrine of Kamma is not about creation but condition. Let us begin by understanding the world around us.

There is one school of thought that believes that there are causes but there is no consequence or effect. Whatever we do now will not produce a result later.

Another school believes that there is an effect but there is no cause. Whatever you are now is predestined. If you are fated to be born poor, you can’t change it and you have to live with it.  You are the creation of God and you have to live the life of total submission and complacency. They believe in the effect of what they are now but they don’t believe in the cause of the effort they have done.

Another school believes that there is no cause and there is no effect. Life is like a random happening and event.  Don’t ask the question why. They explain contradicting event as it happens, just like the flower dying off with no past, no future, no action and no reaction.

Then there is this externalist view with the belief that whatever we do now will materialize in the future and it will be eternal.  In other words, because of some wrong we do now, then we will be sent to hell forever without any salvation as the gate is closed.  There are only two dimensions, here and the hereafter.  And if you are good, you will be in paradise forever.

In the Buddha’s teaching, everything has a cause and can produce an effect. We are constantly being interactive in the dimension of cause and effect. A cause can be inside and the effect can be inside e.g. we think of something nice and we feel happy about it. The cause can be outside and the effect outside. The cause can also be inside and the effect outside or the cause outside and the effect inside e.g. someone shouted at us and we get very upset.

If everything has a cause and effect, then in one simple word, everything has a condition.

As the Cause so is the Effect

Whenever we set a cause, by way of thought, speech or deed the effect will manifest.

Tree grows on apple seeds will only bears apple fruits and not oranges.  If we were to put our hand on a live electrical wire, whether you are a Buddhist, a Christian or a Muslim you will get a shock.

“According to the seed that is sown, so is the fruit that it will reap.  Doer of good deeds will gather good fruits; doer of evil will reap evil fruits.” 

The law of Kamma provides a great consolation to us, as whatever we do (good deeds) will come to us. When we set a cause, the effect will arise although sometimes we need other supporting causes (which are also a cause) to provide the proper condition for the effect to occur.  We can’t be holding the apple seed in our hand and hope for it to bear fruits.  We need to put it onto the ground, water it, and add fertilizer and so on.

In setting the seed (of spiritual progress) in motion, we cannot be praying, hoping or making vows to attain enlightenment.  We need to do a lot of toiling, cultivating the mind and not asking for the impossible.

Results depend on Condition

As much as our action condition the situation, the situation can also condition the action.

Even as we sow the seed, the effect can only arise when the conditions are there. The reason why the condition is not there is because there are other causes.  Some causes can support another cause to arise while other causes may be disruptive or destructive to other causes.  Some even neutralized them making them ineffective.

Just like baking a cake; depending on the condition that you set the result will be either you get a charred cake or a delicious one.  An evil deed committed does not immediately bear fruit just as milk does not turn sour all at once. But smouldering, the effect follows the fools like the fire covered by ashes - Dhammapada 71.

Condition is beyond our comprehension and beyond our control. Not all apple seeds will become apples.  It depends on the condition for the roots to grow.

Just like the oil lamp. The light can go off due to either the oil has finished or the wick has burned off. Or both the oil and the wick finished at the same time. Sometimes it is due to external factors; a gush of wind blew it off.

Everything is a state of conditioning. And not all the conditioning can reach their state of maturity; they didn’t reach to the full cycle e.g. the thundercloud that doesn’t rain. The condition is not conducive and it was blown away later.

When the condition is right, there is nothing you can do to stop it.  When certain things happen to your life, don’t ask “why me?” Don’t blame the god either.

“Not in the sky, not in the ocean nor in the mountain clefts, is found in this place on earth where abiding, one may escape from the results of one’s cause” Dhammapada 127. There is no escape e.g. Death. Don’t try to run away from it.  When we are able to see the reality, do not be submissive, but try to change as much as we can.  If we can’t, we shall accept it with a sense of understanding.

The results can be due to a Kammic conditions or it can be due to a non-Kammic conditions. Kammic condition means performance based.  Good results may be obtained through hard work but not by praying.

Non-Kammic condition means something external to us such as the weather, political situation, epidemic etc. No matter how good our Kamma is; it will just collapse to make way for the evil Kamma to arise.  If we were to put a spoonful of salt in a cup and a spoonful of salt into the river Ganges, the taste will be different.

In the Cula-kamma-vibhanga Sutta (MN 135) the shorter disposition of the law of Kamma, a student named Subha, asked, "Master Gotama, what is the reason, what is the condition, why inferiority and superiority are met with among human beings, among mankind?

For one meets with short-lived and long-lived people, sick and healthy people, ugly and handsome people, insignificant and influential people, poor and rich people, lowborn and highborn people, stupid and wise people. What is the reason, what is the condition, why superiority and inferiority are met with among human beings, among mankind?"

“Beings are the owners of their action; heirs of their kammas.  As of their action, they originate from their action and are bound to their action.  Have their action as their refuge; it is their action that distinguishes beings as inferior and superior.

Some men or women kill living beings, are murderous, violent and merciless; on the dissolution of the body after death, he will appear in the state of deprivation and in hell.  But instead if he comes back to the human state, then whenever he is reborn, he is short-lived.

But if they having abandoned the killing of living beings, abstains from killing living beings, lays aside the rod and lays aside the knife, is considerate and merciful and dwells compassionate for the welfare of all living beings; on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. But if he comes back to the human state, then whenever he is reborn, he is long-lived.”

“So are they who cause injury, who harms beings with his hands or with clods or with sticks or with knives; if he is not reborn in the state of deprivation, then he is sickly whenever he is reborn.  But if one does not harm… he is born healthy.”

“Those who display anger to living beings, much given to rage; even when little is said, he is furious, angry, ill-disposed, resentful, he shows ill-temper, hate and surliness; if he is not reborn in the state of deprivation, then he is ugly whenever he is reborn.  But if one is not angry… he is born handsome.”

“Those who envious; envies, begrudges and harbors envy about others' gains, honour, veneration, respect, salutations and offerings; if he is not reborn in the state of deprivation, then he is insignificant whenever he is reborn.  But if one is not envious… he is born influential.”

“Those who are not generous, not a giver of food, drinks, clothing, dwelling to monks or brahmins; if he is not reborn in the state of deprivation, then he is poor whenever he is reborn.  But if one is generous… he is born wealthy.”

“Those who obdurate and haughty; who does not pay homage, respect, venerate to those who deserved it and arrogant; if he is not reborn in the state of deprivation, then he is low-born whenever he is reborn.  But if one is acquiescent and humble … he is born high born.”

“Those who does not visit a wise man and make enquiries on what is wholesome what is not… if he is not reborn in the state of deprivation, then he is stupid whenever he is reborn.  But if one seek the truth… he is wise.”

Answers to Module 3

1 The inequalities in life arise because we are measured by our deeds and most of the time our deeds have different levels of both wholesome and unwholesomeness.

2 When the values (Right Understanding, Objectivity, gratitude, respect for values, prioritising and moral sensitivity) grow in us, then we know that we have understood the first lesson on the Doctrine of Kamma – Lesson of Deed.

Questions

3 Why sometime good deed does not gives rise to good result immediately?

4 Why is it that the same action by two good friends gives rise to different results?

E Dhamma

Module 9 : THE POWER OF SPEECH (1)

How much time do we spend talking?
A normal person speaks averagely 25,000 words a day. If we were to translate it, we can compile 105 volumes of book, each with 500 pages and 200 words per page in a year.

We spend so much time talking (some even talk in their sleep) and yet we don’t know what we are speaking. The output from the speech was not use effectively to create happiness to oneself and others, and actually goes to waste.

In communication, we should always be aware of the 2 parties involved.
1. The person who talk
2. The person who listen

One cannot be talking to oneself unless he is doing a reflection or self-contemplation. Therefore the person who speaks shall always consider the feelings and situation of the party that listen such that they may clearly understand the message and are not hurt by it.

The speak must also understand their Right and options in the process of talking
1. The option of silence
2. The option to speak

Many a time, we think that we must voice up our opinion, our right to speak.
We often forget the other important option that is not to speak at all.

In fact, this option of silence should be our first consideration before we open our mouth to produce the sound that may or may not be beneficial to one and others. We should always consider what we intent to put forward are aligned with our personal principles and self-values. Beside having the Right to speak or Freedom of speech, one must also consider the Right of others not to listen or the Freedom of being alone.

Next we must understand the characteristics or nature of speech.
1. Once spoken, it cannot be retrieved / taken back
(It travels to the ears that will become the door to the heart.)
2. It reflects the credibility of the speaker
(People will judge / measure by the manner / ways we speak)

“It is better to keep silence and to be thought a fool,
then to open our mouth to confirm it.” ~ Confucius

A Word is basically a vibration that one sends his intention or motive across to another’s heart through their ear-sense.

a. Great words are equally powerful through out the time.
A beautiful quotation such as the above can make one smile privately even until today.
b. Good Words are known to be the oldest medicine in the world that cures such as worry, fear and
anger. Therefore one should not under estimate its medical values.
c. If one knows how make to use it, it can create the happiness that money couldn’t buy.

Once there was a wise old man. After all the efforts failed to cure a very rare sickness of a boy, the villagers approach him as the last resort. The villagers gathered to see as he murmured some blessings. Between the crowds there was a sceptic who was talking behind the gathering.

The wise man then stops and scolded the sceptic, “You stupid fool who know nothing about the power of speech!” The sceptic’s face immediately turned red and before he is able to utter a word, the wise man cut in. “See. Even with a simple word of insult, I am able destroy your ego and make you feel so angry. And with some good blessings what make you think I can’t make this little boy cure from his sickness.”


The Power of Speech

There are two powers of speech that need to consider in our daily communication.

The Power to create
A wise speech can create goodness for oneself, others or both while a bad speech can create evil in oneself, others or both.

In the case of Angulimala who chooses the Buddha as his last one thousand victims to be killed for the finger he promised to bring back to his teacher: “Stop thee. Oh saffron monk. Don’t run!” shouted Angulimala when he failed to chase after the Buddha.

“I do not run but you run instead. Stop awhile and follow me,” said the Buddha as he uses him psychic power to unable Angulimala to reach him. As Angulimala was a learned pupil, he is able to understand that simple utterance of the Buddha who advice him to stop from doing mistake in his life by killing people which will eventually bring him to a continued running or rebirth in the cycle of samsara (suffering world).

He then repented and became one of the leading disciples of the Buddha.

As for the case of Kisa Gotami who cannot accept the fact that her baby child has passed away, begging for the Buddha to make miracle to resurrect her child: the Buddha agreed with a condition, “bring me the mustard seeds from a home that never experience death in the family.”

Kisa Gotami was confident that she could find the required mustard seed, went around the villages but to find no avail and realized that death is part of our life.

The Power to destroy
Similarly a skilful speech can destroyed sorrow in oneself, others or both and a slander can destroyed the happiness of oneself, others or both.

Often if we are not careful with our words, we hurt ourselves most just like one born with a pair of saw in one’s mouth.

Sometime when certain individual such as a minister give a statement of controversial, two countries can get into trouble such a war or get their tie cut.
“What is the sharpest sword? - Wrong speech.”


The Type of Speech
There are two type of speech mainly:

Wrong Speech

1.Lying / falsehood
These telling of the untruth also include,
- speaking less than it should (deceive),
- keeping the truth away,
- speak more than it should (exaggerate)

2. Slandering
Speaking bad about another people with the intention
- to separate / divide a relationship or
- be-friend them with another relationship

3. Frivolous speech
Speech that is unguarded or not mindful
- gossip,
- talk in excess (rumours)

4. Harsh speech
Unskilful speech that hurts
- gross, unrefined, sarcastic, abusive

Sometime we think white lies are harmless but in a long run it is actually creating unhappiness to both oneself and others. White lies may seem to be a short-term solution but a problem creator in a later stage.

Once there is a couple living alone; invited the elder brother and his wife to come over to their new house for a dinner. There was not much talking during the dinner and finally the sister-in-law decided to break the cold ice, “Wow, what a nice dish you have prepared.” And that’s a white lie. That dish actually does not taste good at all. The couple’s face was very please with that praises and you know what? Each time the elder brother and his wife visited them that same dish will definitely be served on the dinning table.

Please note that fables, stories, analogies that carry the message of Truth should not be considered as wrong speech as the intention is to educate for improvement. Sentences such as “I’m sorry.... or I regret to inform you....” that we write in a letter which is considered as a norm should be reconsidered if you don’t really feel sorry or regret about it.

Right Speech

1. Truth
Word are considered, as Truth after one has investigated it through seeing, hearing, understand it or cognise it and then spoken out wisely. (AN IV.183 Suta Sutta)

2. Beneficial
Beneficial here refers to both oneself and others in the form of constructive, encouragement, motivating and etc. If one is lack of faith, after spoken to him, he grows in faith and if he has faith, it becomes more refine. The same goes to charitable, virtues, knowledge and wisdom.

3. Polite & pleasant
This does not refer to the subject of conversation but the way we conveyed and how the listeners react towards the way we speak. Words with “sugar coating” should not fall under this category.

The 4 types of people
The Buddha speaks about the four types of people as regards to speech.

When worthy they praise, when blame they keep quite
when worthy they keep quite, when blame they blame
when worthy they keep quite, when blame they keep quite
when worthy they praise, when blame they blame

Who among the four is considered the wiser one?
The Buddha recommended the fourth one as he has the ability to recognize good as good, bad as bad and he has the courage to speak it out, wisdom to know when and where to say it.

When we praise someone, we must be specific and sincere and when we “blame” them, we must always observe not to use any of the wrong speech but gave great consideration to the Right Speech.

We must always remember that the freedom to speak is not what you want to speak. One should speak not with wrong speech but rather filled with Right Speech.

___________________________________

Questions
1. What are the advantages of choosing the option to be silence over the option to speak as the first choice?
2. Buddhism does not encourage match making. How can you explain this from the context of wrong speech?

e-dhamma course

Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma

MODULE 3

Lesson 1 : Lesson of Deeds (3)


Vasala Sutta (snp 1.7 The Outcaste)

Once the Buddha was going on his alms round at Savatthi. A Brahmin named Aggikabharadvaja saw him from afar, shouted at him “Stop there, shave-ling; stop there, wretched ascetic; stop there, outcaste.” “Very interesting. What is an outcaste and what constitutes an outcaste?” asked the Buddha. In which the Brahmin couldn’t answers.

“Whoever is angry, rancorous, evil and hypocritical, has wrong views and is deceitful, he is an outcaste.”
“Whoever harms a living creature, who has no compassion for a living creature, he is to be known as an outcaste.”

“Whoever destroys or besieges villages and towns, and is notorious as a oppressor, he is an outcaste.”
“Whoever takes by theft what has not been given to him and is cherished by others, he is to be known as an outcaste.”

“Whoever having contracted a debt, when urged to repay it, absconds, saying: “I have no debt to you”, he is to be known as an outcaste.”

“Whoever takes the trifle… speak falsely… misbehave among the wives of others… being able does not support his parents… angers with his parents… teaches what is profitless… concealed his evil actions… he is to be known as an outcaste.”

“Not by birth does one become an outcaste, not by birth does one become a Brahmin. By one’s action, one becomes an outcaste, by one’s action one becomes a Brahmin.”

Further reading: Sutta Nipata: snp 1.7 The Outcaste

Vasettha Sutta. (snp 3.9)

There was a disagreement between two young Brahmins on the question on how one becomes a Brahmin. Brahman Bharadvaja argued that one must be well born on both the mother and father’s side, and is of pure descent for seven generations. Brahman Vasettha has a different opinion, as he believes that one must possess virtuous conduct and is endowed with good vows.

They are not able to convince each other and they agreed to see the Buddha for clarification. “There is a dispute between us, Gotama, with reference to birth. Bharadvaja says that one becomes a Brahman by birth, but I say it is because of action. Tell us, who do not know, so that we may know.”

“I shall explain this to you. In due order accordance to the Truth, there are many species of the living creatures. … consider the birds, going on wings, sky travellers, when they are born, their distinguishing marks form different types of species among them. They are not similar, some long beak, some short beak, some long tail, some short tail, some can fly and some cannot fly…

Consider the snakes, fishes… when they are born they are different. They have different type of names; there are the python snake, the rattlesnake, the sea snake and many species of snake.

When a human is born, they are all born the same. They are born with two eyes, two ears, one nose etc. We are born in the same category – Homo sapiens. There is no difference among man and if there is, they are only different in the convention – Indian, Chinese, English, African and etc.

There is not among man different kinds and species with regards to their eye, ear, nose, hair, … they are all the same. From the head to the feet, from the back to the front, we are all the same.

We can never distinguish a person at birth. They do not inherit a variety of features that other creatures have. In the case of human, differences are only differences only by convention. If this guy were to become an adult in his later life, he is called by a different name.

He is called a craftsman because he lives by means of various crafts, we don’t call him a Brahmin. He is called a carpenter because he dwells in wood. He is called a priest because he carries out rites and rituals…

Him, I call a Brahman if he has nothing and is without grasping. Whoever indeed, having cut every fetter, does not tremble, gone beyond attachment, unfettered, him I call a Brahman. Without anger, possessing vows and virtuous conduct, free from haughtiness, tamed, him I call a Brahman.

Whoever does not cling to sensual pleasures, as water does not cling to lotus leaf, him I call a Brahman. Whoever understands the end of his own misery, with burden laid aside, unfettered, him I call a Brahman.

We are not born a doctor, engineer, teacher, lawyer or accountant. It is what you do that you are given a title and that again is a convention. It is by your deeds that we are judged. Even a Brahmin can break their precepts.

Further reading: Sutta Nipata: snp 3.9 Vasettha Sutta

In the Kalama Sutta, the Buddha advised, we should not believe out of respect to a person due to his seemingly abilities. When the Sala Trees were blooming out of season, the Buddha told the Devas that this is not the way to respect him.

Again in order to clear the commotion against Dhammarama who did not visit and pay respect to the Buddha before he passed away, he replied, “The best respect is to ensure I attain enlightenment before the Buddha passed away.” The Buddha clarifies, “Indeed, the best respect is to heed my advised and to follow my path.”

Action speaks louder than your belief

Five Messages

We may deduce the following messages from the Buddha, in the first lesson of deeds.

1. Be-lived and not believe
We should believe in our good and wholesome action.

2. Fear only our action
Hiri & Ottappa - moral shame & moral fear should be the guiding principle of our action
Wise man never fear only the fools do. They only fear their own action.

3. Forgo and ignore label
It doesn’t matter what others say, as far as our conduct are upright and wholesome.
One should not be angry or over elated by the words of others because if you do, you will not be able to see the truth in it.

4. Power of deeds
Meritorious action is performance based. We are measured by our deeds. Wholesome deeds will give rise to wholesome results, unwholesome deeds to unwholesome results. Most of the time, a combination of both and that’s why there are so many inequalities in life. If we don’t act we won’t get the result.

5. Self-esteem and self-respect
Look at ourselves, what we have done and left undone and not others. We do not need to compete with others. We do what we can for drop-by-drop, one day the water pot will be filled. (dhammapada 122). We should establish our own self-esteem for every wholesome deed that we did, it carries the little happiness that we need. We do not need to compete with others. Push yourselves to your best of your ability.

Values # 1
Quality that arises from understanding the lesson.

When we understand a lesson through learning, memorized and ponder over them then a certain value will grow from it. We start to perceive and act everything within that value. Value cannot be practised. They arise automatically from understanding the lesson. Basically if the value does not arise, it means that you don’t understand the lesson. You only cultivate the seed and not the flower. You don’t need to remember the values for then it becomes very academic. We need to practise the lesson.

1. Right Understanding
As it is so fundamental in Buddhism, all the others Rights (Thought, Action, Speech, Livelihood, Effort, Concentration and Mindfulness) in the Noble Eightfold Path become right.

2. Objectivity
We tend to become value-based. We are not distracted by the colour, the gender, the position… the form, as they are just convention and not real. We transcend the forms and we view not the content but the context. We become a person of simplicity and moderation. Our life no longer controlled by ritualistic binding and we have a sense of self-value.

3. Gratitude
A good memory and thankfulness for good deeds performed on us.
We have to be grateful to ourselves as well as others. We become a self-made person rather than outside.

4. Respect for Values
We are able to see the qualities beyond the form and not be caught by its external appearance.
There are 4 things that one should not be disrespect or under estimate -
a. young prince – he will one day becomes the king and sentenced you, …
b. little snake - it can be very poisonous,
c. small fire – it can grew up and burn the forest,
d. young monk – he will not only burn the whole forest tree but also all it roots such that it will not grow again. The roots of evil – greed, hatred, delusion, and became an enlightened person.

5. Prioritising
we begin to give up a smaller happiness for a greater one. Our decisions become wiser and considerate.

6. Moral Sensitivity
We become very conscious and aware of the quality of the deeds. Our moral fear and shame (hiri-ottappa) begin to be more pronounced and grow in our actions and perceptions. We can feel ourselves in the shoes’ of others. The voice of conscience begins to enhance our action.

With all the above values growing in us, we begin to develop a sense of peace within ourselves.

Conclusion

“Do not do onto others what you do not want others to do onto you.”


Note :
DN Digha Nikaya, Long Discourses, consists of 32 suttas.
MN Majjhima Nikaya, Middle Length, (152 suttas)
SN Samyutta Nikaya, Kindred Sayings in 56 groups, (2,889 suttas)
AN Anguttara Nikaya, Gradual Sayings with 11 numbered books, (8,777 suttas)
Snp Sutta Nipata, Sutta Collection (72 suttas)
Dhp Dhammapada, Path of the Dhamma (423 suttas)

e-dhamma course

Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma

MODULE 2
Lesson 1 : Lesson of Deeds (2)

Beyond forms

“It is not what you eat that makes you a monk. If your head is bald… putting up a robe… or eating one meal a day neither does it make you a monk. It is what you do that makes you a monk.”
- Dhammapada chapter 26 Brahmins -

We should associate with a person not because of his colour, race, gender… or beliefs but his deeds and his capability to change and progress.

When a car, which was recklessly driven, met with an accident, whom do we blame, the driver or the car?

Beyond rituals

Buddhists do not have any tradition or rites such as birth, marriage or death rites. Neither does we have a standard dressing code nor eating procedures. Buddhism emphasizes on the sense of responsible, accountable, devotion and meaningful action.

“The tears that are shed on the grave more often than not are for words not said and for deeds not done.” ~ Traditional ~

In the practice of the Middle path, a Buddhist is encouraged to be moderate and practical. There are no penances in Buddhism. Neither by walking over the fire nor dipping ourselves in the river will cleanse our bad Kamma away.

Once Socrates, because of the temptation of the moment, visited a brothel. After he has done his business he came out and he met his teacher. He quickly took some steps backwards. The teacher noticed him and asked him why is he so afraid to see him (the teacher). Socrates replied that it is because of what he has done.

“Socrates, if you have fear of doing it in the very first place, that fear would have prevented you from doing it and meeting me,” said his teacher.

In Buddhism, they are called “Hiri and Ottapa” which means moral fear and moral shame. A Buddhist should look into the ways of prevention and not seek ways on how to apply the countermeasures.

Beyond Caste

Buddhism does not discriminate one from caste, sex, slavery and etc. One is not an outcaste by birth but by deeds. One’s state of living is the result of one’s own doing either from the previous life or/and from this particular life itself. If one is lazy, one will have to work like a slave to survive later. Everybody has the opportunity to progress in both the worldly and spiritual life. Enlightenment is not limited to the rich, powerful and famous. Neither does age, sex and being an animal deprived one from attaining spiritual Truth.

Beyond Mystic

Happiness does not depend on what is written in Astrology, Numerology, Palmistry, Geomancy, Feng-Shui, and Almanac. Though some of these predictions might have some accuracy in it but these predictions may also be transformed by the way we say, act and think.

Our happiness should be governed by the Noble 8-fold path, which begins with Right Understanding. The Noble 8-fold path itself is performance based. There is no such path called Right Belief.

Sonananda Sutta (DN 4) Quality of the True Brahmin

One day the disciples of a famous Brahmin, Sonananda urged him to challenge the Buddha in a religious discussion. Reluctantly Sonananda agreed because of the pressure and so as not to lose face. But deep in his heart he knew he is going to a losing war; he might lose all his disciples if he failed.

The day came. They were going to the place where the Buddha was residing; each step he took he was thinking of taking two steps backwards.

In his mind, he was thinking how the discussion would take place? There are two possibilities. Either first, he asked the Buddha a question or the Buddha asked him a question. But if he asks the Buddha a silly question, people will laugh at him. And if the Buddha asks him a very difficult question that he could not answer, people will also laugh at him. So he wishes the Buddha to ask him a simple question.

Of course the Buddha can read Sonananda’s mind and the Buddha posed this question to him, “Sonananda, what makes a Brahmin?”

Sonananda was very happy, as he is the most informed person of this subject. And so Sonananda answered, “to be a true Brahmin, one must have the following five qualities:


1. The parents must be 7 generation of Brahmins
2. They must be very handsome if he is a man and very beautiful if she is a lady
3. He must be able to recite all the Vedas
4. He must be very moral
5. He must have wisdom.”

“Well said Sonananda,” the Buddha complimented and all the disciples of Sonananda were very glad that the Buddha, praised Sonananda. “Can any of the five qualities be omitted for one to be called a Brahmin?” asked the Buddha.

After considering for sometime, Sonananda answered, “Yes, sometimes one might not be very handsome. That can be omitted as far as he has the other four qualities.”

The crowd, basically the disciples of Sonananda begun to make some noise and side talk.

Now, can one more criteria be removed?”

“Yes sometimes there are mixed blood…” The crowd became restless and worried.

“Sonananda is repeating exactly the words of the Buddha!” exclaimed some of them.

“Now, can one more criteria be omitted?”

Before Sonananda can speak out, the crowd shouted, “No, Sonananda, never should Sonananda eat the words of the Buddha!”

“If there is any one of you who thinks you are better than Sonananda, please come forward and speak out, and let Sonananda retreat,” said the Buddha to the crowd. And the crowd were thus silenced.

“Very well, since silence means consent, then I shall speak. Yes, you may omit the ability to read all the Vedas. For what does the reading of Vedas means as far as one is morally upright and endowed with wisdom,” answered Sonananda.

“For wisdom is purified by morality, and morality is purified by wisdom: where one is, the other is, the moral man has wisdom and the wise man has morality, and the combination of morality and wisdom is called the highest thing in the world. Just as one hand washes the other, or one foot the other, so wisdom is purified by morality and this combination is called the highest thing in the world."

Thus Brahmin has nothing to do with birth, appearance nor knowledge. One in whom there is truthfulness, virtue, inoffensiveness, restraint and self-mastery, who is free from defilements and is wise – he is truly called a Brahmin. - Dhammapada 260-261

Further reading: Digha Nikaya: DN-4 Sonananda Sutta

Note :
DN Digha Nikaya, Long Discourses, consists of 32 suttas.
MN Majjhima Nikaya, Middle Length, (152 suttas)
SN Samyutta Nikaya, Kindred Sayings in 56 groups, (2,889 suttas)
AN Anguttara Nikaya, Gradual Sayings with 11 numbered books, (8,777 suttas)
Snp Sutta Nipata, Sutta Collection (72 suttas)
Dhp \nDhammapada, Path of the Dhamma (423 suttas)

e-dhamma course

MAHINDA e-CORRESPONDENCE COURSE
Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma

MODULE 1

Introduction
The Doctrine of Kamma is a very central teaching in Buddhism. We cannot claim that we have understood Buddhism until we understand the doctrine of Kamma.

The objective of this Course is to identify: -
1. What can we learn from the lesson taught by the Law of Kamma and
2. What are the values that we can develop in our life through right understanding of the Doctrine of Kamma.

In this Course, our approach is to propose to you the 8 core lessons from the Doctrine of Kamma and their corresponding values. We will also quote some of the relevant Suttas from the Pali Canon to enhance and support each of the 8 lessons.

Basic Definition
The Doctrine of Kamma basically means the Law of Action (Kamma) and Reaction/Result (Vipaka). There will not be any meaning at all in the 4 Noble Truths if there was no Law of Kamma - Suffering and the Cause of Suffering, the End of Suffering and the Path leading to the end of Suffering.

Indeed the 4 Noble Truths are the manifestation of the Law of Kamma. “Suffering” is the Vipaka of the “Cause of Suffering” (Kamma). Following “the Path leading to the end of Suffering” is the Kamma, and the “End of Suffering” is the Vipaka.

The law of Kamma is neither governed by the Buddha nor does the Buddha create it. Whether the Buddha exists or not, the Truth – the Doctrine of Kamma exists.

Five (5) Niyamas
In the Simsapa Sutta (SN 56.31), the Buddha asked his disciples, what is more – the leaves in His hand or the leaves in the forest. In which the disciples answered, the leaves in the forest. The Buddha then explained that what he had taught them is just that knowledge equivalent to what is in His hand as compared to what He knows such as the leaves in the forest. However, these teachings will be sufficient for them to practise to attain enlightenment.

Kamma is not the only law on how the world works. There are five (5) Universal Order that governed the world.
1. Utu Niyama, physical inorganic order, which govern the physical and chemical phenomena such as the cause of winds and rains, the nature of heat, etc.
2. Bija Niyama, physical organic order, which govern the biological and genetic aspect such as germs, seeds, cells and etc.
3. Kamma Niyama, order of action and its result.
4. Dhamma Niyama, order of the norm, which governs the natural phenomena such as gravity, the phenomena of earthquake etc.
5. Citta Niyama, order of mind, which governs the processes of consciousness and the power of mind in the context of psychic power.
~Abhidhammavatara~

Thus the coming of a being is not caused by any single law but the combination of all the 5 Orders. The fertilization process of the sperm on the egg requires the right condition and the gandhaba, the life factor to produce a life.
Kamma may not be the main dominating factor in every event and not everything is due to Kamma. For example, getting sunburnt while walking on the beach has nothing to do with Kamma. It is the result of natural reaction.

Cetana paccaya Kamma
Intention or volition (cetana) conditions Kamma. Action without an intention will not have any kammic effect. e.g. You accidentally knock and drop a vase from your apartment and kill some one down there. It is without intention and thus no Kamma is created.

Not all action is due to Kamma e.g. you respond to the call of nature and you do your business in the toilet. This has nothing to do with Kamma.

An action can be categorized into 4 types:
1. Wholesome action that is accompanied by self-control and discerning mindfulness with the heart composed and filled with Loving-kindness, Compassion, Good Cheer and Equanimity.
2. Unwholesome action that is associated with greed, hatred and delusion.
3. A mixture of wholesome and unwholesome intention.
4. Moral Action– neither wholesome nor unwholesome e.g. the waving of hand which does not have any intention - purely a gesture of action.

Lesson 1 : Lesson of Deeds (1)
Deed here is referring to mental, verbal and physical action.

a. Beyond belief
“What I practise, I teach and what I teach, I practise,” said he Buddha. Buddhism is not a religion to believe but to live. Thus a Buddhist is a doer and not a believer. Buddhism is founded on life and thus it can be practised.

“If it is not practical I wouldn’t have mentioned it just like the Simsapa leave,” said the Buddha.
The Buddha did not want us to just believe in His Teachings for the Dhamma is “Ehipassiko” – come and see. There is no superstitious or ritualistic belief in the Dhamma, as an unfounded belief has no value except instilling fear that hinders one’s spiritual progress.

The Buddha’s last message, “Strive on with Diligence” proves that the Dhamma is not based on belief but of deeds. Buddhism requires you to understand and not merely believe. If you can’t understand it, put it down for the time being. When the condition is right, you will be able comprehend to the Truth.

Reflect now on your belief – is there any practical value in it? If not, put it down.

b. Substance over Form
Substance means Meaningful action.

Once some religious gurus complained about the Buddha’s conversion of their disciples.

“It is not my intention to convert them. It is my duty is to tell them what is wholesome and what is unwholesome and it is up to them to decide and act accordingly in a manner that will lead them to happiness and free from suffering,” replied the Buddha.

Meaningful actions are those deeds that are beneficial, blameless and praised by the wise. When performed, it conduced to the happiness of oneself and others. They (wholesome deeds) are also actions that are not motivated by greed, hatred and delusion that come from inside and not outside. e.g. the ten (10) Kusala Kamma.

“Do not look on others what they have done or left undone but what you have done and left undone.” – Dhammapada 50 -

Note :
DN Digha Nikaya, Long Discourses, consists of 32 suttas.
MN Majjhima Nikaya, Middle Length, (152 suttas)
SN Samyutta Nikaya, Kindred Sayings in 56 groups, (2,889 suttas)
AN Anguttara Nikaya, Gradual Sayings with 11 numbered books, (8,777 suttas)
Snp Sutta Nipata, Sutta Collection (72 suttas)
Dhp Dhammapada, Path of the Dhamma (423 suttas)

Mahindarama e-Buddhist Education Centerwww.mahindarama.com

E Dhamma Course (4)

Intermediate Paper 1 : What We Seek in Life
________________________________________

We used to think that happiness only come when we have. We will be happy if we have more money. We will be happy if we have more properties. Of course they contribute much in the formula of seeking happiness. But we often forget that happiness could also derive from NOT HAVING.

How nice if we do not have enemies, everybody is a friend to us. How easy will it be if we do not have to work, just a snap of fingers and your wish fulfil immediately in front of your eyes.

But we know these dreams are just dream. It will never happen. Let's rephrase it in another way.

How nice if we do not need to get angry so often. How relieve will it be if there are fewer things for us to worry. And how peaceful will it be if the society does not imply much fear in our daily life.

In this lesson we shall explore the avenue of Not Having as part of our search for happiness. The HAVE NOT is a battle against the evil elements in our mind.

The undesired evil elements (such as anger, worry, fear, jealousy etc) arise in almost every activity in our life. By applying sense-control we can eliminate and suppress them progressively, thus denying their dominant in our action, speech and thought.

The manner of achieving them requires a lot of patient, understanding and efforts. One requires a strong determination to overcome these harmful elements of the mind. As we mastered the manner of curbing them, we become more aware of them each time they appear in us.

________________________________________


Module 5 : CURBING ANGER

Faces of Anger

Aware! Alert! Have you ever ponder how does anger arises? What prompted it?

Just like in the art of warfare, one must know thy enemy if one want to conquer them. One must know the characteristic of the rising anger.

Anger is a state of mind. Not physical. Not permanent either. It can be overcome.

Anger came in many forms. Hatred, aversion, dislike, enmity, ill will, grudge, and you named it. It appears in a subtle form as retaliation of a result, upset over the uncertainty in life or resentment. In disguise, anger is boredom, indecisive, frustration, envy, helpless, ignorance etc.

Anger can harbour easily in the heart especially by the word that irritates, words that does not fit to your ears. Anger is prompted by a cause; a bite of a mosquito, a report in the news, the sight of a disgust etc. Any input that does not agree with our point of view has higher chances to cause the up rise of anger.

"Little fire is a buddy, blooming fire is an enemy"

A practical joke is laughter but if it is taken with the rising fire then is will burn and wound. It becomes danger to both you and others.

Where is the beginning of this risen fire? Is it from within or from the external factors?

The Risen Fire

A friend of yours promises to meet you at the café. You always keep to your time and punctuality is your priority. Now that you have waited for more than half an hour, what will be playing in your mind?

Maybe you worry about him at the beginning. "What happen to him? Hopefully it is not due to an accident. Maybe stuck in the traffic jammed. Maybe, maybe, maybe …"

Another 15 minutes passed. Your worries now become upset. "He must have forgotten the appointment. Can he be playing a joke on me?"

Slowly your anger arises, higher and higher until it reaches the Q point. Boom! You begin to behave differently. If there is another people ask you a question, "What!" you raise your voice.

Desires not achieve or it does not leave up to your expectation. Be it by others or your own self. "Why must I be poorer than others? Why can't I be healthier than others? Why must there be inequality in life? Why people cannot be more considerate towards each other? Why must they be injustice, cruelty…?

The fat one wishes to slim down, the thin wish to look a little bit plum. The dark one wishes his skin to be fairer while the pale one wish to be smarter.

When we cannot endure at the negative impact of life such as embarrassed, treated with harsh words or being harm by others, we get angry easily.

Ego. Refusal to accept the fact of life, to change for improvements, the shift our paradigm make anger arises too. Feeling rejected, confrontation with other, due to different in opinion and the impatient attitude in us are some of the common examples caused by ego.

"Why no one tell me, smoking bring me here"
A description found on the tombstone in the cemetery yard.

The Making of Anger

Anger of hatred is one of the three roots of evil. A mind filled with anger is no longer calm and peace. It affected our physique too. Can an angry man speak gently to us? Can they behave properly?

There are two causes for anger to arise.

1. The Repulsive/Negative Nature of the object
We must remember darkness is part of our life. Things are changing all the time. Things are not permanent. Neither are our thought, feelings and perception. We cannot expect them to be the same all the time.

There are always weaknesses in all things. A solid chair is going to be a little bit heavy. A rich man can be a miser. A beautiful product is going to be expensive.

A fool views the bright side with greediness
and views the dark side with anger.
A wise man view the bright with loving-kindness and the dark with detach.

How many of us still keep our old toys and dolls or some of your schoolbooks of the early days?

They normally possess some sentimental values in your life but now they are old, dirty and probably useless. What happen if someone were to remove them away?

Happiness is greater than Sorrow;
Sorrow is greater than Happiness;
NO, both are equally great, because when one appears significantly, the other is asleep.

2. The Unsystematic Attention towards the repulsive nature.

This is how we make our perception in life. It can be change if we want. We have the power to change over this unsystematic attention.

A friend of yours scolded you for something you did not do. Would you get angry? Your answers, "maybe, if… perhaps, depend…" It means you will. And if you are less careful, you will cause a great damage in your friendship and probably everything you have cherished.

If the question is rephrased as, "Do you have to get angry?” Then the answer will be different. "NO of course!"

Look at yourselves in the mirror. How would you look like in an angry face? Look at the unhappiness textures in that face. Do you like others to show his anger to you everyday? How would you feel?

An angry face is like an erupting volcano throwing it's hot larva to others. Waiting to burn things which is on it way.

STOP for a while and ponder! Look at it positively. What benefit would it make if we throw our anger out? Since we already know things change all the time, how many time do we have to get angry because of it?

We have to take the rose with it's torn together. As we admire the beauty of the rose, we have to carefully handle the torn as well. Not because we are wounded by the torn we throw the rose away.

We have to change our way of seeing things. With proper attitude and perception we should be able to overcome the difficulties in life thus minimize the rising of anger in our daily activities.

Do a self-evaluation now. How would you behave while waiting for a friend who did not turn up more than half an hour?

The Manner of Overcoming Anger

Anger is mind made. To overcome it we have to have a systematic attention towards the repulsive nature of things based upon:

1. Loving-kindness (in the heart)
While you were carrying a toddler in your best tuxedo before a dinner, the baby answered the call of nature (who does not know that there is a place called toilet); how would you react to this situation?

Radiate love to them. Forgive them. As all of us are caught by the NOT knowing in life, we are imperfect in our own way. We are weak and incapability in certain aspect. We should not allow our anger to control our thinking.

If all of us can see and witness the secret suffering of our enemies, then it is enough for us to disarm all our hospitality. Remember that all of us are the victims of situation.

2. Compassion
Every being are suffering in their very own ways. We must be compassionate towards those who are being burns by the fire of anger.
"Battle not anger with anger but with Truth"

Who is more foolish? He who is angry of he who reacts to the anger? Imaging an angry man throw cow dung to you and you retaliate by picking up the cow dung and throw it back to him.
"Hatred is not cease by hatred but by love"
~ Dhammapada 5 ~


3. A sense of Equanimity
Just like the lotus, not stain by the mud of the pond - equanimity is an unperturbed feeling accompanied by right understanding towards the vicissitudes in life.

among those who hate, live without hate;
among those who are greedy, live without greed;
among those who are ignorance, be wise;
among those who are foolish, be without fool.

If a man's mind is untrained or untamed, it will make harm to himself and the people around him, much more than an enemy can do unto him. Knowing the nature of truth (the negative aspect of things) we should always keep calm and balance in our mind when others make us angry.

4. Understanding (the Law of Kamma)
We are the owners of our own deeds. We deserve what we deserved as we reap what we sow. We should not get angry for others because they are richer than us, more beautiful/handsome than we are, etc.

You have a choice. What you reap is from your past, what you do now will reap in the future. You think wrongly, you will be sad, you ate more you will be fat.

You have to be responsible for the reaction of your deeds. You make other angry, they will make you angry in return. If you choose not to and hope they choose the same too.

You should be upset when things don't turn up as you intended. Things change all the time (the law of impermanence) and it will be silly to go against these natural laws.
There are Angers written
on the Rock, on the Sand and on the waterfront.
~ Reflection on the Beach ~
~ Ang Nik ~

It takes years for the weather to erode the word carved on the rock. It takes a day or two, for the word to erase totally on the sand and only a second for the rushing sea wave to wash away the word written on the waterfront.

E Dhamma Course (3)

Intermediate Paper 1 : What We Seek in Life

Module 4 : FRIENDS & FRIENDSHIP (2)

3. Enemies in Disguise of a Friend

"Not to associate with the fools, associate with the wise,….. This is the highest blessings."
~Mangala Sutta~
(The Discourse on Blessings)

"The vicious are dear to him, in the virtuous he finds nothing pleasing, he favours the creeds of the vicious. … This is the cause of one's downfall."
~Parabhava Sutta~
(The Discourse on the Cause of Downfall)

In life it is important to identify who is our friend and who is not. How do we differentiate the bad from the good friends? Bad friends come in a very subtle way and one has to be strong to go against them.

The enemies in disguise of a friend is …

i. A Taker - he who associates for gain.
He appropriates your wealth and expects much return from his little contribution. He associates for his own good and does his duty only when in fear. He can devote his life just to gain what he can take from you.

ii. A Talker - he who renders lip service.
He entertains you with what that is already past and those that are yet to come. When there is an immediate need, he will express his inability. He also treats you with things that are worthless. He thunders a lot but he never rains.

iii. A Flatterer - he who flatters.
He consents you to do evil and discourages you from performing good deeds. He praises you in your presence and then speaks ill of you in your absence. He is good in sugarcoating.

iv. A Spender - he who brings ruins to your wealth
He is a companion when you …
· indulge in intoxication and liquors,
· saunter in streets at unseemly hour
· frequent theatrical shows,
· indulge in gambling.

An enemy in disguise of a friend requires special awareness and attention. They can be changed into a good and resourceful friend if we know how to awaken them and guide them to the right path.

Sometimes we can easily distinguish a good friend by the characteristics that they possess.

i. He is dearly loved and revered by many because of his cultured mind that are untainted by the madness of life such as greed, anger, etc.

ii. He not only speaks well but he listens well too. He is a good counsellor. His words are full of kindness, love, pleasant; … He is a patient listener as well.

iii. He is a speaker of deep and profound truth. He possesses the wisdom, knowledge and the right understanding in the teachings. He is helpful and willing to share his right view with you. He can spend his time; patience, etc. just to straighten your thoughts and clear your doubts.

iv. He is industrious and he would not apply himself to a useless end. He manages his time constructively not putting it into waste. He devotes himself in self-improvement and development. He meditates to gain calm and wisdom.

A helpful friend walks firmly on the path of Truth and he knows the meaning of "this is ill …"


4. The Seven Qualities of a Good Friend

In this world there are three types of sick men. There are those who are sick and if we do not attend to him (give him medicine), he can get well.

Then there are those when they are sick, if we do not give him his medicine he will surely die.

And the third type of sick man; if we were to give him his medicine, he will not be cured.

Now which type do you belong to? ~ A.III:22 ~

Can you survive without friends? Or you require them to live a happy life? And do you know how to take the opportunity from the good association you have to improve yourself and progress?

Friends and Friendship

Are you aware on how you grow your friendship? How did you treat them? Friends can be counted by the number while friendship is weighted by the qualities.

The most important quality that binds one's friendship is generosity. If you have little, then give little. If you have more then give more. If you have lots, then give much more.

Besides courteous speech, one has to promote their goodness, be fair and equal, and be truthful. Applying kindness and pleasantness into one word can further enhance the qualities of our friendship.

Who is your Friend?

A friend is not only to be found outside but also inside. And definitely you must be the first most important friend for yourself. Only with the joy overflowing from the goodness in us, are we able to share with others. Imagine if we were to make enemy with our own self; how can we then express our friendship to others?

How do you be a friend to yourself?

Avoid evil, do good and purify your mind.

We need not have to have many friends; one good one is enough. And you need not have to spend too much time together; just a beneficial one is more than enough.

Who is the best friend in the journey of life?

The Buddha's answers to the following questions:
What is a good friend to the wayfarer - a person who is finding the truth? An escort - a friend who guides and advice.

What is a good friend dwelling in the home? Of course our mother, who cares, loves and teaches us from our childhood.

What is a good friend where need has risen? A comrade's help is what we need when we are in difficulties.

What is a good friend in the life to come? All the worldly things we have will not accompany us into the after life. Therefore only our meritorious deeds will determine our next destination, be it the hells or the heavens.

The 7 Qualities of A Good Friend.

In summary we can conclude that a Good Friend:

1. Gives what is hard to give.
2. Does what is hard to do.
3. Bears what is hard to bear.
4. Confess (shares) your own secret.
5. Keeps others' secret.
6. When in need does not forsake one.
7. Despises not when one is in ruin.
~ A.VII:35 ~

Generosity does not only mean giving of material needs but also the service, time, patience, smile, etc and that covers the first three qualities of a good friend.