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?

dhamma preaching

Countering Stress and Depression

by Dalai Lama on Wednesday, January 5, 2011 at 5:25pm


At a fundamental level, as human beings, we are all the same; each one of us aspires to happiness and each one of us does not wish to suffer. This is why, whenever I have the opportunity, I try to draw people's attention to what as members of the human family we have in common and the deeply interconnected nature of our existence and welfare.

Today, there is increasing recognition, as well as a growing body of scientific evidence, that confirms the close connection between our own states of mind and our happiness. On the one hand, many of us live in societies that are very developed materially, yet among us are many people who are not very happy. Just underneath the beautiful surface of affluence there is a kind of mental unrest, leading to frustration, unnecessary quarrels, reliance on drugs or alcohol, and in the worst case, suicide. There is no guarantee that wealth alone can give you the joy or fulfilment that you seek. The same can be said of your friends too. When you are in an intense state of anger or hatred, even a very close friend appears to you as somehow frosty, or cold, distant, and annoying.

However, as human beings we are gifted with this wonderful human intelligence. Besides that, all human beings have the capacity to be very determined and to direct that strong sense of determination in whatever direction they like. So long as we remember that we have this marvellous gift of human intelligence and a capacity to develop determination and use it in positive ways, we will preserve our underlying mental health. Realizing we have this great human potential gives us a fundamental strength. This recognition can act as a mechanism that enables us to deal with any difficulty, no matter what situation we are facing, without losing hope or sinking into feelings of low self-esteem.

I write this as someone who lost his freedom at the age of 16, then lost his country at the age of 24. Consequently, I have lived in exile for more than 50 years during which we Tibetans have dedicated ourselves to keeping the Tibetan identity alive and preserving our culture and values. On most days the news from Tibet is heartbreaking, and yet none of these challenges gives grounds for giving up. One of the approaches that I personally find useful is to cultivate the thought: If the situation or problem is such that it can be remedied, then there is no need to worry about it. In other words, if there is a solution or a way out of the difficulty, you do not need to be overwhelmed by it. The appropriate action is to seek its solution. Then it is clearly more sensible to spend your energy focussing on the solution rather than worrying about the problem. Alternatively, if there is no solution, no possibility of resolution, then there is also no point in being worried about it, because you cannot do anything about it anyway. In that case, the sooner you accept this fact, the easier it will be for you. This formula, of course, implies directly confronting the problem and taking a realistic view. Otherwise you will be unable to find out whether or not there is a resolution to the problem

Taking a realistic view and cultivating a proper motivation can also shield you against feelings of fear and anxiety. If you develop a pure and sincere motivation, if you are motivated by a wish to help on the basis of kindness, compassion, and respect, then you can carry on any kind of work, in any field, and function more effectively with less fear or worry, not being afraid of what others think or whether you ultimately will be successful in reaching your goal. Even if you fail to achieve your goal, you can feel good about having made the effort. But with a bad motivation, people can praise you or you can achieve goals, but you still will not be happy.

Again, we may sometimes feel that our whole lives are unsatisfactory, we feel on the point of being overwhelmed by the difficulties that confront us. This happens to us all in varying degrees from time to time. When this occurs, it is vital that we make every effort to find a way of lifting our spirits. We can do this by recollecting our good fortune. We may, for example, be loved by someone; we may have certain talents; we may have received a good education; we may have our basic needs provided for - food to eat, clothes to wear, somewhere to live - we may have performed certain altruistic deeds in the past. We must take into consideration even the slightest positive aspect of our lives. For if we fail to find some way of uplifting ourselves, there is every danger of sinking further into our sense of powerlessness. This can lead us to believe that we have no capacity for doing good whatsoever. Thus we create the conditions of despair itself.

As a Buddhist monk I have learned that what principally upsets our inner peace is what we call disturbing emotions.  All those thoughts, emotions, and mental events which reflect a negative or uncompassionate state of mind inevitably undermine our experience of inner peace. All our negative thoughts and emotions - such as hatred, anger, pride, lust, greed, envy, and so on - are considered to be sources of difficulty, to be disturbing. Negative thoughts and emotions are what obstruct our most basic aspiration - to be happy and to avoid suffering. When we act under their influence, we become oblivious to the impact our actions have on others: they are thus the cause of our destructive behaviour both toward others and to ourselves. Murder, scandal, and deceit all have their origin in disturbing emotions.

This inevitably gives rise to the question - can we train the mind? There are many methods by which to do this. Among these, in the Buddhist tradition, is a special instruction called mind training, which focuses on cultivating concern for others and turning adversity to advantage. It is this pattern of thought, transforming problems into happiness that has enabled the Tibetan people to maintain their dignity and spirit in the face of great difficulties. Indeed I have found this advice of great practical benefit in my own life.

A great Tibetan teacher of mind training once remarked that one of the mind’s most marvellous qualities is that it can be transformed. I have no doubt that those who attempt to transform their minds, overcome their disturbing emotions and achieve a sense of inner peace, will, over a period of time, notice a change in their mental attitudes and responses to people and events. Their minds will become more disciplined and positive. And I am sure they will find their own sense of happiness grow as they contribute to the greater happiness of others. I offer my prayers that everyone who makes this their goal will be blessed with success.

The Dalai Lama

December 31, 2010

Published in the Hindustan Times, India, on January 3rd, 2011

Sutta

Kalama Sutra - Angutarra Nikaya 3.65 Teaching given by the Buddha given to the Kalama people: Do not go by revelation; Do not go by tradition; Do not go by hearsay; Do not go on the authority of sacred texts; Do not go on the grounds of pure logic; Do not go by a view that seems rational; Do not go by reflecting on mere appearances; Do not go along with a considered view because you agree with it; Do not go along on the grounds that the person is competent; Do not go along because [thinking] 'the recluse is our teacher'. Kalamas, when you yourselves know: 'These things are unwholesome, these things are blameworthy; these things are censured by the wise; and when undertaken and observed, these things lead to harm and ill, abandon them... Kalamas, when you know for yourselves: These are wholesome; these things are not blameworthy; these things are praised by the wise; undertaken and observed, these things lead to benefit and happiness, having undertaken them, abide in them. ———————————————— Once the Buddha was visiting a town named Kesaputta, where the Kalama clan lived. The Kalamas were confused with the teachings of the many religious teachers who spoke well of themselves and ill of others. They approached the Buddha and consulted him. “There are some holy men and priests, Sir, who come to Kesaputta and claimed that only their religion is right and others are wrong. As a result, doubt has come to us. Which of these holy men and priests spoke the truth?” Now, the Buddha knowing the confusion in the mind of the Kalamas did not give them another dogmas nor dismiss the doctrine of others as false. Instead he gave them a unique advice, which until today became the Buddhist spirit of thought and investigation – the Buddhist Charter of Free Inquiry (Kalama Sutta). “It is proper to doubt in things that are doubtful. O Kalamas, do not accept anything; through repeated hearing, through mere tradition, through rumours, through mere correspondence with the scriptures, through mere thinking deeply, through logical reasoning, through mere apparent reason, based on mere agreement with your own opinion, based on a person who seemingly possess abilities, or thinking, “this person is our teacher.” AN III:65 (Anguttara Nikaya book of the 3 verse 65) " Kalamas, when you yourselves know what are immoral, blameworthy and censured by the wise, when performed and undertaken, conduce to unprofitable things, conduce to suffering (to oneself as well as others), abandons them." Here the Buddha asked the Kalamas again, "What do they think the presence of greed, hatred and delusion occurring within a man, will it conduce to benefit or to unprofitable things?" A man, who is overwhelmed with greed, hatred or delusion sometimes resorts to killing, stealing, committing adultery, lying and inducing others to do the same like him. Whatever conduces to unprofitable things conduces to the suffering of oneself and others. " Kalamas, when you yourselves know what are moral, not blameworthy and praised by the wise, when performed and undertaken, conduce to profitable things, conduce to well being and happiness (of oneself as well as others), then do you live and act accordingly." The Buddha explained that the absence of greed; hatred and delusion in a man's mind would refrain him from committing unwholesome deeds, and that may conduce to the benefit and happiness of oneself and others. Thus, he is of self-controlled and discerning in mindfulness with his heart composed and filled with:- Loving-kindness(Wishing happiness for all beings) Compassion (Wishing deliverance from suffering for all beings) Good Cheer (Sympathetic joy towards all beings of their gains) Equanimity(Impartiality towards all beings) (For further reading, please go to: http://ymoon-mun.blogspot.com/2006/09/e-dhamma-course-1.html )

E Dhamma

A Successful Woman
by Ven Balacitta
21-11-04, TIMS

According to Pathama-idhalokikasutta (AN 8:49), Visakha once approached our Lord Buddha in Pubbarama (the monastery she had donated to the Buddha and the Sangha) at Savatthi. After she had paid respects and sat to one side, our Lord Buddha then told her that there are 4 conditions that will bring success to a woman in this life.

 1.. She is able to perform her chores well (such as helping her husband in his business).
 2.. She takes good care of the people in her household.
 3.. She is faithful to her husband.
 4.. She learns how to manage her husband's wealth and does not spend money unnecessarily.

A woman is working towards success in this life if she has those qualities but that does not mean that she will be successful in her next life unless she further fulfills the following conditions:

 1.. She has faith in the Buddha.
 2.. She is virtuous.
 3.. She is generous and performs dana.
 4.. She has wisdom.

In order to have faith in the Buddha it is important that we investigate the Dhamma as taught by the Blessed One. There are two kinds of faith: blind faith and faith through understanding the Dhamma. But even if you ignorantly developed blind faith in our Lord Buddha, do not worry. Sooner or later when you get to hear the good Dhamma, you will develop the other kind of faith.

A person develops virtue when she keeps the basic Five Precepts. We should all strive to keep our precepts well. Many people say that it is not easy to observe the precepts. Well, if it is easy to observe them, then heaven will be overly populated and the woeful planes will be empty.

Those of us who are born in this country must have been generous and performed dana in our previous life because we are not deprived of clothing, food, shelter or medicine due to poverty. May all of us continue to do more dana whenever there is opportunity to do so.

There are 3 levels of wisdom:

 1.. That achieved through listening to/learning about Dhamma
 2.. That achieved through reflection on the Dhamma learnt
 3.. That achieved when one meditates.

The highest wisdom we can reach is by meditation and that is only after we have gone through the first and second stages of wisdom.

I hope you will reflect on the Dhamma you have just listened to today and seek to understand and experience it. If because of kammic reasons you are unable to achieve meditative wisdom now, at least try to listen to good Dhamma as much as possible as it will conduce to your own enlightenment in the future. Life on earth is extremely short when compared to that in heaven. Do not be like any Tom, Dick or Harry with an aimless life.

E Dhamma

Meeting Suffering Without Creating More Suffering

Whatever is happening to us now mirrors our past karma. If we know that, and know it truly, whenever suffering and difficulties befall us, we do not view them particularly as failures or catastrophes, or see suffering as a punishment in any way. Nor do we blame ourselves or indulge in self-hatred.

We see the pain we are going through as the completion of the effects, the fruition, of a past karma. Tibetans say that suffering is “a broom that sweeps away all our negative karma.” We can even be grateful that one karma is coming to an end. We know that “good fortune,” a fruit of good karma, may soon pass if we do not use it well, and that “misfortune,” the result of negative karma, may in fact be giving us a marvelous opportunity to evolve.

~ Sogyal Rinpoche (Rigpa Glimpse of the Day for Oct 15 2010)


When we view suffering as something bad, we naturally react with a defiled mind. That makes the things appear far worse than it is, and become far worse than it was. Moreover it conditions new negative karmas. In our delusion and ignorance, we may fail to see that much of the suffering we experience is not the result of the old karmas or any external conditions, but the new negative karmas that we're creating in reaction to them.

However, if we see the suffering as it is, wisely, we see that it is simply part of the natural phenomena of causes and effects. Just as when a storm happens, instead of cursing it, we just look for shelter if we can, and it passes naturally.

~ Ayasma Kumara

Dhammapada

Chapter 15

Happiness

197

Happy indeed we live,

friendly amidst the hostile.

Amidst hostile men

we dwell free from hatred.

198

Happy indeed we live,

unafflicted amidst the afflicted

(by craving).

Amidst afflicted men

we dwell free from affliction.

199

Happy indeed we live,

free from avarice

amidst the avaricious.

Amidst avaricious men

we dwell free from avarice.

200

Happy indeed we live,

we who possess nothing.

Feeders on joy we shall be,

like the Radiant Gods.

201

Victory begets enmity;

the defeated dwell in pain.

Happily the peaceful live,

discarding both victory and defeat.

202

There is no fire like lust

and no crime like hatred.

There is no ill

like the aggregates (of existence)

and no bliss higher

than the peace (of Nibbana)*

203

Hunger is the worst disease,

conditioned things the worst suffering.

Knowing this as it really is,

the wise realize Nibbana,

the highest bliss. **

204

Health is the precious gain

and contentment the greatest wealth.

A trustworthy person is the best kinsman,

Nibbana the highest bliss.

205

having savoured

the taste of solitude and peace

(of Nibbana),

pain-free and stainless he becomes,

drinking deep

the taste of the bliss of Truth.

206

Good it is to see the Noble Ones;

to live with them is ever blissful.

One will always be happy

by not encountering fools.

207

Indeed,

he who moves

in the company of fools

grieves for long.

Association with fools is ever painful,

like partnership with an enemy.

But association

with the wise is happy,

like meeting one's own kinsmen.

208

Therefore,

follow the Noble One,

who is steadfast, wise, learned,

dutiful and devout.

One should follow

only such a man,

who is truly good and discerning,

even as the moon

follows the path of the stars.

*Aggregates (khandha):

The five groups of material form, feeling, perception, mental formations and consciousness into which the Buddha analyses the living being.

**Conditioned things refer to phenomenal existence--samsara.

Dhammapada

Chapter 14

THE BUDDHA

179

By what track can you trace

that trackless Buddha of limitless range,

whose victory nothing can undo,

whom none of the vanquished defilements

can ever pursue?

180

By what track can you trace

the trackless Buddha of limitless range,

in whom exists no longer

then entangling and embroiling craving

that perpetuates becoming?

181

Those wise ones who are devoted

to meditation and who delight

in the calm of renunciation--

such mindful ones,

Supreme Buddhas,

even the gods hold dear.

182

Hard is it to be born a man;

hard is the life of mortals.

Hard is it to gain the opportunity

of hearing the Sublime Truth,

and hard to encounter

is the arising of the Buddhas.

183

To avoid all evil,

to cultivate good,

and to cleanse one's mind--

this is the teaching of the Buddhas.

184

Enduring patience

is the highest austerity.

"Nibbana is supreme," say the Buddhas.

He is not a true monk

who harms another,

nor a true renunciate

who oppresses others.

185

Not despising,

not harming,

restraint according

to the code of monastic discipline,

moderation in food,

dwelling in solitude,

devotion to meditation --

this is the teaching of the Buddhas.

186-187

There is no satisfying sensual desires,

even with a rain of gold coins.

For sensual pleasures

give little satisfaction and much pain.

Having understood this,

the wise man finds no delight

even in heavenly pleasures.

The disciple of the Supreme Buddha

delights in the destruction of craving.

188

Driven only by fear,

do men go for refuge to many places --

the hills, woods, groves,

trees and shrines.

189

Such, indeed, is no safe refuge;

such is not the refuge supreme.

Not by resorting to such a refuge

is one released from all suffering.

190-191

He who has gone for refuge

to the Buddha,

his Teaching and his Order,

penetrates with transcendental wisdom

the Four Noble Truths --

suffering,

the cause of suffering,

the cessation of suffering,

and the Noble Eightfold Path

leading to the cessation of suffering.*

192

This indeed is the safe refuge,

this is the refuge supreme.

Having gone to such a refuge,

one is released from all suffering.

193

Hard to find is the thoroughbred man

(the Buddha);he is not born everywhere.

Where such a wise man is born,

that clan thrives happily.

194

Blessed is the birth of the Buddhas,

blessed is the enunciation

of the sacred Teaching;

blessed is the harmony in the Order,

and blessed is the spiritual pursuit

of the united truth-seekers.

195-196

He who reveres

those worthy of reverence,

the Buddhas and their disciples,

who have transcended all obstacles

and passed beyond the reach of sorrow

and lamentation --

he who reveres

such peaceful and fearless ones,

his merit non can compute

by any measure.

*The Order

The Order of the Noble ones who have reached the four supramundane stages, and the monastic Order.

Dhammapada

Chapter 13

The World

167

Follow not the vulgar way;

live not in heedlessness;

hold not false views;

linger not long in worldly exixtence.

168

Arise! Do not be heedless!

Lead a righteous life.

The righteous live happily

both in this world and the next.

169

Lead a righteous life; lead not a base life.

The righteous live happily

both in this world and the next.

170

One who looks upon the world

as a bubble and a mirage,

him the King of Death sees not.

171

Come!Behold this world,

which is like a decorated royal chariot.

Here fools flounder,

but the wise have no attachment to it.

172

He who having been heedless

is heedless no more,

illuminates this world

like the moon freed from clouds.

173

He who by good deeds

covers the evil he has done,

illuminates this world

like the moon freed from clouds.

174

Blink is this world;

here only a few possess insight.

Only a few, like birds escaping from a net,

go to the realms of bliss.

175

Swans fly in the path of the sun;

men pass through the air

by psychic powers;

the wise are led away from the world

after vanquishing Mara and his host.

176

For a liar who has violated

the one law (of truthfulness),

who holds in scorn the hereafter,

there is no evil that he cannot do.

177

Truly, misers fare

not to heavenly realms;

not, indeed, do fools praise generosity.

But the wise man rejoices in giving,

and by that alone does he become

happy hereafter.

178

Better than sole sovereignty

over the earth,

better than going to heaven,

better even than lordship

over all the world

is the supramundane

Fruition of Stream Entrance.*

*Stream-entry (Sotapatti)

First stage of supramundane attainment.

two photos uploaded

A reminder to myself:

Here are the 2 photographs taken years ago, while I was one of the committees for MBMC novitiate programme which conducts yearly.

Three Things

Three Things

by Ven. Balacitta

Hokkien Cemetery Pavillion

17-10-2009

There are 3 things which are beneficial to be learned in detail either for the householder or for the renunciant. The importance of cultivating these 3 things are very much mentioned in the canon and it is highly beneficial for one to know about it. For one who has become a Buddhist for a long time but does not know about these three things, or if he or she had heard of it before but did not take note of it or is unable to recall it even briefly, I say, it's a pity. When one is learned in these three things and has accepted them, he or she is a wise person for he or she knows truly what is good and what is bad, which path leads to heaven and which path leads to hell. Wise people will not knowingly choose the path that leads to hell.

What are these three things? These are the three kinds of conduct- body, speech and thought; the wholesome and the unwholesome.

When we want to improve ourselves, we have to know what is good to be cultivated. To know thus, we have to learn from wise people. When we have learned it, we have to let the message stay in our memory, otherwise, how can we scrutinise and cultivate something which we cannot recall, you see? But if any of you have problems even in memorising these three things in brief, I suggest you copy it on a piece of paper and recite it daily. I believe, after some time, you will be able to remember it at any time and place, and thus, it will be for your long term benefit and happiness. ¹

There are many places in the canon which show the importance of these 3 things:

In a Sutta, it is mentioned that if one really knows what is wholesome and unwholesome, what is the root of the wholesome and unwholesome, then in that way, one would have arrived at the true Dhamma, have confirmed confidence in the true Dhamma, whose view is straight, who has right view; in brief , I say, he or she would have become a noble person. It is explained in that sutta that the wholesome are the three kinds of good conduct, the unwholesome are the three kinds of bad conduct; and the root of the wholesome are non-greed, non-hatred and non-delusion and the root of the unwholesome are greed, hatred and delusion. (MN 9 Sammaditthi Sutta).

In another Sutta, it is shown that when these three kinds of good conduct are well practised and developed, it causes the practice of the four foundations of mindfulness to be perfected. When the four foundations of mindfulness are well practised and developed, it causes the practice of the seven factors of enlightenment to be perfected. When the seven factors of enlightenment are well practised and developed, it causes the right knowledge and liberation to be perfected. ( First, when the restraint of the sense faculties is well practised and developed, it causes the practice of the three kinds of good conduct to perfection). (SN. 46.6 Kundaliya Sutta).

Now, how do we practise and develop these three things? Shown in a Sutta, it is like this, there are three stages -

Stage one, before we do, speak or think of something, we should reflect and check whether these actions are wholesome or not, are going to be beneficial to ourselves or to others or to both or not. If we find that it will be unwholesome and harmful, then we should abandon it. But upon reflection, if we are sure that it is wholesome and beneficial, then we are free to perform it.

Stage two, even while doing, speaking or thinking of something , we should also reflect and check whether those things that we are doing, speaking or thinking are wholesome or not, is beneficial or not. If it is not so, we should give it up.

Stage three, after we have already done, spoken or thought of something, we should also reflect and check whether those things that we have done, spoken or thought of were wholesome or not, were beneficial or not. If it were not so, we ought to feel ashamed, disgusted and sincerely make an effort to refrain from doing it in the future²; but if it was so, then naturally,we can be happy. Thus, in this way, we are practising and developing these three kinds of good conduct. It is mentioned in the Sutta that whatever recluses and brahmins in the past or in the future or at present, who had or will do or are doing the purification of the conduct of the body, speech and thought, all did so, will do so or are doing so respectively by repeatedly reflecting thus. (MN 61: Ambalatthika-rahulovada Sutta)

And that's all for today. May all be happy. Thank you.

1There are many suttas which explain these three things in detail, one of them is in this sutta- AN 10.176: Cunda Kammaraputta Sutta. You may check it out here. http://www.accesstoinsight.org/tipitaka/an/an10/an10.176.than.html

2For a monk who follow rightly the monk's rules, he would had to confess his wrong doing (but no confession for wrong thought) to another monk or if it is a serious case (any of the thirteen offences require probation and reinstatement) he would had to look for at least twenty monks to congregate in a Sima for two occasions, one time for confession and asking for probation and the second time for reinstatement. But if he had committed any of the four top offences, there is no necessity for confession because he is automatically no more a member of the Sangha, for life. The four top offences, briefly, are- sexual inter-course, stealing, killing human being, and falsely claiming superhuman state.

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