Preface
The Buddha's Teaching on Wholesome Deeds
by
Sujin Boriharnwanaket
Translated from Thai by Nina van Gorkom
"Are we born to work, to eat, to sleep,
to be absorbed in all the sense objects and then to die, or is our goal a
life according to the principles of the Dhamma, the Buddha's teaching?"
This is a question posed by Ms. Wandhana to
Ms. Sujin. This book consists of conversations about the practical
application of the Buddha's teachings between Ms. Sujin Boriharnwanaket and
Ms. Wandhana Thippewan.
The Buddha explains that the source of
wholesomeness is consciousness, in Påli: citta. There are many different
moments of cittas, which arise and fall away, succeeding one another.
Cittas may be wholesome, kusala, unwholesome, akusala, or neither wholesome
nor unwholesome. We should know when the citta is kusala citta and when
akusala citta so that we are able to develop what is kusala. Ms. Sujin
explains:
"For someone who knows what kusala is,
kusala citta has the opportunity to arise more often than for someone who
does not know."
The three main principles of wholesomeness
are: dåna or generosity, síla or good moral conduct and bhåvanå or mental
development. These are to be developed with the purpose of eliminating
defilements. All three parts of the Tipiìaka, the Buddhist scriptures,
namely the "Vinaya" or Book of Discipline for the monks, the
"Suttanta" or Discourses and the "Abhidhamma" or higher
teaching on ultimate realities, point to this goal. The commentary to the
first book of the "Abhidhamma", the "Atthasåliní"
("Expositor"), explains in detail about kusala cittas and states
that there are ten meritorious actions which can be classified under dåna,
síla and bhåvanå (Book I, Part IV, Ch VIII, 157-161). This book deals in
detail with these ten meritorious actions. Ms. Wandhana brings forward how
difficult it is to be intent on wholesome deeds when one has to face the
many problems inherent in daily life. Ms. Sujin explains the importance of
seeing the benefit of kusala and the disadvantage of akusala. One has to
develop understanding of the phenomena arising in one's daily life so that
there are conditions for the elimination of defilements.
Ms. Sujin has a wide knowledge of the Buddhist
scriptures and frequently quotes from them. However, theoretical knowledge
of them is not enough. She stresses time and again that knowledge gained
from listening to the teachings and reflection about them should be a
foundation for the development of direct understanding of the realities
presenting themselves through the six doorways of the senses and the mind.
She helps people to develop this kind of understanding which leads to the
goal of the teachings: the elimination of all that is unwholesome and
impure. Her radio talks are braodcasted all over Thailand and also in
Cambodia.
Summarizing the ten meritorious actions, they
are:
giving, transference of one's merit and
appreciation of someone else's kusala, which are ways of dåna, generosity,
abstention from akusala, paying respect to
those who deserve it and helping, which are ways of síla,
the development of calm, listening to the
Dhamma and explaining it, and the development of right understanding, which
are ways of bhåvanå, mental development.
There is another meritorious action which can
go together with all kinds of kusala, namely, the correction of one's
views. Seeing kusala as kusala and akusala as akusala is one way of
correction of one's views, but there are many degrees of it, as we shall
see in chapter 2.
I have added footnotes to the text with
explanations of different terms which are used in order to facilitate the
reading of this book. For the quotations from the suttas I have mostly used
the English translation of the Pali Text Society. It is with deep
appreciation of Ms. Sujin's guidance that I offer the translation of this
book to the readers. I also wish to express my appreciation to the "Dhamma
Study and Propagation Foundation" and to the publisher Alan Weller who
made the printing of this book possible.
*******Flyer
An introduction to the basic Buddhist
teachings on the different kinds of wholesome deeds.
Ms. Sujin who has a wide knowledge of the
Buddhist scriptures explains in detail how one can develop what is good and
wholesome.
She points to the aim of the development of
wholesomeness which is the elimination of defilements.
Gives guidance on the practical application of
the Buddha's teachings.
Expounds that understanding of oneself is a
condition for more wholesomeness.
Shows the importance of listening to the
teachings and reflection on it as foundation for the direct understanding
of the phenomena of life.
Illustrates with many quotes from the original
scriptures.
This book which consists of questions and
answers on the development of what is wholesome will be most helpful for
beginners in the study of Buddhism and it will also be appreciated by those
who have some background knowledge on Buddhism.
********
The Buddha's Teaching on Wholesome Deeds
by
Sujin Boriharnwannakhet
Chapter I
Generosity
Wandhana: We can understand that generosity,
in Påli: dåna, is wholesome, but in our daily life we can have doubts about
the practice of generosity. For people who are well off and who are glad to
give things away for the benefit and happiness of others it is not
difficult to practise generosity. But people who have barely enough money
for their own needs have little opportunity for generosity, they are not
able to give things away. How can they practise generosity? If they would
give things to others there would not be anything left for themselves.
Sujin: Everybody can just do what he is able
to according to his status and the circumstances he is in. Someone may be
doing more than he is able to, whereas someone else may be lax in
generosity. In both cases the result will be worry and distress.
Are there certain things which you like very
much?
W. : I have a watch which I like very much
because I use it to know what time it is. I look at it very often.
S. : If you would give it away to someone else
would you regret it very much?
W. : I would regret it for a long time.
S. : Each time we give something away we
should know whether, as a consequence, few kusala cittas and many akusala
cittas arise, or whether there are more kusala cittas arising than akusala
cittas 1. If there are more akusala cittas arising than
kusala cittas while we give something away, I think that it would be better
to give something else which can be a condition for the arising of more
kusala cittas than akusala cittas.
People who do not have any understanding of
cause and result in life may make a great effort to give, or, on the
contrary, they may have no inclination to give at all. If they are ignorant
of cause and result and if they have no understanding of the kusala cittas
or akusala cittas which arise after the giving, they will either be
overdoing generosity or, on the other hand, be negligent. In both cases
there will be sorrow afterwards.
W. : How can one be lax in generosity?
S. : Someone is lax if he has misgivings
about giving anything at all, and then he has very little kusala by way of
generosity. Or, if he is able to give he only gives as little as possible
and that very seldom. Such a person does not understand that at each moment
of generosity there is elimination of avarice and of clinging to
possessions, which are defilements accumulated in the citta.
W. Suppose I would give away everything I have
in order to eliminate defilements, is that exaggerated?
S. : It all depends on the status and position
of people. Someone who is a monk has left the household life and all
amenities of the layman's life. If a monk receives more than he can use
himself he should be generous towards his fellowmonks and give away things
such as robes, almsfood or other requisites which can be of use to them.
For the monk this kind of generosity is not exaggerated. In the case of
laypeople it is different. Those who have accumulated the inclination to
practise the way of kusala which is generosity and who see the benefit of
giving as a means to eliminate defilements, will seize each opportunity to
develop generosity. After they have performed deeds of generosity they have
no regret, no doubt about their deeds; they are not troubled, no matter
what happens to them. The reason is that their intention to be generous is
pure at the moments before they give, while they are actually giving and
after they have given, thus, at these three periods of time the intention
or volition is wholesome 2. In the case of such people there is no
exaggeration in generosity, no matter how much they give, because there
are, on account of their giving, no akusala cittas arising afterwards.
Whereas, when someone's citta is not firmly established in kusala, regret
or worry may arise after his deed of generosity. He is disheartened and
troubled, there are more akusala cittas arising than kusala cittas. Such a
person is doing more than he is able to, he is overstraining himself.
W. : If we compare the two kinds of persons,
the one who gives and has no regret afterwards and the one who gives and
has regret afterwards, is it not true that the giving in the first case is
more beneficial?
S. : The benefit or result of generosity is
greater if the intention to give is pure at three periods of time, namely:
when one makes the decision to give, at the moment of giving and after one
has given. The reason is that there are more kusala cittas arising and the
kusala citta is purer.
However, the best way of giving is giving
without expectation of any result, no expectation to acquire anything for
oneself, such as possessions, honour or praise one believes is due to
oneself. If someone gives because he knows that giving is beneficial,
something that ought to be done, there is no lobha, attachment, no
expectation of result in the form of acquiring things for oneself.
W. : The subject of dåna, generosity, is very
detailed, very subtle. For instance, some people give ugly things, some
give ordinary things whereas others give excellent things. What is the
result people will receive in each of these three cases?
S. : In the case of someone who gives
something which is less valuable or less beautiful than what he possesses
or uses himself, there is "generosity of a slave" (dasa dåna).
The person who gives is a slave of attachment. He is not yet able to give
things away which are just as good as or more excellent than the things he
has himself. When there is an opportunity for giving he will only give what
is inferior to or less beautiful than what he uses himself or likes to have
himself, because he still clings to his possessions. When he receives the
result of his deed by way of the experience of an object through eyes,
ears, nose, tongue or body 3, this result will be inferior, because kamma
produces its appropriate result .
W. : What is the result for those who give
things which are of the same quality as what they have themselves or use
themselves, thus, not more excellent than nor inferior to what they
possess themselves?
S.: The giving away of things which are equal
to or of the same value as one has oneself or uses oneself is "generosity
as a friend" (sahåya dåna). When such a person receives the result of
his deed by way of the experience of an object through eyes, ears, nose,
tongue or body, this result will be fairly good but not extraordinary good,
in accordance with that kamma.
W. : I have seen with my own eyes people who
give things away which are more excellent than what they use themselves. A
nephew of mine bought some oranges and those which were of good quality he
did not eat himself, but, instead, he offered them all to the monks. For
himself there were just some remainders which were not so good. What is the
result he will receive?
S. : Giving things which are more excellent
than those one has or uses himself is "generosity of a master"
(dåna pati). The person who gives is a "master" in giving, not a
slave of clinging to possessions. If someone is still a slave of clinging,
of attachment to things which are good, which are of excellent quality, he
will not be able to give. The result of giving excellent things is the
acquiring of excellent things or the experience of objects through the
senses which are extraordinarily good. Such result is in accordance with
kamma, the cause.
W. : The result of kamma has to be like that.
S. : When we give things which are of good
quality, which are beautiful, very special and hard to find, the receiver
must be delighted and thrilled. When we see that they are happy we will
join in their happiness and rejoice as well. The citta which arises while
we are giving something which causes such delight for the receiver, is
happy and pure; our joy is greater than when we would give ordinary things
or things which are inferior to what we use or have ourselves. When such
kamma produces its result, we receive excellent things which cause us to be
thrilled, just as the things of superior quality we gave to someone else
caused joy and delight. Can you notice the difference between the moments
of giving away ordinary things, not of superior quality, and giving away
very special things?
W. : I feel the difference. Comparing the
degrees of happiness arising in these two cases, I find that there is less
joy when I give ordinary things than when I give very special things.
S. : In the "Gradual Sayings" (Book
of the Fives, Ch V, Rajah Muùèa, § 4, The Giver of good things) we read
that the Buddha said to Ugga, who gave him excellent things:
Who gives what is pleasant shall gain what is
pleasant... 4
W. : People who have day in day out barely
enough for their own use will not be able to perform deeds of generosity.
How can they develop kusala?
S. : The word kusala refers to the nature of
the citta which is good and beautiful, and such citta brings a pleasant
result, thus, it causes us to receive what is pleasant. When someone's
citta is wholesome there are no attachment, anger, ignorance or jealousy,
no pride, conceit or other defilements arising at that moment. Even if
someone has no things he can give away there can be kusala citta. There are
many other kinds of kusala besides the giving away of things.
W. : Thus, there can also be the development
of kusala without necessarily giving things away. If that is true, so much
the better. In my daily life I often hear people say that they can hardly
obtain enough for their own living. In that case it is difficult to develop
the way of kusala which is dåna, generous giving; it seems that there is no
way to do that. With regard to the accumulation of wholesome qualities and
wholesome conduct, people often have to hear the admonition: "Don't
have attachment, anger or ignorance." What should we do to prevent the
arising of defilements?
S. : It is important to know the
characteristic of the citta which is not kusala, and to know at which
moment it arises. If we do not know the characteristic of akusala citta we
may erroneously believe that at the moments we do not commit bad deeds
through body or speech there must be kusala cittas.
W. : People usually think in that way.
S. : I would like to come back once again for
a moment to the subject of dåna, generosity, because it clarifies the
meaning of kusala. At the moment of giving away things the citta is kusala.
However, at the moments of seeing, hearing, smelling, tasting and the
experience of tangible object, there tend to be on account of the object
which is experienced like or dislike, and these are akusala. There are not
all the time kusala cittas with generosity, but even at the moments we are
not actually giving away things we can continue to develop generosity,
which is conditioned by the acts of generosity we have performed. We can
"transfer" our kusala to others by letting them know about our
good deeds so that they, in their turn, can have kusala cittas with
appreciation of our good deeds. They rejoice in the kusala we have
performed. When we make known our kusala to others, we perform a deed of
generosity which is called "transference of merit", in Påli:
pattidåna. Thus, if one has performed deeds of generosity there is an
opportunity to have kusala cittas arising once again by "transference
of merit", by helping others to have kusala cittas with appreciation
of one's good deeds.
W. : Thus, if one gives something away just
once it can be a condition for the arising of many more kusala cittas
afterwards, both for the person who has given himself and for others who
have appreciation of the good deed of the giver.
S. : The person who did not perform wholesome
deeds himself, but who rejoices in the wholesome deeds of someone else, has
kusala cittas, cittas without attachment, anger, jealousy or other
defilements. The appreciation of someone else's kusala is another way of
kusala. Its arising is conditioned by the kusala of someone else. This way
of kusala is called in Påli: pattanumodana 5. At such a moment there is kusala citta with
"anumodana", appreciation of someone else's kusala. Therefore,
even if someone cannot perform a wholesome deed himself he can still have
kusala citta. When he has cittas without jealousy and when he rejoices in
someone else's wholesome deed, his cittas are kusala cittas without
necessarily giving away things himself to someone else.
Besides the above mentioned ways of kusala
there is still another way. When we have performed a deed of generosity
there can again be kusala cittas afterwards. We can reflect on the dåna or
generous deed we have performed with cittas which are calm and pure. Thus,
when someone has accumulated the inclination and habit to perform deeds of
generosity, and he reflects time and again on his deeds, the cittas will be
more and more peaceful, pure and steadfast in kusala. Some people can have
steadfastness in kusala and calm to the degree of "access-concentration" 6. This is the development of tranquil meditation,
samatha, with recollection of generosity (cågånusati) as meditation subject 7.
W. : If one knows this one will not neglect
any opportunity for kusala citta. Then we will not have cittas accompanied
by attachment, aversion and ignorance, we will not be overwhelmed by
jealousy of someone else's good deeds. When I reflect on this, I feel that
the performance of such kind of kusala does not cost us any money. We only
have to try to remove defilements, akusala dhammas, from the citta, but if
people do not know the way to develop kusala it will be difficult to do
this. It is difficult if they do not see that defilements are dangerous and
ugly, and that they should be eradicated, or if they do not know yet the
way to eliminate defilements.
S. : People who think that they cannot give
away useful things to others because they have barely enough for
themselves, should consider the following: although they cannot perform the
kind of kusala which is giving, they can still develop wholesomeness,
because generosity is not limited to giving things which cost money.
Whenever someone shares what he possesses for the benefit of others, no
matter he gives only a few things or many things, no matter they are
beautiful or of little value, there is kusala citta and it is strong. It is
strong kusala because it can arise even if someone has only a few
possessions.
We read in the "Kindred Sayings" (I,
Sagåthå vagga, I, The Devas, Ch 4, The Satullapa Group, § 3, How blest!)
that devas visited the Buddha while he was staying near Såvatthí, at the
Jeta Grove. They praised giving:
How blest a thing, dear sir, is it to give!
From avarice and from frivolity
No charitable gift of alms does come.
By him who would have merit's sure reward,
By him who can discern, gifts should be given.
How blest a thing, dear sir, is it to give!
Truly, blest the gift though from a scanty
store.
Some from their scanty means bestow their
coin,
Some of their plenty have no wish to give,
The offerings given from a scanty source,
Measured, with gifts of thousand pieces rank.
How blest a thing, dear sir, is it to give!
Truly, blest the gift though from a scanty
store.
Of the believer 8 too how blest the gift!
Giving and fighting are alike, it is said;
A handful of good men may down a host.
And if we give believing in result,
Good luck is ours from good to others done....
The Buddha compares giving to the fighting of
soldiers. Soldiers who are brave, although few in number, can conquer those
who are many, but who are cowards. People who have only a few possessions
or things of little value, can, when confidence in kusala 9 arises, give generously to others. They are like
soldiers who are few in number but brave.
Do you remember the story of Anåthapiùèika 10?
W. : I remember that he had great confidence
in generous giving.
S. : Although Anåthapiùèika had, at one time,
become poor, the Buddha taught him Dhamma about generosity, he explained to
him in detail about the ways of giving. This story is very interesting. We
read in the "Gradual Sayings" (IV, Book of the Nines, Ch II, §
10, Velåma) :
Once, when the Exalted One was dwelling near
Såvatthí, at Jeta Grove, in Anåthapiùèika's Park, the householder,
Anåthapiùèika, visited him and after saluting him sat down at one side.
And the Exalted One addressed Anåthapiùèika
thus:
"Is alms given in your family,
householder?"
"Yes, lord, ... but it consists of a
coarse mess of broken rice grains together with sour gruel."
"Householder, whether one gives coarse
alms or choice, if one gives casually, without thought, not with one's own
hand, give but orts 11 and with no view to the future 12 : then, wheresoever that almsgiving bears fruit,
his mind will not turn to the enjoyment of excellent food, of fine raiment,
of rich carriages, to the enjoyment of the excellencies of the five senses;
and one's sons and one's daughters, one's slaves, messengers and workfolk
will have no desire to listen to one, nor lend an ear, nor bring
understanding to bear (on what one says). And wherefore? Such is the
result, householder, of deeds done casually.
But whether one gives coarse alms or choice,
householder, if one gives considerately, after taking thought, with one's
own hand, gives other than orts and with a view to the future; then,
wheresoever that almsgiving bears fruit, his mind will turn to the
enjoyment of good food, of fine raiment, of rich carriages, of the
excellences of the five senses; and one's sons and one's daughters, one's
slaves, messengers and workfolk will desire to listen to one, will lend an
ear and bring understanding to bear (on what one says). And wherefore? Such
is the result, householder, of deeds done considerately....
W. : This story is very subtle. It deals not
only with confidence in wholesomeness (saddhå), but also with many other
factors, such as respect as well as awareness and understanding of kamma
and its result.
S. : People may own very little, but if they
have confidence in kusala they are able to share the few things they have
with others. There is at such a moment purity of citta, they are
considerate and respectful towards others. If someone has nothing he can
share with other people, he can give even left over food to an animal, with
a citta full of lovingkindness, with eagerness to help other beings. At
such a moment there is kusala which is dåna, generosity.
W. : If we have clear understanding of
generosity, we can remember that, even when we do not possess things which
are as valuable as those of some other people, there is still opportunity
to practise generosity and such kusala is not of a lesser degree than the
generosity of those who have many possessions.
Chapter 2
Correction of one's Views
W. : It may happen that relatives and close
friends who went away for a year or more have returned and unexpectly visit
us. They do this just because they wish to show us their thoughtfulness and
feelings of friendship. How do we feel about this? It may happen that we
are the persons who receive, that we receive their goodwill and friendship,
or that we sometimes receive presents as a token that they are thinking of
us and wish our happiness and joy. It may also happen that we ourselves
give joy to our relatives or friends. I believe that for the person who has
an opportunity to give there are many cittas with gladness and joy. This is
an example which is easy to understand and which shows us that sometimes
our happiness is caused by our conduct and the attitude we take towards the
people we associate with in our daily life.
Joy arises for the receiver as well as for the
giver, depending on the occasion. Besides happiness caused by giving there
is also the joy in the friendship people feel for one another. One of the
principles of Dhamma taught by the Buddha is that generosity is one of the
good deeds, kusala kamma, which should be developed. The reason is that a
deed of generosity has as its source kusala citta with loving kindness,
mettå. By developing this kind of kusala we wish to make someone else
happy.
The Buddha taught different levels of kusala
in accordance with the ability of people to practise kusala. As regards
generosity, for example, people who have things they can give away and who
have confidence in kusala, can develop this kind of kusala depending on
their situation and the extent of their confidence. People, however, who
do not possess things they can give away lack the opportunity to eradicate
defilements by deeds of generosity. I would like to ask you whether it is
true that there are other ways of kusala besides the giving away of things
to others.
S. : There are other ways of kusala, because
kusala depends on the citta, kusala citta is the citta which is beautiful.
Whenever a beautiful citta arises there is kusala at such a moment.
W. : I will tell you about an experience I had
before, because this was an occasion for feelings of joy. A friend of mine
told me about a poor family living next door. The father was very sick,
paralyzed, and the mother was the only person who could earn a living in
order to bring up the children, but she had very little to support her
family. My friend tried to help those people by giving them food, rice and
medicine. He took the father to the doctor and also to the temple to visit
the monks. When I heard this story I rejoiced in his kusala. He did things
which should be admired and praised. Thus, because of what I heard kusala
cittas arose.
S. : That is true. Thinking in the right way,
right understanding of realities is kusala. It is wholesome to know what is
good and what is evil. It is wholesome to know that attachment, aversion
and ignorance are akusala, and that non-attachment, non-aversion,
non-delusion, abstaining from hurting or harming others, honesty and
gratefulness are kusala. Knowing this is kusala, because it is right
understanding of realities which are wholesome and of those which are
unwholesome.
W. : When I hear this I feel that this kind of
kusala can arise very easily. Just knowing what is right and what is wrong
is kusala already.
S. : For someone who knows what kusala is,
kusala citta has the opportunity to arise more often than for someone who
does not know what kusala is. Besides, we do not have to wait for a
specific moment to have kusala citta.
W. : I have doubts about the subject of good
and evil. Everybody knows that attachment, anger and ignorance are bad, and
that honesty and gratefulness are good. But why does it happen that,
inspite of knowing this, unwholesome cittas often arise and that we still
commit deeds which are not good?
S. : The reason is that the understanding of
kusala and akusala is still weak. Such understanding arises less often than
defilements, akusala dhammas. So long as one does not know the truth and
one does not understand the characteristics of different realities as they
are, namely, citta, cetasika and rúpa (physical phenomena) 13 , including the rúpas of our body as well as those
outside, there are conditions all the time for the arising of happiness and
sorrow, like and dislike. Realities which often arise are stronger than
those which seldom arise. Therefore, we should always carefully investigate
what is good and what is evil, so that we have no doubt about this. When we
have clear understanding of kusala and akusala, we can develop more
wholesomeness, we can develop kusala dhammas so that these become more
powerful and are able to gradually eliminate defilements.
W. : I understand that the way leading to the
elimination of defilements are the meritorious actions, in Påli: puñña
kiriya vatthu, which are the foundation of the development of kusala.
Those actions can be classified as dåna, generosity, síla, morality, and
bhåvanå, mental development.
S. : Dåna, síla and bhåvanå are the main
principles of kusala which are developed with the purpose of eliminating
defilements. They can be classified as threefold, but if they are dealt
with in detail there are actually ten meritorious actions.
W. : If we know about these ten we have even
more opportunities to develop kusala.
S. : There are ten meritorious actions, but
they are included in the threefold classification of dåna, síla and
bhåvanå, because they are connected with these three which are the main
principles; all kinds of kusala are supporting conditions for dåna, síla
and bhåvanå.
W. : You have explained that right view is
understanding of what is good and what is evil; it is understanding that
attachment and aversion are akusala, that honesty and gratefulness are
kusala. Which of the ten kinds of meritorious actions is this kind of
understanding?
S. : It is the kind of kusala which is
correction of one's views, in Påli: diììhujukamma.
W. : I never heard about this kind of kusala.
The Påli term is hard to remember, but if one knows the translation and its
meaning one can remember it.
S. : The term diììhujukamma is composed of
diììhi, view, uju, straight, and kamma, action. Thus, this way of kusala is
causing one's view to be straight, correct, in accordance with the
characteristics of realities. But there are many degrees of right view of
the characteristics of realities.
W. : As to the term uju, straight, this also
occurs in the word "ujupaìipanno", he who has entered on the
right way, and this is said of those who are enlightened. One may recite
this word every night, before going to sleep, when paying respect to the
Triple Gem, or else one may have heard it in the chanting hall of the
monks. The words ujupaìipanno savaka sangho, the community of the disciples
who entered on the right way, refer to the virtues of the members of the
Sangha, the disciples who practise in the right way. They do not deceive,
they are not dishonest or crooked as regards actions through body, speech
or mind. You said that there are many degrees of correction of one's views,
is that right?
S. : There are many degrees of right view. In
accordance with the degree of right view there are many degrees of kusala
citta. One degree of right view is knowing what is good and what is evil;
for example, knowing that lying is unwholesome and that honesty and
gratefulness are wholesome. Another degree of right view is understanding
that one should eliminate defilements by deeds of generosity. One performs
such deeds with the purpose of eliminating stinginess and clinging to
possessions. Another degree of right view is understanding that one should
observe síla, moral conduct, that one should abstain from unwholesome
actions through body and speech, with the purpose of eliminating
defilements such as attachment, aversion and ignorance. Another degree of
right view is understanding that one should subdue the defilements which
cause the citta to be distressed and agitated. Another degree again of
right view is understanding that paññå, wisdom, should be developed with
the purpose of completely eradicating defilements.
If people are not able to know the
characteristics of wholesome realities and of unwholesome realities by
their own discrimination, they must depend on listening to the Dhamma and
on studying the Dhamma which the Buddha taught after he realised it at the
attainment of enlightenment.
We read in the "Dialogues of the Buddha"
(III, 33, The Recital ), under the "Threes" (item 43) of the
Recital :
Three kinds of knowledge:
cinta-mayå-paññå, paññå accomplished by
thinking,
sutta-mayå-paññå, paññå accomplished by
listening,
bhåvanå-mayå-paññå, paññå accomplished by
mental
development.
Of the ten kinds of meritorious actions, three
kinds have been classified under dåna, three under síla and three under
bhåvanå, and these are altogether nine. With regard to the correction of
one's views, this can be considered under the aspect of dåna, of síla or of
bhåvanå, depending on the particular kind of wholesomeness it goes together
with.
W. : The subject of the ten meritorious
actions is very essential. If we have no understanding about them we do not
know which different ways of wholesomeness there are, such as the
meritorious action which is the correction of one's views.
S. : Correction of one's views, right
understanding of each kind of reality, is a condition for the development
of other ways of wholesomeness as well. Knowing, for example, that
sincerity or honesty is beneficial, is a condition to see the disadvantage
of lying and deceiving by body, speech or mind. When you see the
disadvantage of what is unwholesome, you want to eliminate it, and in that
way you accumulate what is wholesome. You accumulate wholesomeness such as
dåna, síla and bhåvanå. It will become your nature to perform deeds of
generosity, to observe moral conduct and to apply yourself to mental
development, which includes the development of calm and the development of
insight, vipassanå.
W. : It seems that the different kinds of
dhammas are interrelated and that they condition one another. Each reality
which arises and appears is entirely dependant on conditions; wholesome and
unwholesome accumulated inclinations, for example, are dependant on
conditions. We have dealt with the subject of dåna and with the ways of
kusala connected with dåna, namely the three kinds of meritorious deeds
which are classified under dåna.
S. : We have spoken about the kusala citta
which performs deeds of generosity, dåna, and this includes the giving away
of things for the benefit and happiness of someone else. Moreover, we have
discussed the "transference of merit", pattidåna, that is, making
known to others the kusala we have performed, so that they also can rejoice
in our kusala. We have also spoken about the kusala citta which appreciates
the kusala of someone else, about pattanumodana. The three kinds of
meritorious deeds which are dåna, giving, pattidåna, transference of merit,
and pattanumodana dåna, appreciation of someone else's kusala, support
together generosity, they are wholesome deeds which are accomplished by
generous giving.
W. : We dealt already with four kinds of
meritorious deeds, namely, correction of one's views, giving, transference
of merit and the appreciation of someone else's kusala. Thus, there are six
more kinds of meritorious deeds we have not yet discussed, namely, three
ways of síla and three ways of mental development. However, I still have
some questions about the transference of merit and the appreciation of
someone else's kusala. As regards the transference of merit, which is
making known the kusala we have performed to someone else so that he can
appreciate it, do we transfer our kusala to someone who is still alive or
to someone who has died?
S. : We can transfer merit to someone who is
alive as well as to someone who has died. The dedication of kusala to
someone else by letting him know about it, so that he can appreciate it, is
a way of kusala. The person who has performed a wholesome deed has, after
that wholesome deed, more kusala cittas: he has the wholesome intention
(kusala cetanå) to let someone else know about it and give him an
opportunity to have kusala cittas with appreciation.
W. : But can transference of merit be a way of
kusala if that person who knows about our kusala does not appreciate it?
S. : It is the intention or volition, cetanå,
which is kusala. The person who transfers merit has a wholesome intention
when he makes known his good deed to someone else. If that person does not
appreciate the wholesome deed of someone else and does not rejoice in it,
he does not have kusala citta.
W. : How can we transfer merit to someone who
has died?
S. : When we have performed a wholesome deed
we can make the resolution to dedicate it to others by pouring water 14. Have you not seen this?
W. : I used to wonder why people would pour
water. Can one dedicate one's kusala to others just without pouring water?
S. : If we pour water as well it is a
condition for the citta to be steadfast in kusala, not to be agitated or
distracted, and besides, it is a way of dedicating kusala to others by
body, speech and mind. Sometimes we can transfer merit without pouring
water, for example after we have listened to the Dhamma or explained the
Dhamma to others. While we transfer merit we may fold our hands together
and that is a way of dedicating our kusala to others by showing respect
through body, speech and mind.
W. : Can everybody who has died have the
opportunity to know about someone else's kusala and appreciate it?
S. : It depends on where he is born after his
death 15. If he is born in a plane of existence where there
is no opportunity for him to know about the kusala of the person who
transfers merit, for example, in the human plane or in the animal world, he
cannot have appreciation of the kusala that person performed.
**********
Chapter 3
Síla
W. : We have dealt already with the
meritorious actions which are correction of one's views (diììhujukamma),
generosity (dåna), transference of merit (pattidåna) and appreciation of
someone else's kusala (pattanumodana dåna). Now we shall deal with the
other meritorious actions.
S. : The kind of dåna which is giving away
things for the benefit of someone else cannot occur all the time, and for
some people it will occur very seldom, maybe only once. But those who have
accumulated the inclination to perform deeds of generosity, will regularly
give away things to others.
W. : I see people offering food to the monks
every day. Some people offer food especially on the day of the week they
were born, thus, if they were born on Monday, they offer food on that day,
and if they were born on Saturday, they offer food on that day. Or some
people like to develop kusala in certain places, usually once a month or as
the occasion presents itself. In this way there one trains oneself in
offering things, so that generosity becomes one's nature.
S. : Giving away things for the benefit and
happiness of someone else is not sufficient for the eradication of
defilements, because there are so many defilements. Each kind of defilement
arises very often; defilements are deeply accumulated and they are very
tenacious. People who have accumulated defilements which are very strong
and stubborn are called "worldlings", in Påli: puthujjana.
W. : Who are worldlings?
S. : Those who are non-ariyans, people who
have not attained any stage of enlightenment. Everyone who has not realized
the four noble Truths is a worldling 16.
W. : Why are they called worldlings?
S. : Because they do not understand as they
are the true characteristics of the realities which appear. If one does not
know realities as they are, there will be, at the moment of akusala citta,
like and dislike of the realities which appear. Defilements arise with the
citta 17 and they are accumulated and carried on from one
moment of citta to the next moment of citta. Each citta which arises and
falls away is succeeded by the next citta and thus defilements can be
accumulated. In this way different characteristics of defilements which
have been accumulated can appear.
W. : The accumulation of defilements is a
condition for each person to have a different character. I have noticed
people who are inclined to generosity, they easily give away things to
others. They are always considerate and helpful because they have
accumulated good inclinations. However, people who are considerate and kind
may not always be good and gentle in their actions and speech. They may
speak words which hurt other people's feelings. One could say that they
have bad speech but a good heart. Why is that so?
S. : This can happen because there are
different degrees of defilements: they can be coarse, medium or subtle.
Moreover, there are defilements by way of bodily actions, by way of speech
or by the mind. Some people have eliminated coarse defilements, but they
cannot eliminate the medium and the subtle defilements. Some people have
eliminated defilements with regard to their bodily actions but not those
with regard to their speech. Therefore, the Buddha, because of his
incomparable compassion, showed the way to eradicate all degrees of
defilements, those which are coarse, medium and subtle, the defilements by
way of bodily actions, by way of speech and of the mind. He taught about
each and all of them, in every detail. The Buddha did not teach that
defilements are eradicated only by means of dåna, generosity, the giving
away of things to someone else.
W. : Wherever we are, there are the
defilements which take the lead, appearing in body, speech or mind. When
the defilements of other people appear it is easy to notice them and we
find them very repugnant. When they appear in ourselves they are hard to
notice, because we like ourselves and we always sympathize with ourselves.
We do not find such defilements as ugly as when they appear in someone
else.
S. : That is the reason why the Buddha taught
us to investigate our own cittas instead of paying attention to the faults
and vices of others. When we pay attention to the akusala of someone else,
it will cause the citta to be akusala and moreover, we accumulate in that
way defilements and we will be far away from the attainment of nibbåna; we
may even be reborn in an unhappy plane of existence.
W. : It is most important to investigate our
own cittas. If we omit this and we do not know when defilements arise, we
will surely not persevere in eliminating them. Moreover, we should know
about other ways of eliminating defilements, besides giving away
possessions.
S. : Each kind of wholesome deed means
actually giving up or elimination of defilements. Kusala which is dåna,
generosity, is the giving up or elimination of avarice, of clinging to
possessions. However, besides avarice, there are many other kinds of
defilements which should be eliminated. If only avarice would be eliminated
all the other kinds of defilements would still arise and continue to be
firmly accumulated.
W. : How can we eliminate defilements by other
ways apart from generosity?
S. : We should abstain from akusala through
bodily action and speech which harm other people.
W. : If that is so we should observe the five
precepts as the Buddha explained to lay-followers. I will now deal with
these, especially for the sake of young people who may be confused as to
their meaning. The five precepts are the following: abstaining from killing
living beings, stealing, sexual misconduct, lying and the taking of
intoxicants. It is important to know that the five precepts are beneficial,
that they are right; everybody will accept this. But at the same time it
seems that those precepts are a high ideal which can never be perfectly
accomplished, just as a dream which will never come true. There must be a
reason for this.
S. : There must be a cause for everything that
occurs. The cause for all evil actions originates in defilements. So long
as there are defilements, there are conditions for committing ill deeds.
The degree of akusala which is committed depends on the strength of
defilements which condition them.
W. : Which defilements are eradicated by the
observance of síla?
S. : The kusala which is dåna, generosity,
eliminates attachment and stinginess. While we perform a deed of
generosity, dosa, aversion, should not arise, because it hinders the
accomplishment of generosity. The observance of síla leads to the
elimination of dosa, but when there is the intention, cetanå, to abstain
from ill deeds through body and speech which can hurt other people, there
should not be lobha, attachment, which can hinder the observance of síla.
There can be lack of síla because of possessions, honour, one's family or
one's life. So long as people still have attachment to visible object,
sound, odour, flavour and tangible object, there are conditions for the
arising of attachment. Then it can hinder the observance of síla, depending
on the circumstances and the strength of clinging to possessions, to honour
and to other things.
W. : It seems that each time someone commits a
bad deed it is caused by lobha, attachment. Therefore I am inclined to
think that the abstinence from bad deeds through body and speech is a
matter of eliminating attachment and stinginess, just as is the case with
the performing of generous deeds.
S. : It is true that lobha is a root 18, it is the cause of clinging to different things
and wishing to obtain them. However, each moment of committing an evil deed
is caused by lack of loving kindness, mettå, for someone else. The dhamma
which is the opposite of mettå is dosa, the reality which is rough and
which causes suffering and damage to others.
W. : How can the abstinence from ill deeds
through body and speech eliminate dosa? People generally understand that
the killing of living beings, stealing, sexual misconduct, lying and the
taking of intoxicants are committed because everybody likes to get things
for himself, or wants to experience nice flavours and other pleasant
objects he likes. Therefore, the abstinence from ill deeds is above all a
matter of eliminating lobha.
S. : It is clear that people who want to have
someone else's possessions and for this reason harm him or cause damage to
him do not have mettå. So long as someone has mettå, loving kindness, for
another person he would not hurt or harm him because of desire for his
possessions. If someone has loving kindness he would know that if that
person would lose the possessions he had obtained he would experience
suffering and distress; he would sympathize with that person and not take
away his possessions. Thus we see that so long as there is mettå people
will not commit bad deeds through body and speech which would cause
suffering to others. Whenever there is lack of mettå the nature of the
citta is harsh and it is able to injure, which is actually the
characteristic of the cetasika which is dosa, aversion.
W. : I understand that dosa is not only anger.
Thus, whenever the citta is harsh, when it injures and lacks mettå, the
characteristic of dosa appears.
S. : Did you ever hear the expression of
"extending mettå"?
W. : I have heard this expression. When I
listen to a sermon on Dhamma in the temple, I notice that the monk, after
he has finished, exhorts the lay-followers to extend mettå. We then follow
up what he says and recite words concerning the extension of mettå.
S. : When someone's citta is full of mettå,
he can extend mettå to others; he can extend his goodwill to someone else
and wish for his happiness. We can find out by a person`s actions and words
whether his citta has such degree of mettå that he can extend it to someone
else. If someone does not harm or hurt others by actions or words, it is
clear that he has mettå to such extent that he can abstain from ill deeds
through body and speech.
W. : If that is the case, the observance of
the five precepts is a way to evaluate the result of the development of
mettå and its extension. It should be extended with a sincere inclination.
The strength of a person's intention to extend mettå will bring its
appropriate result.
The fifth precept is abstaining from the
taking of intoxicants. Is it true that also by the observance of this
precept dosa is eliminated?
S. : It is the same in the case of all five
precepts. People who lack sati, mindfulness, will harm or hurt others by
actions through body and speech. Therefore, the observance of the five
precepts helps us not to be forgetful, without sati; lack of sati is the
cause of harming others.
W. : I believe that there are many points of
Dhamma which help us to carefully consider cause and effect. Then we can
have great confidence in the application of the precepts for the
lay-followers.
S. : It is essential, first of all, to see the
danger of defilements. All degrees of defilements, be they coarse, medium
or subtle, are dangerous. They cause the citta to be troubled and agitated,
but apart from this, they are the cause of committing evil deeds through
body and speech. Defilements are repugnant, because of them we harm both
ourselves and other people. Therefore we should gradually weaken them and
finally eradicate them.
True happiness is not caused by possessions,
gain or honour, but by freedom from defilements. Could you tell me who has
the greatest happiness: a person with many possessions and many defilements
or a person with few possessions and few defilements?
W. : If I take into account cause and effect,
I think that someone with few possessions and few defilements is happier.
Someone with many defilements and many possessions will always be in
trouble, because no matter how much he possesses he is never satisfied. He
will always struggle to get more, he will search for more and therefore his
citta is agitated. He causes trouble both to himself and to others.
S : With which kind of person do you want to
associate, with a person who has many possessions and many defilements or
with a person who has few possessions and few defilements, who does not
harm others?
W. : I think that it is to be preferred to
associate with the person who has only few defilements and few possessions,
because he does not harm or hurt us.
S. : We read in the "Sådhu-síla-Jåtaka"(Jåtaka
Stories II, no. 200) that in the past a similar question arose 19. Of four persons one was beautiful, one was
advanced in years, one was of noble birth and one was virtuous. Who of
these four do you think should be preferred?
W. : I would prefer the last one, the person
who has síla, virtue. And what did the teacher in olden times answer?
S. : The teacher answered very shortly, but
from his answer it appeared that beauty of the body is just esthetically
pleasing; that the person who is advanced in years will be respected; that
being of noble birth is useful; but that the person who has virtue is loved
by all people.
W. : This shows that nobody likes defilements.
S. : Defilements are repugnant. Their degree
and strength determines to what extent they cause the citta to be
distressed and agitated. It is not in anyone's power to prevent the arising
of defilements, because they are devoid of self, they are anattå. If we
know the wholesome dhamma which is opposed to a particular defilement, and
if we know the way leading to the elimination of defilements, it is
possible to gradually decrease their strength. For someone who has been
bitten by a poisonous snake or who suffers from diseases there may be a
medicine which cures ills, but such medicine is not a cure for the mental
disease which are the defilements. Defilements can decrease only by the
development of all kinds of kusala.
W. : If we know all the methods which can
eliminate defilements, it will help us to have more opportunities to do so.
S. : If someone develops kusala with the
purpose of eliminating a particular defilement he should first see the
disadvantage of that defilement.
In respect to this, you can see the great
wisdom, the purity and compassion of the Buddha who taught the Dhamma,
which is different from the teachings of other religions, such as he taught
to the householder Asibandhaka, the disciple of the naked ascetic
Nigaùìha 20. Other religions, such as the teaching of Nigaùìha,
do not point out the danger of wrong deeds through body and speech, they
only teach about their results, about birth in an unhappy plane, birth in
hell. The Buddha clearly saw all dhammas, he saw all causes and their
results. He pointed out the danger of evil deeds through body and speech in
many different ways, so that his disciples would consider the disadvantages
of akusala and would continue to practise the way leading to the
elimination of evil deeds and the eradication of all defilements.
W. : The observance of síla will lead to the
elimination of defilements, more so than kusala on the level of dåna.
S. : Dåna, generosity, is helping others by
giving them useful things, but that may happen only occasionally. Whereas
síla, good moral conduct with regard to one's bodily actions and speech,
has to be observed continuously. If a person gives things away for the
benefit of someone else, but does not abstain from harming other people by
body, speech and mind, then his dåna is a way of helping which is not
perfect. Even though he has performed a deed of generosity, he still causes
suffering to others. Someone who performs a deed of generosity should also
abstain from harming others, that is a way of giving which has reached
perfection.
We read in the Gradual Sayings (IV, Book of
the Eights, Ch IV, on Giving, § 9, Yields) that the Buddha taught that the
síla which is abstinence from killing, stealing, sexual misconduct, lying
and the taking of intoxicants which cause heedlessness, is the highest way
of giving, mahå-dåna. The text states 21 :
Herein, monks, a noble disciple gives up the
taking of life and abstains from it. By the abstaining from the taking of
life, the noble disciple gives to immeasurable beings freedom from fear,
gives to them freedom from hostility, and freedom from oppression. By
giving to immeasurable beings freedom from fear, hostility and opression,
he himself will enjoy immeasurable freedom from fear, hostility and
oppression....
The same is said with regard to abstaining
from stealing, sexual misconduct, lying and the taking of intoxicants.
W. : Such moral conduct brings its appropriate
result. The person who gives to others freedom from danger, freedom from
hostility, who does not harm anyone, will not experience danger himself. I
think, when the observance of síla has been developed so that it becomes
one's nature, that it is easier than giving. Someone may have confidence in
giving, but he cannot give if there is no opportunity for it, or if his
means are such that he cannot afford giving.
S. : The person who develops síla so that it
becomes his nature has accumulated the inclination to good moral conduct,
he has purity of actions and speech, he does not harm others, he does not
cause suffering to them, but his inclination to give may be less than
someone who is generous by nature, because of his accumulations. The person
who sees the danger of defilements will develop any kind of kusala for
which there is an opportunity. When there is an opportunity for giving he
will give, when there is an opportunity for síla, he will observe síla, and
if he understands how to apply himself to mental development, he will do
so.
W. : Síla is one of the ten meritorious
actions.
S. : There are still other meritorious actions
which are included in síla and I shall deal with these presently.
********Chapter 4.
Paying Respect (Apacåyana)
W. : First of all I wish to speak about an
experience all of us may have in daily life. Recently I met an old friend
who was a classmate of mine. After we talked about all kinds of subjects we
discussed the misery and happiness we all have to experience in life. My
friend spoke as follows: "It never occurred to me before what my life
would be like after having left school. I did not think about having to
work and earning a living myself, and being responsible for my own life. I
did not think about the problems and the contrarieties which would be in my
way, about the difficult situations I would have to face, and the struggles
which are part of our life in this world. Isn't it strange that such
feelings and thoughts never occurrred to us before, when we were children?"
I listened to my friend and found that she expressed exactly what I felt
myself. I said to her: "What you say is true, and you are not the only
person who has such feelings. I myself have the same thoughts already for
a long time. At the time of our childhood we did not feel that our life
could be such a heavy burden. Our parents were the persons who carried a
heavy burden for our sake. Before we were grown up and could earn a living
ourselves, our life truly caused problems to our parents, it was a burden
to them. They saw it as their task to give up everything for our sake; just
as a guardian deva they took care of the happiness and wellbeing in our
life. Or just as Brahma they extended the "divine abidings"
(brahmavihåras) of loving kindness, compassion, sympathetic joy and
equanimity 22, for the happiness and wellbeing in the life of
their children. Or like the arahat, the perfected one, who has excellent
qualities, parents give the highest blessings to the life of their
children.
To sum up, our parents were our refuge in life
from our earliest childhood. Our life went along smoothly, we only
experienced happiness and contentment, and our parents, because of the love
and kindness they continuously showed us, were our refuge; they never
caused us to be disappointed or to feel hurt."
As to the word "refuge", a refuge is
most important in our life. We have to use day in day out a great deal of
perseverance, effort and strength for our livelihood, which for us is a
refuge. House, food, clothing and medicines are necessities of our daily
life, they are the outward refuge we depend on. People who have these four
necessities of life have a refuge in material sense, so that they can live
at ease. But, although people may have a refuge in material sense in all
respects, this does not mean that they have found true happiness. The citta
of people who are absorbed in the enjoyment of material things is not free
from defilements. They are still clinging, and on account of their
possessions like and dislike arise. They are attached to their properties
and they guard them, and this causes sadness and worry. They are, for
example, afraid that they will be separated from the things they are
attached to, or that they will come across something they dislike. Such
kinds of cittas are no refuge in the spiritual sense. The study of the
Dhamma as taught by the Buddha and the application of the Dhamma as much as
we are able to is the way to find one's refuge in the spiritual sense, and
this is the best refuge. This will help us to overcome problems, to
overcome suffering and dejection in our life.
The ten meritorious actions are a true refuge,
a refuge which is wholesome. We dealt already with dåna, generosity, and
with another kind among the meritorious actions, with síla, the elimination
of defilements through body and speech, for example by way of the five
precepts. We can notice the degree of mettå a person has by the way in
which he observes the five precepts. The meritorious actions included in
síla can be classified as threefold. Apart from one kind of síla we dealt
with already there are two more kinds included in síla. What are these?
S. : They are apacåyana, that is, paying
respect to whom respect is due, and veyyåvacca, that is, helping someone
else.
W. : Many people may not know that paying
respect to those who deserve it is a way of kusala. There are many
opportunities to develop this way of kusala. People to whom respect is due
are present all the time, beginning with the persons who are close to us at
home, namely, mother and father, older brothers and sisters. Apart from
them there are relatives who are older, teachers, people of great merit,
monks, those who follow the right practice, and above all, the Buddha, the
Dhamma and the Sangha 23, who are most worthy, more than anybody else.
S. : Is it easy or difficult to show respect
to those who deserve it?
W. : If someone has developed this way of
kusala so that it is his natural inclination to show respect, it is easy.
But if a person has not developed this way of kusala before it seems rather
difficult. Moreover, the paying of respect also depends on the occasion
which presents itself. Sometimes we are lazy, or it may happen that we do
feel like paying respect, and then we will not do so, not even to those who
deserve respect.
S. : Defilements are akusala dhammas,
unwholesome realities, which arise with the citta, they cause the citta to
be impure. The eradication of defilements is wholesome, this causes the
citta to be pure. The meritorious action which is apacåyana, that is,
paying respect to those who deserve it, stems from the citta which is
wholesome, kusala. We read in the "Gradual Sayings" ( I, Book of
the Threes, Ch XV, § 149, Homage):
Monks, there are these three kinds of homage.
What three?
Homage done with body, speech and mind. These
are the three....
W. : I have no doubt as to homage through the
body, but how does one pay homage through speech and through the mind?
S. : Homage through speech is just showing
respect by one's speech. Paying respect through speech is, for example,
speaking words of homage to the Buddha: "Namo tassa Bhagavato Arahatto
Sammåsambuddhassa", which means: "Homage to Him, the Blessed One,
the Worthy One, the Fully Enlightened One".
W. : Apart from paying respect through speech
to the Triple Gem, can one also pay respect through speech to other people?
S. : Certainly. Respectful and courteous
behaviour is a way of showing respect through the body. Speech which is
polite, gentle and kind is a way of paying respect through speech.
W. : By such behaviour and speech we can find
out what the nature of the citta is at that moment.
S. : If someone is a keen observer, he can
notice when there is a change in a person's usual appearance. Even from a
slight change in the expression of his eyes, the colour of his face, the
tone of his voice or his intonation, it can be known what the citta is like
at such moments. The sound of speech is a kind of rúpa which is produced by
citta. There are four factors which produce the rúpas of the body, namely:
kamma, citta, temperature (cold or heat), and nutrition.
W. : I have noticed that people who are
annoyed try to suppress their annoyance and do not give expression to it
through body or speech. If we, however, are close to them and rather keen
at observing, we can notice a change in the tone of their voice which may
be short and abrupt, not as gentle as before. When some people are glad and
full of joy about something, it may happen, even though we cannot see them,
that merely by hearing their voice from a distance, their exclamations of
joy, we can know immediately that they are happy and satisfied. Or it may
happen that we do not see the people who give expression to their
happiness, but when they tell us afterwards about their happiness and good
luck, we may be able to notice from the colour of their face and the
expression of their eyes the joy they feel about their good fortune.
The manners and behaviour by which one shows
respect vary in different places. For different nationalities who each have
their own etiquette and culture the ways of showing respect are not the
same. Some people believe that a certain kind of behaviour is polite,
whereas others find it not suitable. Why is that so?
S. : The fact that people find a certain kind
of behaviour polite and another kind not, depending on their different
nationality and culture, is caused by different ways of thinking, education
and training. But the respect one shows stems from the nature of the citta.
If the citta is kusala citta with respect, no matter what kind of behaviour
one assumes, according to the manners or custom of whatever nationality, in
whatever language, we can see the characteristic of respect expressed by a
person's behaviour.
W. : When Tibetans pay homage to the Triple
Gem according to their custom, they do not only express this by touching
the ground with head, hands and knees, as we do, but they do more: they
fling their whole body flat on the floor. If there is a wide area, such as
the location around the Bodhi Tree in Bodhgaya, they do so continually
while going around the Bodhi Tree. In this way they pay the highest homage.
Paying respect through the mind seems to me
more important than paying respect through the body or through speech.
Different nations have each their own language, their own customs and
manners according to which they pay respect.
S. : If one sees the disadvantages of
defilements one will not waste any opportunity to eliminate them. When
someone knows that the citta is coarse and that there is conceit, the
characteristic of akusala appears, the characteristic of the citta without
mettå, loving kindness, for someone else. If he is mindful at such moments,
he will develop gentleness of citta and respectfulness, so that this will
become his natural inclination. He will pay respect by body and speech to
certain people and at special places, as the occasion demands.
W. : If there is a crowded area we will,
instead of paying respect by prostrating, just lift our folded hands, or
maybe we just contemplate the excellent qualities of the Triple Gem. I
think that this is a suitable way of paying respect.
S. : Kusala or akusala depends on the nature
of the citta. There can be kusala citta with respect for a person or a
place, even if one does not show respect by body or speech. This may happen
when the person to whom we want to pay respect is too far away for us to
approach him to pay respect. Or when we are in a temple in the midst of a
crowd we cannot show respect by touching the floor with our head, hands and
knees. But at such moments the citta can still be respectful when respect
is due to a person or to a place; the citta can be respectful by abstaining
from hurting or harming others through body, speech or mind. If someone
pays respect occasionally through body or speech, just because it is his
habit to do so, but he hurts or harms other people or causes damage to a
place which should be respected by body, speech or mind, then he is not
showing true respect. He folds his hands together and raises them towards
his face 24 out of fear, or in order to gain something, to
acquire things for himself, or he does so because the people he salutes are
his relatives, or just because he comforms himself to the custom of
society.
W. : If someone folds his hands in salutation
and does so out of fear, the citta is certainly not kusala citta. One day I
saw an old man who, in saluting, lifted his hands above his head, and cried
out loudly, imploring a police officer for mercy. The police officer tried
to arrest him because he sat there begging. Or sometimes poor people who
need to get things from others may lift their folded hands in salutation
only to induce them to give the things they need. In such a case they show
respect because they want to get something. Moreover, there can still be
other motives for paying respect, without there being kusala citta.
S. : At the moment the citta is coarse it
means that there is no happiness. Even though a person does not yet give
expression to rudeness through body or speech, he is not able to make
someone else whom he meets or who is close happy. This shows us that a
person whose citta is coarse has no mettå, loving kindness, for someone
else. Because when the citta is coarse, a person cannot be intent on making
someone else happy, or on giving assistance or helping him so that he is
free from distress. If the citta has a high degree of coarseness there will
be behaviour and speech which is not polite, not gentle, without
thoughtfulness and kindness. He will cause unhappiness and distress to
someone else who has to face such behaviour and speech.
It is evident that one hurts or harms someone
else and causes his unhappiness by different kinds of akusala kamma, such
as killing him or causing harm to his body, taking away his possessions,
sexual misbehaviour with regard to his wife or children and other evil
deeds. Even unwholesome deeds and unwholesome speech of a lesser degree
which originate from the citta which is harsh are bound to disturb the
happiness of other people. If someone has mettå for others and if he trains
himself in politeness and gentleness, he will lessen the strength of the
defilement of dosa, aversion, the reality which is harsh. Courtesy and
gentleness are wholesome qualities which are included in síla, because
kusala síla, wholesome moral conduct, subdues and eliminates the
defilements which condition evil deeds by body and speech.
W. : Thus, each time kusala citta arises it
will eliminate the dhammas which condition the different types of akusala
cittas.
S. : With regard to courtesy, it does not only
eliminate dosa, which is harshness of citta, it also eliminates conceit, by
which one clings to the importance of oneself.
In the Theragåthå ( Khuddaka Nikåya, Psalms of
the Brethren, Canto 218), we read about Jenta, a chaplain's son, who was
proud because of his birth, his wealth, his position, his appearance, the
beauty of his complexion and bodily features. He found that there was
nobody equal to him or better than him. Thus his citta was rigid and full
of conceit, he did not give service or assistance to anyone. He did not
show reverence to anyone, not even to his parents, elder brother or sister,
to monks or brahmins, which is the conventional term for teachers.
However, it was due to merit accumulated in the past that he could meet the
Exalted One, the Buddha, and could overcome his conceit and intoxication.
His citta became pure and he paid respect to the Buddha. He applied the
Dhamma he had heard until paññå, wisdom, could completely eradicate the
defilement of conceit. We read the verse spoken by Jenta:
Infatuated with my birth, my wealth
And influence, with the beauty of my form
Intoxicated, thus I led my life.
Overmuch I fancied none was like to me.
A poor young fool by overweening spoilt,
Stubborn with pride, posing and insolent.
Mother and father, ay, and others too
Claiming respect and honour, never one
Did I salute, discourteous, stiff with pride.
Then I saw Him the Guide, Leader Supreme,
The peerless Chief among drivers of mankind 25 ,
In glory shining like the sun, with all
The company of monks in his train.
Casting away conceit and wanton pride,
A pious gladness filling all my heart,
Lowly I rendered homage with the head
To Him among all creatures Best and Chief.
Well extirpated now and put away
Is both overweening and hypocrisy;
The what and that "I am" 26 is snapt in twain,
Yes, every form of self-conceit is slain.
W. : If that person would live at the present
time he would have many problems, because there would not be anybody who
could help him to have confidence, saddhå, which conditions one to pay
respect and to eliminate conceit. I do not know whether there is at this
time somebody with conceit to the same extent as that person.
S. : So long as there are defilements there
will be conceit. Conceit is one type of defilement. Some people have a
particular defilement to a great extent, but of other kinds of defilements
they have only a slight degree. Moreover, there are coarse, medium and
subtle defilements, and if one does not investigate and consider one's
cittas in detail, one will not know at all the characteristic of each kind
of defilement which has been accumulated from one citta to the next citta.
The Buddha attained enlightenment and since he
had reached the end of the cycle of birth and death, he passed away
completely. However, he taught the Dhamma and the Dhamma is his successor.
People who pay homage to the Buddha, the Dhamma and the Sangha, and who
give expression to their respect by the investigation and the practice of
the Dhamma, will eradicate defilements stage by stage, until they are all
eradicated.
W. : We have dealt with apacåyana, the paying
of respect, and this is one kind of meritorious action classified under
síla, because it is a way of eliminating unwholesome actions committed
through body or speech. We should lessen the strength of defilements
whenever we have an opportunity to do so. If we waste such an opportunity,
there are conditions for the accumulation of akusala dhammas.
********
Chapter 5
Rendering Service (Veyyåvaca)
W. : We have dealt with respect, one of the
meritorious actions classified under síla. Our way of life and manners in
Thailand have as foundation the Dhamma as taught by the Buddha. The Dhamma
is indeed an important foundation for our customs, behaviour and wholesome
conduct in which we were trained from our childhood. As children we were
taught to be polite and respectful in behaviour and speech, to have respect
for adults, not to be proud, not to despise others with regard to age, race
or competence. We should not despise others, even if they are inferior
compared to us in some respects. Respectful behaviour and speech are
wholesome; we all want other people to be polite and gentle in their
behaviour towards us. However, we do not always get what we wish from
others. By studying the Dhamma as taught by the Buddha, we can come to
understand the nature of citta, both of ourselves and of others, at the
moments we are overwhelmed by defilements. The citta may, for example, be
overcome by pride and conceit. We may find ourselves more clever than
someone else, or just as clever as that person. Sometimes we know that we
are not as clever as someone else, but we still have conceit, we find
ourselves good. When we have such types of cittas, our behaviour and speech
will show harshness and rigidity. This is not the condition to establish
friendship, loving kindness and benevolence towards others. There is a
proverb which is as follows:
When you give you will get something in return,
When you pay respect, you deserve respect,
When you love, you will be loved.
Those who are evil do not deserve such things.
This poem reminds us that giving good and
beautiful things and also receiving them are necessary in human society. It
is beneficial to be polite and considerate in speech, it is the cause of
wellbeing, both for the person who has such speech and for the person he
addresses himself to. Children with polite manners and speech, who are
respectful to older people will be beloved by them. The older people will
want to share things with them and make them happy. Older people who with
polite manners and speech have loving kindness and benevolence for
children, will cause the children to have respect and love for older people
and to rejoice in their kindness. Children will think of them with
affection.
A poem from a book by Venerable Ruang is as
follows:
This is an old Thai tradition:
To give warm hospitality to guests;
Give the best as you possibly can,
So that they enjoy their stay,
Forgetting the time until they return.
This poem demonstrates the considerateness,
the generosity and warm hospitality of people who receive guests. From
these examples we can see the benefit of developing the way of kusala which
is respect. The meritorious actions classified under síla are threefold. We
dealt already with two of them, namely: the observance of the precepts and
the paying of respect. Now we shall speak about the third kind of
meritorious action classified under síla, and this is helping or rendering
service, in Påli: veyyåvaca. What is exactly rendering service?
S. : Veyyåvaca is giving assistance or helping
someone else, doing what is beneficial for someone else.
W. : If one gives someone else just a little
assistance, is that kusala already?
S. : That is kusala. Helping someone else so
that he is free from trouble, doing things for his convenience and
wellbeing, for his benefit, this has kusala citta as its source.
W. I do not understand this yet.
S. : There is kusala citta, because at such
moments there are no attachment, lobha, aversion, dosa, or ignorance, moha.
W. : Why are there no lobha, dosa or moha
while we intend to help other people, for example, by guiding children
across the road?
S. : If you only think of yourself, of your
own pleasure and convenience, you will certainly not guide children across
the road. When you are helping others there are cittas with loving kindness
or compassion. There is loving kindness if you wish for the happiness of
the person you are helping, and there is compassion if you wish him to be
free from suffering 27. While you give assistance to others there cannot
be dosa, aversion, annoyance or anger, at the same time, otherwise you
would give up helping, you could not accomplish the giving of assistance.
W. : While we are giving assistance to someone
else, we can notice that there is kusala citta, because there are no lobha,
no dosa. But is there not even moha at such a moment?
S. : Moha, ignorance, is akusala dhamma, it
does not know or understand anything. If you do not know what you should or
should not do, or how you should render service to someone else and do
something for his benefit, the kusala citta which is intent on helping
cannot arise. Therefore, when there is kusala citta there cannot be moha at
the same time.
W. : That is true. We see also with regard to
material things that we cannot give help when there is ignorance. This may
happen, for example, when someone in our house is sick, and, if we do not
know which kind of medicine is beneficial for a particular person, we may
hand him the wrong kind, although we have many kinds of medicine. Then we
cannot help him to get cured from his ailment.
S. We can see the difference between the
nature of the citta which is akusala and which is kusala. Akusala citta is
not beautiful or pleasing, it is disturbed and agitated, not calm. It is
the cause of actions through body and speech which are evil, which lead to
suffering and sorrow, both for oneself and for others.
There are different degrees of eliminating the
defilements which condition akusala citta, the citta which is impure. Dåna,
generosity, the giving away of possessions for the benefit of someone else,
is one level of eliminating defilements. Another level is síla, which is
the elimination of coarse defilements, of akusala through body and speech.
There is also the level of bhåvanå, mental development, which leads to
gradual decreasing the strength of defilements, until they are completely
eradicated and will not arise again.
W. : If we do not eradicate defilements they
will increase from day to day.
S. : Suppose defilements were rúpa, not nåma,
there would not be any place where you could possibly store them, because
there is such a great quantity of them. Anything can be the object of
defilements, anything can be the cause of their arising.
W. : That is true. Whenever we see or hear
something we are not free from like or dislike on account of what we
experience.The term "worldling" or "ordinary person"
(puthujjana) is a suitable name for someone who is still full of
defilements 28.
S. : It is essential to know that there is no
other way to eliminate defilements but to develop kusala time and again,
whenever there is an opportunity for it.
W. : We can know from examples and events in
our daily life that there are many opportunities for the development of
kusala. For example, when someone is in need of particular things of which
we have a sufficient amount, we can help him in this respect by giving such
things to him with generosity. After we have performed generous deeds, we
can "transfer" our kusala by letting someone else know about it,
so that he has appreciation of our kusala, anumodana. That is another way
of kusala we can perform. Or, if we cannot give things away ourselves,
friends of us may perform generous deeds and tell us about their kusala.
Then we can appreciate their wholesome deeds and rejoice in it. This is
another way of kusala.
As regards the development of kusala in the
form of the paying of respect, we normally come into contact with people
who are older than us, such as parents, older brothers and sisters, uncles
and aunts, who show kindness and benevolence to us. When we pay respect to
them, it is another kind of kusala.
In our house there are several people who have
to fulfill a task. If we share their burden of work so that their task
becomes lighter, it is another kind of kusala, namely, helping, veyyåvaca.
If we know that there are many opportunities to develop kusala and that it
is not difficult to do so, we will not waste the opportunities for kusala,
be it even a little, in our daily life. Especially children or
grandchildren have opportunities to help. When parents or those who take
care of a child ask him to do some chores in the house, he can do such
tasks with kusala citta, citta which is cheerful and pure. If he knows that
he is doing a wholesome deed he will with pleasure take upon himself the
tasks his parents ask him to do, also in the future. In this way he
develops kusala and he also accumulates the inclination to kusala.
We may help others or give away things for the
benefit of others, but are such deeds not in conflict with our own
interests, with our life in this world? If we are only engaged with helping
others and spend a great deal of our time on it, we have no opportunity to
acquire possessions for our own benefit.
S. : The development of kusala is not at all
in conflict with our life in this world. On the contrary, kusala helps the
world to be free from troubles and suffering, it is beneficial for the
world; it was so in the past, it is at present and it will be in the
future. Dåna, generosity, the giving away of things for the benefit and
happiness of others, is very necessary in this world. Human beings who are
born are not free from the eight worldly conditions of gain and loss,
honour and dishonour, wellbeing and misery, praise and blame. When akusala
kamma produces result, it can be in the form of loss, dishonour, or the
lack of possessions or money because of fire, inundation or other causes.
If there is no kusala by way of generosity, if people do not help each
other, this world will be in trouble and there will be even more suffering.
W. : It is the same with síla, if one does not
eliminate defilements by observing the moral precepts, the world will be in
trouble.
S. : To the extent defilements are eliminated
beings who live in this world will be free from suffering and troubles.
Among the meritorious actions classified under
síla there are also paying respect, apacåyana, and rendering service,
veyyåvaca. Thus, síla is not only abstinence from ill deeds, it includes
also the development of kusala which is the elimination of defilements by
training oneself in paying respect to those who deserve respect, and in
giving support for the benefit of others.
W. : This is true. For example, our parents
are those who deserve the highest esteem in our life. If we only repay
their kindness by being good, by being a person who abstains from evil
deeds, but if we at the same time are not polite and respectful, and do not
help them with their tasks when it is the right time to do so, we do not
repay them enough. Because their great qualities and benevolence should be
valued most highly.
S. : We read in the "Gradual Sayings"
(II, Book of the Fours, Ch VII, § 3, Equal with Brahmå) about the
benevolence parents have for their children and the kindness children
should show their parents. The text states that the Buddha said to the
monks:
Monks, those families where mother and father
are worshipped in the home are reckoned like unto Brahmå. Those families
where mother and father are worshipped in the home are ranked with teachers
of old. Those families where mother and father are worshipped in the home
are ranked with the devas of old. Worthy of offerings, monks, are those
families where mother and father are worshipped in the home.
"Brahmå", monks, is a term for
mother and father. "Teachers of old", monks, is a term for mother
and father. "Devas of old", monks, is a term for mother and
father. "Worthy of offerings", monks, is a term for mother and
father. Why so? Because mother and father do much for their children, they
bring them up, nourish and introduce them to the world.
Parents are "Brahmå" called,
"teachers of old",
Worthy of gifts are they, compassionate
Unto their tribe of children. Thus the wise
Should worship them and pay them honours due,
Serve them with food and drink, clothing and
bed,
Anoint their bodies, bathe and wash their feet.
For service such as this to parents given
In this life sages praise a man, and he
Hereafter has reward of joy in heaven.
A child who is good is not merely aware of the
benevolence of his parents, but he should also be respectful towards them,
and he should support them in every way. Moreover, being respectful towards
one's parents and giving support to them is, apart from being the duty of a
good child, a way to eliminate one's defilements. One eliminates
defilements by the development of the meritorious actions which are paying
respect and helping.
W. : I agree with that. Although each child
knows of the benevolence of his parents, he never uses enough opportunities
to give service to them and to support them. I understand that the reason
for this is our defilements. For example, when we are angry our behaviour
lacks respectfulness towards them. Or our parents want us to help them, but
we are absorbed in reading the newspaper or we enjoy playing games and
therefore, we put off helping them, we do not wish to give help. Then we
cause our parents to be displeased and the reason for this is our
defilements.
Is there anything else, apart from paying
respect and rendering service, by which we