Ethics of Pali Tripitaka by Peris.doc

8/12/2019 Ethics of Pali Tripitaka by Peris.doc

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is always a relationship $etween Anicca and Du!!ha. hat is the change and theunsatisfactoriness. his is called the causal relationship. he Buddha maintains that in

$rief, the five aggregates of personality can $e emphasised as2ancuppadana!!handha. %ere there is clinging which gives rise to du!!ha. he fiveaggregates are su$&ect to change. 3ne who is not enlightened does not realise he

change. hen he sees he five aggregates undergoing transformation then comesdu!!ha. he Buddha gives a good e#ample on this that is ) people carried away thegrass and the wood of 4etavanna. 3ne would not $e worried or distur$ed $y having nonotion of ownership. It is said thus 5upam $hi!!have no tumha!am- material form donot $elong to you, they are not yours, 6am na tumha!am tam pa&ahata- that whichdoes not $elong you, a$andon it, am vopahinam digharattam hitaya su!!haya

parivattati-when it has $een a$andoned there will $e profit, happiness to you for along time. In this manner Buddha has e#plained du!!!h is due to the wrong conceptof )I* )my* etc and clinging to Khandha, Ayatana and Dhatu.

Anatta-soullessness

According to Buddhist teaching )"a$$edhamma anatta*. It means everything islac!ing the nature of self. Buddhism has e#plained this Anatta concept contrary to theview e#isted at the time in the society. Buddha said if there is su$stantial reality in theview that Atma e#isted that entity must have the characteristic of $eing a permanence

$lissful state. he 7panishad sages descri$ed the Atma as something, which does notsu$&ect to change, not su$&ect to death and disease. But according to Buddhism Atmadoes not e#ist. he Alagattupama "utta can $e cited.

Anatta is e#plained in various discourses. In the sutta pita!a such as Alagaddupama

"utta of 8. gives a simile of a water sna!e. 5eferring to this the Buddha has pointedout that there cannot $e any notion of Atman. hatever its nature is this self-notion,dogma, produce suffering. his type of a attachment ma!ing a distinction $etweenoneself and the other.

here is an attempt to cling to something in the Atman concept. his illusory notion'idea( of su$stances will lead to e#tending the circle of wor!. he 2otthapada "utta of D. discusses various theories a$out Atman. he Buddha 9uestioned a person named)0itta* thus ) what would you say if someone as! you whether you e#isted in the pathor not. he person answered yes, I, indeed, would answer that I e#isted in the past*.he Buddha had no o$&ection to this very spea!ing similarly with regard to the future

and present time. But he said these are only conventional tal!s. Do not cling to them.Do not get deceive, thin!ing )I* ) me* ---------- as unchanging, undestructa$le andeverlasting.

he relation $etween the action and its result is given in the idanasamyutta.Accordingly, if one holds the view that someone perform an action and the some

person e#periences the result it involves a false $elief of eternalism. +or e#ample, "o!aroti, so patisamvedeti- he does very same person e#periences the result. By thisself-notion one falls into "assatavada-eternalism. If one holds the view that someonedoes and someone else completely different from him e#periences. %e falls intoannihilation-ucchedavada 'Anno !aroti Anno patisamvedeti(. In this way, these twoe#tremes were re&ected $y the Buddha. Dependent 3rigination re&ects $oth views and


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e#plains how the action and the result ta!e place. he re&ection of personali/ed entitygives the impression of the a$sence of unchanging entity called Atman.

In the Dhammapada there is a stan/a, which says thus )Attana va !atam papam, attanasam!ilessati- the a!usala done $y oneself will ma!e oneself impure. In this contact the

notion of Atta leads to the ideas of self. hen ta!en in a defective way it will lead toclinging. he Buddha has often said that there is nothing outside of oneself andnothing inside of oneself '$ahidda asati, a&&hattam asati(. his gives the notion of non-self.

he ordinary language or speech leads to the concept of Atman. In the heravadatradition it has $een e#plained further to eradicated the language structure, which ismisleading )Kammassa !ava!o natthi, vipa!assa ca veda!o- there is no doer of !amma neither receiver of the result. his standpoint &ustified $y the early teaching independent origination avoids the Atman entity. It further states that )Atthi !iriya!ara!o na vi&&ati- there is action $ut there is no doer. hus re&ecting the su$&ect of anactivity leads to the concept of soullessness.

Read 2ayasira&anna "utta of D.

The Four No le Truths

he proper understanding of the correct !nowledge of these fundamental truths $ecomes a pre-re9uisite 'something re9uirement( in understanding the process of theuniverse and the part of ones own motivational forces in them.

3nly then one can wander calm, unruffled, amidst the storm of life, full of delusion,an#iety, pre&udice, and other form of mal-ad&ustment around events. he !nowledgeof truths ena$les one to ma!e the $est to use of this life, which is hard to win.herefore, in order to cross the circle of $irth one should get a deep !nowledge a$outthe four no$le truths.

The reason for calling these truths as Ariya

hese truths are called Ariya $ecause they have $een propounded $y the o$le 3ne asBuddha and also $ecause they indicate the highest form of truth including threecharacteristics:

1. atha- they are true. hey always occur as stated. Avi;atha-they are not false in that nothing contrary to these statements ever

occur. here is never a happening 'anannata( in anyway other than as stated asthe four natures 'du!!ha, samudaya, nirodha and magga( therefore call it asAriya

here is a reason for the order of the truths. 1. he truth of suffering comes first

$ecause of its universal truth. It is the easy to realise 'du!!hasacca(. . he causecomes second $ecause when there is sic!ness the disease should $e diagnosed


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his is also a reminder that while at any given movement, while we are en&oying whatwe called happiness. here are large num$ers of people in misery. his reminder Ineeded to understand the first truth. he Buddha said that he himself had !nown $oth

pleasure and pain in their most e#treme form. If life were from misery no one wouldfeel the earth to live. It were unmi#ed happiness, there would $e no need of a religion.

he implications of truth of suffering are more than they appear in the $are world of the formula. It is a self-evidence fact that $irth followed $y decay etc is unavoida$le.At every stage man is over-shadowed $y threat of sic!ness accident, $ereavementsetc. we must $e prepare to face them. he Buddhist truth of suffering presents a directdisillusion view. here are forms of suffering which man en&oys pleasure and pain asa form of stimulation. hey over-left one and another. 2leasure in its very essence is asource of pain. hile it last, it is distur$ance and agitation when it ceases it leads usdissatisfy and feel with longing for it too $e continue or repetition. hus we o$serve

pleasura$le e#periences also involve some degree of suffering.

hose who have a strong inclination towards sensual pleasure suffer when they aredenied. hus from whatever point of view, pleasure always involve suffering. In thismanner we should understand that Du!!ha ariya sacca is an indication of the reality of life.

According to Dhammaca!!apavatana sutta, the first truth is defied into '?( stages:1. 4atipi du!!ha- $irth is suffering. 4arapi du!!ha- decay or old age is suffering

. Appiyehisampayogo du!!ho- associate with unloved one is suffering@. 2iyehi vippayogo du!!ho- dissociate with $eloved one is suffering. 6ampiccham na la$hati tampi !u!!ham- do not get what one wants is

suffering?. "am!hittena pancupadana!!hadha du!!ha- getting five aggregates is suffering

In the A$hidhamma pita!a, which was delivered to the devas and "atipatthana sutta,which was delivered to the healthy people of uru, the word yadhi was not used.Instead of yadhi, "o!a-sorrow, 2aideva-lamentation, Du!!ha- physical pain,sDomanassa-mental pain, 7payasa-despair.

Birth is suffering since from the time of conception in the wom$ till the child is $orn.3ne has to undergoes lot of suffering. 3ld age is suffering $ecause when one growsold the sense faculties $ecome very wea!. "ic!ness is suffering $ecause it is ano$stacle for the progress of a person in $oth worlds. Death is suffering since one hasundergoes lot of psychical pain. It is a suffering to associate with unpleasant peopleand to separate from pleasant. 2eople suffer endlessly when they do not o$tain wealth,status strength, $eauty and power they wish.

he Buddha pointed that du!!ha ariya sacca ma!es one to loo! at thighs o$&ectively'6atha$hutam(. I teach e#actly what you are and what the world along you is,although the ordinary 2ali du!!ha means suffering. In the first truth it is a

philosophical meaning with deeper sense of imperfection and impermanence. Buddhaalways admitted that in spite of suffering there is ample room for happiness. If du!!ha

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is understood as iparinama-changing it is wrong to imagine that the Buddhistoutloo! on life and the world is gloomy. %e who understands the true nature or life isthe happiness individual for he is not upset $y the true nature of thing. 3ne whounderstands the first no$le truth sees things as they are and not as they seem to $e.+rustration and disappointment will never ve# him. %e is ready to face with death

with $rave hart. By understanding the first truth the view of lie will $e neither pessimistic nor optimistic $ut it will $e realistic.

he Buddha sees suffering as suffering and happiness and happiness and e#plains thatall cosmic. 2leasure li!e other condition thing is only a passing show. Buddha gives awarning to man against attaching to much important to fleeting pleasure for sooner or later they will fade away one must practise e9uanimity in understanding the first truth.C9uanimity is evenness of mind. It is came concentrated mind. "uch a mentalsituation leads man to deliverance from suffering. 2leasure are shortly and never lasting. he mere gratifications of the sense faculties are called pleasure anden&oyment. But in the a$solute sense of the world such gratification is not happy. 4oytoo is du!!ha, unsatisfactory for it is transient ' antipi du!!ha(. If we with our inner eye try to see things in their proper perspective through light we will $e a$le to realisethat the world is an illusion '8aya(. All mundane pleasure are fleeting, onlyintroduction to pain. herefore we o$serve that du!!ha never ceases. It is always atwor!. It ta!es various form du!!ha du!!hata, "an!hara du!!ha, iparinama du!!haetc.

Buddha gave a description a$out the first no$le truth to his followers. hen hee#plained to his followers a$out du!!ha he was never dismal in e#pression he facewas always happy, serene and smiling. %e said thus ) happy indeed we live, who haveno $urdens on &oy we ever feed, li!e radiant deities* 'Dhammapada verse (. hushe encouraged his disciple not to $e sad what to cultivate the important 9uality of &oy'2iti(, which is a factor of enlightenment.

Dukkha samudaya ariya sacca

he definition of the second no$le truth, according to the original te#t, is as follows: Thirst (craving-Tanha) produces re-existence. It is bound up withpassionate greed (Nandirega sahagata), which fnds resh delightnow here and there (Tatra tatraabhinandini) namel as ollows!

1. Kama tanha- thirst for sensual pleasure

. Bhava tanha- thirst for e#istence and $ecoming 'It is the desire to continuee#istence for ever. hat is called eternalism '"assadaditthi(.


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anha, according to "uttas, can $e classified into two categories. hey are:1. Tanha for !aterial thin"s , this thirst includes not only desire for an

attachment to sense pleasure, wealth, and power $ut also a desire for attachment to the ideas, views, opinions, theories, conceptions, and $eliefs. Itis called Dhammatanha . In the Alagaddupama sutta of 8. , there is a simile

of a raft '!ulupama(. hen a person is crossing a river a raft will $e useful $utafter crossing he should not carry it on his shoulder. %e should throw it away.In the same way the Dhamma is to $e used to cross "amsara one must not getattach to dhamma.

. Tanha in the society , all social, political, economic pro$lems are rooted in theselfish thirst. Euarrel in the family was in country are due to anha. he worldis enslaved in thirst ' anhadasa(. D. Agganna sutta and 0a!!avattisihanadasutta are e#ample of social, political ecominic pro$lems $ased on anha.

here is a philosophical side of second truth. anha produces re$irth. here are four types of Ahara-nutrition. hey are:

1. "abali#$r$h$ra - material food. %ass$h$ra -contact of sense organs and mind


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he word 2arini$$ana had $een misleading to the original 'common( man. And ane#pression li!e 'Buddha entered 2arini$$ana after his death( has $een ta!en $y someas a place, 2arini$$uto-simply passes away, fully $lown up, there is no re-e#istenceafter death.

In answer to the 9uestion where is i$$ana it is said thus within this fathom longsentiment $ody itselfG I postulate the world, the arising of the world, its cessation andthe path leading to the cessation. %ere the word )world* is used instead of du!!ha.his means there is no e#ternal power that produces the arising and cessation of

du!!ha.

i$$ana can $e r egarded in this very life. It is not necessary to wait till you die toattain i$$ana. A person who realises i$$ana is the happiest in the world. %e is freefrom all trou$les. %e has good mental health. %e will not repent a$out the past andthin! a$out the future. %e lives in the present.

hen we spea! a$out the happiness of i$$ana there is a philosophical aspect . i$$ana is happiness without sensation. It is called Avedayita-nofeeling. i$$ana is $eyond logic. herefore it is called )Ata!!avacara*. It cannot $e understood $yreasoning. It is realised $y the wise within themselves '2accattam vetita$$ovinnuhiti(. In the Aggivacchagotta "utta Buddha says the ultimate reality is neither logically e#plaina$le nor conceptually, desira$le. i$$ana is !nowledge 'vi&&a(. It isanha!!haya- eliminating craving. It is Anuppadana-non-grasping. It is Khemam-security. It is "uddhi-purity. It is 2anitam- su$lime. It is "anti-peace. It is imutti-release. All these words are included in the canonical te#t to defy i$$ana. But yet thereal significance of all these terms is restricted to the e#periences of the sentientworld.

According to Itivutta!a of Khudda!a i!aya i$$ana is as follows:1. "aupatisena ni$$ana- ni$$ana with the su$stance left, that is ni$$ana attain in

this life.. Anupadisasa ni$$ana- ni$$ana without su$strata, ni$$ana of the dead

Arahants.

According to 8. the Buddha descri$es i$$ana thus )it occurred to me mon!s, thatthis dhamma I have realised it is deep, hard to see, hard to understand, peaceful,su$lime, $eyond reasoning, su$tle and suita$le to the wise. %e thought the path to

i$$ana couldnt $e understood $y those engage in sensual pleasure. herefore, atfirst, the Buddha was reluctant to preach this path.

In the "uttanipata of Khudda!ani!aya i$$ana is e#plained thus ' erse- >?( ) i$$a-na is no lie, for it is !nown as truth $y the no$le ones, $ut since they realised thattruth, desireless they passed away*.

In the 5atana "utta it is stated that )Khinam puranam navam natthi sam$havam,irattacitta ayati!e $havasmim, e !hina$i&a avirulhicchanda, i$$anti dhira

yathayam padipo- their past has $een destroyed, there is no $ecoming of the new, their mind is unattached to a future e#istence, they have destroyed the root their desires are

a$sent, &ust as this lamp 'is $low out( the wise ones $ecome passionless*.

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A person attains i$$ana step $y ste through repeated failure to the final success, has $een shown in the heragatha ' -H= ( )mindful of the 6ogi of the past, remem$eringtheir ways of life, eventhough today $e, $ut the after one may yet attain the peaceful

path*.

Dukkha nirodha gamini patipada ariya sacca

It is the way leading to the cessation of du!!ha. It is called 8a&&himapatipada. Itavoids two e#tremes-attachment to sense desire, self-mortification.

The Noble Eightfold Path1. "amma ditthi- right view. "amma san!appa- right thought '2anna(

. "amma a&iva- right livelihood '"ila(@. "amma vayama- right effort. "amma sati- right mindfulness

?. "amma samadhi- right consciousness '"amadhi(

he aim of the eightfold path is to promote and perfect "ila, "amadhi and 2anna. "ilameans the ethical conduct. By developing "ammavaca, "amma!ammanta and"ammaa&iva one can protect "ila. According to "ammavaca one should avoid the four types of wrong speech and use truthful words useful to the society. he Buddha hasstressed if one is speac!ing one should spea! no$le words, if not should !eep silence

'dhammi va !atha ariyo va tumhi $havo(.

2rotecting "ila one should a$stain from destroying life, stealing and illegitimate,se#ual intercourse, following right livelihood one should a$stain from professionharmful to others. +or e#ample trading in arms, trading in li9ueur, poison, shellinganimals for !illing and shelling flesh. herefore one should protecting "ila act in anhonoura$le innocent way. o spiritual attainments are possi$le without the moral

$asis. herefore, as a path leading to i$$ana, the foundation should $e "ila.

he ne#t step is "ammadhi-mental discipline. It includes right effort or "ammavayama. 3ne must ma!e an effort to prevent evil state of mind from arising

effort to get rid of evil sate of mind already arisen. At the same time one must try tocause to arise good and wholesome state of mind and also to develop such a statealready arisen. herefore right mindfulness "ammasati should $e followed withregard to the activity of the $ody, fleeing mind, and conception or dhamma 'four "atipathana(.

he Anapanasati is one of the well-!nown e#ercises connected with the $ody for mental development. Cven the Bodhisatta practises Anapanasati whole he was at the

ploughing festival this meditation was also helpful for him to attaint Buddhahood.3ne should $e aware of all forms of sensation, ideas and thoughts and activities of themind. In this manner meditation on mindfulness gradually the mind rests on"ammadhi.

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herefore, the final state is 2anna-right understands. It is essential to develop wisdom.It is e#actly the understanding of the four no$le truths. he deep understanding iscalled penetration '2ativedha(. It is seeing a thing in its true nature. It is not thegeneral understanding. It has nothing to do with praying and worshiping. In the firstno$le truth one understands the nature of life its suffering, sorrow, and &oy. It is called

2arinneyya. In second no$le truth one understand the arising of du!!ha as thirst' anha( and eradicate it '2ahata$$a(. In the third truth the cessation is realised'"acchi!ata$$a(. +inally in the fourth truth the path leading to the reali/ation is amatter of following and !eeping to it 'Bhaveta$$a(.

herefore, follow "ammasan!appa there are three-fold:1. e!!hamma san!appa- renunciation. Avypada san!appa- non-hatred


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!inci samudaya dhammam sa$$am tam nirodha dhammam-whatever has the nature of arising all that has the nature of ceasing. It is the incompara$le vision of dhamma. he

person who enters the stream is support to have a 9uite this vision '2aticca-(, for e#ample 6o dhammam passati, so paticcasamuppadam passati, yo

paticcasamuppadam passati, so dhammam passati.

In the history of Buddhist thought the 8adyami!a system of philosophy tried tohighlight the principle of depended origination as the very essence of the Buddhasteaching. 8adyami!a system interpreted this teaching as the philosophy of the middleway. If there is anything distinctive and uni9ue to the teaching of the Buddhadependent origination principle can $e mentioned as that which is uni9ue to theBuddha.

It '2aticca-( distinguishes Buddhism from all other system of Indian thoughts whether pre-Buddhist or post-Buddhist. 3ne may even maintain that it distinguishes Buddhismfrom all philosophical theories that have, yet, presented $oth in the est and Cast. Inother word, 2aticcasamuppada is something uni9ue in the history of human thought.hat the Buddha maintained during his life time is that people generally inclined tofall into the e#treme ways of thin!ing either Idealism or 8aterialism all humanthoughts seem to have the tendency to fall into either some !ind of idealistic or materialistic form. But the doctrine of 2aticcasamuppada avoids $oth e#tremes.

The nature and philosophy of Paticcasamuppada

he causal se9uence occurs dependently of us and all we do is to discover this. 3naccount of $irth arises, decay and death whether the athagata arises or not this order

e#ists namely the si# nature of phenomena, the regular pattern of phenomena or conditionality. It is the athagata who discovers and comprehends. %avingcomprehended and discovered, the athagatas point it out and clarify it ) upp$d$ v$tath$gat$nam, anupp$d$ v$ tath$agat$nam, thit$ v$ s$ dh$tudhammaTThitat$, dhamma ni amat$ idapacca at$ .

he chain of causation is used to e#plain $oth re$irth and Kamma. he cause andeffect theory is e#plained thus )Imasmim sati idam hoti-this $eing that e#ists, Imassauppada idam uppaccati-through the arising of this that arises, Imasmim asati idamnahoti-this not $eing that does not e#ist, Imassa nirodha idam niru&&hati-through thecessation of this that ceases*. he two statements positive and negative strengthen the

relationship $etween the two events. It shows the relativity.

Paticcasamuppada in the Suttas

2aticcasamuppada theory is evident various "uttas. In the area of the social processone can o$serve a similar relationship functioning. he theory of relativity can $eo$served in the #akka$attisihanada sutta . It says that if poverty $ecomes widespread. hen the people tend to $ecome violence. hey $egin to steal property of others. In order to do that they have ac9uire weapon for themselves. hey loss allrespects towards life.

"o they engage in murder to gain wealth. hen violence $ecomes common other evilgradually arise. here is a conse9uence of decrease of morality. 8an!ind $ecomes

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$rutal li!e animals they fight with each other and they destroy themselves. his isapplication of 2aticcasamuppada-principle to the social relationship:$dhan$nam dhane anupp$di a mane daliddi am vepullamagam$si, d$liddi am vepullam gate adinnad$nam veupllamagam$si, adinn$d$nam vepullam gate sattam veuppam agam$si,

sattham vepullam gate p$natip$to vepullam agam$si.

In the %""anna &utta also the social conflict is vividly depicted. At the $eginning of society it was a world of water with a smooth layer. here was no sun, no stars. hismil!y surface of the earthy had a good colour, smell and the taste. A greedy persontasted the earth with his fingers. he other people followed him $ro!e off lumps. As aresult the mil!y surface vanished then came mushrooms, thereafter came creeping

plants. hey who fed on these $ecame very proud and considered some as ugly andsome as $eautiful. "oon afterward, rice came up. +irst it was without the hus!. Fater the hus! also came. Due to craving some people stole the rice of others. herefollowed stealing, lying etc. thereafter, punishment was necessary. And as a result a!ing was selected. All these happening one following the others show the theory of cause and effect.

In the &akkhapanna &utta of M.N here we o$serve in a dialogue form, the theory of dependent origination. he "a!!a 9uestioned the Buddha thus: what is the cause of envy and selfishness hat give $irth to them %ow do they come to $e hat $eing

present are envy and selfishness present hat $eing a$sent are they a$sent heBuddha answered thus: )things as dear, and not dear to us ruler of gods*. his is thecause of envy and selfishness*. his is the cause, which gives $irth to them. A$senceof this there will $e no envy and selfishness. In this manner answering "a!!a theBuddha e#plained the cause and effect.

In the Nalakalapa &utta of &.N it is stated that )seyyatha pi $hi!!have dvenala!alapayo annamannam nissaya tittheyam eva meva !ho avuso nama rupa paccayavinnanam, vinnana paccaya namarupam-two $undles of reeds one is dependent oneach other. In the same way mind and matter give rise to consciousness.0onsciousness gives rise to mind and matter. %ere relativity 'cause and effect( isshown philosophically.

In Madhupindika &utta of M.N , the !nowledge through senses indicates the theoryof dependent origination. 0a!!hum ca paticca rupe ca uppa&&ati ca!!hu vinnanam,

tinnam samgati phassa, phasso paccaya vedana, yam deveti tam sam&anati, yamsam&anati tam vita!!eti, yam vita!!eti tam papanceti, yam papanceti tato midanam purisam-ca!!huvinnana arises due to the eye and the form, due to the coming together of thee three there arise touch, due to the touch there is feeling, when one recognisesthe feeling there is the manifestation of perception, with the manifestation of

perception there will $e manifestation of reasoning, where is manifestation of reasoning there will $e manifestation of craving or o$session, in this way there personis. In the same way "ota, hana etc follow. his shows the pattern of dependentorigination.

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'a!!a-action

he reality a$out du!!ha is e#plained in the 2aticcasamuppada. +rom it arises thetheory of Kamma. he man $ecause of Avidya accumulates Kusala and A!usala'"an!hara( then arises innana. he Kammaniyama points out the ethical side of 2aticcasamuppada.

his "amsara, where all people are su$&ect to suffering, is nurtured $y Kamma itself.he world and $eings are twisted and turned $y Kamma. It is li!e the a#le to a wheel.It ties $eings to the wheel of "amsara.

5athass $ niva y $ yato '"uttanipata( 'when there is no !amma there will $e no"amsara.Kammasa!a manava satta, !ammadayada, !ammayoni, !amma $handhu,!ammapatisarano, yam !ammam !arissami !alyamam va papa!am va tassa

dayado $havissami '8. ( 'Kamma is ones own property, inherited, matri# 'asthe cause of re$irth(, relative, refuge, and if one does Kamma whether good or $ad he shall $e the inheritance to it(Kammam satte vi$ha&ati yadidam hinappanitiya- !amma divides the peopleinto low or high.

he 4ainists opinion is that everything is due to 2u$$e!atahetu. his is re&ected $y theBuddha.

According to Buddhism, there are five !inds of iyama dhamma namely:1. 7tu niyama- the law of energy, literally the laws of heat. Bhi&a niyama- the laws of heredity

. 0itta niyama- the laws of thought or conscious processes

In this case Kamma is only one niyama!amma. herefore, everything is not due toKamma. here are many reasons for sic!ness. +or e#ample seasonal changes,

$reathing $ad air are all Kamma.

Kamma is 0etana-volition. '0etanaham $hi!!have !ammamvatami cetayitva!ammam !aroti !ayena vaca manasa 'A. (. in order to ma!e the cause and effecttheory in process there should $e volition.

Buddhism is different from pre-Buddhist !amma. here is a $elief of the soul.According to those $eliefs they $elieve that a person does a !amma and he himself reaps the fruit of !amma. But Buddhism denies it. here is no soul according toBuddhism. It is said thus one who is $orn again after death is not the same person nor another 'na ca so na ca anno(. hen how can another persons reap the fruit of what isdone $y some others here is no person in a$solute sense, only the aggregated. Dueto the theory of 2aticcasamuppada we o$serve that the influence of !amma gives riseto mind and matter 'namarupa(. It is incorrect to thin! that the mind and matter $elongto me or they $elong to some other persons 'nayam !ayo tumha!am na pi annesam-the $ody is not yours, it is not some others else(.

Kamma is an active power. It gives a person happiness and suffering in "amsara.Kamma is accumulated $ecause of ignorance. It is very vicious. Due to !amma people

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go round and round in this vicious circle. he "amsara is in a state of flu# for thosewho are loving in ignorance. here is no $eginning. It turns again and again, withignorance and anha arising. It is not a cycle, which cannot $e shattered. e o$tains!ill to shatter it $y the understanding of cause and effect.

According to the result of ipa!a!amma is divided into four types. hey are:1. "a ham #anh$ vip$#am - $lac! !amma with $lac! result. *u##am su##a vip$#am - white !amma with whiter result


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diso$ey $ecause to go against the wishes of the od meant misery. he only thingthey could do was to passively, e#cept this situation and $ecome hum$le ando$edient.

"ince the idea of divine creation was the $asis of thee caste pre&udices. Buddha

vehemently critici/ed the idea of od in the evi&&a "utta. here is a discussion $etween the Buddha and some Brahmins. hese Brahmins who strongly $elieved inthe creator never thought of the freedom of the individual. In this manner, Buddharefuted not only the idea of Brahmanism he was also against the teachings that deniedthe free-will to man. +or e#ample the si# heretical teachers also did not give freedomto the individual. 8a!!aligosala preached against Kamma and he was a fatalistic. %enot only denied man supremacy, he never spo!e a$out moral value. 2eople whofollowed these si# heretical teachers were deprived of their freedom. hey $ehaved inthe society without !nowing the different $etween good and $ad Kamma.2urana!assapa e#pressed his Agiriyavada, which was against Kamma.

here are two premises on which the concept of freedom and responsi$ility. InBuddhism are $uilt up namelyG "upremacy of man and the concept of his e9uality $y

$irth. %aving esta$lished the fact of supremacy of man and his e9uality $y $irth, theBuddha pointed out five $asic things that should $e adhered to $y all who areconcerned a$out the freedom well $eing and happiness of all.

+irstly, anyone should respect the others live and refrain from doing anything thatwould cause in&ury or damaged to the life of the others directly or indirectly, andwhenever possi$le to do everything to ma!e things pleasant and easy to others.

"econdly, everyone should respect the lawful possession of the others and refrainfrom appropriating what is not voluntarily given to him.

hirdly, everyone should refrain from wrongful indulgence in sensual gratificationthat would cause damage or em$arrassment to the others.

+ourthly, everyone should refrain from uttering falsehood, slanderous speech, hashspeech, and practice, spea!ing the truth, which is pleasant to hear and help $uildingup trust and friendship.

+ifthly, everyone should refrain from $ecoming addicted to into#icating food and

drin! there$y $ecoming a $urden and the source of irritation to the others.

hese five things are $asically safeguard against transgression on others freedom.herefore we o$serve $y practicing 2ancasila we respect the free-will of others.

Buddha, $y personal e#perience, realised that only $y understanding things in their correct perspective that pro$lem of live and death could $e solved throughout hisdispensation. %e discouraged $lind faith in view, action or in people. %e says that

people ta!e refuge in various o$&ects through fear and ignorance. 0linging to viewswithout understanding leads to distur$ance and misery.

he Buddha made it clear that one has to ma!e a clear decision of li!es and disli!esaccording to his free-will if he were to lead a peaceful life and contri$ute something

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to social harmony. According to Kalamas of Kesaputta the Buddha said )Do not $elieve something $y mere hearsay, do not $elieve something merely $ecause itcomes in some tradition, do not $elieve something merely $ecause it is written in

$oo!, do not $elieve something merely $ecause of it pro$a$ility, do not $elievesomething through mere respect of teachers, do accept the thing after e#amining it

thoroughly. If you are convinced that it conduces to the well $eing and happiness $othyours and of others as well. he idea underlines this warning is that the truth of athing does not depend on a thing $eing taught $y one teacher or it $eing occurring insome $oo! or $ecoming down $y tradition etc. It should not $e misunderstood herethat the Buddha wanted people to re&ect everything $ecause it comes in a tradition etc.the Buddha streeed that one should have an open mind and e#amine whether a thing istrue or false. ith the aid of fact he can verify for himself. herefore, freedom isgiven to an individual to do according to his own wish.

he Buddha never accepted his followers to $elief in him $lindly. %is dhamma wasnot $ased on mere logic. hatever he taught was $ased on first hand !nowledge ande#perience. 3nce he spo!e to 7pali the chief disciple of igantanataputta. hen7pali was in a hurry to accept Buddhism Buddha said )do not $e in a hurry, thin! again whether you are 9uite sure that you intend to $ecome a Buddhist ' 7pali sutta of 8. (.

In this manner we o$serve that, according to Buddhims, the individual is given thefreedom to act according to his own free-will. hen acting according to ones ownfree-will, a person will commit either Kusala or A!usala. 3ne who commits Kusala or A!usala will $e responsi$le for his own actions. herefore, we o$serve that Buddhaadmired free-will of the individual.

#riteria of holeso!e ('usala) and un holeso!e (%kusala)

Kusala and A!usala are different from 2unna and 2apa. Kusala means wholesomeactions done to reach the ultimate aim i$$ana. Kusala is $ased on $odily vervallymentally whatever actions done. Accordingly Kusala is defined thus: Kusala donever$ally:

1. ot to spea! untruth. ot to slander


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2ali "uttas introduce Kusala and A!usala and indicate that they are different from2unna and 2apa. he term Kusala is used to denote mental and $ehaviour activitieslading to the primary attaiment. Actions done with the aim of attaining i$$ana isdefined as Kusala 'A. -> 2a- = - . +ive Bala- "addha, iriya, "ati, "amadhi, 2anna@. "even Bodhi anga- "ati, Dhamavi&aya, iriya, 2iti, 2assadhi, "amadhi,

7pe!!ha. Cight o$le paths- "ammaditthi etc

i$$ana is very often defined as something leading to the eradication of 5aga, Dosaand 8oha. his itself is Kusala. A!usala means engaged in 5aga, Dasa and 8oha.herefore, defining the term Kusala, we understand that Kusala is not something li!e2unna $ecause. It is not to $e discontinued at a certain stage. he Buddha alsodiscontinues 2unna. But throughout he practises Kusala in the 7dana 2ali '2a-@@(.here is a saying that Buddha pondered on various types of Kusala while living asolitary life. he Buddhas advice to the ordinary $eings can $e defined thus: "a$$a

pasassa a!aranam, Kusalassa upasampada, "acitta pariyo damanam etam $uddhanasasanam.

he 8. gives information a$out a statement made $y Ananda hera to !ing Kosalaa$out the Buddha. %e says that the Buddha is a person who has ac9uired everything

$elinging to Kusala. It is stated that 2unna is something connected with senses. It willgive happiness in this life and thereafter. Kusala is something $eyond that. he ". -I2a->>, gives an e#planation of a dialogue $etween the Buddha and 7ttara devaputta'god(. Devaputta says thus: life is gradually passing away, life span is very short, oldage has con9uered us, at the door step of death try to ac9uire merit '2unna(. heBuddha uttered the same stan/a ending up saying that one should thin! a$out $liss of

i$$ana at the door step of death. his dialogue reveals that the Devaputta wasspea!ing a$out 2unna. he Buddha was spea!ing a$out Kusala. hen the Buddhasaid that one must thin! a$out the $liss of i$$ana. %e means that one shouldaccumulate Kusala. Although the word Kusala is not mentioned thin!ing a$out the

$liss of i$$ana is Kusala.

In the 8. with reference to 5attapala "utta an e#planation given $etween thedifference of 2unna and Kusala. According to this "utta we o$serve that 5attapalaheras parents want to disro$e him and ma!e him ac9uire merit. But his intentionwas far great. %e wanted to attain i$$ana. herefore, with regard to the intention of

$oth parties we understand doin" "ood action ithout the !oti$e of attainin"

Ni ana is Punna. %nd 'usala !eans to do "ood acti$ities ith the intention of

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attainin" Ni ana . The one ho is accu!ulatin" 'usala de$elops !indfulness(&ati) lo$in" kindness (Metta) and isdo! (Panna) .

A!usla is something that $loc!s the path to i$$ana. According to "utta the fivehindrances are defined as A!usala. hey are called ivarana $ecause they $loc! or

cover the path to i$$ana. hey are as follows:1. Kamacchanda-sensual desire. yapada-hatred

. ici!iccha- dou$t

hen a person is acting with these types of hindrances, it is una$le for him to see thereality. he reality is Anicca, Du!!ha and Anatta. he understanding this reality willlead to i$$an. ot understanding of this reality will $loc! the path to i$$ana.Because of the wrong view the Buddha has e#plained the draw$ac! of thesehindrances with the help of similes:

1. he Buddha ta!ing a $owl of colour water said that one cannot see thereflection through this water. It is &ust li!e sensual desire $loc!ing the path to

i$$ana.. he Buddha pointed out a $owl of hot water with $u$$les said that one cannot

see the reflection clearly. It is &ust li!e the path to i$$ana covered $yyapada.

. +inally he pointed out a $owl of muddy water where the reflection cannot $eseen. It is &ust li!e $loc!ing the path to i$$ana $y dou$t ' ici!iccha(

In the Dhammadayata "utta of 8. and "alle!a "utta, there are descriptions onA!usala. e all o$serve in the "alle!a "utta good activities contrary to A!usala alsogiven '8. -I, 2a-1> onward(.

In this manner we o$serve gravity of $oth Kusala and A!usala. Kusala is something,which is done with the motive of emancipation.

*inaya

inaya means discipline. o classify it further it is "ila. +or ' ( years after Buddhasenlightenment, there were no inaya precepts 'si!!hapada(. here was no necessity tointroduce inaya precepts $ecause the mon!s were $ehaving well. Fater Asavatthaniya dhammas 'those leading to desires( arose. hey are classified thus:

1. he num$er of mon!s increasing. he num$er of learned mon!s increasing


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manner ) "ariputta I !now the time to lay down the inaya precepts. It is the Buddhawho will do it. And it is not the tas! of disciples*. Before inaya precepts were

promulgated the mon!s followed 0ulasila, 8a&&himasila, and 8ahasila. he2atimo!!ha rules were there for the mon!s to follow. And at that time the mon!s werefree to do what is good. Fater on the Buddha promulgated inaya precepts. hey were

categorised as:1. 2ara&i!a. "anghadisesa. A$hi!aranasamatha@. "e!!hiya

he mon!s had to follow them. And if they $rea! these precepts they had to face punishment. +or the $hi!!hus there were four 2ara&i!a rules, '1


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ith regard to the second 2ara&i!a stealing or ta!ing what is not given is consideredas an offence. hief or ta!ing what is not given arises due to the ignorance or confusion a$out what can $e properly appropriated. According to this offence once amon! stole some wood from the !ings position. %is act was re$u!ed. And the second

2ara&i!a was laid down.

In the same manner, when the occasion arse where mon!s were committing homicidethe third 2ara&i!a offence had $een laid down.

In the case of committing the false of pretending superior status the fourth 2ara&i!aoffence had $een committed. All these offences arise from the motivation of 5aga,Dasa and 8oha. And the mean of e#pression is $y $ody, speech and thought. heywere grouped as grave offences leading to e#pulsion.

The teacher and pupil relationship in *inaya

he young mon!s who have entered the 3rder from various families should havesome protection while they are living in a monastery. "ince they have ordained fromvarious families they are deprived of their close relation, when they are sic!, whenthey have some pro$lems there should $e some $ody to fulfil their needs. In theinaya we o$serve the connection $etween the teacher and pupil. his connection hasa psychological importance.

he 7padhyaya and Acariya are two important concepts in Buddhism. 3ut of theseconcepts first evolved the 7padhyaya which is commonly called 7pa&&haya. his is

the first position given to mon!s when the mon!s were living untrained. In order totrain them the post of 7pa&&haya was given. In this manner the young mon! whonewly entered the 3rder was trained $y the 7pa&&haya 'preceptor(.

hen came the position of Acariya. "ome time when the 7pa&&haya was not there inthe case where he is dead or disro$ed there was anyone for the student to approve toreceive some advices. Because of these situations the Acariya was appointed. hosewho are under the 7pa&&haya are called "addhivihari!a. hose who under Acariya areAntevasi!a. he relation $etween the teachers and pupils of $oth categories were &ustli!e the relation $etween the father and sons. he teachers and preceptors consideredtheir pupils as sons. And always loo! after them when they are in trou$le or sic!.

hen they need something they always provided whatever necessary &ust as a father may loo! after the sons. he pupils also loo! after their teachers and preceptors withgreat respect. As if they loo! after their won father, they did their duties to theteachers and preceptors. hen they are sic! the pupils attended on them. hen theyneed some thing they provided.

The difference et een %cariya and ,pa++haya

here is a different in these two positions of teacher 'Acariya( and preceptor '7pa&&haya(. 7pa&&haya means a teacher who ma!es a very sharp e#amination ) a&&ava&&am upani&&hayati upapa&&hayo*. %e is a teacher who e#amines the wrong action of the pupil whether the wrong done is very small or very $ig. he 2ali Cnglishdictionary gives the meaning for the 7pa&&haya )the teacher of inner*.


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Acariya means the teacher. he term is defined thus )Cvam sa&&hayita$$am evama$hi!!hami ta$$am adina si!!hapana !ho acariya- he is the one who gives educationa teacher of politeness and eti9uette*.

In the Buddhist educational theory 7pa&&haya gets the higher place or superioritywhile the Acariya gets the second place. If a person is to $e trained well the duty of the teachers and preceptors are $oth very important. Because of this type of traininggiven to the mon!s in the monastery the Buddhist ordination was always successful.he environment in the monastery at the very $eginning led to the appointing of

teachers and preceptors $y the Buddha. At the $eginning the mon!s who wereordained even after receiving higher ordination e#hi$ited certain draw$ac!. "omemon!s did not wear the ro$e properly. "ome did not go for alms in an orderly way."ome used to stretch out the $owl approaching those who are eating foot. "ome

$agged for alms going here and there. And the people were discarded with their $ehaviours. herefore, the needs arose to appoint a new mon!.

hereafter the position of 7pa&&haya was given. It was the custom in Buddhist inayathat the pupil should accept the 7pa&&haya saying thus: sir, please $e good enough to

$ecome my 7pa&&haya. hen the teacher $y $ody and word made an e#pression toaccept the re9uest. hereafter $oth of them were e#pected to have the regard of

parents and teachers. he pupil thus receives what they e#pected from their parentsand teachers. Both parties honoured and respected each other.

his connection was enforced $y the Buddha in favour of the welfare of Dhamma andinaya. hen the "addhivihari!a is ill all the necessary attention should $e paid $ythe 7pa&&haya. his type of connection is ethically appreciated and it com$ined their connection. It was Du!!ata offence if one does not honour and attend on his7pa&&haya. he Buddha ordered to 9uite those "addhivihari!as who $elieved $adly."ome time "addhivihari!as were $ehaving $adly. he Buddha laid down a inayarule to allow the "addhivihari!as to $eg pardon. "ome time tough 'harsh( minded.7pa&&haya did not give pardon. hen the Buddha said the 7pa&&haya who does not $eg

pardon will $e facing the offence Du!!ata. "ome 7pa&&haya wanted to 9uite goodmanner 'saddhivihari!a( that was very unfair. hen the Buddha said it is a Du!!ataoffence for an 7pa&&haya to 9uite a polite "addhivihari!a.

ith regard to this, the Buddha pointed out the type of "addhivihari!as who are

suita$le to $e sent away. hey are:1. hose who have no great love for the 7pa&&haya. hose who have no great pleasing for 7pa&&haya

. hose who have no loving !indness for 7pa&&haya

In this manner the teacher and pupil relationship in the Buddhist inaya has $ased onethics. And it was cycle psychologically very sound for the young mon!s who enter the 3rder. hey had protection and self-satisfaction in the 3rder. It was some sort of mutual understanding $etween two parents. +inally we o$serve the accent of Buddhist

ethical $ac!ground.


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%dhikaranasa!atha

he Buddhist monastic legislation comes in the Khandha!as under the section"amatha!handha!a. here are seven Adhi!aranasamatha. hey were very importantfor the purpose of maintaining unity and peace among the mon!s in the monastery.hen a large num$er of mon!s are living in the monastery various pro$lems naturallyarise. here should $e some method or some persons responsi$le to settle such

pro$lems. By this ' ( !in!s of Adhi!aranasamatha, it was a$le to find out who isguilty and who is in innocent accordingly the gravity of the offence $eing consideredthe cases are duly settled. he following are ' ( Adhi!aranasamatha.

1. "ammu!h $ vinaya- verdict in the presence of. "ativinay- verdict in innocence

. 6e$huyyasi! $ - $y the decision of the ma&ority@. assap $ piyyasi! $ - an act of condemnation for shameless $ehaviour. inavatth $ ra!a- $y the covering up of grass

Sammukh A "inaya# according to this method recogni/ing is done $y reali/ing theoffence and no penalties should $e done on the offender in his a$sence. he verdictshould $e given in the presence of one who has done the false. In the inaya te#t it issaid that, it is a Du!!ata offence to give a punishment when the offender is a$sent.his is very important and considered as pre-re9uisite in forms of Adhi!aranasamatha.

Sati"inaya and Amulha"inaya# these two provide against possi$le discourage of

&ustice in monastic administration. he law is to $e carried on with humanconsideration and not $e done through malice, &ealousy, or pre&udice.

he "ativinaya is intended for the e#oneration of a guiltless mon!s falsely accused $ymalice party. herefore, "ativinaya is actually for verdict of innocence.

he Amulhavinaya see!s e#ception for offences committed in a state of unsoundmind. inaya is always against offenders who claimed falsely, pretending to $eunsound.

Pati GG atakarana# It means the disciplinary action should $e done with

ac!nowledgement of the guilty mon!. he mon! who had committed the offenceshould understand his offence and he should accept the disciplinary action imposed onhim.

'ebhuyyasika and Tina"attharaka# hese two are different from the rest of theAdhi!aranasamathas. hey are not only interested in safeguarding the character of individual. But the y are also concerned with settling their dispute. By the decision of ma&ority disputer are settled. he covering up of grass means collective disciplinarymeasure carried on safeguarding the character. In this case the offences treated areminor in character. hey e#cluded ma&or offences as 2ara&i!a and "anghadisesa.

Tassapapiyyasika# It has a great deal more in common with the Danda Kammas as ameans of maintaining order in the community. According to "amanta$hasati!a, it is

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the same as a&&aniya!amma. It is possi$le to punish and an offender who refuses toaccept the &udgement of the "angha. It is carried out on one who deli$erately lies andattempt to evade a charge laid upon him.

According to Kan!havitarani, it would result in complete elimination from the

monastic community, if a 2ara&i!a offence is committed or else a possi$le correctionof a lesser offence.

3ut of these ' ( Adhi!aranasamatha, the 6e$huyyasi!a is supposed to $e the mostcomple# when it is not possi$le to settle a monastic dispute. ithin the monastery theBhi!!hu connected with it, should ta!e the method to the mem$er of another monastery who are greater in num$er $y mutual agreement the mon!s would settlethe dispute. hen the mon! refers the method to select committee for settlement. +or the mem$ership of the community not only good virtuous conduct was necessary. Itwas essential to have a through !nowledge of Dhamma and inaya. If they stillcannot solve the pro$lems it should $e refer to the 8ahasangha. By method of directand indirect canvassing the "angha must assure itself of a ma&ority for a righteouscause. he three forms of voting are recommended. hey are secret $allot, whisperingin the ear and open $allot.

All these methods are carried on for the welfare of the community. It was necessary to preserve unity and harmony among the fellow mon!s. It is also very important to notethat under the 2atinnata!arana no punishment of penalty should $e imposed withoutoffender admitting his false. A mon! who has committed on offence whether urged $yothers or not should recognise and confess it. %e is then as!ed to address himself to asenior mem$er of another and owning and admitting his offence under ta!en to guardhimself in the future. In this manner each individual should $e responsi$le to $e freefrom offences in order to protect a purity of the community.

In this manner Adhi!aranasamatha as part of the missionary for the maintenance of monastic discipline, em$race a wider field of activity than the 2atimo!!ha. hey arenot offences $ut are only methods and ways $y means of which the collectiveorgani/ation of the "angha may arrive at a settlement of monastic dispute.

PenaltiesAccording to &udicial procedure laid down in the 2ali te#ts to deal with offences

committed $y mon!s consist of an ela$orated procedure for the hearing of case aswell as e#ecution of &udgement. here are four forms of rules:

1. inaya rules formulated $y the Buddha himself . "utt $ nuloma- other relevant rules


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>. o !eep mem$er of the "angha free from worldly defilement@. o !eep them free from of defilement, which may result in the future. o ma!e non-$elievers, $elieve

?. o ma!e $elievers dou$le their faithH. o esta$lish the law

1 . o strengthen the course of discipline

he primary purpose to guarantee the li$erty of individual $hi!!hu was to create a pleasant social atmosphere within and without the organi/ation of "angha. An attemptis made to ensure that punishment is given only to the person who is guilty. he

philosophy $ehind the method of punishment was to correct them and not to ta!erevenge. 3nce a $hi!!hu is convicted. %e is not completely written off as anencouragea$le. But the "angha would $e 9uite willing to reinstate him and providedhim to reform himself and amended his evil ways suita$ly. %owever in the case of those who are convicted of the four ma&or offences there is no reinstatement. here isa specific procedure to $e following the $hi!!hu acting as &udge should strictly followthe procedure. hen a mon! is $rought $efore the court when charge withcommitting and offence, he is as!ed to e#plain what he has committed. he accused isgiven the opportunity to depend himself. hen $oth to accuse and the componenthave placed. heir fact, $efore the court, the inayadhara mon! e#amine carefully thefollowing si# points:

1. he fact of the case as reported to the court. 5elevant vinaya

. 8inor offences@. he circumstances, which are not lia$le

he inayadhara mon!s need 9ualification:1. hrough with law in all aspect. uided $y law and firm

Documents

Ethics of Pali Tripitaka by Peris.doc