THE LAW OF KARMA
In Buddhism, according
to the law of moral causation, one is responsible for one’s own actions and consequences.
The law of karma is an impersonal law. It operates in its own sphere without
any intervention or interference of any external force or deity or God.
The first and
the second verses of the Dhammapada teaches that, If one thinks, speaks or acts
in an unwholesome or unskilful manner (influenced by three unwholesome roots of
greed, hatred and ignorance), unwholesome consequences or suffering follows one
as the wheel of the cart follows the hooves of the ox that draws the cart.
If on the
other hand, one thinks, speaks and acts in a wholesome and skilful manner,
when conditioned by the absence of greed, hatred and ignorance, but over
allowing with loving kindness generosity and wisdom, then the wholesome
consequences or happiness follows one, just as the own shadow that never leaves
one.
This is what
it is meant by the law of moral causation. When a person leads a moral and
wholesome way of life, by avoiding killing, stealing, sexual misconduct, lying
and the indulgence of intoxicants, that person is protected from the harmful effects of
such unwholesome actions.
The purpose of
Buddhist moral precepts
There can be
no success in gaining happiness out of Buddha Dhamma until we understand the
use of sila, which is morality, the Five Rules of good conduct. We cannot call
ourselves true followers of Lord Buddha until we follow the five “do nots.”
As a rule,
these five rules are recited after taking the three refuge and are usually considered
as a necessary part of the ceremony of becoming a Buddhist. Everyone
understands these rules and do know that it is good and wise to follow them all,
but many persons have week characters and do not make a real attempt to be
guided by these Five Rules that all Buddhists must follow.
If we violate the
universal law of cause and effect (kamma) we will have to experience the bad
effects sooner or later. That is why the Buddha introduced a moral code in the
foam of precepts, so that we can live in harmony with existing living beings
and maintain a healthy, peaceful atmosphere which will promote the well-being of
all.
There are three important factors in the Buddhist teaching. The Eight Fold
Path is comprised of sila, samadi and panna. These three
are the important factors in the training of Buddhist practice: morality (virtues),
meditation and wisdom (sila, samadi and panna). The
English word morality is used to translate the Pali term sila. Morality is the
stepping-stone for spiritual development. Therefore the observance of precepts serves as
the preliminary groundwork for the cultivation of higher virtues or mental
development. Sila or virtues is the most important step on the spiritual
path. Without morality, right concentration cannot be attained, and without
right concentration, wisdom cannot be fully perfected. Therefore, morality not
only enhances people's ethical values and fulfills their noble status as human
beings, but it is crucial to their efforts towards the highest religious goal
of Nibbana.
The Five Precepts:
These
basic training rules are observed by all practicing lay Buddhists. The precepts
are recited after taking the three refuge from the Buddha, Dhamma and Sanga.
1. Panatipata
veramani sikkhapadam samadiyami
I undertake the precept to
refrain from destroying living creatures.
2. Adinnadana
veramani sikkhapadam samadiyami
I undertake the precept to
refrain from taking that which is not given.
3. Kamesu
micchacara veramani sikkhapadam samadiyami
I undertake the precept to
refrain from sexual misconduct.
4. Musavada
veramani sikkhapadam samadiyami
I undertake the precept to refrain from false speech..
5. Suramerayamajja
pamadatthana veramani sikkhapadam samadiyami
I undertake the precept to
refrain from intoxicating drinks and drugs which lead to carelessness.
The Five Perils to one of bad Morality
“The
Buddha addressed the lay followers of Pataligama, ‘House holders there are
these five perils to one of bad morality, of failure of morality. What are
they?’
1 .In the
first place, he suffers great loss of property through neglecting his affairs.
2. In the
second place, he gets a bad reputation for immorality and misconduct.
3. In the
third place, whatever assembly he approaches, whether of Khattiyas, Brahmins,
householders or ascetics, he does so differently and shyly.
4. In the
fourth place, he dies confused.
5. In the
fifth place, after death, at the breaking-up of the body, he arises in an evil
state, a bad fate, in suffering and hell. These are the five perils to one of
bad morality.”
The five Advantages to one of Good Morality
‘And,
householders, there are these five advantages to one of good morality and of
success in morality.
What are they?’
In the first place, through careful attention to his affairs, he gains much
wealth.
- 2
In
the second place, he gets a good reputation for morality and good conduct.
- 3. In the third place, whatever assembly he approaches, whether of khattiyas,
bramins, householders or ascetics, he does so with confidence and assurance.
- 4
In
the fourth place, he dies unconfused.
- 5
In
the fifth place, after death, at the breaking up of the body, he arises in a
good place, a heavenly world.
These
are the five advantages to one of good morality, and of success in morality.” (Long
Discourses (Diga Nikaya) Maha Parinibbana Sutta).
When you promise not to kill
any living being, and in doing so, one gives freedom
from danger and fear. One becomes free from cruelty and develop loving and caring attitude to a limitless
number of beings. One gains a share in limitless freedom from danger.
Abandoning taking what is not given (stealing), the disciple
of the noble ones abstain from taking what is not given. By doing so, one provides security to
a limitless number of beings, becomes trust worthy to a limitless number
of beings and gains a share in limitless
freedom from danger.
When you
avoid impurity, and
in doing so, limitless
number of beings gain confidence
in one. Limitless
number of beings enjoy friendship. One gains a share in limitless freedom from danger.
The rule against impurity tells us
that we must respect our bodies and not to make improper use of them. Human
beings know the difference between right and wrong and this places on us an
obligation to behave ourselves in a way that is very different from animal
conduct.
When you are
truthful, and
in doing so, one becomes
trustworthy to a limitless number of people. Others can rely and begin to believe in one’s
words. No one gets to be called a liar. Further
more... lying is also one of the
very quickest ways to lose self-respect. Being
truthful, one gains a share in limitless freedom from danger.
When you
don’t use alcohol and other drugs, and in doing so, a
limitless number of peoples’ minds become pure, clear, concentrated, and lead to help others to overcome bad habits. As a result limitless number of beings gains a share in limitless
freedom from danger.
Here is an
expanded version of the Five Precepts
- I promise to respect all life and not to hurt
anyone.
- I promise not to take what is not mine and also
to help everyone to be the master of the fruits of one's own labors.
- I promise not only to avoid impurity but also to
seek to do actual good.
- I promise to avoid all untruth and daily to speak
the truth in a helpful way.
- I promise to use no drink or drug that will
poison my body or my mind and I shall help others to overcome bad habits.
The Buddha stated
that parents who really care and love their children, should help and promote
them to grow and develop in virtues. Similarly children must help and promote
their parents spiritual development. This is because neither of them wants to
see their children nor parents suffering after death. This means, to be re- born in
a lower realm or in woeful plains.
Therefore both
parents and children have a moral responsibility towards their loved ones, and should promote and support each others gain in higher spiritual
attainments. Moral precepts provide a
wholesome foundation for personal and social growth. They are practical
principles for a good life and the cultivation of virtues. Sila or virtues
contribute to harmonious and peaceful coexistence among community, family
members, and consequently helps to promote social growth and development. Without
morality there will be corruption and disturbance and if we understand
the objectives of sila and realize its benefits, we will see moral
precepts as an integral part of life rather than taking it as a burden that has
been forced to follow.
