Social Guides of Buddhism

Actually, the Buddha Himself was a Supreme One but who has strived for countless years and been developed through His own meditation method. We can see that the Buddha did not ignore social welfare when we learn fundamental theory of action and reaction (Kamma) from Buddhism. And the first step to enter Buddhist community or to attain liberation is charity or generosity, or offering or giving (Dana) for social welfare. In my understanding and experience with Buddhism for almost 19 years Buddhism includes both social and spiritual welfare. Now I’m going to explain social guides of Buddhism.

1.1. Social Activity

Most of the people, who know Buddhism, particularly in the west, think that Buddhism is meditation. Of course, meditation is very well known to the whole world when we talk about Buddhism. However, Buddhism teaches how we should live with the rest of the world harmoniously by practicing its social guides in our daily life situations. For example Dāna that literally means ‘Giving’, it promotes our social life and standard and how to live with our friends in daily life.

However, in my experience Dāna is practiced as a religious ceremony in traditional Buddhist society. It is not bad but not exactly correct as taught by the Buddha. However, I can understand that the traditional work in the same way not only in the Buddhist society but also all over the world in any society and they will be difficult to correct. Time has been changed a lot. Cultures, human thoughts and philosophy, religious faith and practices and the interpretation of religious texts have also been changed through times.

People who have to follow along the current of modernization are also changed through times. They try to interpret religious texts into their own understanding. In Buddhist society, particularly in traditional Buddhist society, people try to change true sense of Buddhism into the sense of religion and practice as religious rites and rituals that involve physical gestures. When they practice that way, they may be afraid of something wishing for the protection to their life; or may be wishing for the promotion of their position, for gaining wealth, being prosperous and protection from ill lucks and so on.

However, true sense of Buddhism and Buddhist practices are remained as they are by the educated and intelligent people both in traditional Buddhist society and in western Buddhist cultures. Social activities are well practiced in some places in the world by those who understand Buddhist message correctly. The instruction of Dāna and the instruction of Brāhamavihāra (Noble way of living) are closely linked to encourage Buddhist people to practice social activities for the whole humanity.

            

1.1.1. The meaning of Dāna and how to practice it correctly

We are instructed and encouraged to practice Dāna (generosity) as well in Buddhism. The act of Dāna is also regarded as goodness in Buddhism. If we do not practice Dāna (generosity) in Buddhism, we are not a good Buddhist. However, Dāna is really necessary to practice not because we are Buddhist but because we want to be really generous with the rest of the world.

Without practice of Dāna we cannot express our gratitude to our friends and we cannot also express our respect and veneration to our Holy Order. In my opinion the practice of Dāna is a sort of expression of love and gratitude to the friends who we should appreciate for their kind activity and our Holy Order that teach us a very precious Dhamma. It is also regarded as goodness in Buddhism.

Dāna literally means ‘Giving’ or generosity or charity. There is no expectation in the meaning of Dāna but giving. Dāna is actually the first step to attain Nibbāna which means the state of liberation, freedom or emancipation in the Buddhist teaching. Therefore, it is important to practice Dāna correctly when you are Buddhist. Dāna can bring you both bondage and liberation if you are not skillful in practicing Dāna correctly.

If you expect some profits from your Dāna with the sense of craving, you will be in bondage by practicing Dāna. It will be wrong way in your practice of Dāna. Therefore, when you practice Dāna, you should give things freely. The Buddha teaches us perfectly how to practice Dāna correctly. Dāna is one of the ten kinds of Parami; it is an important practice of Buddhist people.

There are ten kinds of Pāramī (perfection) in Buddhist practice. They are:

                                                  “(1) Dānapāramī-perfection of generosity, 

                                                  (2) Sīlapāramī-perfection of morality,

                                                  (3) Nekkhammapāramī-perfection of renunciation,

                                                  (4) Paññāparamī-perfection of wisdom,

                                                  (5) Viriyapāramī-perfection of Energy,

                                                  (6) Khantīpāramī-perfection of Forbearance,

                                                  (7) Saccāpāramī-perfection of Truthfulness,

                                                  (8) Aditthānapāramī-perfection of Resolution,

                                                  (9) Mettapāramī-perfection of Loving-kindness,

                                                  (10) Upekkhāpāramī-perfection of Equanimity.” (Buddhavamsa-page 306)

There are three levels of Dāna to practice according to Dānapāramī taught in Buddhism. They are :( 1) Danaparami that is simply offering things but for the liberation, (2) Dana Upaparami that is intentionally offering things and the limbs of one’s body and (3) Dāna Paramatthaparami that is intentionally offering things, one’s limbs and even life to the others if necessary . Three of them are closely connected with social activities by wishing good benefits of all the beings in no restriction.

Actually, these ten kinds of Parami are for Bodhisattva (Future Buddha) to practice for the attainment of Sabbaññutañāna (the Enlightenment). However, Buddhist people are also practicing these ten kinds of Pāramī following the example of the Buddha when they practice dharma.

“There are three levels in each Pāramī: Pāramī (Ordinary Perfection), Upapāramī (Higher perfection), and Paramatthapāramī (Highest Perfection).” ² (the commentary to Buddavamsa)

Therefore, there are thirty kinds of Parami in detail according to Buddhist scriptures. When I meet people from different countries and have a chat about social activities that are popular in the world nowadays, I see people enjoy charity very much and I feel harmonious with those who love to practice charity because there is no different between the practice of Dana taught by the Buddha and charity practiced in the whole world. In my opinion charity will remain the same in any society; no matter in which society charity is practiced. We can find deep encouragement for the practice of charity in Buddhism when we learn the ten kinds of Parami that is fundamental to lead us to the final liberation.   

Danaparami, which is equivalent to the social activity in modern sense, is taught a lot in the life-stories of the Buddha. The practice of Dana is the first step to enter Buddhist community and also the first step to attain final Nibbana. Therefore, Buddhist practice is not selfish but open wide and altruistic. Some people who were born far away from Buddhist community ignorantly want to say that Buddhism is selfish and pessimistic. I often advise them to learn Buddhism more closely not by reading Buddhist books but by practicing in the Buddhist background because reading books will be absolutely different from practicing in proper way.

1.1.2. The idea of Kamma

Buddhism teaches Kamma and Kammavipaka (the law of cause and effect) to understand daily life situation. Actually, our daily life is going in the law of cause and effect. We have to float in the current of Kamma that includes our words, deeds and thoughts. We cannot live without words, deeds and thoughts and we are ruled by them. We receive the result from our words, deeds and thoughts. Nobody gives us reward; nobody gives us punishment but we ourselves and we are all responsible for ourselves. In my opinion Buddhists must agree to charity completely and must work willingly for charity as they believe that good Kamma will bring good result.    

Here, I need to explain the idea of Kamma in Buddhist philosophy so that you can understand it quite clearer. Kamma means your own action either good or bad; there is no connection with Buddhist authority or any religious authority to understand the law of action and reaction (Kamma & Kammavipaka). Religion can do nothing with the idea of Kamma in Buddhism because it is free from religious sense that tries to introduce the importance of a certain God in dealing with human destiny. Buddhist theory of Kamma is not the idea of fate or predestination; it is just the process of cause and effect.

A Buddhist, who believes in the theory of Kamma, must agree to the practice of charity that deals with social welfare for humanity. Buddhists believe that good action (Kamma) will bring good result (Vipaka) and bad action will bring bad result. Therefore, they have to encourage themselves the others to practice charity for social welfare. They believe that they will receive the result from what they have done throughout the process of life and death known as Samsara in Buddhism. Therefore, the idea of God can do nothing in Buddhism because there is no room for the role of any God in Buddhism.

The process of life and death will go round on and on until they have attained final liberation from the attachment and physical suffering. Buddhism said that when the attachment is completely eradicated by thorough understanding that can be attained through Vipassana meditation, one will free from physical and mental suffering. However, we should understand the law of cause and effect as clearly as possible to be encouraged to practice charity when we are a Buddhist.  

For example, when you practice charity that is equivalent to the meaning of Dana in Buddhist philosophy, your action of charity will bring the result. It is a natural law similar to the law of action and reaction in the field of science. There is no discrimination in the Buddhist theory of Kamma. However, the Buddha classified whether you practice charity with good volition or bad volition or whether your action is based on good or bad volition. When you practice charity with good volition, you will receive good result but when you do it with bad volition, you will receive bad result. No matter you are Buddhist or non-Buddhist, you will receive the result as you do.

I think that you may have seen some people who practice charity but with sense of fear or with sense of passion; the practice of charity done by such people will not bring happy result. Of course, the result will come out but will not make you satisfied because the volition is not right. Fear and passion are negative emotions. Therefore, you do not need to be Buddhist to practice charity correctly but to have good volition. The Buddha does not say that you must be Buddhist to practice correct Dana (charity) but you must bear good volition in your heart. I feel that the Buddha is not subjective teacher but objective teacher because the Buddha has never taught anything sectarian but universal; I will explain you later in the next chapters.          

1.1.3. Perfection of Charity (Danaparami)

Actually, I have to make Danaparami clear from the sense of simple offerings. According to Buddhism, volitional action will bring the result. No matter which kind of person you are or which kind of religion you follow, you will receive the result of your own action; it is working by natural law. Therefore, when you practice charity or generosity or offering to anyone or to any society, you will receive the result from your volitional action. The result is always connected with volition. If there is good volition in your mind, the result will be good. If the volition is bad, the result will be bad. Therefore, the result either good or bad will be connected with your own volition but not with religious authority.

You can see some people who practice charity in the expectation of good name and fame or reputation; this practice of charity would be wrong. The volition of such people will be dirty with desire for good name. However, the action will bring result to them but I hope they will not feel pleasant because they know their volition is not honest but dirty with desire for good name or position. According to Buddhist theory of Kamma, no matter which volitional action you do; you will receive the result from it.

However, in the level of Danaparami (a sort of charity) you have to offer things or your properties or your possessions to the others who really need helps but for wishing liberation. If you practice charity for your name, it will be wrong charity according to Buddhism. I agree that the Buddha said practicing charity (Dana) must intend to liberation known as Nibbana in Buddhism. Only when you intend to liberation in your practice of charity can your practice of charity be called Danaparami.

For example, the natural disasters like Sunami that happened all over Asia in 2005, Buddhism must be ready to closely work for the victims of Sunami according to its teaching of Dana (charity). Buddhism must do for the sake of such victims of natural disasters to liberate them from miserable states. If Buddhism says no for such victims, the spiritual phenomena like love and compassion taught in Buddhism will be useless and love and compassion are closely connected with practice of Dana (charity) which is often known as Dana Parami that is able to lead them to the state of liberation.     

Of course, there is no need to call your practice of charity as Danaparami but I’m trying to explain as to how Buddhist idea of Dana can go peacefully with the practice of charity in social activities today. All of us can understand how much degree of tolerance we need to practice in the whole humanity because everybody knows our world becomes a global village. All of us should see as brothers and sisters in the same specie or in the same type of global family. We can also see there are multi cultures, multi faiths and believes in our globe. If we do not practice tolerance, patience, forgiveness, mutual respect and understanding to each other kindly, we will all become like wild animals instead of living together peacefully and happily.

In my opinion Buddhism is ready to share its knowledge and wisdom and its heart with everyone. However, we need education, knowledge and good sense of understanding to practice Buddhism properly. Here, we can learn from the very beginning step which is known as Dana (charity in modern sense) to enter the path to liberation; we will see it is so broad-minded and sincere. Buddhist activity of charity will not see how much quantity of people we have shared but we will see how much quantity of people have received and been beneficial from our activity.

To practice Danaparami in Buddhism you have to share your things including money as donation with particularly to the Order of Buddhist monks who are working for the spiritual benefit of people without restriction. Actually, Buddhist monks have carried on the teachings of the Buddha by dedicating themselves to the whole humanity and they correctly guide those walking on the path of liberation. Those who donate money to the Order of Buddhist monks are wise because Buddhist people cannot focus on the pure teaching with carrying on their family life but Buddhist monks are all responsible for carrying on the teaching of the Buddha and practicing it correctly. The donors’ intention must be for the liberation (known as Nibbana in Buddhism) of themselves and to liberate the others who are in need of help. It is really noble wish if they are able to practice as the Buddha wanted.

The difference between simple offerings and special offerings as Danaparami as taught by the Buddha is the intention to fulfill wisdom for the attainment of liberation. When you practice simple offerings, the result will come back to you in the law of cause and effect (known as Kamma in Buddhism). However, when you practice special offerings as Danaparami intending for the attainment of liberation, of course, good result will come back to you naturally but you will be happy for understanding the sense of liberation before your eyes. When you are used to realizing the sense of liberation by your practice of charity, you will be encouraged to practice charity more meaningfully. Then, you will become free from the bondage of your own desire by practicing charity because you do not expect anything but you want to free by giving things to the others who need your help.

1.1.4. Higher form of Charity (Dana Upaparami)

When you practice Dana Upaparami, you must share your things or properties and limbs of your body with those who are in need. It is higher charity than the first type of charity known as Danaparami. According to Buddhism in the first type of charity you should share your things with everyone for liberation from misery. In the second type of charity you have to share even limbs of your body such as kidney, heart, liver, eyes, and arms and so on when the others are in need. Nowadays, we can hear that some people can donate their heart or liver or kidney or else to somebody who are in need. It is good with Buddhist second type of charity. Buddhism will agree with the person who donates limbs of his body to anyone who needs. Therefore, I have often said that Buddhism will never go against with anyone or any other religions in the level of charity.

In the philosophical point of view, sympathy must be developed and selfishness must be abandoned to practice Dana Upaparami (second type of charity) taught in Buddhism. Without sympathy, compassion, love, appreciative joy, knowledge, and wisdom it will be so hard to practice Dana Upaparami and when self-interest is strong in one’s mind, one will also be hard to practice Dana Upaparami. Sympathy and selfishness are opposite phenomena; they cannot exist together in human heart and also, they cannot work together properly.

 

We need warm love & kind heart

To have sense of trust

And everlasting relation.

Nobody is stupid;

Nobody is wise.

But craving drives us crazy.

Sympathy must be developed;

Selfishness should be abandoned

To happily and harmoniously live

With everyone in the same planet.

Of course, nothing will be easy to be done and nobody will be easy to do things but if necessary and beneficial for the whole humanity, we should try the best we can to help ourselves and the others around us. In my opinion human selfishness and ego try to limit and close our mind and our heart. They make fear and frustration, hopelessness and uncertainty, distrust and suspicion and so on born in the heart of humanity; it is too bad. I’m thirsty for warm love and kind heart and those who I have met are also thirsty for the same thing because people are so impermanent and quick to change and hard to trust what they have said. They do not do as they have said. Then, uncertainty and hopelessness arise and doubt becomes powerful. Then, we are not happy at all but pretend to be happy.

In the level of Dana Upaparami (higher form of charity), we can see that Buddhism is so willing to share even limbs of their body with those who are in need. It is really encouraging its followers to work for social activities but they need proper education of Buddhism to understand the teachings of the Buddha and its practice. In my opinion Buddhist monks worldwide need sufficient and proficient education of Buddhism and secular education as well.

When you know only spiritual education, one eye is still blind. When you know only secular education, one eye is yet blind. Only when you have learned both spiritual and secular education will you open two eyes of you. Then, you can see things clearly and knowledge will be quite good and your philosophy will be quite beautiful in practical life. In my own opinion we should not sleep in our own tradition and culture by grasping them firmly but we should look up the other traditions and cultures in the globe to learn more about humanity and to find the way how to live together without harming each other. I believe that it will be hard to change one’s own traditions, cultures and thoughts but we should practice respect to the others as well.

For example, Christians practice charity; Buddhists practice charity; Hindus practice charity; Jainas practice charity. No matter who practice it, charity is charity; charity will remain the same in the meaning. We have to work together for benefits of humanity but not for the converts of our own religion. It will make people feel bad when they are converted to your own religion by doing charity. I also do not feel comfortable to convert people by doing charity. Buddhism does not say that you must be converted to Buddhism by doing charity but it says that you must practice charity for the liberation of your own and of the others as well.

Now in the level of Dana Upaparami you should be ready to donate limbs of your body to others who are in need. It is higher form of charity than the first one. It also shows that Buddhists should practice social activities for the social welfare of humanity. It is also social guide for Buddhist people taught by the Buddha.

1.1.5. The Highest Form of Charity (Dana Paramatthaparami)

It is the third type of charity, and also the highest type of charity because when you practice Dana Paramatthaparami, you have to give up even your life, if necessary for the others. When we learn this type of charity, we can see that there are spiritual values like love, compassion, tolerance, wisdom, sense of sacrifice and noble wishes for humanity. All of them are found in the third type of charity, Dana Paramatthaparami taught in Buddhism. The Buddha had practiced Dana Paramatthaparami on the way to the attainment of final liberation or final Enlightenment (Nibbana).

There are a lot of the Buddha’s life stories in Jataka Pali scriptures that explained how the Buddha-to-be had fulfilled his Parami (perfection) to attain the final Enlightenment. Here, one of the Buddha’s life stories makes me interested in it and wonderful to learn from it. Once, the Buddha-to-be (Bodhisattva in Pali) was born in the species of rabbit (Sasapanditacariya Cariyapitaka page-). Though Bodhisattva is born in the realm of animal, its mind and spiritual values are always good enough and always ready to help the other beings including human beings. It is a good example and a good knowledge for me to change bad part of my mind and I feel so nice to compare myself with Bodhisattva animal when I find myself in bad attitude.

In the story the rabbit fulfilled its perfection of charity (Dana Parami) for the attainment of Buddha hood. The rabbit, Bodhisattva thought “It would be nice to see a certain person who wants something from me. I can donate even my own flesh to anyone who wants it.” This story was taught by the Buddha himself by using His psychic power in the recollection of the past lives. When the rabbit, Bodhisattva thought that way, one poor old Brahmin came to the presence of the rabbit to receive its flesh.

But the Brahmin was not real; he was a creation of Sakka (the king of gods); he came to appear just to test whether the rabbit would do as it thought or not. The rabbit was also Bodhisattva fulfilling its perfection of charity (Dana Parami). It wanted to donate its flesh to the poor old Brahmin by jumping into the fire so that the Brahmin could eat its flesh. We can see that it was the greatest charity for social welfare and good example of the Buddhist people for the practice of charity.     

1.2. Noble Way of Living (Brahmavihara)

Brahamavihara is one of the important practices in Buddhist society. We have been instructed by the parents and grandparents to practice Brahamavihara in daily life since we were young. When Brahamavihara is instructed, the four spiritual values: love (Metta in Pali), compassion (Karuna), appreciative joy (Mudita), and equanimity (Upekkha) are included in it. I believe that no one will be possible to do good without such spiritual values as love, compassion, and so on. These spiritual values can always bring good result visible. According to the Buddha’s Teaching, Metta, which is translated into love in English, is deeper sense in it.        

1.2.1. Loving-kindness (Metta)

Metta means being friend or making friendship with everyone either friend or enemy. The characteristic of Metta is making benefit of everyone. The function of Metta is bringing benefit to everyone. When we look at such ideas of Metta (love) taught in Buddhist scriptures, we can see how we should practice Metta. According to Buddhism, a Buddhist is impossible to hate but to love. We know that hate is not recognized as good spiritual value and hate will never bring good result to our mankind but bring grudge, hostility, animosity, prejudice, turbulence and instability to humanity. When hate is generated in human mind, no religion will be able to help, and no Got will be able to help us but we must deal with it ourselves.

Buddhism suggests that hate should be replaced by the power of love but not by the power of the Buddha. Therefore, the Buddha said that we should understand the sense of love (Metta) clearly and the danger of hate as well. The Buddha taught us the benefit of practicing Metta by telling His life stories as good examples. Such stories are full of power to encourage us to share love with everyone extending to the whole humanity and to the whole creatures.

In one story named Mahakapi Jataka, the Buddha-to-be was born in the species of monkey. In the story a Brahmin farmer lost his cows while he fell asleep under the tree after his farming. There was a deep forest nearby. He thought that his cows went round in the forest so he entered the forest and looked for his cows but he lost sense of direction. He did not know how to come out of the forest. Unfortunately, he fell down to the old well while he was eating certain fruits greedily on the tree. He was so painful and hopeless to come out of the old well. Then, he shouted loudly, ‘Please help me, help me.’

Then, the monkey, that was the Buddha-to-be, heard the voice of the man. The monkey felt deep sense of love and compassion for the man who was in misery and needed help. However, the monkey did not know how to help him. Finally, the monkey took a stone the same weight as the man and put it on his shoulder and tried to jump as high as possible. When he thought that he was good enough to help the man in the well, he climbed down the well to help the man. When the monkey reached the man, he told the man to be on his shoulder in the sign of gestures. The man did as the monkey said. Finally, the monkey jumped out of the well with weight of the man. It was successful.

Now we can learn the love and compassion from the heart of the monkey, the Buddha-to-be. It was so beautiful to learn the sense of love and compassion from the heart of the monkey in the story. Even the monkey tried to help human who was in misery; it was a good example to follow. Nowadays, we need to share such education with the kids of the world to instill the sense of love and compassion into the hearts of the kids in the world.

It is one of the ways to instill love and compassion into the hearts of the kids to keep future world peaceful. This will be a good example and inspiration to follow. When I learned this story, I admired the action of the monkey so much. The story keeps me cool with love and compassion of the monkey that helped a miserable man. And I want to help this way and I felt inspiration as well when I learned the story. It is also an encouragement to work for social activities from Buddhist scriptures.

Actually, Buddhism does not teach how to be Buddhist but how to make ourselves better in positive way by understanding things as they are. Being good is different from doing good. Doing good is easier than being good. However, when your mind is purified, you will know how to be good. When you practice to be good, doing good will be easy. At first, we have to practice to be good. We need education, knowledge and wisdom that should be properly developed in the experiential level but not in the thought. If you hold the idea that no one can change and they will remain as they are, it will be really dangerous. No one will be good because people do not want to change themselves to be good but we know that they are easy to change themselves to be bad.

Buddhism accepts good and bad elements in human hearts but Buddhism believes that good can be developed and bad can be removed by understanding the law of cause and effect. Three causes: attachment, ill will and ignorance will produce bad effects and three causes: non-attachment, non-ill will, and understanding will produce good effects. We will not be able to change ourselves but we should change bad causes: attachment, ill will and ignorance by observing the nature of them closely. When thorough understanding of the three bad causes arises in your heart, you will be able to stop generating them in your heart because they are able to burn you and friends round you.

Here, in this case I want to say the nature of attachment to the one we love so much by seeing loving qualities of the person. In my life I love my mother so much. However, I have lost my mother since I was about 8 years old. At that time, the attachment to my mother made me so much miserable and the feeling of missing mother made me no way to be better. There was nothing to replace on behalf of my late mother. Mother is mother; nothing can take the position on behalf of real mother of someone else.

I tried to read a lot of books about death and reincarnation and to get the way how to deal with miserable feeling in me affected with my late mother. However, reading gave me a lot of knowledge to concede real problem of life and to keep it just quiet for certain moment. Actually, it did not work for what I need to solve in me. I will tell you later about it more. Here, the attachment is really negative phenomenon to any person. We can also learn that there are a lot of people suffering for nothing other than for their own attachment in the sphere of religion, in the sphere of family, in the sphere of politics and so on. Wherever you find misery; there you find the attachment. Nobody can deny because it is truth and it will never change. I believe that only when the attachment is uprooted in one’s heart by thorough understanding of its nature will one free from misery. It is absolutely connected with Buddhist Vipassana meditation but I will explain you about this meditation later.

Here, what I want to say is how we can change the attachment by thoroughly understanding its nature. Love (Metta) is the first spiritual value to replace the attachment. When I say love, I’m worried for the meaning of love and misunderstanding on the meaning of love because love has poor meaning in English. Love is OK; even the Buddha did not deny love but the Buddha even advised us to practice meditation of love (Metta) to make our mind and our heart softer and cooler. And the Buddha said that we have to love ourselves deep enough first when we practice meditation of love so that we can be considerate to the other fellow beings without restriction. But the attachment is always blamed by the Buddha and by the wise as well because it makes us sheer suffering.

When your heart is filled with loving feeling of yourself, you can be considerate to other fellow beings and you can extend your loving heart to the whole humanity. Your loving heart will encourage you to practice charity for those who are in need of your help and I hope you will be happy to do such activities not because of Buddhist, not because of Christian but because of your loving heart and your consideration to the other fellow beings. Love is closely connected with practice of pure charity but remember that the attachment is closely connected with good name and fame of yourself. When you practice charity for good name, fame and reputation, your practice of charity is wrong. According to Buddhism such charity will never bring liberation (Nibbana).

1.2.2. Eleven Kinds of Result from Practicing Metta

According to Buddhism, practice of Metta (love) meditation brings not only good benefits to the others but also to yourself when you practice it correctly. There are eleven kinds of result from practicing Metta meditation taught in Anguttranikaya. They are: “Sleeping in comfort, waking up in comfort, no evil dream, being loved by humans, being loved by gods, being protected by gods, not being harmed by fire, by poison, by the weapons as well, quick serenity, having a serene face, no confusion at death, and being reborn in the world of gods if the person who has practiced Metta meditation has not attained final liberation yet.” (Anguttranikaya V-iii page-542)         

1.2.3. Sleeping in comfort

In my experience with this Metta meditation, I can sleep very much comfortably and loving feeling even to the poisonous snakes is clearly developed particularly when I’m in the forest for meditation. I have practiced Metta meditation twice a day: 4:00 a.m. in the early morning, 7:00 p.m. in the late evening. From 4.00 a.m. to 5:00 a.m. and from 7:00 p.m. to 8:00 p.m. for two hours long it is time to develop a warm feeling of love to all living beings in the whole universe beginning with oneself. When I lie down on bed at the last hour, I wish all the beings living with me in the same forest would be happy, healthy and peaceful and I pay attention to the abdominal movements arising and falling in its nature. And I fall asleep in comfort.

1.2.4. Waking up in comfort

 I usually sleep only 5 hours a day from 10:00 p.m. to 3:00 a.m. of course, I must go to bed exactly at 9:00 p.m. but I would not fall asleep immediately. So I’m used to meditating on Metta for about five minutes and keeping the mind on the arising and falling movements of abdomen till I have fallen asleep. Sometimes, I wake up 2:30 a.m. clearly in comfort. Sometimes I wake up exactly 3:00 a.m. I always find myself waking up in comfort. It keeps me to practice Metta meditation faithfully.

1.2.5. No evil dream 

I have found no evil dream yet since I practiced meditation of love (Metta). The practice of Metta meditation helps me a lot such as to love myself, to love friends round me, to love the animals living with me in the same forest. This Metta meditation makes me harmonious with the forest animals and anyone. Trust for everyone is clearly developed in my heart by practicing Metta meditation in the forest. Understanding is also clearer in me. Happiness is always with me in the forest. It makes me no evil dream at all. When your mind is filled with loving feeling embracing all the beings, you will see good dream even if you dream in sleeping time. There is nothing to do with traditional faith of reading holy books but with real practice as taught by the Buddha.            

I have experienced only these three results clearly from my practice of Metta meditation for years. I have not been experienced with the rests of the eleven results clearly but I can see certain effects from them. The way that I have practiced Metta meditation is mentioned in the book of Buddhist thought that I have written and have published for those who love philosophy or Dhamma in Buddhism. Without loving feeling towards all the beings, practice of charity will not be easy. Even if it does, it will be the work of head, not the work of the heart.   

Now I hope you can understand that Buddhism will never go against social activities. Buddhists, who believe in such spiritual phenomena as love, compassion, appreciative joy and equanimity, have to work for social activities. Buddhist people need sufficient and proficient education, knowledge and wisdom particularly on Buddhism. We need knowledge on how human beings and our world change thought and form to properly adjust with modern world and to work as good as possible with the world.

If we do not know how human thought is changed through times and generation by generation, we will be very difficult to exist with modern world. And we have to understand that the attachment is the origin of suffering. Social philosophy of Buddhism is embracing the whole society. Now I’m going to explain another spiritual value named Karuna (compassion) that is closely connected with social activities.

1.2.6. Compassion (Karuna)

Karuna is higher spiritual quality than Metta (love). When you have a heart of Karuna, you will feel the same as the other person who is in misery. The person of Karuna shakes his own heart when he sees someone in miserable state. He will not be able to hurt the others not because he is Buddhist but because he has Karuna in his heart. If you are a true Buddhist, you must practice Karuna. It is harmonious with theory of Kamma. Otherwise, you will be in contradiction with your idea of being Buddhist.

Actually, no religion belongs to Karuna but it is the quality of human heart; it can be born in the heart of human being naturally when we see a miserable person before our eyes. Of course, when you are Buddhist, you must seriously practice Karuna and develop it clearly in your heart. Then, you will practice charitable work willingly without force of any religious authority. Only then will your practice of charity be correct because you practice charity by your own volition.        

According to Buddhism, it is wrong when you practice charity or any other meritorious deeds by force because your own volition is your own Kamma. The Buddha said, “Cetanaham bhikkhave Kamman vadami- Oh Bhikkhus, I say volition is Kamma.” (Anguttranikaya vol-ii page 363) Therefore, if you do anything badly, your Kamma will be bad and you will receive bad result. On the other hand, if you do anything good, your Kamma will be good and you will receive good result. That is why charity must be done by your own volition but not by force. Karuna (compassion) is, then, the important spiritual phenomenon to develop it in human heart. When Karuna is present in you, you will feel that you must do something for a miserable person or situation before your eyes. You will be impossible to harm the others round you.

In one of the Buddha’s life stories it is interesting to learn how the Buddha’s Karuna worked for the miserable. Once the Buddha-to-be was born in royal family; his name was Vesantra. He used to practice charity. As soon as he was born, he asked, “Do you have something to donate, mum? I want to donate.” (Vesantra Jataka and its commentary vol-7 page-248) He loved practicing charity (Dana). The royal family was ruling the country named Sivi and the capital was Jetuttara city. When he was 16 years old, he finished all of his education, skills of ruling the country and had experienced with royal works. Therefore, his father, king Sañjaya offered throne to his son, Vesantra to be kingship of the country. Then, he became the king of the country.

He married to the beautiful woman named Maddīdevī, the daughter of Maddarājā who was the king ruling the other country. The Buddha-to-be, Vesantra had two children: one son named Jālīkumāro and one daughter named Ganājinā. The Buddha-to-be donated six hundred thousands money to every one such as travelers, baggers, recluses, monks, hermits and the poor every day when he became the king. It was great charity done out of compassion for all of them.

It was really admirable activity for social welfare and it was really social guide of Buddhist people. However, the Buddha-to-be was not a Buddhist at that time, not even any religious person. He believed that Dana (charity) was good and beneficial for his own spiritual welfare and for the others’ welfare as well. He did social activity in very much practical way. He just gave it up to see the welfare of the others and happiness of them. For himself he wanted to free from suffering in the bondage of wealth, possession and position and to attain the Buddha hood. He did not want to spend his wealth selfishly for himself and for his own family but he wanted to share with those who need aids from his hands. Buddhist people should admire his activity and should follow his example of altruistic attitude and activity.

Why I’m saying this is that I have often been asked by the western people who have been in touch with Tibetan Buddhist tradition or the idea of Mahayana Buddhist tradition. In my understanding Buddhism is not selfish religion. How can you say that Buddhism is selfish, because Buddhism is great religion that has been accepted worldwide by so many scholars, educators, scientists and philosophers as well?

You will see that Buddhism will remain as it was in its own beautiful meaning when you learn it systematically with a well-trained and learned master in Buddhism. You need a master who has seriously been practicing Buddhist meditation method for years because Buddhism is not only theoretical but also practical to approach its ultimate truth. Therefore, you can see nothing to understand what the Buddha wanted just by reading Buddhist books.

Now in this story once another country named Kalinga was suffered from drought, famine, starvation, thieves and robbers for the problem of food. The people of Kalinga country made a riot to inform the king what happened in the country. The king paid attention to the riot of the people and tried to help them as much as he could. He called people in assembly and told them to observe the five precepts strictly for seven days in vow so that it could rain in the country. The king himself also observed the five precepts strictly for seven days in vow. People also did it but it did not work.

Here, we can see that the king felt sense of Karuna (compassion) for his people who were suffered from drought and famine. He tried to do for his suffering people the best he could. This message is from Buddhist scriptures. We have to study Buddhism seriously to know everything practically because Buddhism offers really precious advice and unique suggestion to humanity.

If we learn Buddhism through stupid ego that wants to condemn Buddhism or other faiths and that wants to illuminate their own faiths and their own knowledge, I’m sure we will never find true understanding. Now here, in the story the king felt compassion for his suffering people and he tried to do something for his people. He was a truly king who should be the ruler of the country because he was together with his people when they were in trouble.

When he realized that observing the five precepts for seven days did not make any rain, he asked to his people what he should do now. People suggested that the king should send king’s men to the king Vesantra who ruled Sivi country because he had an auspicious white elephant that could magically make rains wherever it was. We need his help to make our country recover from such problem of drought and famine. The king of Kalinga country listened to the suggestion of his people carefully and did as they suggested.

Here, we can also learn the relation between the king or the ruler or the president or the prime minister or whatever you call and the common people in the same country. The relation between the king and the common people in Buddhist scriptures were so kind and fine and full of mutual respect. You really need study, study and study of Buddhism not just from the mouths of other people or so-called scholars but with a well-trained master in both theory and practice to acquire good enough knowledge and to develop skills and wisdom in your heart. You can study for the degree of PhD on Buddhism but you should not be a PhD of Buddhism or Mr. Dr of Buddhism because the Mr. PhD or Mr. Dr of Buddhism can do nothing with the Buddha’s Teaching.

Mr. PhD of Buddhism will not be wrong but the conceit of the knowledge ignorantly developed in his head through the degree of PhD on Buddhism will make him wrong. We cannot say that I’m perfect to teach Buddhism and give a talk on Buddhism. We will never be perfect in the knowledge of Buddhism as long as we do not study with a well-trained and well-learned master for at least ten years. And we will not also be perfect in the wisdom of Buddhism as long as we do not practice Vipassana meditation for ages to a certain extent of understanding. I’m not threatening you but I’m saying the truth in my experience with Buddhist education, knowledge and wisdom for years.

We have to see Buddhism differently from the particular tradition and culture in the country which Buddhism is accepted. In my understanding Buddhism is predominated by particular tradition and culture in the country. You cannot break down the tradition and culture that have been practiced by particular nationality in countries of the world for a long time. Therefore, Buddhism must go with the particular tradition and culture in the country Buddhism is accepted. Actually, Buddhism will tell you to find the truth in the variety of traditions and cultures of the world, liberation from misery, peace in burning society, and happiness in unsatisfactory nature of sensual world and harmony with rich traditions and cultures in global village.

You cannot blame and also you cannot judge anyone and anything by your own point of view but you can politely suggest what others should do. And you must be clear in knowledge of yourself. You should also bear the wish of help to the people who are not mature in knowledge and wisdom in any backgrounds. You should be kind and soft with those who are weak in knowledge and wisdom instead of feeling so proud of yourself. Forgiveness, tolerance, patience, love, compassion, respect and mutual understanding are all necessary to practice and develop in one’s own heart for harmony.

These spiritual values are really social philosophy for social guide to humanity. You should have your own opinion and you should respect the others’ opinions as well according to Buddhism that has taught the way to attain truth, liberation, peace, happiness and harmony. However, human ego is so big and powerful to create problems. As long as we cannot understand and we cannot let it go, there will be the same problems in the world forever.           

Now in the story the king of Kalinga was together with the common people in his country when they are in trouble. He practiced compassion (Karunā) and harmony (Sahajāta paccayo) with his people to be peaceful in the burning state with drought and famine. If he ignored the problem of the people in the country, people would become worse and I believe that riot would become violent because there is no way to resolve the particular problem. I feel the king of Kalinga was so wise at the moment the people were in deep trouble with serious drought and famine. I feel respected to the king of Kalinga for what he did for his people. It is also a good example of social guides for social welfare to humanity.

Finally, he chose eight Brahmins who were in good expression of the face and the body, handsome enough and dignified (Gunavansanpanna) and sent them to king Vesantra to ask the auspicious white elephant for survival of people in Kalinga country. When the eight Brahmins arrived there, they prayed thrice raising their hands straight upwards, “May king Vesantra be in success.”

In the story the king Vesantra donated his auspicious white elephant out of compassion to the Brahmins who came from Kalinga country. Therefore, we can see that the spiritual phenomenon like Karuna worked fine for social welfare. His activity was a good example of social guide for Buddhist people. Actually, Karuna will work fine for those who are in misery. Sometimes, we cannot deal with our jealousy. The Buddha gave us another way to deal with jealousy; we should practice appreciative joy (Mudita).

1.2.7. Appreciative Joy (Mudita)

The immediate cause of Mudita (appreciative joy) is seeing the others’ success in wealth, in education, in economy, in business, politics and in any backgrounds. Normally, when we see that someone who is working in the same position as we do or the same subject as we study is more successful than we are, we may feel jealous or envious. In that case we have to practice Mudita (appreciative joy) to remove such a stupid jealousy that arises in us by seeing the others’ success. When we see someone more successful than we are, we have to wish “May he or she be successful in any sphere.” It is appreciative joy for his or her success instead of feeling jealous or envious.

In my opinion it is good instruction to practice Mudita when we see someone more successful and richer or wealthier or beautiful and so on than we are because we know that our mind always tends to be bad when we see what we do not like. The Buddha’s advice that we should practice Mudita when we see someone’s success is really good social philosophy because if there is jealousy or envy in our heart by seeing the others’ success, we will not be harmonious with each other. Then, the society or community or an organization will not be peaceful at all. Today the jealousy makes many problems around the world. Therefore, we need practice of Mudita to feel OK with the success of other people round us.

When we learn the problems between terrorism and the world’s leaders, we can see lack of Metta (love), Karuna (compassion) and Mudita (appreciative joy) in their hearts. They do not want to feel appreciative to the works of each other. They feel they are all right. Nobody can be all right because of illusion and delusion and ego as well. Nobody and nothing should be supreme. We need to learn all religious ideas to take them if it is good enough in our life. In my strong opinion religions must not fight each other for stupid converts but should live peacefully together with each other. In the sense of Mudita we should be happy to see when the others can do things more beneficial than we can. If we have this kind of attitude in our heart, there will not be any problem in the world.     

In my opinion practicing Mudita is one of social guides for social welfare. If we practice it quite properly, we will personally become better. Than, the society constructed with each individual will become better as well. I have often heard that it is difficult to practice. Of course, nothing is easy to do but we have to do it unavoidably because we want to see better society before our eyes. We need more practice than following a religion because I believe that practice will help us satisfactorily.

Here, I want to tell you a very simple story of jealousy mentioned in Buddhist scripture (Anguttranikaya vol-I and its commentary page 162). In the story once, one of Buddhist monks named Ven. Kaccāyana who became a monk from Brahmin family visited his native village named Ujjeni by the invitation of king Candapajjota. The other village, Telapanali in which the two daughters of rich families lived was on the way to Ujjeni where Ven. Kaccāyana traveled.

There were two daughters born to two rich families. They were friends and lived in the same village. Their destiny (Kamma) was different from each other. One woman was beautiful with good face, expression and long hair but her parents and wealth were broken so she was poor in wealth but she was beautiful. Another woman was rich in good wealth but poor in her beauty and her hair was also poor. She wanted to buy the hair of her friend to wear her head. But her friend did not want to sell her hair. Therefore, she felt jealous to her friend’s beauty and hair.

Here, the woman whose wealth was broken was a devout one to Buddhism. She was very serious with Dana (charity) for mendicants who do not cook for meal but collect cooked food form the people; it was the Indian culture at the time of the Buddha. Buddhist monks have practiced for alms round since then. In the story, Ven. Kaccayana was walking around the village for his alms from house to house. When the woman saw Ven. Kaccayana walking around the village for his alms with his bowl, she could not keep herself quiet as she was the devout woman to Buddhism. She felt responsible to donate food for Buddhist monks because they do not cook food by themselves but collect cooked meal and eat it before noon. It has been Buddhist monastic culture so far since it started.

However, she had no enough money for food donation to the monk, Ven. Kaccayana who was going to pass the village after he had meal from his alms round. So she wanted to sell her hair to her friend, another rich daughter. Now, the jealousy of her friend became clearer. Although she bought the hair, she paid less money than before, very little money. Another poor woman sold it and got money quickly and bought one meal and donated it to Ven. Kaccayana. After her very simple and generous donation to Ven. Kaccayana, her hair became magically growing as it was before according to the story in Buddhist scripture. Here, we can learn how jealousy works badly; hatred, grudge, reprisal and vindictive attitude towards another one are strongly included in the reaction of one’s jealousy.        

In my opinion Buddhism gives us real guideline to help the whole society but it emphasized more on practice. You know better that we are like a boat that is going to sink into the water of different problems even while praying something else. Yet, none of us has been saved by any one. Then, the Buddha said another spiritual quality that is equanimity (Upekkha) to practice for keeping us a balance among social problems.

1.2.8. Equanimity (Upekkha)

Upekkha is the highest spiritual quality of the four noble ways of living. When you live in developing love (Metta) within you and radiating it towards all the beings in the world, it will be called Metta Brahmavihara (noble way of living in love). When you live in developing Karuna (compassion) within you and radiating it towards all the beings in the world, it will be called Karuna Brahamavihara (noble way of living in compassion). When you live in developing Mudita (appreciative joy) and radiating it towards all the beings in the world, it will be called Mudita Brahmavihara (noble way of living in appreciative joy).

Sometimes, we can do nothing with Metta, Karuna, and Mudita for particular situation. Such situation will make us lose our temper and our ability of control. It will be really dangerous; at that moment we need the energy to keep ourselves a balance. This kind of energy is equanimity (Upekkha). Therefore, I said that Upekkha is the highest spiritual quality of the four noble ways of living. When you practice Upekkha, you have to understand the nature of human mind that is ever changing. One will be bad at the moment he dose not like the object.

The person who likes to practice Karuna should observe the mental state that is present in you at the moment instead of observing the object that makes you irritated continuously. When you observe the object, it will make you continuous irritation because you do not realize what happen in you but you will think that you are irritated by the other person. Of course, when you touch the fire, you will get burnt but you can do nothing with blaming the fire. You have to search for the remedy to heal the affected area on you and heal it as soon as possible to relieve from it.

Similarly, when you are not able to do anything with the particular situation, you have to observe your emotion or felling or sensation or whatever mental state present in you using practice of Karuna as a remedy to keep yourself a balance at the present moment. This practice will help you to develop equanimity in you and keep you stable. At the same time you have to forgive the other person who makes you irritated or annoyed stupidly. To understand the nature of human mind, of course, it will take times but at least, we have to take a 7 or more days’ course of instruction and training for Vipassana meditation. The importance is to understand ourselves first by practicing special observation (Vipassana meditation) within ourselves because when we understand ourselves, it will be easier to understand the others and to live with them in harmony.

Therefore, without understanding ourselves, practice of equanimity will be quite hard. To understand ourselves we should take a 7 or more days’ course of Vipassana meditation; it is the technique that will lead us to ourselves, help us to observe ourselves and to understand ourselves. After you have attained a certain extent of Vipassana Knowledge or understanding through practice in a good course of Vipassana meditation, you will reach the level of equanimity. Then, you will find the way to keep yourself a balance. This is the noble way of living in equanimity (Upekkha). In this way of living you have to observe yourself and have to let go the feeling which is connected with the other person. Only then will you be able to live freely and independently.                                                             

                                 

1.3. Morality (Sīla)

Sila (moral conduct) is a very important step to enter the Path to liberation. Sila is differently prescribed for the monks, for the novices and for laypeople in Buddhist community. For laypeople there are two kinds of precepts: the eight and the five precepts. The eight precepts are special for special occasions for example, every full moon day, every new moon day and for those who take meditation retreat, they also have to observe the eight precepts strictly during the time of meditation. Buddhist people follow the eight precepts before a senior Buddhist monk in the period of Vassa in Pali (Vassa means rein retreat for Buddhist monks. Buddhist monks quietly have to stay in the monastery without traveling to nowhere for three months of rainy season; it is one of the laws for all the Buddhist monks around the world).

1.3.1. The eight precepts (Uposathasila)

The eight precepts are as follow:

(1). I must undertake non-killing any sentient beings.

(2). I must undertake non-taking what is not given.

(3). I must undertake non-sexual activity in any form.

(4). I must undertake non-lies.

(5). I must undertake non-drinking and no drugs in any form.

(6). I must undertake no food afternoon.

(7). I must undertake no dancing, no music, no singing, no watching entertainments, television, no listening to the music, no flowers, no perfumes, no wearing makeup, no ornaments for physical beauty.

(8). I must undertake no high and luxurious seats and beds.

The eight precepts must be observed in the period of meditation retreat and mostly in the rainy season when Buddhist monks quietly spend three months of rainy season in the same monastery. They observe the eight precepts following after a leading monk. When they take the eight precepts, mostly they stay in the monastery practicing some form of meditation quietly. Practicing the eight precepts will keep you healthy in life; it is not just speculative but pragmatic. When you try to practice the eight precepts, you will know more in experience.

          

1.3.2. The five precepts (Pancasila)

The five precepts are the principle of Buddhist morality. Buddhist people around the world have to observe the five precepts every day life as Buddhist law because they believe in Kamma. One’s good or bad actions depend on how he or she practices the five precepts. If one breaks one of the five precepts, one’s action will be wrong. Wrong action is called Akusala Kamma in Buddhism. We can see that wrong action done by any person from any background will never bring anything good to humanity.

Buddhism teaches to develop good Kamma (actions) and to do away with bad Kamma (actions). Actually good or bad actions depend on how the person practices his actions. To practice good Kamma, the Buddha laid down the five precepts. When you are serious to observe the five precepts, you must repeat the following sentences:

(1). I must undertake non-killing any sentient beings.

(2). I must undertake non-taking what is not given.

(3). I must undertake non-sexual misconduct.

(4). I must undertake no lying.

(5). I must undertake no drinking and no drug in any form.

If you want to be a good Buddhist or a good person, you should follow the five precepts strictly. Observing the five precepts seriously everyday will help you keep good health.   

If you follow them, no matter which kind of person you are, you will practice good deeds, good words and good thoughts even not all perfect. When you want to practice them, you have to take vow for yourself to practice them seriously.

The five rules are traditionally known as Pancasila in Pãli. All the five are interested to see how they are helpful to our human society today. For example, recently there have been so loud and noisy arguments about abortion and about AIDS all over the world. The first precept and the third one are both important to protect woman from abortion and to prevent both man and woman from AIDS.

The fifth will be much more important than the other two to protect humanity from HIV. The second precept and the fourth one will prevent humanity and the whole world from corruption. We should look at how the world and humanity have been terribly disturbed through HIV, AIDS and corruption. There is no remedy or antidote to prevent from them. In my opinion the five precepts are really a good remedy to prevent our world from such serious issues international.                   

The five precepts are not only for the Buddhist traditional practice but also for human health. A lot of money has been spent for eradication of drugs, opium and heroin and so on. If they follow the fifth of the five precepts in respect of the Buddha as a wise teacher, they will save a lot of money for the useful things. If they follow the first and the third ones, the abortion and AIDS will be out of question. If they follow the second and the third ones, the corruption will be out of question as well.

I see how the five precepts are helpful very practically to our humanity. The five precepts are like social guide that can lead us to the peaceful, happy and healthy society. The five precepts are called Sila in the whole Buddhist community. We need no logical reason to follow the five precepts in any society because there is nothing to do with religious authority in the practice of the five precepts but in respect of yourself. I’m sure you will be healthy and protected from such complicated virus HIV and AIDS disease when you practice the five precepts seriously in daily life.

If you see the result of practicing the five precepts in Buddhist traditional belief, you can even attain gods’ kingdom after death. But we should not worry so much for the future after death. It will keep us healthy at the present when we practice them strictly and strongly enough. Practicing the five precepts will make us beneficial here at the present and hereafter as well. Therefore, in my opinion this is not only social guide but also health care according to Buddhism. You know prevention is better than cure. Serious practice of the precepts is really a sort of prevention from the issues I mentioned above.

Buddhist people believe that healthy life is closely connected with one’s own morality. The deeper you practice morality, the healthier your life becomes. The healthier your life becomes, the happier you will live. Therefore, we instruct people to practice good morality, the five precepts according to Buddhism. The five precepts are the great social guide of Buddhism. Those who practice the five precepts will be able to keep oneself and the society happy, healthy and peaceful.

In Vinaya Mahavagga it explained that there are five results from practicing the five precepts. They are:

(1)   Great wealth is obtained by the person who is used to practicing morality and who is perfect in morality.

(2)   Good name and population are spread for the moral person.

(3)   The moral person is brave to enter among any kind of audience with good and innocent face.

(4)   The moral person can pass away in no confusion.

(5)   The moral person can be reborn in heavenly world after death.

        

(Vinaya Mahavagga page-322) The five results from practicing the precepts are reasonable to everyone. They will be visible when you practice the five precepts or the eight precepts for laypeople. For the Buddhist monks they have to practice 227 training precepts and 10 precepts for novice in Buddhism. They will not go bias but they will go equally to everyone who practices their respective precepts. Actually, Buddhism does not divide people into the saved and the lost. The result will come to everyone who does a certain action. Nobody is possible to avoid the result from what they have done. There is no room for God to give reward or punishment to humanity according to Buddhism but we ourselves give reward or punishment by intentionally doing good or bad deeds.

Simply the belief of Kamma (the law of cause and effect) is really helpful to keep society stable and quite satisfied because when you believe in Kamma, you must rely on yourself and you are responsible for all of your actions but nothing will happen if we do not practice as we are taught and as we learn. In my understanding Buddhist theory of Kamma is a sort of social guide for the whole society. It closely goes with the five precepts. The five precepts itself is necessary for all of us to practice in wherever we are. And it will bring good results to us when we practice it. When we learn the five results from practicing morality, we can see that all of them are visible, acceptable and reasonable to us.     

  

The end

 by Ashin kelasa