18 January 2004: Morality for Modern Living

The Buddhist Hour Radio Broadcast Archives

Buddhist Hour
Radio Broadcast on Hillside 88.0 FM
Broadcast 312 for Sunday 18 January 2004

This script is titled: Morality for Modern Living

"Avoid evil, do good and purify the mind". This is the motto of the World Fellowship of Buddhists and is taken from the Dhammapada.

How can we apply this advice to modern day life?

In the 21st Century, Buddha Dhamma Scholars in Asia may blossom in many countries, write adequately in the English language, and understand that a careful examination of their own oral and written heritage can be used to stimulate their intellectual interest.

Then, the question of what appears to be fresh, stimulating and worthy in the Western study paradigms will be shown, in part, to be an outcome of persons who neglect to undertake the precept of no intoxicants that cloud the mind.

If there is one thing clear from the past, it is that no insight wisdom can come from those who ignore Sila (the precepts on morality).

Ordinary persons maintain and service Buddhist temples under the guidance of Noble persons. The generosity (in Pali: dana) of ordinary persons sustains the Noble persons. The life expectancy of a temple is related to the number of precepts (in Pali: sila) held by the Abbots of the temple.

Once established, the Buddha Dhamma Centre becomes a potential resource to the community. From our experience, many people come to the Centre in times of personal crisis, in search of help and advice. Often in these situations we simply give them "bandaid treatment" which is enough to put them back on their feet again to face their own particular problems. In these cases we try to teach them the five precepts. If they wish for further teachings they are taught, if not, then they leave "patched-up" and happy.

As Buddhist Morality is the basis of all Buddha Dhamma practices, the five precepts are maintained in body, speech and mind for all activities.

The five precepts (pancasila) are:

1. To refrain from killing
2. To refrain from stealing
3. To refrain from lying
4. To refrain from sexual misconduct
5. To refrain from intoxicants

Also, Chan Academy Australia fundraising projects involving selling goods will not offer for sale the following:

1 Weapons that harm humans or animals
2 Intoxicants that cloud the mind
3 Poisons that harm humans or animals

The wisdom of keeping precepts is explained in many teachings of the Buddha and commentaries by Buddha Dhamma scholars.

However, one can only know for himself or herself the benefit of morality by holding precepts ourselves and meditating on the results of keeping precepts and the results of not keeping precepts.

The following is taken from the article "The Five Precepts-Panca Sila" by Maha Upasaka U Nu, published in "The Young Buddhist 1982", the annual journal of the Singapore Buddha-
Yana Organisation (SBYO) and was previously printed in the Buddhist Discussion Centre (Upwey) Ltd. Newsletters number 11, 12, 13, 14 and 15.

Panatipata Veramani

"The beneficial results of refraining from taking another being's life:"

The person who vigilantly and steadfastly observes the Precept of refraining from taking another being's life reaches the world of Devas on his death. When he or she expires in the world of Devas, and is reborn in the world of human beings, he or she is endowed with the following qualities:

1. having no physical defects or deformations;
2. being proportionate in physical stature and form;
3. being swift on movement;
4. having well proportion feet;
5. having a pleasant figure;
6. gentleness;
7. cleanliness;
8. courage;
9. strength;
10. ability to speak well and smoothly;
11. being the object of affection and regard by others;
12. having a united following;
13. not having a rough brutal body;
14. being free from harm at the hands of others;
15. not being subject to death by other's weapons;
16. having a large retinue;
17. having a beautiful golden complexion;
18. having handsome appearance;
19. being free from disease and illness;
20. being free from anxiety and grief;
21. being able to associate with loved ones always;
22. and being long-lived.

Panatipata

"The bad results of taking another being's life": The person who takes another being’s life will be reborn in one of the four lower planes of existence on his death. If he or she should later be reborn in the human world, after suffering in those lower planes, he or she will have a short life, and may even die soon after birth."

Adinnadana Veramani

"The beneficial results of refraining from taking another person's property:" The person who vigilantly and steadfastly observes the precept of refraining from taking another's property reaches the world of Devas on his death. When he or she expires in the world of devas, and is reborn in the world of human beings, he or she is endowed with the following qualities:

1. having great possessions;
2. having untold wealth and riches;
3. having wealth that does not deteriorate;
4. being able to obtain quickly any possessions desired;
5. having riches that cannot be taken away or destroyed by inimical elements;
6. having noble wealth and position;
7. being chief or leader everywhere;
8. not experiencing any lack or unavailability of anything;
9. having a peaceful, unperturbed life.

Kamesu Micchacara Veramani

"The beneficial results of refraining from committing adultery, or from carnally knowing maidens still under guardianship": The person who vigilantly and steadfastly observes this kamesu micchacara Precept reaches the world of Devas on his death. When he or she expires in the world of Devas, and is reborn in the world of human beings, he or she is endowed with the following qualities:

l. having no enemies;
2. being the object of affection and regard by all others;
3. being able to obtain food, beverages, clothes and ornaments readily;
4. being able to sleep well and peacefully;
5. being able to wake up in peace and comfort;
6. being free from falling into the four lower planes;
7. being free from the state of a eunuch; "
8. being free from gusts of hot anger;
9. being given to just and fair actions;
10. having a fresh and happy face;
11. being able to enjoy comfort and well-being;
12. being free from physical defects and deformities;
13. having a sound and healthy appearance;
l4. not being assailed by doubts and suspicions;
15. having no anxiety or worry;
16. being able to live in calm happiness;
17. having no dangers, or threats, or harm;
18. being able to associate with loved ones.

Kamesu Micchacara

"The bad results of committing adultery or carnally knowing maidens still under guardianship:" The person who breaks this Precept of Kamesu Micchacara may, on his death, reach one of the Four lower planes of existence."

Musavada Veramani

"The beneficial results of refraining from speaking falsehood:' The person who vigilantly and steadfastly observes this Musavada Precept reaches the World of Devas on his death. When he or she expires in the world of Devas, and is reborn in the world of human beings, he or she is endowed with the following qualities:

l. having an open-hearted and radiant appearance;
2. having sweet and faultless speech;
3. having even and white teeth
4. being not too fat;
5. being not too thin;
6. being not too short;
7. being not too tall;
8. having a body that is pleasant to the touch;
9. having a fragrant mouth like the sweet smell of a lotus;
10. being listened to with regard and esteem by others;
11. having a significant and impressive way of expression;
12. having a soft, thin, red tongue like a lotus petal;
13. being free from disappointment;
14. being free from shocks and alarms.

Musavada

"The bad result of speaking falsehood: "The person who utters falsehood is extremely likely on his death, to reach the four lower planes of existence, and after that, if he should be reborn in the human world, he will be subjected to unjust allegations and may beheld responsible for others misdeeds.

Suramerayamajapamadattana Veramani

"The beneficial results of refraining from taking intoxicants:"

The person who vigilantly and steadfastly observes this Surameraya Precept reaches the world of Devas on his or hear death. When he or she expires in the world of Devas, and is reborn in the world of human beings, he or she is endowed with the following qualities:

1. being mindful of anything that is to be done at a given time;
2. being endowed with intelligence and intellectual power;
3. being always alert at all times;
4. having initiative and enterprise to meet all contingencies;
5. being industrious;
6. being free from deafness and dumbness;
7. being free from madness;
8. being free from shocks and alarms;
9. being free from oppression or restriction;
10. being free from a hateful attitude towards others;
11. being free from grudge and envy;
12. having always truthful speech;
13. being free from rough and futile speech and from back-biting;
14. being aware of the gratitude owed to others;
15. being able to make return for the favours of others;
16. being generous and charitable;
17. having Moral Practice;
18. being fair and just;
19. not being given to anger;
20. having a sense of decency and a dread of evil;
21. having true belief;
22. being in a noble or worthy state of life;
23. being wise;
24. having discretion and judgment as to advantages and disadvantages of any situation or question.

Suramerayamajapamadattana

"The bad results of taking intoxicants". The person who takes intoxicants is extremely likely, on his or her death, to reach one of four lower planes of existence, and after that if he or she should be reborn in the human world, he or she is liable to suffer from madness, or psychopathic complaints, or he or she may be a deaf and dumb person.

Meditation on these points of conduct can lead to direct knowledge of how such actions lengthen the stay and power of Buddha's Teaching in this Dhamma Ending Age.

It is wise to observe the Wisdom of the Buddha's Precepts.

This week two of our Members committed themselves to studying and learning the Vinaya, the 227 rules of the Buddhist Theravadin Monk. A regular weekly study session is planned at 8.00pm on Wednesdays or Thursdays. If you would like to study the Vinaya please telephone 9754 3334 for further information.

May this noble program of study and good actions help to create good causes for our Temple to last in harmony and fellowship in the Buddha Dhamma for the next 500 years. May we gather in harmony, work together in harmony and disperse in harmony.

May the Buddha Dhamma be taught at our Temple for the next 500 hundred years at least.

The references to be used for the study of the Vinaya will be:

1. A Lay Guide to the Bhikkhu's Rules. Compiled by Bhikkhu Ariyesako. Buddha Dhamma hermitage NSW, Australia 1995

2. Sacred Books of the Buddhists Vol X Book of the Discipline Parts 1 to 6. Tranlsated by I.B. Horner. Pali Text Society, London 1982

3. The Buddhist Monastic Code. The Patimokkha Training Rules. Thannissaro Bhikkhu. USA 1994

We thank our Teacher and Founder, the late John D. Hughes, for establishing this Buddha Dhamma Temple and the John D. Hughes Collection library, and for creating the suitable conditions for persons to study the Vinaya.

The first Vinaya Rules Study Class No.1 was held at our Temple, Chan Academy Australia, at 33 Brooking Street, Upwey 3158 Victoria, at 8.30pm on 15 January 2004. The class was held in the main hall, the John D. Hughes Meditation Hall. The students who participated were Julian Bamford and Frank Carter. The two students did preliminary reading prior to the class. The text studied was "A Lay Guide to the Bhikkhu's Rules" compiled by Bhikkhu Ariyesako, 1995.

The procedure which will be followed by students at the commencement of each class is as follows:

1. Making of appropriate offerings such as flowers, water and incense made to the Buddha Dhamma Sangha.
2. Paying respect to Buddha Dhamma Sangha
3. Chanting: Vandana to the Buddha, Five Precepts and Triple Gem Refuge.
4. Sending loving kindness (in Pali: metta) to the Buddha Sangha
5. Requesting the help of the Buddha Sangha in the study of the Vinaya
6. Sending metta (loving kindness) to the author/s of the text and reference materials being studied

At the completion of each class Members transfer part of the merit made, and wish for all beings to be well and happy.

The approach to learning the material was to read aloud from the text being studied.

An internal email report of the class was sent to provide Members with practical guidance on some of the points studied. This will be done after each weekly class.

The notes are written to assist Members in how to conduct themselves appropriately with Members of the Sangha, and specifically with Monks of the Theravadin lineage.

Some of the points mentioned in the Question and Answer section of the text (pages 2-5) and discussed in the first class were: Question: 'Is it acceptable for a person to offer basic necessities to Monks and Nuns, without first asking them?'

Answer: 'Generosity is a virtue highly praised by the Buddha. If it makes one happy to make an offering then one can do so without asking first.'

Please note that an appropriate time should be chosen to make the offering to the Monk. If in doubt Members ought to check with the Abbot or a senior student.

Question: 'It has been observed that in Burmese, Sri Lankan, Tibetan and Mahayanese tradition, women are allowed to make offerings (physical) directly to the Monks. Yet Thai Buddhist Monks are not allowed to accept offerings from women. Is it because it is against the Vinaya rules or is it a different interpretation of the rules?'

Answer: 'The Vinaya rule specifies that if a Bhikkhu touches or is touched by a woman, it is only an offense if the Bhikkhu "be overcome by lust, with altered mind". However, the practising Bhikkhu knows that as his mind changes so quickly, he has to be extremely cautious about involving himself in doubtful situations. It is better to be safe than sorry, even if this may seem over-scrupulous.'

This is why in the Thai tradition extra caution is provided for both the Monk and the women making the offering. This is in the form of the Monks laying a cloth in front of them onto which the offering can be placed. Students may experience variations of this, for example the use of trays.

Every religion teaches morality. It is respected world wide. A good or noble person does not kill, steal, lie, behave in a sexually inappropriate manner or take intoxicant.

So, this is not really a new concept to the modern person. These may by some be considered old fashion views, prudishness or being a goody-two shoes. It is none of the above - it is wise action to get out of suffering.

Why is it, that popular culture advocates against morality?

That, to have fun and really live, one must - get drunk, have as much sex as possible, spend money, buy new fashionable clothes? There is little emphasis placed on doing these things with a morality base. One can see these ideals propagated in television shows, movies and lyrics of songs.

Current pop culture advocates that it is okay to hit someone if they hit you first, we say this is unwise action. Buddha Dhamma says no, better to get out of the way with the knowledge that they hit you because of past kamma you have generated with them.

To get out of suffering you must stop generating unwholesome conditions for yourself. Decide that you will never ever harm another being no matter what circumstances arise. Decide to stop killing mosquitoes, flies, spiders, mice - find alternative ways of removing them from your house.

Current culture says it is okay to kill in self-defence, if someone is going to kill you. Buddha Dhamma says no, they are attempting to kill you because of past actions you have done to them or with them. It is the result of past actions fruiting that they come to kill you. Better to run away and hide from them until the conditions change, knowing that you must not generate any further unwholesome kamma with that person.

Practicing loving kindness meditation (metta bhavana) as well as keeping the precepts is recommended by the Buddha to protect oneself in the present and in the future.

Current culture says it is okay to tell a lie to save face or to not offend someone or hurt their feelings. Buddha Dhamma says no, one must decide to always tell the truth no matter how painful it is to you or someone else. The pain will soon pass.

Current culture says that it is okay to take alcohol and drugs.

Buddha Dhamma says no, this only clouds the mind giving a "state of bliss or a state of no concern" that allows one to do as they wish.

When drunk or high a person is not completely aware of what they are doing and can lie, kill, steal or behave in sexually inappropriate ways thus generating conditions for their futures that will bring them pain.

Why do persons wish to get drunk and or take drugs? One young person stated " what else are you going to do to take away the pain of living?".

It may be that this is the underlying problem in our current culture. We drink, take drugs, busy ourselves with collecting fashionable objects all with the idea to "take away the pain of living".

What is this pain? Is it that we have an idea that we will not live forever and do not know how to cope with this?

Another slogan popular amongst our youth "Life's a bitch and then you die".

Is it that most persons experience that there is suffering in life and do not know how to relieve the pain? They try the things that current culture dictates and often find that it does not make them happy.

So Buddha Dhamma gives us a different way of viewing the world.

Buddha Dhamma teaches to look at the pain, look at the unsatisfactoriness of life and understand its nature.

This is the process taught by the Lord Buddha, to use morality (in pali: sila) as a base and meditation (samatha bhavana and vipassana bhavana) to allow one to see for themselves the nature of the world correctly. To do this one can decide to never have a clouded mind again, to not take alcohol or drugs ever again so as to always have clarity of mind.

Current culture dictates that one should have the right to do as one pleases and have sex with anyone I chose to. Buddha Dhamma advises against this notion and says be careful. Look at the causes you make for your future self.

One venerable Monk Venerable U Chan Htooh, President of the Pitaka Translation Society, Visakha Tazaung, Kaba-aye, Rangoon, wrote a letter to our organisation twenty one years ago giving advice on the precept of sexual misconduct. His advice focuses on sexual relations with a wife or woman :

"The enumeration of wife or woman, with whom one is prohibited to have sex relations (committing kamesumicchacara) is given below :-

1. A wife who is being purchased.
2. A wife who is being cohabiting with her consent.
3. A wife who is being given money.
4. A wife who is being given clothing.
5. A wife who is by immersing her hand together with that of the bridegroom (truly wedded wife).
6. A wife who is setting aside a head pad (obhatasumbata).
7. A wife who is being a slave as well.
8. A wife who is being a maid servant.
9. A wife who is being a prisoner of war.
10. A wife who is being temporary.
11. A woman who is being looked after by the mother.
12. A woman who is being looked after by the father.
13. A woman who is being looked after by both parents.
14. A woman who is being looked after by the brother.
15. A woman who is being looked after by a sister.
16. A woman who is being looked after by a relative.
17. A woman who is being looked after by the clan.
18. A woman who is being looked after by a (dhamma) companion.
19. A woman who is being looked after by a guardian.
20. A woman who is being under punishment.

Such details are seldom given in the text, but in the Atthakathas. As Theravadin Buddhists must give weight to what the athakathas say, we are to remember that Ariyas (at least a sotapanna) alone do not break any of the 5 precepts. Puthujanas (common worldlings) are capable of breaking any. My teacher (guru) used to tell me "we must guard against breaking any of the 5 precepts, like we guard our lower garments; we must retie the lower garment whenever we find it loose. "Most Puthujanas inadvertenly break musavada ( telling a lie) or panatipana (taking a life of a being) in every modern day life. We must not do it again, as soon as we recollect it. That is what a Puthajana must do.

Yours in the Dhamma

U Chan Htooh."

Buddha Dhamma says that it is not wise to be immoral because one only creates painful situations for one’s future self.

The first noble truth that all things are impermanent - our body ages, loses its beauty, gets sick and dies. This unsatisfactoriness in life causes pain, because we always want everything to be perfect for us - we want to have all the things we want, we want to be happy.

One must come to right view Samma ditthi - knowing that all things are impermanent, even oneself.

Sabbe Sankhara annicca ti.

It is only when one knows without doubt that the law of cause and effect is real, that one is surely going to die, that the only thing that can follow one after death is their kamma, it is only then that one can decide to practice with vigor, in the words of the Buddha "practice like your turban's alight" to start to only make wholesome conditions for oneself.

Unwholesome or painful situations may still continue to arise however one can restrain oneself from reacting in an unwise way to the kamma that is arising.

The safest method is to always react to the present situation by keeping five precepts - no killing, no stealing, no sexual misconduct, no lying and no intake of alcohol and drugs.

The Buddha gave 227 rules for his Monks and nuns to live by to get out of suffering.

These rules still exist today and are kept by the sangha known as the Vinnaya pitaka.

The sangha have existed since the time of the Buddha for the last 2,500 years.

Morality generates merit for the holder of the precepts. It is a good action.

Living with precepts is like occupational health & safety for the occupation of living. It is a code of conduct for a good and safe life.

Buddha Dhamma is now 2539 years old and is practiced by 300 million worldwide. Until about one hundred years ago, Buddha Dhamma was a predominantly Asian philosophy. However, during the twentieth century, an increasing number of educated Westerners have practised Buddha Dhamma as Monks and Nuns.

Their consequent involvement in Buddha Dhamma scholarship has made the teachings of the Buddha available to Westerners through authentic and accurate translations.

As a result of a century of effort, Buddha Dhamma is gaining more and more followers here (in Australia) and on all continents of the world.

Why would a great Buddhist Teacher stipulate the keeping of five precepts?

The effects of not keeping precepts have been explored in this discussion, however, with sufficient merit you can meditate on this question and find out for yourself.

To make merit, do good deeds. Look after your parents. Be kind to your Mother and Father. Do some charity work. Offer flowers to religious persons. Help a Temple or Church or you are most welcome to come to our centre and help us. You can call us on (03) 9754 3334.

Kusala karma (wholesome action) has the potential to bring about good results. When you take some medicine, it is not necessary for the patient to make a wish, for it to be effective. The medicine has the power to cure the illness.

This Karma (Cause and Effect) Sutra is called, by the Lord Buddha, the Golden Precepts. It has changed the lives of many who read it for it explains the direct results of causes.

Although it is not for Buddhists to create ill-will towards other people`s cultural lifestyle; where Buddhists are to engage in joint activities such as fundraising with other groups of people; it is up to the Buddhists (to strive to create an intoxicant free environment on such occasions) (in Pali: Samma-ajiva - Right Livelihood).

If such an environment cannot be negotiated, or, if it is not considered to be prurient to avoid alcohol at a gathering, care should be taken not to place a Buddha Image or representation in such a location. It is not advisable to bring Buddhist Texts into such an environment.

In situations where laymen gather at some social occasion where intoxicants are being served, Buddhist Monks or Nuns should not be brought into such an area.

The precept to refrain from taking intoxicants includes substances such as for example, alcohol, marijuana, cocaine, opiates, amphetamines and sedatives.

May all beings, in the ten directions, seen and unseen, receive blessings from this script.

We thank the Devas and Devatas of Learning for their help in and guidance with the writing of this script.

May you come to see the wisdom of holding precepts for yourself.

May you be well and happy.

This script was written and edited by the Buddhist Hour Radio team: Julian Bamford, Frank Carter, Leanne Eames, Evelin Halls, Anita Hughes, Lisa Nelson and Pennie White.

References

Ming, Kuan, Popular Deities of Chinese Buddhism, 1985, Kuan Yin Contemplative Order, Malaysia.

"The Five Precepts-Panca Sila" by Maha Upasaka U Nu, published in "The Young Buddhist 1982", the annual journal of the Singapore Buddha-Yana Organisation (SBYO) and was previously printed in the Buddhist Discussion Centre (Upwey) Ltd. Newsletter Number 11, pages 9 & 10, Number 13, p 7, Newsletter 14, p15, Number 16 pages 12.

Xian, Sheng, Journey To The UnderWorld, 1987, Tan Temple Tai Chung, Taiwan.

Gathered from ISYS, Venerable Monks Offering Flowers to the Skanda Protector. (10/9/98) By Alphonsus Marie Ee (Feng Shui Consultant). On behalf of my Teacher Venerable Phra Khu Gunasilaporn (Chief Abbot), Wat Uttamayanmuni (Thai) Temple, Singapore.

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