___Good and Evil in
Buddhism___
Bhikkhu P.A. Payutto
The problem of good and evil
Because kamma is directly concerned with good and evil, any
discussion of kamma must also include a discussion of good and
evil. Standards for defining good and evil are, however, not
without their problems. What is "good," and how is it so? What is
it that we call "evil," and how is that so? These problems are in
fact a matter of language. In the Buddha's teaching, which is based
on the Pali language, the meaning becomes much clearer, as will
presently be demonstrated.
The English words "good" and "evil" have very broad meanings,
particularly the word "good," which is much more widely used than
"evil." A virtuous and moral person is said to be good; delicious
food might be called "good" food; a block of wood which happens to
be useful might be called a "good" block of wood. Moreover,
something which is good to one person might not be good to many
others. Looked at from one angle, a certain thing may be good, but
not from another. Behavior which is considered good in one area,
district or society might be considered bad in another.
It seems from these examples that there is some disparity. It might
be necessary to consider the word "good" from different viewpoints,
such as good in a hedonistic sense, good in an artistic sense, good
in an economic sense, and so on. The reason for this disparity is a
matter of values. The words "good" and "evil" can be used in many
different value systems in English, which makes their meanings very
broad.
In our study of good and evil the following points should be borne
in mind:
(a) Our study will be from the perspective of the law of kamma,
thus we will be using the specialized terms kusala and akusala or
skillful and unskillful, which have very precise
meanings.
(b) Kusala and akusala, in terms of Buddhist ethics, are qualities
of the law of kamma, thus our study of them is keyed to this
context, not as a set of social values as is commonly used for the
words "good" and "evil."
(c) As discussed in Chapter One, the operation of the law of kamma
is related to other laws. Specifically, insofar as the inner life
of the individual is concerned, kammaniyama interacts with
psychological laws (cittaniyama), while externally it is related to
Social Preference.
The meaning of kusala and akusala
Although kusala and akusala are sometimes translated as "good" and
"evil," this may be misleading. Things which are kusala may not
always be considered good, while some things may be akusala and yet
not generally considered to be evil. Depression, melancholy, sloth
and distraction, for example, although akusala, are not usually
considered to be "evil" as we know it in English. In the same vein,
some forms of kusala, such as calmness of body and mind, may not
readily come into the general understanding of the English word
"good."
Kusala and akusala are conditions which arise in the mind,
producing results initially in the mind, and from there to external
actions and physical features. The meanings of kusala and akusala
therefore stress the state, the contents and the events of mind as
their basis.
Kusala can be rendered generally as "intelligent, skillful,
contented, beneficial, good," or "that which removes affliction."
Akusala is defined in the opposite way, as in "unintelligent,"
"unskillful" and so on.
The following are four connotations of kusala derived from the
Commentaries:
1. Arogya: free of illness, a mind that is healthy; mental states
which contain those conditions or factors which support mental
health and produce an untroubled and stable mind.
2. Anavajja: unstained; factors which render the mind clean and
clear, not stained or murky.
3. Kosalasambhuta: based on wisdom or intelligence; mental states
which are based on knowledge and understanding of truth. This is
supported by the teaching which states that kusala conditions have
yoniso-manasikara, clear thinking, as forerunner.
4. Sukhavipaka: rewarded by well-being. Kusala is a condition which
produces contentment. When kusala conditions arise in the mind,
there is naturally a sense of well-being, without the need for any
external influence. Just as when one is strong and healthy (aroga),
freshly bathed (anavajja), and in a safe and comfortable place
(kosalasambhuta), a sense of well-being naturally
follows.
The meaning of akusala should be understood in just the opposite
way from above: as the mind that is unhealthy, harmful, based on
ignorance, and resulting in suffering. In brief, it refers to those
conditions which cause the mind to degenerate both in quality and
efficiency, unlike kusala, which promotes the quality and
efficiency of the mind.
In order to further clarify these concepts, it might be useful to
look at the descriptions of the attributes of a good mind, one that
is healthy and trouble-free, found in the Commentaries, and then to
consider whether kusala conditions do indeed induce the mind to be
this way, and if so, how. We could then consider whether akusala
conditions deprive the mind of such states, and how they do
this.
For easy reference, the various characteristics of kusala found in
the Commentaries can be compiled into groups, as
follows:
1. Firm: resolute, stable, unmoving, undistracted.
2. Pure and clean: unstained, immaculate, bright.
3. Clear and free: unrestricted, free, exalted,
boundless.
4. Fit for work: pliant, light, fluent, patient.
5. Calm and content: relaxed, serene, satisfied.
Having looked at the qualities of a healthy mind, we can now
consider the qualities which are known as kusala and akusala,
assessing to see how they affect the quality of the
mind.
Some examples of kusala conditions are: sati, mindfulness or
recollection, the ability to maintain the attention with whatever
object or duty the mind is engaged; metta, goodwill; non-greed,
absence of desire and attachment (including altruistic thoughts);
wisdom, clear understanding of the way things are; calm, relaxation
and peace; kusalachanda, zeal or contentment with the good; a
desire to know and act in accordance with the truth; and gladness
at the good fortune of others.
When there is goodwill, the mind is naturally happy, cheerful, and
clear. This is a condition which is beneficial to the psyche,
supporting the quality and efficiency of the mind. Goodwill is
therefore kusala. Sati enables the attention to be with whatever
the mind is involved or engaged, recollecting the proper course of
action, helping to prevent akusala conditions from arising, and
thus enabling the mind to work more effectively. Sati is therefore
kusala.
Examples of akusala conditions are: sexual desire; ill will; sloth
and torpor; restlessness and anxiety; doubt[a], anger, jealousy,
and avarice.
Jealousy makes the mind spiteful and oppressive, clearly damaging
the quality and health of the mind. Therefore it is akusala. Anger
stirs up the mind in such a way that rapidly affects even the
health of the body, and thus is clearly akusala. Sensual desire
confuses and obsesses the mind. This is also akusala.
Having established an understanding of the words kusala and
akusala, we are now ready to understand good and bad kamma, or
kusala kamma and akusala kamma. As has been already mentioned,
intention is the heart of kamma. Thus, an intention which contains
kusala conditions is skillful, and an intention which contains
akusala conditions is unskillful. When those skillful or unskillful
intentions are acted on through the body, speech or mind, they are
known as skillful and unskillful kamma through body, speech and
mind respectively, or, alternatively, bodily kamma, verbal kamma
and mental kamma which are skillful and unskillful as the case may
be.
Kusala and akusala as catalysts for each other
An act of faith or generosity, moral purity, or even an experience
of insight during meditation, which are all kusala conditions, can
precipitate the arising of conceit, pride and arrogance. Conceit
and pride are akusala conditions. This situation is known as
"kusala acting as an agent for akusala." Meditation practice can
lead to highly concentrated states of mind (kusala), which in turn
can lead to attachment (akusala). The development of thoughts of
goodwill and benevolence to others (kusala), can, in the presence
of a desirable object, precipitate the arising of lust (akusala).
These are examples of kusala acting as an agent for
akusala.
Sometimes moral or meditation practice (kusala) can be based on a
desire to be reborn in heaven (akusala). A child's good behavior
(kusala) can be based on a desire to show off to its elders
(akusala); a student's zeal in learning (kusala) can stem from
ambition (akusala); anger (akusala), seen in the light of its
harmful effects, can lead to wise reflection and forgiveness
(kusala); the fear of death (akusala) can encourage introspection
(kusala): these are all examples of akusala as an agent for
kusala.
An example: the parents of a teenage boy warn their son that his
friends are a bad influence on him, but he takes no notice and is
lured into drug addiction. On realizing his situation, he is at
first angered and depressed, then, remembering his parents'
warnings, he is moved by their compassion (akusala as an agent for
kusala), but this in turn merely aggravates his own self-hatred
(kusala as an agent for akusala).
These changes from kusala to akusala, or akusala to kusala, occur
so rapidly that the untrained mind is rarely able to see
them.
Gauging good and bad kamma
It has been mentioned that the law of kamma has a very intimate
relationship with both psychological laws and Social Preference.
This very similarity can easily create misunderstandings. The law
of kamma is so closely related to psychological laws that they seem
to be one and the same thing, but there is a clear dividing line
between the two, and that is intention. This is the essence and
motivating force of the law of kamma and is that which gives the
law of kamma its distinct niche among the other niyama or laws.
Cittaniyama, on the other hand, governs all mental activity,
including the unintentional.
Human intention, through the law of kamma, has its own role
distinct from the other niyama, giving rise to the illusion that
human beings are independent of the natural world. Intention must
rely on the mechanics of cittaniyama in order to function, and the
process of creating kamma must operate within the parameters of
cittaniyama.
Using an analogy of a man driving a motor boat, the "driver" is
intention, which is the domain of the law of kamma, whereas the
whole of the boat engine is comparable to the mental factors, which
are functions of cittaniyama. The driver must depend on the boat
engine. However, for the "boat engine" to lead the "boat," that is,
for the mind to lead life and the body, in any direction, is
entirely at the discretion of the "driver," intention. The driver
depends on and makes use of the boat, but also takes responsibility
for the welfare of both boat and engine. In the same way, the law
of kamma depends on and makes use of cittaniyama, and also accepts
responsibility for the welfare of life, including both the body and
the mind.
There is not much confusion about this relationship between the law
of kamma and cittaniyama, mainly because these are not things in
which the average person takes much interest. The issue that
creates the most confusion is the relationship between the law of
kamma and Social Preference, and this confusion creates ambiguity
in regard to the nature of good and evil.
We often hear people say that good and evil are human or social
inventions. An action in one society, time or place, may be
regarded as good, but in another time and place regarded as bad.
Some actions may be acceptable to one society, but not to another.
For example, some religions teach that to kill animals for food is
not bad, while others teach that to harm beings of any kind is
never good. Some societies hold that a child should show respect to
its elders, and that to argue with them is bad manners, while
others hold that respect is not dependent on age, and that all
people should have the right to express their opinions.
To say that good and evil are matters of human preference and
social decree is true to some extent. Even so, the good and evil of
Social Preference do not affect or upset the workings of the law of
kamma in any way, and should not be confused with it. "Good" and
"evil" as social conventions should be recognized as Social
Preference. As for "good" and "evil," or more correctly, kusala and
akusala, as qualities of the law of kamma, these should be
recognized as attributes of the law of kamma. Even though the two
are related they are in fact separate, and have very clear
distinctions.
That which is at once the relationship, and the point of
distinction, between this natural law and the Social Preference is
intention, or will. As to how this is so, let us now
consider.
In terms of the law of kamma, the conventions of society may be
divided into two types:
1. Those which have no direct relationship to kusala and
akusala.
2. Those which are related to kusala and akusala.
Those conventions which have no direct relationship to kusala and
akusala are the accepted values or agreements which are established
by society for a specific social function, such as to enable people
to live together harmoniously. They may indeed be instruments for
creating social harmony, or they may not. They may indeed be useful
to society or they may in fact be harmful. All this depends on
whether or not those conventions are established with sufficient
understanding and wisdom, and whether or not the authority who
established them is acting with pure intention.
These kinds of conventions may take many forms, such as traditions,
customs or laws. "Good" and "evil" in this respect are strictly
matters of Social Preference. They may change in many ways, but
their changes are not functions of the law of kamma, and must not
be confused with it. If a person disobeys these conventions and is
punished by society, that is also a matter of Social Preference,
not the law of kamma.[b]
Now, let us consider an area in which these social conventions may
overlap with the law of kamma, such as when a member of a society
refuses to conform to one of its conventions, or infringes on
it.[c] In so doing, that person will be acting on a certain
intention. This intention is the first step in, and is therefore a
concern of, the law of kamma. In many societies there will be an
attempt to search out this intention for ascertaining the quality
of the action. That is again a concern of Social Preference,
indicating that that particular society knows how to utilize the
law of kamma. This consideration of intention by society is not,
however, in itself a function of the law of kamma. (That is, it is
not a foregone conclusion -- illegal behavior is not always
punished. However, whether actions are punished or not they are
kamma in the sense that they are volitional actions and will bring
results.)
As for the particular role of the law of kamma, regardless of
whether society investigates the intention or not, or even whether
society is aware of the infringement, the law of kamma functions
immediately the action occurs, and the process of fruition has
already been set in motion.
Simply speaking, the deciding factor in the law of kamma is whether
the intention is kusala or akusala. In most cases, not to conform
with any Social Preference can only be said to constitute no
intentional infringement when society agrees to abandon or to
reform that convention. Only then will there be no violation of the
public agreement.
This can be illustrated by a simple example. Suppose two people
decide to live together. In order to render their lives together as
smooth and as convenient as possible, they agree to establish a set
of regulations: although working in different places and returning
from work at different times, they decide to have the evening meal
together. As it would be impractical to wait for each other
indefinitely, they agree that each of them should not eat before
seven pm. Of those two people, one likes cats and doesn't like
dogs, while the other likes dogs and doesn't like cats. For mutual
well-being, they agree not to bring any pets at all into the
house.
Having agreed on these regulations, if either of those two people
acts in contradiction to them, there is a case of intentional
infringement, and kamma arises, good or bad according to the
intention that instigated it, even though eating food before seven
pm., or bringing pets into a house, are not in themselves good or
evil. Another couple might even establish regulations which are
directly opposite to these. And in the event that one of those
people eventually considers their regulations to be no longer
beneficial, they should discuss the matter together and come to an
agreement. Only then would any intentional nonconformity on that
person's part be free of kammic result. This is the distinction
between "good" and "evil," and "right" and "wrong," as changing
social conventions, as opposed to the unchanging properties of the
law of kamma, kusala and akusala.
The conventions which are related to kusala and akusala in the law
of kamma are those conventions which are either skillful or
unskillful. Society may or may not make these regulations with a
clear understanding of kusala and akusala, but the process of the
law of kamma continues along its natural course regardless. It does
not change along with those social conventions.
For example, a society might consider it acceptable to take
intoxicants and addictive drugs. Extreme emotions may be
encouraged, and the citizens may be incited to compete aggressively
in order to spur economic growth. Or it might be generally believed
that to kill people of other societies, or, on a lesser scale, to
kill animals, is not blameworthy.
These are examples where the good and evil of Social Preference and
kusala and akusala are at odds with each other: unskillful
conditions are socially preferred and "good" from a social
perspective is "bad" from a moral one. Looked at from a social
perspective, those conventions or attitudes may cause both positive
and negative results. For example, although a life of tension and
high competitiveness may cause a high suicide rate, an unusually
large amount of mental and social problems, heart disease and so
on, that society may experience rapid material progress. Thus,
social problems can often be traced down to the law of kamma, in
the values condoned and encouraged by society.
Social Preference and the law of kamma are separate and distinct.
The fruits of kamma proceed according to their own law, independent
of any social conventions which are at odds with it as mentioned
above. However, because the convention and the law are related,
correct practice in regard to the law of kamma, that is, actions
that are kusala, might still give rise to problems on the social
level. For example, an abstainer living in a society which favors
intoxicating drugs receives the fruits of kamma dictated by the law
of kamma -- he doesn't experience the loss of health and mental
clarity due to intoxicating drugs -- but in the context of Social
Preference, as opposed to the law of kamma, he may be ridiculed and
scorned. And even within the law of kamma there may arise problems
from his intentional opposition to this Social Preference, in the
form of mental stress, more or less depending on his wisdom and
ability to let go of social reactions.
A progressive society with wise administrators uses the experience
accumulated from previous generations in laying down the
conventions and laws of society. These become the good and evil of
Social Preference, and ideally they should correlate with the
kusala and akusala of kammaniyama. The ability to establish
conventions in conformity with the law of kamma would seem to be a
sound gauge for determining the true extent of a society's progress
or civilization.
In this context, when it is necessary to appraise any convention as
good or evil, it would best be considered from two levels. Firstly,
in terms of Social Preference, by determining whether or not it has
a beneficial result to society. Secondly, in terms of the law of
kamma, by determining whether or not it is kusala, beneficial to
mental well-being.
Some conventions, even though maintained by societies for long
periods of time, are in fact not at all useful to them, even from
the point of view of Social Preference, let alone from the point of
view of the law of kamma. Such conventions should be abandoned, and
it may be necessary for an exceptional being with pure heart to
point out their fault.
In the case of a convention which is seen to be helpful to society
and to human progress, but which is not in conformity with the
kusala of the law of kamma, such as one which enhances material
progress at the expense of the quality of life, it might be worth
considering whether the people of that society have not gone astray
and mistaken that which is harmful as being beneficial. A truly
beneficial custom should conform with both Social Preference and
the law of kamma. In other words, it should be beneficial to both
the individual and society as a whole, and beneficial on both the
material and psychic levels.
In this regard we can take a lesson from the situation of society
in the present time. Human beings, holding the view that wealth of
material possessions is the path to true happiness, have proceeded
to throw their energies into material development. The harmful
effects of many of our attempts at material progress are only now
becoming apparent. Even though society appears to be prosperous, we
have created many new physical dangers, and social and
environmental problems threaten us on a global scale. Just as
material progress should not be destructive to the physical body,
social progress should not be destructive to the clarity of the
mind.
The Buddha gave a set of reflections on kusala and akusala for
assessing the nature of good and evil on a practical level,
encouraging reflection on both the good and evil within
(conscience), and the teachings of wise beings (these two being the
foundation of conscience and modesty).[d] Thirdly, he recommended
pondering the fruits of actions, both individually and on a social
basis. Because the nature of kusala and akusala may not always be
clear, the Buddha advised adhering to religious and ethical
teachings, and, if such teachings are not clear enough, to look at
the results of actions, even if only from a social
basis.
For most people, these three bases for reflection (i.e.,
individually, socially, and from the accepted teachings of wise
beings) can be used to assess behavior on a number of different
levels, ensuring that their actions are as circumspect as
possible.
Thus, the criteria for assessing good and evil are: in the context
of whether an action is kamma or not, to take intention as the
deciding factor; and in the context of whether that kamma is good
or evil, to consider the matter against the following
principles:
Primary Factors
Inquiring into the roots of actions, whether the intentions for
them arose from one of the skillful roots of non-greed,
non-aversion or non-delusion, or from one of the unskillful roots
of greed, aversion or delusion.
Inquiring into the effects on the psyche, or mental well-being, of
actions: whether they render the mind clear, calm and healthy;
whether they promote or inhibit the quality of the mind; whether
they encourage the arising of skillful conditions and the decrease
of unskillful conditions, or vice versa.
Secondary Factors
1. Considering whether one's actions are censurable to oneself or
not (conscience).
2. Considering the quality of one's actions in terms of wise
teachings.
3. Considering the results of those actions:
a. towards oneself
b. towards others.
It is possible to classify these standards in a different way, if
we first clarify two points. Firstly, looking at actions either in
terms of their roots, or as skillful and unskillful in themselves,
are essentially the same thing. Secondly, in regard to approval or
censure by the wise, we can say that such wise opinions are
generally preserved in religions, conventions and laws. Even though
these conventions are not always wise, and thus any practice which
conflicts with them is not necessarily unskillful, still it can be
said that such cases are the exception rather than the
rule.
We are now ready to summarize our standards for good and evil, or
good and bad kamma, both strictly according to the law of kamma and
also in relation to Social Preference, both on an intrinsically
moral level and on a socially prescribed one.
1. In terms of direct benefit or harm: are these actions in
themselves beneficial? Do they contribute to the quality of life?
Do they cause kusala and akusala conditions to increase or
wane?
2. In terms of beneficial or harmful consequences: are the effects
of these actions harmful or beneficial to oneself?
3. In terms of benefit or harm to society: are they harmful to
others, or helpful to them?
4. In terms of conscience, the natural human reflexive capacity:
will those actions be censurable to oneself or not?
5. In terms of social standards: what is the position of actions in
relation to those religious conventions, traditions, social
institutions and laws which are based on wise reflection (as
opposed to those which are simply superstitious or mistaken
beliefs)?
Prior to addressing the question of the results of kamma in the
next chapter, it would be pertinent to consider some of the points
described above in the light of the Pali Canon.
"What are skillful (kusala) conditions? They are the three roots of
skillfulness -- non-greed, non-aversion and non-delusion; feelings,
perceptions, proliferations and consciousness which contain those
roots of skillfulness; bodily kamma, verbal kamma and mental kamma
which have those roots as their base: these are skillful
conditions.
"What are unskillful (akusala) conditions? They are the three roots
of unskillfulness -- greed, aversion and delusion -- and all the
defilements which arise from them; feelings, perceptions,
proliferations and consciousness which contain those roots of
unskillfulness; bodily kamma, verbal kamma and mental kamma which
have those roots of unskillfulness as a foundation: these are
unskillful conditions."[12]
* * *
"There are two kinds of danger, the overt danger and the covert
danger.
"What are the 'overt dangers'? These are such things as lions,
tigers, panthers, bears, leopards, wolves ... bandits ... eye
diseases, ear diseases, nose diseases ... cold, heat, hunger,
thirst, defecation, urination, contact with gadflies, mosquitoes,
wind, sun, and crawling animals: these are called 'overt
dangers.'
"What are the 'covert dangers'? They are bad bodily actions, bad
verbal actions, bad mental actions; the hindrances of sensual
desire, ill will, sloth and torpor, restlessness and doubt; greed,
aversion and delusion; anger, vengeance, spite, arrogance,
jealousy, meanness, deception, boastfulness, stubbornness,
contention, pride, scornfulness, delusion, heedlessness; the
defilements, the bad habits; the confusion; the lust; the
agitation; all thoughts that are unskillful: these are the 'covert
dangers.'
"They are called 'dangers' for what reason? They are called dangers
in that they overwhelm, in that they cause decline, in that they
are a shelter.
"Why are they called dangers in that they overwhelm? Because those
dangers suppress, constrict, overcome, oppress, harass and crush
...
"Why are they called dangers in that they cause decline? Because
those dangers bring about the decline of skillful conditions
...
"Why are they called dangers in that they are a shelter? Because
base, unskillful conditions are born from those things and take
shelter within them, just as an animal which lives in a hole takes
shelter in a hole, a water animal takes shelter in water, or a
tree-dwelling animal takes shelter in trees .. "[13]
* * *
"When greed, aversion and delusion arise within his mind, they
destroy the evil doer, just as the bamboo flower signals the ruin
of the bamboo plant ..."[14]
* * *
"See here, Your Majesty. These three things arise in the world not
for welfare or benefit, but for woe, for discomfort. What are those
three? They are greed, aversion and delusion ..."[15]
* * *
"Monks, there are these three roots of unskillfulness. What are the
three? They are the greed-root, the aversion-root and the
delusion-root of unskillfulness ...
"Greed itself is unskillful; whatever kamma is created on account
of greed, through action, speech or thought, is also unskillful.
One in the power of greed, sunk in greed, whose mind is distorted
by greed, causes trouble for others by striking them, imprisoning
them, crushing them, decrying them, and banishing them, thinking,
'I am powerful, I am mighty.' That is also unskillful. These many
kinds of coarse, unskillful conditions, arising from greed, having
greed as their cause, having greed as their source, having greed as
condition, persecute the evil doer.
"Hatred itself is unskillful; whatever kamma is created on account
of hatred, through action, speech or thought, is also unskillful.
One in the power of hatred ... causes trouble for others ... that
is also unskillful. These many kinds of coarse, unskillful
conditions persecute the evil doer ...
"Delusion itself is unskillful; whatever kamma is created on
account of delusion, through action, speech or thought, is also
unskillful. One in the power of delusion causes trouble for others
... that is also unskillful. These many kinds of unskillful
conditions persecute the evil doer in this way.
"One who is thus caught up, whose mind is thus infected, in the
coarse, unskillful conditions born of greed, hatred and delusion,
experiences suffering, stress, agitation and anxiety in this
present time. At death, at the breaking up of the body, he can
expect a woeful bourn, just like a tree which is completely
entwined with a banyan creeper comes to ruin, to destruction, to
decline, to dissolution ...
"Monks! There are these three roots of skillfulness. What are the
three? They are the non-greed root, the non-aversion root and the
non-delusion root ..."[16]
* * *
"Monks! There are three root causes of kamma. What are the three?
They are greed ... hatred ... delusion ...
"Whatever kamma is performed out of greed ... hatred ... delusion,
is born from greed ... hatred ... delusion, has greed ... hatred
... delusion as its root and as its cause, that kamma is
unskillful, that kamma is harmful, that kamma has suffering as a
result, that kamma brings about the creation of more kamma, not the
cessation of kamma.
"Monks! There are these three root causes of kamma. What are the
three? They are non-greed ... non-hatred ... non-delusion
...
"Whatever kamma is performed out of non-greed ... non-hatred ...
non-delusion, is born of non-greed ... non-hatred ... non-delusion,
has non-greed ... non-hatred ... non-delusion as its root and its
cause, that kamma is skillful, that kamma is not harmful, that
kamma has happiness as a result, that kamma brings about the
cessation of kamma, not the creation of more kamma
..."[17]
* * *
"Listen, Kalamas. When you know for yourselves that these things
are unskillful, these things are harmful, these things are censured
by the wise, these things, if acted upon, will bring about what is
neither beneficial nor conducive to welfare, but will cause
suffering, then you should abandon them."
"Kalamas, how do you consider this matter? Do greed ... hatred ...
delusion in a person, bring about benefit or
non-benefit?"
(Answer: Non-benefit, Venerable Sir.)
"One who is desirous ... is angry ... is deluded; who is
overwhelmed by greed ... hatred ... delusion, whose mind is thus
distorted, as a result resorts to murder, to theft, to adultery, to
lying, and encourages others to do so. This is for their
non-benefit and non-welfare for a long time to come."
(Answer: That is true, Venerable Sir.)
"Kalamas, how say you, are those things skillful or
unskillful?"
(Answer: They are unskillful, Venerable Sir.)
"Are they harmful or not harmful?"
(Answer: Harmful, Venerable Sir.)
"Praised by the wise, or censured?"
(Answer: Censured by the wise, Venerable Sir.)
"If these things are acted upon, will they bring about harm and
suffering, or not? What do you think?"
(Answer: When put into practice, these things bring about harm and
suffering, this is our view on this matter.)
"In that case, Kalamas, when I said, 'Come, Kalamas, do not believe
simply because a belief has been adhered to for generations ... nor
simply because this man is your teacher, or is revered by you, but
when you know for yourselves that these things are unskillful, then
you should abandon those things,' it is on account of this that I
thus spoke."[18]
* * *
The following passage is from an exchange between King Pasenadi of
Kosala and the Venerable Ananda. It is a series of questions and
answers relating to the nature of good and evil, from which it can
be seen that Venerable Ananda makes use of all the standards
mentioned above.
King: Venerable Sir, when foolish, unintelligent people, not
carefully considering, speak in praise or blame of others, I do not
take their words seriously. As for pundits, the wise and astute,
who carefully consider before praising or criticizing, I give
weight to their words. Venerable Ananda, which kinds of bodily
actions, verbal actions and mental actions would, on reflection, be
censured by wise ascetics and Brahmins?
Ananda: They are those actions of body ... speech ... mind that are
unskillful, Your Majesty.
King: What are those actions of body ... speech ... mind that are
unskillful?
Ananda: They are those actions of body ... speech ... mind that are
harmful.
King: What are those actions of body ... speech ... mind that are
harmful?
Ananda: They are those actions of body ... speech ... mind that are
oppressive.
King: What are those actions of body ... speech ... mind that are
oppressive?
Ananda: They are those actions of body ... speech ... mind which
result in suffering.
King: What are those actions of body ... speech ... mind which
result in suffering?
Ananda: Those actions of body ... speech ... mind which serve to
torment oneself, to torment others, or to torment both; which bring
about an increase in unskillful conditions and a decrease of
skillful conditions; Your Majesty, just these kinds of actions of
body ... speech ... mind are censured by wise ascetics and
Brahmins.
Following that, Venerable Ananda answered the King's questions
about skillful conditions in the same way, summarizing
with:
"Those actions of body ... speech ... mind which result in
happiness, that is, those actions which do not serve to torment
oneself, to torment others, nor to torment both; which bring about
a decrease in unskillful conditions and an increase in skillful
conditions; Your Majesty, just these kinds of actions of body ...
speech ... mind are not censured by wise ascetics and
Brahmins."[19]
* * *
"One in the power of greed and desire ... hatred and resentment ...
delusion ... with mind thus distorted ... does not know as it is
what is useful to oneself ... what is useful to others ... what is
useful to both sides. Having abandoned desire ... aversion ...
delusion, one knows clearly what is useful to oneself ... useful to
others ... useful to both."[20]
* * *
"Bad kamma is like freshly squeezed milk -- it takes time to sour.
Bad kamma follows and burns the evil doer just like hot coals
buried in ash."[21]
* * *
"One who previously made bad kamma, but who reforms and creates
good kamma, brightens the world like the moon appearing from behind
a cloud."[22]
* * *
"To make good kamma is like having a good friend at your
side."[23]
* * *
"Ananda! For those bad actions through body, speech and mind, which
are discouraged by me, the following consequences can be expected:
one is blameworthy to oneself; the wise, on careful consideration,
find one censurable; a bad reputation spreads; one dies confused;
and at death, on the breaking up of the body, one goes to the
woeful states, the nether realms, hell ...
"Ananda! For those good actions through body, speech and mind
recommended by me, the following rewards can be expected: one is
not blameworthy to oneself; the wise, after careful consideration,
find one praiseworthy; a good reputation spreads; one dies
unconfused; and at death, on the breaking up of the body, one
attains to a pleasant realm, to heaven ..."[24]
* * *
"Monks, abandon unskillful conditions. Unskillful conditions can be
abandoned. If it were impossible to abandon unskillful conditions,
I would not tell you to do so ... but because unskillful conditions
can be abandoned, thus do I tell you ... Moreover, if the
abandoning of those unskillful conditions was not conducive to
welfare, but to suffering, I would not say, 'Monks, abandon
unskillful conditions,' but because the abandoning of these
unskillful conditions is conducive to benefit and happiness, so I
say, 'Monks, abandon unskillful conditions.'
"Monks, cultivate skillful conditions. Skillful conditions can be
cultivated. If it were impossible to cultivate skillful conditions,
I would not tell you to do so ... but because skillful conditions
can be cultivated, thus do I tell you ... Moreover, if the
cultivation of those skillful conditions was not conducive to
welfare, but to suffering, I would not tell you to cultivate
skillful conditions, but because the cultivation of skillful
conditions is conducive to welfare and to happiness, thus do I say,
'Monks, cultivate skillful conditions.'"[25]
* * *
"Monks, there are those things which should be abandoned with the
body, not the speech; there are those things which should be
abandoned with the speech, not the body; there are those things
which should be abandoned neither with the body, nor speech, but
must be clearly seen with wisdom (in the mind) and then
abandoned.
"What are those things which should be abandoned with the body, not
through speech? Herein, a monk in this Dhamma-Vinaya incurs
transgressions through the body. His wise companions in the Dhamma,
having considered the matter, say to him: 'Venerable Friend, you
have incurred these offenses. It would be well if you were to
abandon this wrong bodily behavior and cultivate good bodily
behavior.' Having been so instructed by those wise companions, he
abandons those wrong bodily actions and cultivates good ones. This
is a condition which should be abandoned by body, not by
speech.
"What are the things which should be abandoned through speech, not
through the body? Herein, a monk in this Dhamma-Vinaya incurs some
transgressions through speech. His wise companions in the Dhamma,
having considered the matter, say to him: 'Venerable Friend, you
have incurred these offenses of speech. It would be well if you
were to relinquish this wrong speech and cultivate good speech.'
Having been so instructed by those wise companions, he abandons
that wrong speech and cultivates good speech. This is a condition
which should be abandoned by speech, not by body.
"What are the things which should be abandoned neither by body nor
speech, but which should be clearly understood with wisdom and then
abandoned? They are greed ... hatred ... delusion ... anger ...
vindictiveness ... spite ... arrogance ... meanness. These things
should be abandoned neither by the body or speech, but should be
clearly understood with wisdom and then abandoned."[26]
Footnotes:
a. These first five qualities are called the Five Hindrances
(nivarana), so named because they are obstacles to the successful
development of meditation or a clear mind.
b. Examples of such conventions are social codes of dress: before
entering a Buddhist temple in Thailand, for example, it is
appropriate to remove shoes and hat, whereas to enter a Christian
church it is often required to wear both.
c. -- such as by refusing to remove one's shoes in a Buddhist
temple or to wear a hat in a Christian church.
d. Hiri: sense of shame; ottappa: fear of wrong doing.
-------------
Source : www.buddhismtoday.com