A Discourse on Paticcasamuppada

by Venerable Mahasi Sayadaw | 62,614 words

The Paticcasamuppada refers to “The Doctrine of Dependent Origination”. This is the English translation done by U Aye Maung Published by U Min Swe Buddhasasana Nuggaha Organization Rangoon, Burma....

Chapter 4 - Right Views

All these ten wrong views boil down to the denial of the law of kamma for the rejection of kamma means rejection of any benefit accruing from the acts of dana and reference to parents, and other good deeds, as well as the kammic potential for arahatship or Buddhahood. Likewise, the ten right views mentioned below are based on the belief in kamma, or moral retribution.

(1) The first view is that dana is beneficial. One who gives alms is admired at least by the recipients. They will respect him, praise him and help him when he is in trouble. He dies calmly with good death bed visions and after his death he attains good rebirth in deva worlds or in human society. His good rebirth may finally lead to the Ariyan path and Nibbana. It was usually with an act of dana that the bodhisatta, and others embarked on their long spiritual journey leading to the goal of Buddhahood, paccekabuddhahood or arahatship.

The kammic effect of alms giving is also evident in the material prosperity of some people. Some people do the same job such as business, farming, etc., but differ in their accomplishments. Some become prosperous while others make no progress materially. Some meet with success without working hard while others fail to prosper despite their hard work. Other things being equal, this disparity in the fortunes of some persons is no doubt due to dana or lack of dana in a previous life.

(2) and (3) The man who believes in the law of kamma will have no doubt about the kammic potency of giving alms lavishly or the small acts of dana such as feeding the guests, giving presents and so forth.

(4) These three right views are implicit in the law of kamma or moral retribution. That a man fares according to his good or bad deeds is an undeniable fact of life. A man who leads a good life in accordance with the instruction of his parents and teachers is popular, gets help from others and achieves success, and when he grows up he becomes a prosperous gentleman. Similarly, because of good kamma in a previous life a man may be born of a good family and blessed with health, wealth, physical beauty and sincere friends. The bad effect of evil kamma such as ill health, poverty, ugliness, etc., are equally well known to everybody.

(5) and (6) The belief in kamma also implies a recognition of our deep gratitude to parents. Parents take care of their children from the time of their conception. The mother is especially careful about her health, her food, and movements for the sake of the child in her womb. If she is a good Buddhist, she keeps sabbath and contemplates the Buddha, Dhamma and Sangha in the hope of influencing her child spiritually. After the birth of the child, the parents have to attend to his physical needs and educate him, and when he comes of age they have to give him financial support for a start in life. For these reasons, it is our bounden duty to revere and care for our parents; and this is a kammic act that benefits us immensely. At the very least, a man who respects his parents will be respected by his children while a man who wrongs his parents is very likely to be disdained by his children.

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