Abhidhamma in Daily Life (by Ashin Janakabhivamsa)

by Ashin Janakabhivamsa | 66,666 words

English translation of "Abhidhamma in Daily Life" by Professor Ko Lay. Revised by Sayadaw U Silananda, International Theravada Buddhist Missionary University, Yangon, 1999...

It is generally stated, “Morality is more virtuous than generosity.” One might be easily convinced, yet there is a deep significance underlying the statement. To comprehend this requires serious reasoning. In this world, to protect and safeguard others from woe and suffering is a noble deed. To enhance the welfare and prosperity of others is also another noble deed. Dana helps others to be prosperous. Síla (Morality) protects others from woe and suffering.

Note:

Síla here means observance of Panca Síla (Five Precepts) and conforming to Ajivathamaka Síla (Right Livelihood). Observance of Eight Precepts and Ten Precepts will be dealt with separately under a different light.

The Function of Dana

One is responsible for one’s deeds. Let us suppose that a person is suffering from poverty due to his own kamma; giving assistance to this poor person amounts to Dana. Bhikkhus are not poor persons in a real sense, but they need four requisites for their sustenance; hence they are needy persons. Therefore offering alms and requisites to Bhikkhus also amounts to Dana.

Some Bhikkhus or abbots receive plenty of offertories and are will sustained. Yet if you offer them what they still need, this also is helping the needy. Even if you offer them things which they so not need, this also means helping the needy, because the recipients usually give away the offerings to other needy Bhikkhus and laity. Whether you help a few, or countless persons, Dana is noble, Dana is virtuous. Those who really understand the benefits of Dana will always find that Dana is a rightful deed.

Abstinence from Killing (Panatipata Virati)

As for Síla its function is protecting other living beings from suffering. The first of the Five Precepts is to refrain from killing all living beings. Let us imagine the dire consequences of breaching the first precept. Take into consideration the woe that befalls the victim. Imagine the number of marine animals, cattle, poultry, etc that would be killed through non-observance of the first precept of Síla. Also try to visualize rampant homicide that would eventually lead to war, spreading bloodshed globally. It is a glaring fact that the first precept should not be transgressed because this would cause catastrophe to one and every inhabitant of this earth.

By observing the precept of non-killing, you save the lives of one, two, three and other countless beings. Síla ensures the safety of all beings and augments the flourishing of mettá, karuna and Mudita towards all living beings. Thus the world will become an auspicious abode where all sentient beings lives happily thereafter.

Comparison

Now that you have been the benevolence of Dana and of the first precept, you will be convinced that Síla is more virtuous than Dana. We can compare the magnitude of joy felt by a recipient of gifts and that of a man pardoned from death. The latter will surely be thousands of times far more jubilant than the former. In the same way, the joy of condemned man who was pardoned from capital punishment is vastly different. The former can in no way compare with the latter.

Abstinence from Theft (Adinnadana Virati)

People experience intense distress when their belongings are stolen or robbed. On a large scale the ruling monarch and the royal family together with the citizens of a country feel very much distressed when their land is invaded and conquered by others. The conquered country become poorer and poorer because they cannot use to a full extent the natural resources of their own land. So robbing or stealing causes affliction and misery to the victims. If people refrain from stealing, this would be riddance of such distress from this world. Therefore adinnadana virati (abstinence from stealing) is a Síla (morality) which frees all human beings from suffering and woe and creates physical as well as mental peace.

Abstinence from Sexual Misconduct (Kamesu Miccha Cara Virati)

Ordinary worldlings (puthujjana) are usually very fond of sensual pleasures (kamaguna) especially the pleasure of touch and bodily pleasure. No sensible person would share, let alone give away his source of sensual pleasure i.e. his spouse. Every man is very much attached to his better half, and is never hesitant to defend her fiercely. He might be able to tolerate loss of material property to a certain extent, but no the least misdemeanor on his wife. Therefore to abstain from sexual misconduct (adultery) means abstaining from causing pain and suffering to other people. Abstinence from adultery or sexual transgression will thus bring peace and calm to everyone living in this world.

Abstinence from Lying (Musavada Virati)

Those who have the experience of being cheated, swindled or told lies will suffer from some form of wrath, though somewhat subtle. The adverse effects of being cheated are obvious. Some liars are so well versed in their trade that they can even cheat the whole country. Today, there are many sectarian leaders who propagate their faith professing it to be the absolute truth. Therefore millions of people are led astray from lying therefore amounts to protecting people from suffering.

Note:

Even in Buddhism there happen to be some bogus preachers who indulge in propagating false beliefs; and the uneducated, sadly enough, have great faith in such persons and hold them in high esteem, this is food for thought.

Abstinence from Taking Intoxicants (Surapana Virati)

One who consumes some form of intoxicant will of course suffer from ill effects in his next existences. But if he just drinks by himself and causes no harm to others it is somewhat tolerable. Yet most drinkers drink alcoholic beverages and when they are drunk, they are no more hesitant to breach the other precepts. They are willing to quarrel, to kill, to steal ot to tell lies. Just as a ringleader will not commit any criminal offences himself, but make his gangsters do the evil deeds, alcohol or intoxicants cause addicts to commit atrocities without restraints. They would no longer be reluctant to commit murder, rape, arson, theft, etc. Becoming a chronic alcoholic means following the path of abandonment and causing suffering to one’s immediate family. Later this alcoholic causes misery to everybody in his community. Those who abstain from intoxicants will be free the world from such misery and distress.

After understanding the benefits of observing the Five Precepts, we can carry on to study in a similar manner the blessings of samma ajiva (right livelihood). We have found out so far that the observance of Five Precepts will save the world from misery and anxiety. Now we will fully realize that Síla (morality) is better than Dana (generosity). In this view each and every one should be mindful to observe the Five Precepts. May all readers be able to observe the Five Precepts and propagate mettá (loving-kindness) and karuna (compassion) to all sentient beings.

Uposatha Síla (keeping Sabbath)

By keeping Uposatha Síla (the Eight Precepts) on Sabbath days you also observe Brahmacariya (non-indulgence in sex), vikala bajana (refrain from having food after midday etc. in addition to the basic Five Precepts. The additional three prefects are meant to purify one’s mind; the basic five prevent others from suffering. Such observance of Eight Precepts is known as Ariya Uposatha Síla [Read in detail about uposatha Síla in Ratana Gonyi].

Those who observe Ariya Uposatha Síla should continue to meditate on the virtues of the Buddha, Dhamma, and Sangha or on the virtues of your own Dana and Síla. Consequently they will find that there is less and less lobha, dosa, moha mana and other akusala (defilements) arising from them. Their minds become purer and nobler day by day. Observance of the Eight Precepts supplemented with bhávaná (meditation) is much meritorious than observance of ordinary Síla (Five Precepts).

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