Morality -Master Morality ,Slave Morality.
Morality is Dhamma and Dhamma is Morality. Morality must be scared and universal.
Morality - Every Religion preaches morality but morality is not the root of religion. Morals are the rules that govern which actions are right or wrong.
There is morality among thieves, gang of robbers, morality among businessmen, morality among fellow casteman.
Morality comes in only wherein man comes in relation to man. Morality comes in into religion as a side wind to maintain peace and order.
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Morality Formul
Place of morality in the Religion : The action of morality in the functioning of religion is therefore casual and occasional.
Morality in religion is therefore not effective.
Religion is a triangular piece. What is the place of morality in Religion?
As a matter of truth morality has no place in Religion. It is a wagon attached to it.
It is attached and detached as the occasion requires. The content of religion consists of God, soul, prayers, worship, rituals, ceremonies and sacrifices.
Be good to your neighbour because you are both children of God. That is the argument of God.
Moral values are important in the life, because moral values reflect an individual's character and spirituality.
They help in building good relationships in personal as well as professional lives. Moral values are our personal set of beliefs about what is important, unimportant, right, wrong, good and bad. Religious commandments, social, conventions, and code of conduct can assist you in making moral.
Some common examples of moral Principles are important.
In Dhamma morality takes the place of God although there is no God in Dhamma.
In Dhamma there is no place for prayers, pilgrimages, rituals, ceremonies or sacrifices.
Morality is the essence of Dhamma. Without it there is no Dhamma.
Morality in Dhamma arises from the direct necessity for man to love man.
Morality in Dhamma arises from the direct necessity for man to love man.
It does not require the sanction of God.
It is not to please God that man has to be moral. It is for his own good that man has to love man.
In every human society, primitive or advanced, there are some things or beliefs which it regards as scared and the rest as profane.
Three Factor's Making Morality Scared:-
In every human society, primitive or advanced, there are some things or beliefs which it regards as scared and the rest as profane.
When a thing or belief has reached the stage of being sacred ( pavitra) it means that it cannot be violated. Indeed it cannot be touched. It is taboo.
Contrary to this, a things to this, a thing or a belief which is profane ( apavitra), means outside the field of the scared, may be violated.
Contrary to this, a things to this, a thing or a belief which is profane ( apavitra), means outside the field of the scared, may be violated.
It means one can act contrary to it, without feeling any fear or qualms of conscience.
The types of morality is 1) Master morality ( Values pride and power), 2) Slave morality (Values like kindness, empathy and sympathy).
The scared is something holy. To transgress it is a sacrilege. Why is a thing made sacred?
The scared is something holy. To transgress it is a sacrilege. Why is a thing made sacred?
To confine the scope of the question to be matter in the hand, why morality should have been made scared?
The first factors is the social need for protecting the best.
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Morality Guide
The background of this question lies imbedded in what is called the struggle of existence and the survival of the fittest.
This arises out of the theory of evolution.
It is common knowledge that evolution takes place through a struggle for existence because the means of food supply in early times were so limited.
The struggle is bitter. Nature is said to be red in claw and tooth. In this struggle which is bitter and bloody only the fittest survive.
The struggle is bitter. Nature is said to be red in claw and tooth. In this struggle which is bitter and bloody only the fittest survive.
Such is the original state of society.
In the course of ancient past someone must have raised the question, Is the fittest (strongest) the best ?
In the course of ancient past someone must have raised the question, Is the fittest (strongest) the best ?
Would not the weakest if protected be ultimately the best for advancing the ends and aims of society?
The then prevailing state of society seems to have given an answer in the affirmative.
What is the way to protect the weak? Nothing less than to impose some restrains upon the fittest. In this lies origin and necessity for morality.
What is the way to protect the weak? Nothing less than to impose some restrains upon the fittest. In this lies origin and necessity for morality.
This morality had to be scared because it was imposed originally on the fittest, I. e., the strongest. This has very serious consequences.
First, does morality in becoming social become anti-social?
First, does morality in becoming social become anti-social?
But this morality is marked by isolation and exclusiveness . It is a morality to protect " group interest ". It is therefore anti-social.
It is the isolation and exclusiveness of this kind of morality which throws it's anti-social spirit in relief.
It is the isolation and exclusiveness of this kind of morality which throws it's anti-social spirit in relief.
The same is true where a group observes morality because it has interests of its own to protect.
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Morality & Moral
The result of this group organization of society are far-reaching.
If society continues to consist of anti-social groups ,society will remain a disorganized sea factional society.
The danger of a disorganized and factional state of society is that it sets up a number of different models and standards.
A society which rests upon the supremacy of one group ove another irrespective of its rational or proportionate claims inevitably ,leads to conflict.
Under the struggle for existence or under group rule interested of the individual are not safe.
A society which rests upon the supremacy of one group ove another irrespective of its rational or proportionate claims inevitably ,leads to conflict.
Under the struggle for existence or under group rule interested of the individual are not safe.
Group set-up prevents an individual from acquiring consistency of mind which is possible only when society has common ideals, common models.
His thoughts are led astray and this creates a mind whose seeing unity is forced and distorted.
Secondly the group set-up leads to discrimination and denial of justice. The group set-up leads to stratification of the of classes.
Secondly the group set-up leads to discrimination and denial of justice. The group set-up leads to stratification of the of classes.
Those who are born in slavery remain slaves. Owners remain owners and workers remain workers. The privileged remain privileged and the serfs remain serfs.
This means that there can be liberty for some but not for all.
This means that there can be liberty for some but not for all.
This means that there can be equality for a few but none for the majority. What is the remedy? The only remedy lies in making fraternity universally effective.
What fraternity? It is nothing but another name for brotherhood of man which is another name for morality.
What fraternity? It is nothing but another name for brotherhood of man which is another name for morality.
This is why the Buddha preached that Dhamma is morality and as Dhamma is scared so is morality.
Herein a certain one abstains from talking life, from stealing, from sinful living.
Moral order and Dhamma :-
Herein a certain one abstains from talking life, from stealing, from sinful living.
This is called purify of body. Herein a certain one abstains from falsehood. This is called purify of speech.
If someone have some personal sloth-and-torpor...excitement and flurry...
If someone have some personal sloth-and-torpor...excitement and flurry...
If someone have some personal doubt-and-wavering, he is aware of the fact. Also of how ( each of this) arises, is abandoned and recurs not again in future. This is called purify of mind.
He who is pure in body, speech, and mind, Sinless and clean blessed with purity, Sin-washer is the name men give to him.
Herein a certain one abstains from talking life, from stealing from wrong practice in sensual lusts.
Herein a certain one abstains from talking life, from stealing from wrong practice in sensual lusts.
This is called purify of body. Herein a certain one abstains from falsehood... from idle babble.
This is called purify of speech. Herein a certain one is not covetous or malevolent of heart and has right view. This is called purify of mind.
Taking life, taking what is not given, lustful, evil practices, lying, and indulging in spirituous liquors, which cause idleness.
Taking life, taking what is not given, lustful, evil practices, lying, and indulging in spirituous liquors, which cause idleness.
Herein a monk abides contemplating the body as body, strenuous, mindful and self-possessed, having overcome both the hankering and discontent common in the world.
He abides contemplating the feelings as feelings... He abides contemplating the mind as mind.....
He abides contemplating the feelings as feelings... He abides contemplating the mind as mind.....
He abides contemplating ideas as ideas, strenuous, mindful and self-possessed, having overcome both the hankering and discontent common in the world.
When these five sources of weakness to training are put away, these four arising of mindfulness should be made to become.
A certain one abstains from taking life and the rest... from bitter speech and idle babbling. This is called success in morals.
A certain one abstains from taking life and the rest... from bitter speech and idle babbling. This is called success in morals.
Herein a certain one is not covetous or malevolent of the heart. This is called success in mind. Herein certain one has right view : he holds with certainly that there is (virtue in) almsgiving, in sacrifice, in offerings : that there is fruit and result of good and evil deeds: that this world is, that there is a world beyond : that mother, father and beings of spontaneous birth do exist: that in the world there are recluses and Brahmins who have realized the world beyond and can proclaim it. This, monks, is called success in view.
By the destruction of the asavas, realizing in this very life himself, knowing it thoroughly -- the hearts release ,the release by insight which is free from the asavas, having attained it abides therein.
By the destruction of the asavas, realizing in this very life himself, knowing it thoroughly -- the hearts release ,the release by insight which is free from the asavas, having attained it abides therein.
This is called perfection of mind. These are three bodily perfection.
The Lord : Here a Bodhisattva, his thoughts associated with knowledge of all modes, gives gifts, i. e., inward or outward things, and, having made them common to all beings, he dedicates them to supreme enlightenment, and also others he instigates thereto.
The Lord : Here a Bodhisattva, his thoughts associated with knowledge of all modes, gives gifts, i. e., inward or outward things, and, having made them common to all beings, he dedicates them to supreme enlightenment, and also others he instigates thereto.
But there is nowhere an apprehension of anything.
The Lord : He himself lives under the obligation of the ten ways of wholesome acting, and also others he instigates thereto.
The Lord : He himself becomes one who has achieved patience, and others also he instigates to patience.
The Lord : He dwells persistently in the five perfections, and also others he instigates to do likewise.
The Lord : He himself, through skill in means, enters into the trances, yet he is not reborn in the corresponding heavens of form as he could, and others also he instigates to do likewise.
The Lord : He does not settle down in any dharma, he contemplates the essential original nature of all dharma, and others also he instigates to the contemplation of all dharmas.
All things are in fire. And what are all these things which are on fire?
The Lord : He himself lives under the obligation of the ten ways of wholesome acting, and also others he instigates thereto.
The Lord : He himself becomes one who has achieved patience, and others also he instigates to patience.
The Lord : He dwells persistently in the five perfections, and also others he instigates to do likewise.
The Lord : He himself, through skill in means, enters into the trances, yet he is not reborn in the corresponding heavens of form as he could, and others also he instigates to do likewise.
The Lord : He does not settle down in any dharma, he contemplates the essential original nature of all dharma, and others also he instigates to the contemplation of all dharmas.
All things are in fire. And what are all these things which are on fire?
The eye, is on fire, forms are on fire, eye-consciousness is on fire, impressions received by the eye are on fire, and whatever sensation, pleasant, unpleasant, or indifferent, originates in dependence on impression received by the type, that also is on fire.
With the fire of passion say I, with the fire of hatred, with the fire of infatuation, with birth, old age, death, sorrow, lamentation, misery, grief and despair are they on fire.
- The ear is on fire,
- sound are on fire,
- the nose is on fire,
- odours are on fire,
- the tongue is on fire,
- taste are on fire,
- the body is on fire,
- idea are on fire,
- and whatever sensation, pleasant, unpleasant, or indifferent, originates in dependence on impression received by the mind, that also is on fire.
With the fire of passion, say I, with the fire if hatred, with the fire I've infatuation, with birth, old age, death, sorrow, lamentation, misery, grief, and despair are they on fire.
Unhappiness is the result of greed, the greed is the bane of life of those who have as well as of those who have not.
Unhappiness is the result of greed, the greed is the bane of life of those who have as well as of those who have not.
If, however, greed, anger and delusion are done away, men reflect neither upon their own misfortune nor on mental suffering and anguish.
Anger is vile and malevolence is vile, envy and jealousy are vile, niggardliness and avarice are vile, hypocrisy and deceit and arrogance are vile, inflation is vile, and indolence is vile.
Anger is vile and malevolence is vile, envy and jealousy are vile, niggardliness and avarice are vile, hypocrisy and deceit and arrogance are vile, inflation is vile, and indolence is vile.
For the shedding of inflation and indolence there is the Middle Way -- giving us eyes to see, making us know, and leading us on to peace, insight, enlightenment.
Nibbana which is naught but that Noble Eightfold Path.
There is no greater benefit that health and there is nothing more valuable than the spirit of contentment.
There is no greater benefit that health and there is nothing more valuable than the spirit of contentment.
This spirit of contentment is not to be understood to mean meekness or surrender to circumstances.
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Morality History
Avarice or possession due to uncontrolled acquisitive instinct calls for watch and ward.
Why is this craving or greed to be condemned? Because of many a bad and wicked state of things arises -- blows and wounds, strife, contradiction and retorts, quarreling, slander and lies.
The Buddha insisted upon the control of greed and craving.
The doctrine of impermanence has three aspects. There is the impermanence of composite things.
The doctrine of impermanence has three aspects. There is the impermanence of composite things.
There is the impermanence of the individual being. There is the impermanence of self nature of conditioned things.
All things are produced by the combination of causes and conditions and have no independent nounenon of their own.
All things are produced by the combination of causes and conditions and have no independent nounenon of their own.
When the combination is dissolved, their destruction ensures. The body of a living being consists of the combination of four elements,
- earth
- water
- fire
- air, and when this combination is resolved into the four component elements, dissolution ensues.
But it is not quite so easy to understand how a human being can go on changing--becoming --while he is alive. How is this possible?
The Buddha's answer was, " This is possible because all is impermanent.
Sunnya is like a point which has substance but neither breadth nor length.
There is a certain order in the movements and actions of the starry bodies.
There is a certain order in the movements and actions of the starry bodies.
There is a certain order by which season come and go in regular sequence.
There is a certain order by which seeds grow into trees and trees yield fruits and fruits gives seeds.
Similarly is there a moral order in Human Society. How it is produced? How it is maintained?
" It is the Kamma Niyam and not God which maintains the moral order is the universe.
" It is the Kamma Niyam and not God which maintains the moral order is the universe.
The moral order of the universe may be good or it may be bad.
But according to the Buddha the moral order rests on man and on nobody else. Kamma means man's action and Vipaka is its effect.
If the moral order is bad it is because man does Akushal Kamma. If the moral order is good it is because man does Kushal Kamma.
Conclusion :-
By speaking of the law of Kamma what the Buddha wanted to convey was that the effect of the deed was bound to follow the deed, as surely as night follows day. It was like a Niyam or rule. No one could fail to benefit by the good effect of a Kushal Kamma and no one could escape the evil effects of Akushal Kamma. The only way to put a stop to conflict is to have common rules of morality which are sacred to all.
Conclusion :-
By speaking of the law of Kamma what the Buddha wanted to convey was that the effect of the deed was bound to follow the deed, as surely as night follows day. It was like a Niyam or rule. No one could fail to benefit by the good effect of a Kushal Kamma and no one could escape the evil effects of Akushal Kamma. The only way to put a stop to conflict is to have common rules of morality which are sacred to all.
