Editor’s Preface
This is an extract from the Sayādaw’s “Gonasurā Dīpanī
— A Manual on Cows and Intoxicants.” It deals with the evils
of gambling, horse-racing, and intoxicants. The section on
meat-eating and the mistreatment of cows has been published
separately as Cow Dhamma.
Intoxication is a serious social evil. The fifth
Buddhist precept enjoins us to “abstain from intoxicants,
which cause heedlessness.” Heedlessness (pamāda) is a
euphemism for intoxication and sensual indulgence. The Buddha
said that while he was a young man he gave up all
intoxication: “On seeing an old man, all intoxication with
youth vanished from me. On seeing a sick man, all intoxication
with health vanished from me. On seeing a dead man, all
intoxication with life vanished from me.” Even without
intoxicants, most people are intoxicated with sensual
pleasures, youth, health, or life, and it is hard for them to
realise how they are trapped by death.
In the Noble One’s discipline, dancing is likened to
madness, singing to lamentation, and laughter to childishness.
The excitement prevalent at many sports events is also a kind
of intoxication. Would anyone chase a ball around or watch
others do it, if not intoxicated in some way? Most sports do
not involve evil kamma, but would it not be wiser to redirect
those efforts to charity work?
Evil kamma is made whenever one supports and
encourages the evil deeds of others. Fox-hunting, fishing,
horse-racing, boxing, etc., all encourage violence of one kind
or another. Football, rugby, ice-hockey, and other contact
sports also involve incidental violence and injury, but that
is not their aim, so one will not make evil kamma unless one
approves of violent tactics contrary to the spirit of fair
play. Racing with vehicles does not intentionally inflict
suffering on animals, but it does involve a kind of madness
that is remote from nibbāna.
Gambling is motivated by greed and discontent, which
means unwholesome kamma. Whatever one can earn by honest
labour should be used to provide for one’s family or to
practise charity. By living within one’s means, one will keep
out of debt.
The Evils of Intoxicants
To dwell on the evil consequences of intoxicants is
barely necessary, for they are well known. How much better
would society be if we campaigned against alcohol consumption
as much as we do against smoking? Instead of talking about
legalising the use of marijuana, we should be teaching the
next generation that alcohol consumption is socially
unacceptable. How many riots, assaults, and accidents have
been fuelled by alcohol? What would the cost savings be to the
NHS if we could reduce alcohol consumption by half? How many
hours of police time are wasted on incidents involving
football louts, midnight revelers, and drunken drivers? What
is the financial and social cost of drug abuse? How many
working hours are lost due to hangovers?
True Buddhists are Teetotalers, who abhor violence,
noise, and passion. They would applaud the spirit expressed in
the Desiderata:
“Go placidly amid the noise and haste,
and
remember what peace there may be in silence.”
“Avoid loud
and aggressive people,
they are vexations to the
spirit.”
Buddhists are peace-loving and non-violent. As the
Sayādaw points out, one makes bad kamma in four ways: doing it
oneself, urging others to do it, approving of it, or speaking
in praise of it. Cruel sports such as fox-hunting,
bull-fighting, and game-shooting are totally unacceptable to
Buddhists. They should all be made illegal, since they involve
gross and needless cruelty to animals.
Horse-racing is less cruel, but it should be more
strictly regulated to reduce injury and cruelty. Whips could
be banned, and the height of fences could be reduced, to
reduce the danger to the horses. Wild horses run flat-out only
to avoid death from predators.
Sports such as boxing and professional wrestling
condone violence. Most Buddhists would regard such sports as
coarse and uncivilised. Sumo wrestling, Kendo, T'ai Chi Chuan,
and Judo are more civilised combat sports that originated in
Buddhist countries. Martial arts for self-defence can teach
youngsters how to curb and channel their aggression, without
encouraging violence.
The portrayal of violence in films or on TV means
unwholesome kamma for those involved in producing it, and for
those who enjoy watching it. The portrayal of immorality, sex,
and violence can undoubtedly be a bad influence, and we humans
are much more impressionable than we will ever admit. If we
were not, advertisers would soon go out of
business.
A Famous Experiment
A famous experiment in a university was conducted on
students of psychology — intelligent young adults whom one
might expect would not be too impressionable.
All the students except the ‘guinea pigs’ being tested
by the experiment were secretly told to speak the truth at
first, but later to lie, when asked which of a series of lines
drawn on a card shown by the tester was longest. The camera
recording the experiment showed that the ‘guinea pigs’ at
first answered truthfully, but became increasingly embarrassed
when their answers conflicted with the rest of the group, and
later lied to avoid being the ‘odd-man-out.’ This clearly
proves that intelligent people can easily be coerced into
doing what is immoral, stupid, or wrong, simply by exerting a
little peer pressure. Commercial pressures, subversive
literature, political ‘spin’, and media ‘hype’ have conspired
to undermine spiritual values in the modern world.
I would say that to reverse this trend is now
impossible, not only in the west, but also in Buddhist
countries. The only remedy is to question traditional
practices, and to pursue a resolute solitary course, guided by
Buddhist principles, and enlightened meditation teachers.
Wise people should protect their spiritual well-being.
They should make a careful study of the Buddha’s teachings
and, having understood the true Dhamma, they should practise
insight meditation intensively. Constant, uninterrupted
mindfulness is the only way to escape from preconceived
notions formed by innate delusion, and reinforced by cultural
conditioning. The Buddha himself had to reinterpret and
overturn the traditional beliefs of his time, which were
hardened by centuries of tradition.
Human nature has not changed since the Buddha’s time.
Traditionalists still emphasise customs that have little to do
with the way to nibbāna, and neglect to practise insight
meditation. That is why we can still find the ugly face of
casteism and racial prejudice in Buddhist countries. In spite
of the Buddha’s compassionate teaching, human rights abuses,
corruption, and nepotism are widespread in Asia. America and
the United Kingdom are popular destinations for migrants, in
spite of social problems, because of their good record on
human rights, open democracy, and social and religious
freedoms.
We can expel intoxication, transcend superstition,
overcome doubt, and enter the way to liberation, only if we
cultivate knowledge and wisdom. |
A Talk on Intoxicants and Gambling
I will teach about abstinence from alcoholic drink and
drugs. In the Book of the Eights of the Gradual Sayings, the
Buddha teaches:
“Monks, drinking intoxicants, if done frequently or
habitually, leads to rebirth in hell, rebirth as an animal
or as a hungry ghost. At the very least, the result of this
evil deed when born as a human being is that one becomes a
mad person.”
Taking intoxicants, being unwholesome kamma, has two
evil consequences: unfortunate rebirth in the future, and bad
consequences in the present life. This means suffering in hell
and long term bad effects in the present life. So the effect
of taking intoxicants or drugs is quite serious as it leads to
the four states of misery: hell, animals, ghosts, and demons.
The present evil effect, among others, is at least becoming
mad. Among the consequences of insanity are neurosis,
paranoia, schizophrenia, psychosis, etc. So the present
results are also serious, just like future evil
rebirths.
Why do intoxicants cause rebirth in hell in future
lives? The reason is that drinking alcohol and taking drugs
promotes fresh evil kamma. Evil kamma leads to hell. Moreover,
by these evil deeds, the door of opportunity is open for past
evil kammas to give appropriate effects. Thus one suffers in
hell. Please note that everyone has done evil deeds in their
previous existences so, at present, good deeds should be
done.
New Evil Kamma
Taking intoxicants and non-medicinal drugs means
making fresh evil kamma because it promotes greed, hatred, and
delusion. It also supports wrong views, which urge one to do
new evil kammas. It sustains and develops the five hindrances
such as lust, anger, dullness, restlessness, and doubt.
Intoxicants damage genes and chromosomes. They also burn the
mind and consciousness. So taking intoxicants affects the
mental realm, which has profound significance. Evil bodily and
vocal acts follow as a result of drunkenness. Killing, lying,
abusing, etc., are the usual results of taking
alcohol.
Drunkards always do bodily, vocal, and mental
misdeeds, which are the ten evil kammas. So taking alcohol
increases daily the burden of future suffering in hell, and
the burden of evil and guilt. There is little doubt that a
drunkard will be reborn in one of the lower realms when he
dies, since he accumulates evil kamma every day. He is
demented in the present life. For countless lives he does
other serious unwholesome kamma. So with counteractive kamma
of this type, when he dies, he suffers in the lower realms.
His burden of evil kamma is heavy. His misbehaviour is
serious. So fresh evil deeds appear.
Past Evil Deeds
In past lives one has already done many kinds of evils
while wandering in the rounds of existence, as one seldom
hears the true Dhamma. These precious chances are very rare.
Meeting Noble Ones is very rare, possible only once in a
thousand or ten thousand existences. In past lives one did
various evils and misdeeds in thought, speech, and deed. Lives
of crime, guilt, and evil lead to the realms of suffering. The
likelihood of this result is increased by drinking alcohol.
The breaking of this moral precept means supporting other past
evil deeds that one has already done. Past evil deeds resemble
robbers and murderers who stay near a village to commit
crimes. Transgression of this precept gives impetus to evil
deeds: past, present, or future. So the evil kamma of taking
alcohol resembles receivers of stolen goods who live in the
village. Robbers get their chance due to the receivers of
stolen goods. Villages are destroyed by them.
Likewise, as long as the evil of taking intoxicants
remains, there will be chances for the previous evil deeds to
mature. People have to take rebirth in various hells when past
misdeeds mature. Everyone has also done some good deeds in
their past lives, but these good deeds have no chance to
mature due to the present evil kamma. If one dies without
abandoning this evil, one will not escape from the results of
the past evil kamma. Certainly one will suffer in hell. In
this sense, drinking alcohol certainly brings about hell in
the next life. Because serious past evil kamma take their
chance, one reaches Roruva hell. In Roruva are two hells:
Jalaroruva hell and Dhumaroruva hell.
This hell is the fourth of eight great hells for
serious crimes. It is beneath this earth and is just like a
deep, wide cave of molten iron. Gamblers and drunkards suffer
in this hell after their death. Their bodies resemble
mountains. Their sense-doors look like streams. Streams of hot
iron enter their mouths, noses, and ears. Their bodies are
scorched by burning hot liquids without let up. For one
hundred thousand years or more they have to endure intense
suffering. No chance of happiness exists. So those who take
alcohol must know about this danger. They should heed the
Buddha’s warning.
The Dhumaroruva Hell exists beneath the Jalaroruva
Hell. It looks like a great cave with a molten iron base.
Those who indulge in drugs, heroin, marijuana, hashish,
cocaine, etc., after their death, reach this hell. Their
bodies look like mountains. Their eyes, ears, and nose
resemble running streams. Hot and acrid smoke enters through
the nine orifices to the interior of the body. They suffer
this type of torture for at least one hundred thousand years.
Bodily and mental pain are so intense that it defies
description. Addicts should fear this danger and reform their
behaviour.
The Present Suffering
Now I will explain the suffering prevailing in the
present life. All Buddhists, seeing the samsaric woes or
dangers with foresight, have to rely on almsgiving, observance
of moral precepts, and mental discipline. For what benefits?
In this era, five Buddhas teach the true Dhamma. Four Buddhas
have already appeared. In the future, Metteyya Buddha will be
the last to attain supreme wisdom and teach the Dhamma. After
that there will be many eras without any Buddhas or their
teaching. To pay respects to the coming Metteyya in this world
and gain the path, its fruition, and nibbana, everyone should
perform charitable deeds, observe moral precepts, and practise
meditation. These good supportive kammas will result in seeing
Metteyya Buddha. After Metteyya Buddha’s era, the world will
be engulfed in a long era of darkness when no true teaching is
available for liberation. Drug addicts, being deluded, will
not be able to see Metteyya Buddha.
A further explanation will be given. Drugs cause
madness and phobia. They destroy the healthy state of mind.
They give false peace to some extent, but their side-effects
do serious harm to the mind and body. Addicts’ bodies are full
of toxins, and deteriorate physically. Mentally, the effects
of drugs make the mind vulnerable to evil forces. The mind is
clouded by drugs, so it inclines toward sensual pleasures and
wrong views.
Those who take alcohol and drugs, become mentally
disturbed. Addicts become dependent on alcohol and drugs for
mental peace, and cannot bear to be without them. When they
fail to get them, their minds yearn for more. Their befuddled
minds long for these poisons. Even if alcoholics and drug
addicts perform some meritorious deeds, they cannot attain
pure deeds and pure results because of their weak minds. Even
past good deeds become weak and their effects diminish.
Although meritorious deeds normally produce good results a
thousandfold, they cannot fulfil their potential due to this
mental impurity.
Drinking Intoxicants
If one takes alcohol, the mind is always clouded by
bad thoughts. Even a good person’s mind changes. The madness
of intoxication corrupts the heart. A civilised state of mind
is impossible as drunkenness wreaks havoc. Only one thought
can exist in the mental process at any one time. Memories of
good deeds done previously cannot enter the mind process.
Every time alcohol is taken, positive thoughts are lost. The
mind is permeated with confusion, negligence, heedlessness,
and coarseness leading to various evil deeds. This state of
mind overwhelms and inhibits past good deeds, which cannot
produce any good results.
The Weakening of Character
Bad behaviour weakens good character. Alcohol drives
away pure thoughts one has accumulated. At present too it
causes madness by disrupting rational thinking. So the Pāli
text proclaims the present bad effect with the words
“Ummattaka samvattāniko.” The minimum effect of
habitual drinking is to become confused or deluded. What is
more serious, besides a confused mind, is that taking alcohol
prevents good rebirths in human and divine worlds. This evil
is a serious unwholesome kamma that causes rebirth in the
wombs of savages. One has to dwell in uncivilised places due
to one’s indulgence. Even if, due to some good kamma, they
reaches the realm of deities, habitual drinkers are mad gods,
cruel gods, devilish gods, or inferior gods.
Cruel Gods
Who are the cruel gods? In this world are demons,
hungry ghosts, and inferior earth-bound deities. Spirits and
demons live on islands, in wildernesses, and other remote
places. Since drunkards and habitual drinkers are reborn in
such existences, they undergo rebirths in the states of loss
due to further bad kamma. Plainly, they will not meet Metteyya
Buddha to hear the true Dhamma. Those who do not abstain from
alcohol, even though they call themselves Buddhists, wander on
in a series of low existences due to the inexorable Law of
Kamma.
The Reformation of Character
For the rehabilitation of addicts and habitual
drinkers I will show how to eradicate bad kamma. This cure is
available during the Buddha’s dispensation.
First, one must undertake the precept to practise
restraint from intoxicants as follows:
Every day this precept must be recited and observed
carefully. It is good to repeat it many times every day to
remind oneself of the importance of abstinence from alcohol
and drugs. A moral attitude appears in the mind.
Next, one should learn by heart the nine chapters of
the Abhidhammatthasangaha. One should discuss the contents,
factors, and meaning of this brief Abhidhamma Manual. If you
find it hard to memorise the entire book, at least the first
three chapters must be recited daily. Those who can, should
memorise the sixth to eighth chapters. Everyone should be able
to memorise the Summary of Conditional Relations (Paccaya
Niddesa Pāli) so that the power of Conditional Relations
overwhelms the body and mind for the attainment of good. The
purpose is to get concentration and purity of conduct, purging
alcohol and drugs in the noble endeavour.
These two noble efforts must be practised till death
because past bad deeds (taking drinks and drugs) will be
erased and purified completely by the power of the
Abhidhammatthasangaha or Conditional Relations. The mind is
permeated with the sublime and potent Abhidhamma recitations
and reflections. Unwholesome states are totally eradicated
through concentrated effort and recitation of the Dhamma, just
as water purifies dirt. Why is it is so effective and potent?
The transgression of the precepts by taking alcohol and drugs
is not a basic evil leading to hell. It is just a secondary
evil, a misdeed that allows other evils to occur. Because it
is just a supportive bad kamma, not a basic evil leading to
rebirth in the lower realms, it can be expunged by wholesome
deeds. One is able to escape fairly easily from the future
consequences and present suffering of this evil
deed.
The Evils of Horse-racing and
Gambling
Many countries allow horse-racing, camel-racing,
dog-racing, and so on. These race courses are centres for
gambling. The jockeys who ride in such races should take heed
of the following Pāli Text:
“Friend, I saw a hungry ghost when I descended from
the Gijjagutta mountain. This flying ghost bore sharp,
thorny hairs. Many thorns, like iron spikes, penetrated his
body. They assailed his body, piercing him repeatedly. So
this hungry ghost screamed aloud due to the pain. Oh monks!
This victim is receiving the due result of his kamma. In the
past existence he drove draught animals without mercy. He
struck them with whips and spikes when he drove carts. So he
is now suffering as a result. That person, when he was about
to die, saw rebirth signs of pointed spears, iron sticks,
thorny sticks. When he passed away he was reborn as a hungry
ghost with thorny, sharp-pointed hairs on the body.”
(Pārājika Atthakathā)
So jockeys competing in horse-races, camel-races,
equestrian sports, etc., should heed the Buddha’s warning.
Kamma has its just results. Drivers and riders must suffer for
their evil deeds, either here or hereafter.
Gamblers and Spectators
In every evil deed, four factors incur guilt and
blame. In the Book of Tens, four factors are mentioned for
each of the ten evil deeds such as killing sentient
beings:
“Attana ca pānātipāti hoti, parañca pānatipāte
samādapeti,
pānātipāte ca samanuñño hoti, pānātipātassa
ca vannam bhāsati.” (A v 305)
-
He does the misdeed himself.
-
He helps or urges others to do it.
-
He allows it to happen or approves of it.
-
He speaks in praise of it.
These four persons share the guilt and blame, and the
corresponding consequences.
Those who harm animals, either in competitive sports
or in transportation, make evil kamma. Gamblers belong to
three of the four above-mentioned categories. All Buddhists
should shun the ten evil kammas, such as killing, stealing,
etc. Each evil has four factors. Spectators who consent to or
approve of cruel and harsh treatment of animals, suffer in
hell or are reborn as hungry ghosts. Many such cases are
mentioned in the Pali texts. So spectators and gamblers should
avoid all four factors of evil deeds by controlling the body
and mind. Gamblers must give up the evil deed of betting that
encourages, supports, and condones evil deeds done by
others. |
