Social Behaviour Which Accords With Dhamma By Arjanyai At Isnare.com Ezine Articles

If we have within us, attachment to things, then we will like some things and dislike others in the surrounding environment of objects. Therefore, we must have methods of behaving in accordance with Dhamma in relation to our environment, and whenever we meet others in society. We must practise them every day, continuously. Whenever we meet something which we either like or dislike, we must practise the four Dhamtna virtues, these being:

1. Dama (Self-Control). One should constantly restrain the heart and thus develop virtue, for if the heart likes something too much, then it has a strong desire to get it; or if it dislikes something, then hatred develops for that thing. Both of these will cause the failure of one's moral code (Sila-Dhamma). If one
falls. below the standard of human and Deva-Dhamma, then one has fallen from the ways of happiness towards those of misfortune. If we do not wish to go in this direction, then we must be careful to guard against faults of bodily action and speech.

Faults of bodily action include, assaulting and killing, stealing and burglary, and wrong forms of sexual activity. Faults of speech include, telling lies, stirring up discord, and obscene talk.1 Generally speaking. both types of faults involve the absence of good will and commpassion (Metta and Karuna) for others. By these actions, we depart from the human and Deva-Dhamma, from the ways of happiness, and go towards misfortune.

If one only guards against faults of bodily action and speech, one will affirm one’s position in the human or heaven realms. If, however, one guards against faults of the heart, which means developing an abhorrence of greed, hate and delusion, then one’s heart will tend to go towards the transcendental realm. Prior to attaining this realm, if one dies, one’s heart will still remain in the mundane (Lokiya)2 realms. Therefore, one must develop restraint of the heart. This may be done by constantly thinking about restraining the heart; and to help one in doing this one may use a preparatory repetition, thus saying to oneself : “Restraint” , “Restraint”, etc.; repeatedly restraining one’s heart time after time. Like a strong man may restrain and overpower a weaker man and prevent him from moving about restlessly.

If one is unable to restrain the heart, then there is need for the second Dhamma virtue, which is :

2. Khanti (Patience or Forbearance). This may be developed by keeping the idea of patience constantly in mind, by using a preparatory repetition saying to oneself: “Patience”, “Patience”, repeatedly.

Restraint of the heart and patience are virtues which will bring rewards of many kinds to those who use them ; they are qualities to be found in all wise men ; they are qualities to be found in all wise men ; they are of great value ; they are like a universal remedy for all diseases.

When one patiently accepts, cold and heat, sun and wind, gadflies and mosquitoes, hunger and thirst, it is called enduring hardships. To accept also, the painful feelings arising due to illness without giving vent to agitation or irritation, is called enduring pain. The patient acceptance of abusive words and insulting speech, without showing irritation, or answering them back, is called enduring provocation.

Patience will prevent one from developing a hasty temper, and will lead to gain and happiness. A good disposition will develop due to patience, which is also the strength of one who practices it diligently.

If one constantly maintains patience, but the heart still will not listen, then one must use the third Dhamma virtue, which is :

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