The World-Governing Dhammas: ‘Hiri’ and ‘Ottappa’

The secret behind the progress of many nations is their respect for law. From that respect for law arises a further quality; it is upright conduct. In Buddhism, too, discipline, known as Vinaya, appears as a foundational principle. For the welfare of laypeople there is lay discipline, and for the training of monastics there is monastic discipline.

In the early period of the Buddha’s dispensation there were no formal rules. As time passed, however, some individuals entered the sāsana and acted in ways unsuitable for the monastic life, stepping outside self-restraint. Because of such issues, training rules (sikkhāpada) were established. Their aims were to foster inner training within individuals, to shape outward manners and decorum that inspire confidence in observers, and to support the harmonious well-being of society as a whole.

Tathāgata’s guidance for the world is this:

– Refrain from all evil,

– cultivate wholesome qualities, and

– purify and well-train the mind.

By directing oneself in this way, one moves toward life’s highest goal, namely liberation (vimutti). Accordingly, there is an ethical path to be followed. Its first step is sīla (moral virtue), the second is samādhi (meditative concentration), and the third is paññā (wisdom).

These are to be followed in this order. Therefore, they are presented as gradual training (anupubba–sikkhā), gradual practice (anupubba-kiriyā), and gradual path (anupubba-paṭipadā). Through the gradual training, one aims at restraint of body and mind as well as a dignified, ethical way of life. Thus, sīla means restraint, that is, self-restraint. In the Noble Path, Right Speech, Right Action, and Right Livelihood belong to the training in virtue (sīla-sikkhā).

For one who has restrained body, speech, and livelihood, the mind is further trained by various methods of concentration (samādhi-sikkhā). Samādhi establishes the mind, scattered among many objects, upon a single object. In the Noble Path, Right Effort and Right Mindfulness are factors of concentration.

When the dispersed mind is gathered and set upon one object, wisdom arises and sees the reality as it is. This is called paññā (wisdom). In the Noble Path, Right View and Right Intention belong to wisdom. Right View means a wholesome vision: clear understanding of suffering, clear understanding of craving as its’ cause, clear understanding that with the ending of craving there is freedom from suffering, called Nibbāna, and clear understanding of the path leading to Nibbāna (the Noble Eightfold Path). This understanding comes through wisdom, that is, through training.

Along with this, wholesome thoughts arise: thoughts of renunciation (letting go), thoughts imbued with mettā (loving-kindness), and thoughts imbued with avihiṃsā (non-harming). This is the method of training taught in the Buddha’s dispensation: the threefold training of sīla, samādhi, and paññā.

Here our focus should be on the training in virtue (sīla-sikkhā). For attaining life’s highest fruit Nibbāna, that is, liberation each person must adopt and cultivate a code of ethical conduct; this is what is called sīla. The foundation for the arising of wisdom is sīla. ‘Established upon virtue, a person becomes truly wise’ (sīle patiṭṭhāya naro sapañño). The stronger this foundation, the more readily samādhi and paññā can be built upon it. When the foundation is weak, whatever is built will collapse. Therefore, anyone who aspires to Nibbāna should establish sīla firmly. In the Dhamma, two principles are taught as fundamental for developing sīla restraint (saṃvara) or self-mastery. These are known as the world-protecting qualities (lokapāla dhammā) in the teachings.

The world-protecting Dhammas are called hiri (a sense of moral shame regarding evil) and ottappa (a conscientious fear of wrongdoing). The term ahirika (lack of moral shame) is defined thus:

‘One who does not feel shame about bodily misconduct and the like who is not ashamed, who does not shrink back is called ahirika.’ That is, a person who is not ashamed of bodily, verbal, or mental misconduct, who does not find such acts repulsive, is said to lack moral shame. Ahirika means having no shame in committing evil. Such a person is likened to a village pig that feels no disgust in filth one who feels no disgust at doing wrong.

If such a one kills living beings, steals, commits sexual misconduct, lies, uses harsh speech, engages in divisive speech, indulges in idle chatter, or drinks intoxicants, the wise reflect: ‘Such things are the behavior of people of low character. Considering my birth and station, this would be base. Evil deeds are the ways of foolish, uneducated, blind youths; they are not the conduct of the wise. Therefore, it is unfitting for a person like me, mature in age and discernment to commit such acts.’ Reflecting also on one’s youth, one understands: ‘Doing evil is the way of the weak who, shrinking back everywhere, can accomplish nothing’. Thus, the wise conclude: ‘Such deeds are not the actions of capable, accomplished people like me. It is the blind fools, who do not see this world and the next, who behave so; these are not the ways of those whose ears are filled with learning. Therefore, for one learned like me, doing evil is not suitable.’

In this way, a sense of shame arises, thinking, ‘This would stain my self-respect.’ When this sense of shame arises based on one’s own internal reflection, it is called hiri. Thinking, ‘I have gone forth respectfully; I have many places filled with learning; I uphold the qualities such as the ascetic practices (dhutaṅga)’, one takes oneself as the governing standard. The shame that arises through such self-mastery is called attādhipateyya-hiri, the shame grounded in self-governance.

A modest, well-born person takes oneself as the authority, dispels the unwholesome, cultivates the wholesome, abandons what is wrong, and does only what is right, living with a purified mind. This is the nature of being ashamed of evil with respect to one’s own condition.

The next form of shame to be cultivated is the wise person’s modesty (paṇḍita-hiri). Just as someone would feel embarrassed to relieve themselves in a public place when seen by others, so too one refrains from wrongdoing upon entering a state of wholesome shame. Likewise, when reflecting on the dignity of one’s birth, the nobility of the dispensation, one’s responsibility as a supporter, one’s obligations as an heir, and the honor of the holy life, the shame that arises and restrains wrongdoing is called hiri with the characteristic of proper regard (sappatissa-valakkhaṇa hiri).

To clarify further: by wisely considering the exalted qualities of the Teacher of one’s religion, the importance of one’s parents, and the venerable role of one’s teachers, one should understand that if one were to do what is wrong, it would bring disgrace both to those noble ones and to oneself. In this way, abstention from evil occurs because of a sense of shame toward wrongdoing. This must arise not through anyone else’s pressure, but from within oneself. I may be mistaken about specific source attributions; please verify all references.

Ottappa is the wholesome fear or moral dread of doing evil. Here it is the fear that arises concerning bodily, verbal, or mental misconduct. External censure as condition (bhaniddhā-samuppathāna ottappa): Seeing how wrongdoers are reviled just as townsfolk loathe filth, they loathe evil-doers the mind feels a restraining fear. The virtuous never endorse evil. Noticing blame and reproach from others, a fear arises that holds one back from wrongdoing. World-authority as condition (lokādhipateyya ottappa): ‘The world is vast, with accomplished ones, those with the divine eye, well-known renunciants and brahmins, and devas. Whether ordained or lay, they know how one lives.’ Reflecting thus, one thinks, ‘I should not do evil; I should abandon the unwholesome and live a pure life.’ Taking the world as witness and model, fear of wrongdoing arises. Wise fear of consequences (bhaya-sabhāva-paṇḍita ottappa): Evil leads to the four apāya (states of loss). Wrongdoers are liable, after death, to be reborn there and to undergo many kinds of torments by Yama’s minions. Reflecting, ‘At no time should I commit evil,’ a prudent fear arises that safeguards one’s actions. Hiri-ottappa together are called lokapāla-dhammā, ‘the guardians of the world’. They protect sīla by checking wrongdoing at its root. Cultivate them by: frequent wise reflection on kamma and its results (AN5.57); recollecting the qualities of the Buddha, Dhamma, Sangha (AN6.10), your parents and teachers; Keeping precepts carefully, confessing lapses promptly (AN10.176); and associating with the virtuous (SN45.2); Practicing mindfulness to catch impulses early (sati-sampajañña; MN27).

When I commit evil through the three doors of body, speech, and mind, will others not blame me? Will they not censure me? Will I not be subject to the thirty kinds of punishment? After death, will I not be reborn in a state of misery and suffer? The fear that firmly arises on account of these considerations is called ottappa characterized by seeing the danger and being averse to faults (vajjābhiruka-bhayadassāvī–lakkhaṇa ottappa). If one lacks this world-protecting quality of conscientious fear, one behaves wrongly without any concern for one’s mother, stepmother, aunt, sister, or wife like goats and sheep, like cocks and pigs, like dogs and jackals, like oxen. Looking at today’s society, it is accurate to say we live in an age stripped of modesty (hiri) and moral dread (ottappa). In place of human reflection, what has arisen are animal-like perceptions. Beasts are dominated by sexual perceptions; they never give rise to Dhamma-perceptions. Among animals there prevail three perceptions: the sphere of sensuality and the perception of death. Seeing death, they indulge in sensuality. Never attaining the noble path, scorched by base lust and fear, they are therefore called ‘animal’ (tiracchāna). People who appear in human form also behave like animals. Animals have no sense of shame or fear; thus, they go naked, and even mate in public. Likewise, today some men and women live without shame or fear. They dance naked in public gatherings. They dress in ways that reveal what should be covered. On streets, on buses, in parks no matter how many people are around they show no restraint, acting blinded by lust.

Hence, instead of reformers, society has corrupters destroyers of lineage, violators of moral boundaries. Many, lacking modesty, delight in crude behavior. Many offer praise and gifts for what is unwholesome and depraved. Like a bold crow perched on walls and branches, watching for a lapse to steal cooked food from homes, public property is plundered without a trace of shame. Bribery, corruption, and fraud prevail from the highest rank to the lowest. There are women who, like ogresses, are seen discarding the infant born from their own wombs into garbage pits, or strangling the child they have given birth to. Children are abused by fathers who pose as their protectors; grandfathers violate their granddaughters. Rather than decreasing, such incidents are increasing an occasion for profound dismay. The signs are many that the future society is becoming one without shame.

A fitting example here is the ‘Ten Dreams’ seen by King Pasenadi of Kosala. This is a matter that everyone living today should come to know. Those ten dreams can be presented clearly as follows.

Dream 01: Four black bulls came from the four directions to wage battle. After people had gathered, they loudly bellowed as if to announce the fight, but without engaging in combat they turned and ran away.

Future outcome: When unrighteous kings and people become prevalent, the unwholesome will rise above the wholesome. There will be drought due to lack of rain. Though signs appear that rain will fall thunder roars and lightning flashes no rain will come.

Dream 02: On the great earth, fruit and flowers appeared on trees that had not grown even to the height of a winnowing fan.

Future outcome: Young girls of short lifespan and not yet mature will become pregnant and bear children.

Dream 03: Drinking milk given by calves that were born that very day.

Future outcome: Neglect of honoring family elders; children arrange their own marriages without parental respect; they do not provide food or clothing to their parents, living only for themselves. Parents become helpless and destitute, forced to live according to the commands of their children.

Dream 04: Yoking the strong, seasoned oxen at the tail of the cart, and putting the young, weak oxen at the front to pull the heavy load.

Future outcome: In times of unrighteous kings, the wise and knowledgeable are not assigned to suitable duties, not honored, and not appointed to the judiciary; instead, inexperienced youths who cannot discern justice from injustice are put in charge. Elders tremble because of this; newcomers, being unskilled, cannot bear it and withdraw.

Dream 05: Seeing a horse with two mouths on either side, eating grass with both mouths.

Future outcome: Along with the rise of unrighteous kings, unrighteous judges will be appointed. Judges who cannot distinguish wholesome from unwholesome will take bribes both from defendants and from plaintiffs.

Dream 06: A golden basin worth a hundred thousand is placed to be urinated in. An elderly, decrepit beggar urinates in it.

Future outcome: Degenerate kings of ignoble birth, suspecting that learned and capable people might bring them harm, will withhold honor and comfort from them, while favoring the ignorant and base. The learned will find it hard to live and will emigrate.

Dream 07: One man twists a rope from bark and sets it at the foot of a mango tree. Four beggars hidden under a bench secretly chew up the rope bit by bit.

Future outcome: In times to come, women will become infatuated with adornments and roaming the streets at improper times; living by eating and drinking with secret lovers, they squander what their husbands have earned with hardship.

Dream 08: At the palace doorway there are many empty pots and one full pot. From every side people bring water and pour it into the pot that is already full, not into the empty ones.

Future outcome: As the world declines, the country becomes without a banner; kings grow poor. While there are impoverished kings, wealth is still poured into the treasuries of the already wealthy kings.

Dream 09: I saw a lotus pond in full bloom, surrounded by a bank. Two-footed and four-footed creatures drank from it. In the middle the pond was deep and muddy, but the edges where the animals waded and drank remained clear.

Future outcome: Kings become unrighteous and govern the land with the four wrong courses (bias through desire, aversion, delusion, and fear). Sound judgment disappears; bribery comes first. Patience and metta (loving-kindness) toward the people are absent. Taxes are exacted harshly; those unable to pay flee to the countryside. The central provinces empty of people. Though the pond’s middle is churned up, the shores where beings drink stay clear.

Dream 10: In a single pot of rice, one portion is overcooked, one portion is half-cooked, and one portion is raw. Thus, the pot of rice is seen to be in three different states.

Future outcome: In the times to come, the arising kings will be unrighteous; monks and brahmins will be unrighteous; the people of the country will be unrighteous; even the deities will be unrighteous. Great winds will arise; the deities become displeased; the rains will not come steadily. Rain will fall in patches and bursts: in one area, farms are ruined by torrential rain; in another, there is no rain and the land lies barren; in the area with even rain, the fields thrive well.

Dream 11: A sandalwood garland worth a hundred thousand is sold cheaply.

Future outcome: When my dispensation declines, many monks will be greedy for gains. Unwilling to pursue the noble escape and nibbana, they will give charming, flattering talks to please voices and appearances. Some will preach in the middle of streets, at crossroads, and at palace gates for just a small handful of coins; on all sides the Teaching will be sold. I may be mistaken about nuances; please check sources.

Dream 12: I saw dry, empty water gourds sinking in the water.

Future outcome: When goodness is overturned, this will happen. Rulers to come will not honor the learned and the worthy; instead, they will empower and appoint coarse people to office. In the king’s presence and everywhere, only their words will be upheld. In judgments about communal acts, sangha–kamma, ghana kamma, robe-issues, and matters concerning monasteries, the statements of immoral wrongdoers will be confirmed, while the words of modest bhikkhus are cast aside.

Dream 13: I saw stone pestles, as big as great houses, floating on the water like boats.

 

Future outcome: This too occurs in perverse times. Unrighteous kings give wealth to the unlearned and unworthy; the learned and worthy become poor, receiving no love or respect. The words of the wise are overborne by the words of the ignorant. When the bhikkhus assemble, the speech of modest monks is drowned out by the blame of shameless monks. I may be mistaken about nuances; please check sources.

Dream 14: I saw small honeybee-like wasps chasing after black serpents, catching them, and tearing them to pieces.

Future outcome: In the declining times to come, people overwhelmed by lust will live under the sway of their young wives. Their male and female servants, and even their gold and wealth, will be brought under those wives’ control. When asked where the household property has gone, they respond with scorn and abuse, and women become the ones who hold authority. I may be mistaken about nuances; please check sources.

Dream 15: I saw crows walking surrounded by golden battle-swans.

Future outcome: The kings who arise later will not be skilled in arts such as elephant-craft; they will bring misfortune upon the realm. They will not thoughtfully appoint the worthy; instead, they will grant offices and powers to those with mere connections. Those of higher birth will end up serving those of lower birth. I may be mistaken about nuances; please check sources.

Dream 16: I saw rabbits chasing after and catching jackals, then eating them.

Future outcome: In the world’s decline, under unrighteous rulers, the unworthy become royal partisans and gain power, while the worthy become obscure. The strong, in the courts, seize farmers through wrongful, unjust means and punish them. Frightened, with nothing to say in their defense, they stay shut up in their homes. Modest, amiable bhikkhus suffer oppression at the hands of shameless, wicked monks. I may be mistaken about nuances; please check sources.

What is shown above are the sixteen dreams seen by the great King Kosala in his sleep. The Blessed One (Tathagata) explained these dreams, teaching that the misfortunes indicated by them would not be due to the king himself, but would occur in the future because of base, ignoble rulers. That explanation truly matches what is happening and has happened today. When modesty (hiri, moral shame) and fear of wrongdoing (ottappa, moral dread) depart from rulers, it is evident that ministers, officials, and citizens also lose modesty and moral dread. Both rulers and the ruled should be eager to cultivate hiri and ottappa in relation to the Dharma of governing the world. One should firmly keep in mind that the foundation of a self-sustaining, ethical nation is precisely these two: modesty and moral dread. I may be mistaken about nuances or sources; please check references.

 

Translated by
Dr Shermila Milroy

© Satipatthāna magazine