..續本文上一頁also at the experiential level. As the seed is, so the fruit will be. As the action is, so the result will be. Good deeds will yield sweet fruits; bad deeds will yield bitter fruits. Whether one believes in this eternal law of nature or not, one”s existence is bound by these laws. If a person falls from a height, he may break his limbs or lose his life, even if he does not believe in the law of gravity.

　　Whoever practises this scientific technique taught by the Buddha-whether a recluse or a householder-begins to clearly understand the law of kamma, the law of cause and effect. One understands, My present circumstances are the cumulative result of my past and present kammas. I am responsible for my present stock of kammas. No one else can help me to escape its consequences.

　　We are responsible for our happiness or unhappiness now and in the future. Whether we accept or reject this law of cause and effect, the results will still follow according to this law.

　　The Buddha gave the beneficial technique of Vipassana to enable the ordinary householder to become an exemplary inpidual by developing morality, concentration of mind, and wisdom. Society changes for the better only when inpiduals change for the better. The greatness of society depends on the greatness of inpiduals. The Buddha gave a practical teaching to enable the inpidual and the community to live an ideal life, and showed the way for the development of an ideal human society.

　　Three Unwholesome Practices:

　　At the time of the Buddha, three kinds of unwholesome practices were widespread, which caused immense harm to society.

　　1. Animal sacrifice: Initially, satvika yajnas were wholesome ceremonial offerings. During these yajnas, the ruler as well as the rich distributed wealth to the needy. However, tempted by false assurances of gaining heaven after death, the practice of animal sacrifice was added to these yajnas. People strayed from the noble quality of natural compassion towards all creatures.

　　With great compassion, the Buddha opposed this wrong practice that had become prevalent in society. During his lifetime, the rulers, merchants and priests gradually stopped this cruel practice of animal sacrifice. Within a few centuries after the Buddha, this unwholesome practice that had been customary in the name of yajna ended completely. However, even in present times, animals are sacrificed to please a god or goddess in some parts of India.

　　2. Human slavery: During the time of the Buddha, rearing animals and selling them to the butcher was widespread. The Buddha exhorted householders not to practise this wrong livelihood. Even worse was the inhuman practice of enslaving people and selling them. Sometimes people bought young women as slaves for immoral purposes. In the literature of those days, we find many accounts of male and female slaves, along with servants and attendants, in the houses of rulers and wealthy householders. We also find accounts of ornamented cows and female slaves being given as alms or gifts. How could anyone take care of so many slaves

　　 Therefore, they were sold, and thus, the slave trade flourished. The Buddha prohibited this livelihood for householders, and as a result, this practice of slavery was greatly reduced, and later ended completely. However, the new incarnation of slavery in the form of bonded labour remains, and is yet to be eradicated.

　　3. Caste System: The third harmful practice was discrimination based on birth. A person living a totally immoral life was considered to be pious and of high status because he was born in a particular caste. Similarly, a person living a moral life was considered to be inferior, of low status or even an untouchable because of birth in a particular caste. When caste was given so much importance, living a moral …

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