To be a good person... - Part 2

The Buddha often emphasised that human birth is extraordinarily rare and precious. As mentioned in the previous post, in the Chiggala Sutta, he likened it to a blind turtle surfacing once every hundred years and accidentally putting its head through a floating yoke in the vast ocean — a vivid illustration of how unlikely it is to be born human. This rarity arises from past favourable and skillful actions, or kamma, which create the conditions necessary for a life with the faculties to practise the Dhamma. Unlike animals or beings in higher realms, humans possess the intelligence, moral responsibility, and freedom to understand suffering, and cultivate virtue and wisdom that leads to Nibbāna in the end.

The opportunity to hear and practise the Dhamma, to cultivate virtue, to develop and purify the mind — these are privileges available only in extremely rare circumstances, and we happen to be in them now. The Buddha’s simile is not meant to make us complacent about our good fortune, but to remind us to the responsibility it carries. If we squander this rare rebirth in heedlessness, chasing after momentary pleasures or acting in ways that harm ourselves and others, we can risk losing this precious condition for countless aeons. To reflect on this truth is to kindle a quiet but steady determination: to live meaningfully with goodness, to cultivate wholesome qualities, to guard our moral conduct, and to progress on the path. For as rare as this life is, it can be the gateway to liberation if we use it wisely and meaningfully.

To live a life of meaning and goodness, we must cultivate many wholesome qualities. In this post, however, I will focus the discussion on two essential mental qualities. These two are not only the foundation upon which all other virtues rest, but also the very source from which they arise and grow within us. They are "hiri" and "ottappa". These two are often called the “guardians of the world” (lokapāla-dhamma) because they restrain unwholesome behaviour and uphold the moral fabric of society.

What are Hiri and Ottappa, and why are they important?

Hiri is the inner sense of shame that arises from self-respect and personal integrity. It is not shame in the destructive sense or the type of shame that is rooted in aversion (dosa), but a healthy, protective quality — the reflective mental quality that says, “This (immoral) act is beneath me; it is not fitting for one who aspires to live with wholesome qualities and goodness.” It comes from seeing oneself clearly and holding ourselves to a higher standard, guided by the moral standards we respect and diligently uphold.

Ottappa, on the other hand, is the wise fear of consequences — not fear born of weakness, but a clear recognition that unwholesome actions bring harm, both to ourselves and others. It is the awareness that our deeds leave imprints in the mind, shaping our future experiences through the law of kamma. Ottappa prevents us from acting heedlessly, knowing that harmful actions inevitably lead to suffering, whether seen immediately or unfolding over time.

Hiri arises as conscientious scruples about bodily, verbal, or mental misconduct. It is a sense of inner conscience, or modesty, that recoils from immoral actions. Ottappa, on the other hand, is the wise dread or fear of wrongdoing, an anxiety about the consequences of evil.

Hiri has the characteristic of disgust towards unwholesome action, while ottappa has the characteristic of dread of it. Hiri functions by restraining evil through modesty, while ottappa restrains it through fear of its harmful results. Together they are manifested as a shrinking back from misconduct. Their proximate causes are self-respect and respect for others: one refrains from wrongdoing through hiri out of regard for oneself; and one refrains through ottappa out of regard for others.

Hiri (conscience through self-respect):

Hiri leads a person to avoid wrongdoing out of regard for their own integrity. For example, an office worker refrains from secretly taking money from the company’s petty cash, reflecting: "If I stoop to stealing even a small amount, I degrade myself. I would be someone who trades my dignity for a few coins. Such behaviour is beneath me. Even if no one ever finds out, I will live with the shame of knowing I acted dishonourably. This is not the kind of person I want to be — I wish to live uprightly and be able to look myself in the mirror without regret." Through this reflection on self-respect and dignity, the worker feels shame (hiri) and abstains from stealing.

A positive example of hiri would be when a person hears colleagues gossiping maliciously about a rival in the workplace and is tempted to join in. One reflects: "If I speak ill of another behind their back, I lower myself. Even if others laugh and approve in the moment, I will know that I have acted meanly. Tearing down someone’s reputation does not raise my own; it only stains my character. A person with dignity does not indulge in slander or gossip, for such behaviour is petty and unbecoming of one who values honour." Out of respect for their own integrity, such a person refrains from speaking words that would damage another’s name. In this way, hiri restrains one from wrongdoing and upholds their nobility of character.

Ottappa (moral fear through respect for others):

Ottappa restrains wrongdoing out of fear of consequences as well as respect for others. For instance, a manager refrains from verbally abusing staff out of anger, reflecting: "If I speak harshly, I will lose the respect of my team, they will feel disrespected and they will feel wounded. They will avoid me, resent me, and my reputation as a leader will be destroyed. Even if I gain temporary release for my frustration, I will face lasting harm — their trust, loyalty, and the wholesome results of good conduct will be lost. This unwholesome kamma will follow me." Fearful of these consequences, the manager feels moral fear (ottappa) and restrains harsh speech.

A positive example of ottappa would be when a person is tempted to join in when colleagues start gossiping about another coworker, they pause and reflects: "If I speak ill of this person, word may spread back to them, causing pain and discord. Others who hear my words may lose trust in me and see me as someone unworthy of confidence. My superiors may view me as divisive, damaging my reputation and prospects. Moreover, slander creates unwholesome kamma that will return to me in time. For the sake of harmony, trust, and my own future welfare, I must hold my tongue." Therefore, out of respect for others and concern for the consequences of the bad actions, the person refrains from gossiping. In this way, ottappa shields one from evil and safeguards relationships.

For this reason, the Buddha declared that hiri and ottappa should be regarded as the "bright guardians of the world". Without them, the world would have no protection against the tide of unwholesome actions. The Buddha uses this title because, so long as they endure in people's hearts, the moral fabric of society remains upheld. However, when their influence diminishes, humanity sinks into unrestrained indulgence and brutality, becoming scarcely different from the animal realm. Without them, our intentions can easily be swayed by greed, anger, or ignorance; with them, we develop the strength to refrain from harm even when temptation is strong or when no one else is watching.

The reason they are so important is simple: to refrain from immoral actions or in simpler words, to prevent us from becoming bad people. It is already known that to be a good person in this world means to live within moral frameworks and refrain from immoral actions. But what are these moral frameworks that determine good from bad actions? According to the Buddha's teachings, this refers to the moral frameworks the Buddha laid out, which are the 5, 8 or 10 precepts for laypeople. At minimum, a person must diligently uphold five precepts in order to become a virtuous person.

In addition to the precepts (minimum 5 for laypeople), a strong sense of hiri and ottappa can encourage a person to distance themselves from the ten akusala kammapatha (unwholesome courses of actions) the Buddha warned against, which are:

• Three mano-saṅkhāra (immoral acts done with the mind):

1. Abhijjhā (covetousness; greed for other’s belongings)

2. Byāpāda (ill-will, maliciousness)

3. Micchā-diṭṭhi (wrong view) - [more on this in the next post]

• Four vacī-saṅkhāra (immoral acts done with speech):

1. Musāvāda (lying)

2. Pisunāvācā (slandering)

3. Parusāvācā (harsh speech)

4. Samphappalāpa (frivolous talk)

• Three kāya-saṅkhāra (immoral acts done with the body):

1. Pānātipāta (killing)

2. Adinnādāna (stealing)

3. Kāmesu-micchācāra (sexual misconduct)

Hiri (the inner conscience that feels shame at wrongdoing) and ottappa (the wise fear of wrongdoing) are the immediate and influential mental states that give rise to virtue and prevent transgression. They are the forces that move us to uphold sīla with care and diligence.

When virtue (sīla) is established, its foremost fruit is the peace of non-remorse. As the Buddha said: “Ānanda, wholesome habits have non-remorse as their goal and non-remorse as their benefit.” From this foundation, many other favourable and desirable results follow, which are evident even in the present moment. Strengthened by hiri and ottappa, sīla also protects us from the dangers (bhaya) described by the Buddha in the Attānuvāda-sutta, most notably “attānuvāda-bhaya” – the danger of self-blame. This arises when one despises oneself, loses self-respect, and thinks: “Though many regard me as virtuous, I know within that I am not. I am corrupt, doing evil deeds in secret.” To avoid such torment, one must abandon bad conduct in body, speech, and mind, and cultivate good conduct, keeping oneself pure. Another danger is “parānuvāda-bhaya” – the danger of accusations from others. Here too, hiri and ottappa serve as safeguards. Ottappa, in particular, acts as the antidote to both self-reproach and the reproach of others. By diligently cultivating these two bright guardians, one is protected from such fears and dangers, and firmly established in a life of purity and integrity.

The Buddha explained: “There are five benefits of the virtuous who have perfected their virtue. What five? Firstly, the virtuous one gains wealth through diligence, since trustworthiness inspires opportunity. Secondly, a good reputation spreads far and wide, for others praise one whose actions are upright. Thirdly, whenever such a person enters an assembly, they do so confidently, without fear or hesitation, because their conscience is clear. Fourthly, at life’s end, the virtuous pass away with a peaceful mind, free from confusion. Fifthly, after the body’s breaking up, they arise in a happy destination, the heavenly world”.

Beyond these, many further benefits are mentioned by the Buddha: the virtuous are dear and beloved, respected and honoured, and their well-guarded conduct leads step by step toward the ultimate benefit—the destruction of all defilements (i.e. the attainment of Arahantship). All these blessings flow from the solid foundation of hiri and ottappa, which protect the mind, give rise to virtue, and blossom into lasting welfare and happiness and even Arahantship, whereby one escapes the cycle of suffering completely.

Importance of Sīla, especially for Meditators

The Visuddhimagga begins with a foundational verse from the Buddha that encapsulates the entire relationship between morality and meditation:

"When a wise person, established well in virtue, develops concentration and understanding, then as a bhikkhu ardent and sagacious, he succeeds in disentangling this tangle."

This statement establishes that virtue must be well-established first before one can successfully develop samādhi (concentration) and paññā (wisdom). This means that moral purification is not merely helpful but absolutely necessary for meditative development.

The ultimate purpose of both samādhi and vipassanā practices is to purify the mind of defilements; yet such purification is impossible so long as one continues to engage in actions that reinforce those very defilements, especially those forms of immoral conduct specifically prohibited by the Buddha. Moral transgressions are always driven by greed, hatred, and delusion—the very mental poisons meditation seeks to overcome, and these transgressions have ahirika and anottappa (opposites of hiri and ottappa) as their most influential causes.

Secondly, breaking precepts inevitably gives rise to restlessness and guilt, both of which directly obstruct the calmness and stability necessary for concentration and vipassanā practices. A practitioner caught in this conflict experiences what the Visuddhimagga describes as a “crossfire of incompatible aims,” causing meditation to be fruitless. Finally, the observance of sīla establishes a clear conscience, free from remorse and anxiety about past deeds, and this inner clarity is essential for the deepening of concentration and insight knowledge. This is why moral discipline is not just a mere nice extra, it is the essential foundation for making real progress in meditation.

Sīla should not be taken lightly or only practised when it is convenient. In many modern Buddhist circles, although it is already known that sīla is an integral part of the Noble Eightfold Path and the foundation for concentration, insight, and the path towards Nibbāna, it is often not taken seriously, nor is strong guidance given to uphold it diligently. As a result, while many practitioners make some progress on the Path, it is often short-lived; growth stagnates over time, or in some cases, there is even regression.

When one feels that their practice is not progressing or is even regressing, rather than only examining other aspects of the mind, it is important to look at one’s own conduct and reflect on the strength of their sīla. You must honestly ask yourself: am I making excuses to avoid upholding it because it seems superstitious, culturally foreign, or like an ancient philosophy (you must remember that Dhamma is timeless and boundless), or is it simply because I am unwilling to restrain my defilements?

A mind that is careless about morality and continually permitting transgression is neither gentle, bright, clear, nor open enough to receive the rare and timeless teachings of the Dhamma, to embrace the sublime and tranquil fruits of concentration, and to comprehend the profound and difficult-to-perceive fruits of insight and mindfulness.

When moral conduct remains unguarded, the mind becomes agitated by restlessness and remorse, creating internal turbulence that prevents the subtle receptivity required for the understanding of Dhamma and insight. As the Buddha explained to his disciples, non-remorse is the great benefit of virtue, and such a tranquil mind easily attains concentration.

A morally compromised mind lacks the purity and transparency necessary to perceive ultimate truths. The Visuddhimagga explains that moral transgressions create mental defilements of greed, hatred, and delusion – the very obstacles that meditation seeks to eliminate. These impurities act as clouds obscuring mental clarity, preventing the mind from achieving the serene and undisturbed state required for receiving profound teachings. The Buddha's teachings are described as "profound, hard to see and hard to understand, peaceful and sublime". These timeless truths require a mind prepared through moral purification to be properly comprehended. Its timeless quality (akaliko) means it may be realised immediately, but only by those whose minds are purified enough to grasp its subtle nature.

The Dhamma is “to be experienced by the wise”, not because it is intellectually complex, but because it requires a mind refined by morality and equanimity. Concentration (samādhi) offers states of deep peace, bliss and clarity far beyond ordinary experience. The jhānas form the foundation for wisdom, but they cannot arise in a mind disturbed by moral faults. Only a mind that is free from verbal and bodily misconducts is “clear and reflective like a polished mirror”, capable of perceiving reality without distortion.

Wisdom (paññā) represents the highest understanding gained through meditation. Its fruits are the direct knowing and seeing of anicca, dukkha and anatta: the truths so subtle they demand a thoroughly purified mind. Additionally, mindfulness (sati) and clear comprehension depend upon a mind that has been prepared through the purification of conduct, while wise reflection helps weaken unwholesome habits and supports the unfolding of insight. Without such foundations, the mind remains clouded and blind to the ultimate nature of reality.

Through moral conduct, the mind develops purity, clarity, and focus, creating what the texts describe as “an unblemished state of consciousness”. This purified mind can fully receive the Buddha’s wisdom, moving step by step from virtue to concentration to liberating understanding. A mind that disregards morality closes itself off, remaining trapped in patterns of delusion that conceal rather than reveal truth.

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When sīla (moral conduct) is supported by the two bright guardians of hiri (moral shame) and ottappa (moral fear), it forms a firm foundation for a life of integrity and true worth. Hiri safeguards self-respect by restraining one from actions unworthy of a noble character, while ottappa instils wise caution by fostering concern for others and awareness of kammic consequences. Together, these “two bright protectors of the world” serve as an inner compass to prevent the mind from falling into unrestrained behaviour that degrades one's uprightness.

Sīla arises from human common-sense, mutual love, and understanding. In the Aṅguttara Nikāya, the Buddha described five great gifts that noble-minded people have valued throughout the ages. Their worth was never questioned in the past, remains certain today, and will continue to be honoured in the future, and the wise—noble ones—have always esteemed them highly. These gifts are realised through the faithful and diligent practice of the Five Precepts. By observing them, one extends fearlessness, kindness, and goodwill to all beings. To offer others safety and freedom from fear through one’s conduct is the highest form of dāna. It is a gift that embraces not only humanity but every living creature.

Therefore, grounded in moral strength, a virtuous person can become a source of benefit both to themselves and to society, embodying the virtues of loving-kindness, truthfulness, and service to others. In this way, the practice of sīla guided by hiri and ottappa ensures all beings to live a life of profound meaning.