The Two Guardians of Morality According to Buddhism | Calm Mind

Hiri and Ottappa: The Two Guardians of Morality According to Buddhism

Introduction: The True Meaning of Shame and Fear in Buddhism

    What should we truly be ashamed of, and what should we be afraid of? Is it the fear of society’s judgment or the shame of doing something sinful? According to the Buddha, real shame (Hiri) and moral fear (Ottappa) are not about worrying about what others think but about guarding ourselves against unwholesome actions that lead to suffering. These two qualities serve as the foundation of morality and spiritual progress. Without them, one is vulnerable to committing harmful acts, leading to rebirth in the lower realms of existence.

Understanding Hiri and Ottappa: The Two Bright Qualities

In Buddhism, Hiri (conscience or moral shame) and Ottappa (moral dread or fear of wrongdoing) are called the "two bright qualities" (Dve Sukka Dhamma). The Buddha declared that they protect the world from chaos and moral decay.

Hiri (Moral Shame)

• Hiri is an inner sense of shame that arises from violating ethical principles.
• It is the deep realization that committing a wrong act is degrading to one's dignity and self-respect.
• A person with Hiri does not commit unwholesome actions even if no one is watching.

Ottappa (Moral Fear)

• Ottappa is the fear of the consequences of wrongdoing.
• It is not fear based on external punishment but a wisdom-based understanding that unwholesome actions bring negative karmic results.
• It prevents individuals from engaging in harmful acts by considering their consequences in this life and future rebirths.

The Buddha’s Teachings on Hiri and Ottappa

The Buddha emphasized that these two qualities are essential for both laypeople and monastics. Without them, moral discipline (sila) cannot be maintained.

Conscience and Prudence (Hiri Ottappa Sutta)

To understand the true significance of these qualities, let us look at the Sutta:

• Numbered Discourses 7.65
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Conscience and Prudence

“Mendicants, when there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint. When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

In the same way, when there is no conscience and prudence, a person who lacks conscience and prudence has destroyed a vital condition for sense restraint. When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.

In the same way, when there is conscience and prudence, one who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

Why Should We Be Ashamed? Understanding Real Shame

Many people feel ashamed of trivial matters, such as their appearance, financial status, or societal opinions. But in Buddhism, real shame is not about superficial things. It is about:

• Lying, stealing, and harming others.
• Breaking the Five Precepts (killing, stealing, sexual misconduct, lying, and intoxicants).
• Engaging in immoral acts that lead to suffering.

A person who is ashamed of committing evil naturally refrains from it, purifying their mind and actions.

Why Should We Fear Wrongdoing? Understanding Moral Fear

The consequences of wrongdoing are inevitable due to the law of Kamma (cause and effect). Fear of wrongdoing helps us avoid:

• Rebirth in the four lower realms (hell, animal, ghost, and demon realms).
• Mental suffering caused by guilt and regret.
• Loss of trust and respect from others.

This type of fear is not weakness it is wisdom. It prevents suffering and leads to peace.

Hiri and Ottappa as the Foundation of a Moral Society

A society that lacks Hiri and Ottappa falls into moral decay. When people lose the sense of shame and fear of consequences, corruption, crime, and suffering increase. These qualities maintain harmony, trust, and ethical behavior in a community.

Developing Hiri and Ottappa in Daily Life

To cultivate these qualities:

• Reflect on the law of Kamma: Every action has consequences.
• Surround yourself with virtuous people.
• Meditate on the harmful effects of wrongdoing.
• Practice mindfulness to be aware of your intentions and actions.

Conclusion: Protecting Ourselves from Suffering

Hiri and Ottappa are the guardians of morality and the keys to a pure life. They help us refrain from harmful actions and encourage ethical living. Without them, we fall into suffering, but with them, we walk the path of wisdom and peace. Let us cultivate these two bright qualities and protect ourselves from unwholesome deeds.

FAQs

1. What is the difference between Hiri and Ottappa?
Hiri is the inner sense of shame that prevents wrongdoing, while Ottappa is the wisdom-based fear of its consequences.

2. How do Hiri and Ottappa prevent suffering?
They stop us from committing negative actions that lead to karmic consequences and rebirth in the lower realms.

3. Can Hiri and Ottappa be developed?
Yes, by practicing mindfulness, reflecting on Kamma, and associating with good people.

4. Why are these qualities called the "two bright qualities"?
Because they illuminate the path of morality and prevent the darkness of unwholesome actions.

5. How do these qualities affect society?
A society that values Hiri and Ottappa is ethical, peaceful, and free from corruption.

Nomo Buddhaya!