Chapter3

Right-View (Sammā-diṭṭhi)

3.1. Definition of Right-View (Sammā-diṭṭhi)

What is Right-View? In Buddhism it is explained as having the

knowledge of the four Noble Truths. This understanding is the highest

wisdom, which sees the Ultimate Reality. In other words, it is the

understanding of things as they really are. Right View also means that

one understands the nature of what is wholesome Kamma (merits) and

unwholesome Kamma (demerits), and how they may be performed with

the body, speech and mind. By understanding Kamma, a person will learn

to avoid evil and do good, thereby creating favorable outcomes in life.

When a person holds Right View, he or she also understands the

Three Characteristics of Life and the Law of Dependent Origination

(Paṭiccasamuppāda). A person with complete Right View is one who is

free from ignorance, and by the nature of that enlightenment removes

theevil roots from the mind and becomes liberated. The lofty aim of

practicing Buddhism is to develop the mind to gain Right View about the

self, life and all phenomena. In the Aṭṭthasālinī, it is mentioned that it has

illuminating and understanding or penetration of intrinsic nature as its

characteristic; illumination of the object as its function; non-perplexity as

its manifestation; and concentration as its approximate cause.

What we generally call understanding is knowledge, accumulated

memory, an intellectual grasping of a subject according to certain given

data. This is called ‘knowing accordingly’ (Anubodha). It is not very

deep. Real deep View is called ‘penetration’ (Paṭivedha), seeing a thing

in its true nature, without name and label.

3.2 Different Categories of Right-View

Although the Buddha preached the right view to be only one in

terms of its characteristic of the penetration of the intrinsic nature, the

Aṅguttara-Aṭṭhakathā explains it in two ways; mundane right view

(Lokiya-sammādiṭṭhi) and supramundane right view

(Lokuttarasammdiṭṭhi). Again it continues to explain that mundane right

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view splits into three such right views of one’s own (Kammasakatā-

sammādiṭṭhi), right view of absorptions (Jhāna-sammādiṭṭhi), and right

view of insight (Vipassanā-sammādiṭṭhi). And supramundane right view

is divided into two: right view of the path (Magga-sammādiṭṭhi) and

right view of the fruition (Phala-sammādiṭṭhi)1.

But the Uparipaṇṇasa-aṭṭhakathā2illustrates right view in five

ways such as right view of one’s own action (Kammasakatā-

sammādiṭṭhi), right view of insight (Vipassanā-sammādiṭṭhi), right view

of the path (Magga-sammādiṭṭhi), and right view of the fruition (Phala-

sammādiṭṭhi), right view of reflection (Paccavakkhaṇa-sammādiṭṭhi).In

this fullest measure right view involves a correct understanding of the

entire Dhamma or teaching of the Buddha, and thus its scope is equal to

the range of the Dhamma itself. But for practical purpose two kinds of

right view stand out as primary. One is mundane right view, right view

which operates within the confines of the world. The other is

supramundane right view, the superior right view that leads to liberation

from the world.

The first is concerned with the laws governing material and

spiritual progress within the round of becoming, with the principlesthat

lead to higher and lower states of existence, to mundane happiness and

suffering (Lokiya). This is called right understanding in accordance with

the truths (Saccānulomika-sammādiṭṭhi).

The second is concerned with the principles essential to liberation.

It does not aim merely at spiritual progress from life to life, but at

emancipation from the cycle of recurring lives and deaths (Lokuttara). It

is called right understanding or penetrative knowledge of the truths

(Saccapativedita-sammādiṭṭhi).

3.3 Three kinds of Right Views

Again, it can also be divided into following three kinds:

1. Kammassakatā-sammādiṭṭhi, ‘right understanding of one’s

ownKamma.’

1AN.A, I p-369

2MN.A,III, , p-92

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2. Dasavatthuka-sammādiṭṭhi, ‘right understanding of the ten bases

for the penetration of the truth’.

3. Satusacca-sammādiṭṭhi, ‘right understanding of the four noble

truths.’

(1) The first right view is an understanding of the fact that in the

case of beings only two things wholesome and unwholesome actions

performed by them, are their own properties. That always accompany

them wherever they wander in many a becoming or world-cycle. Such

understanding is known as Kammasakatā-sammādiṭṭhi. The detailed

treatment of this right view will be provided in the next chapter.

(2) The second right view is an understanding of the ten bases for

the penetration of the truth. In the Sevitabbā-sevitabbasutta,3 the Buddha

said that, understanding that there is alms-giving and its results etc. make

merit increase and make demerit decrease.

Atthidinnaṃ, atthiyiṭṭhaṃ….pavedendītievarūpaṃ, bhante,

diṭṭhipaṭilabhaṃsevatoakusalādhammāparihāyanti,

kusalādhammāabhivaḍḍhi.

Such understanding is known as Dassavatthuka-sammādiṭṭhi. The

detailed explanation of this right view will be given in the following

pages.

(3) The third right view is an understanding of the four Noble

Truths: understanding suffering as suffering, understanding the cause of

suffering as the cause of suffering, understanding the cessation of

suffering as the cessation of suffering, and understanding the way leading

to the cessation of suffering as the way leading to the cessation of the

suffering. Such understanding is known as Catusacca-sammādiṭṭhi.

3MN, III, p-93

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3.4Right View in terms of Ten Bases

The Sevitabbā-sevitabbaSutta4says that there are two kinds of

views: a view that should be held and a view that should not be held.

These two views are quite different from one another. One can

differentiate them by closely surveying whether it makes merit increase

or not and demerit decrease or not. Then he or she is advised-to follow

the view that makes merit increase and demerit decrease. In the

JātakaPāli, the Buddha explained such view as Dhamma and the other as

Adhamma mentioning their respective results:

Dhammaand non-Dhamma are two different things’

Which lead to two dissimilar results?

Non-dhamma will lead to hell in the end!

While Dhamma finally leads to heaven.5

Then, what are the bases on which the right view that does demerit

decrease and merit increase, is built? There are the following ten bases of

the right view (Dassavatthukasammādiṭṭhi):

(1) There are results for alms-giving, (Atthidinnaṃ)

(2) Offering on a big scale (Atthiyiṭṭhaṃ)

(3) Offering on a small scale (Atthihutaṃ)

(4) Result of wholesome and unwholesome actions

(Atthisukatadukatānaṃkammānaṃphalaṃvipāko)

(5) Existence of this world (Atthiayaṃloko)

(6) Existence of other world (Atthiparoloko)

(7) Good and evil deeds done to one’s mother (Atthimātā)

(8) Good and evil deeds done to one’s father (Atthipitā)

(9) Spontaneously-manifestation of being (Atthisattāopapātikā)

(10) Virtuous persons in this world

(Atthilokesamaṇabrahmaṇāsamaggatāsammāpatipannā).

4MN, III, p-93

5‘Na hi dhammoadhammoca, ubhosamavipākinoadhammonirayaṃneti, dhammopāpetisugatiṃ’Ja.p -

352.

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“There are results for alms-giving (Atthi-dinnaṃ)” means, right

view that alms giving, if performed with benevolence in a previous

existence, yield beneficial results in subsequent existences. With regard

to alms-giving, the Buddha preached five benefits of alms-giving in the

AṅguttaraNikāya,6 when a devotee offers alms-giving to someone he will

get five kinds of beneficial results such as longevity, beauty, happiness,

strength and wisdom.

Bhojanaṃbhikkhavedadamānodāyakopaṭiggāhikānaṃpañcaṭhānān

ideti.Katamānipañca?Āyuṃdeti, Vaṇṇaṃdeti, Sukhaṃdeti, Balaṃdeti,

Paṭibhāṇaṃdeti.

“Offering on a big scale” means right view that liberality if

extended with belief in past Kamma and with faith in and respect for the

virtuous qualities of recipients, yields beneficial results in future

existence.

“Offering on small scale” means right view that gifts even on a

small scale made in previous existence with good will yield beneficial

results in future existence.

“Result of wholesome and unwholesome actions” means right view

that cruel deed done to beings in previous existences yield bad results in

subsequent existences and that refraining from such evil acts yields

beneficial results.

“Existence of this world and the other world” means that this

human world and the other worlds consisting of the four lowers world,

the Devas world and the Brahmās world, really exist.

“Good and evil deeds done to one’s mother and father” means that

one holds the view that good and evil deeds done to one’s mother and

father will yield good and bad results respectively in subsequent

existences.

“Spontaneously-manifestation of beings” means that one holds the

view that there really exist beings by apparitional rebirth who are

invisible to human eyes. Apparitional-born beings mean those that do not

6AN, I, p-35

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take conception in the womb of a mother. Due to the force of their

previous Kamma they are born complete with the limbs and organs of the

body, which will not develop further but remain as they are.

“Virtuous person in this world” means there is higher spiritual

knowledge and omniscience. Samanas and Brahmās who exert

themselves diligently in fulfilling the perfections and practising

tranquility meditation and insight meditation in this human world can

achieve such knowledge. Personages who have achieved such knowledge

appear in this world from time to time.

Those who hold the above-mentioned views accept Kamma and its

result. According to its nature, there are two kinds of Kamma: wholesome

and unwholesome. But according to its door, both of these Kammas can

be summarized into three kinds such as killing, stealing, and sexual

misconduct; verbal action consists of four kinds such as lying, backbiting,

harsh speech; and vain talk; and mental action consists of three kinds

such as covetousness, ill-will and wrong view. These ten actions are

called Akusalakammapatha, “cause of immoral action’, Duccarita, ‘evil

conduct’. The opposite of these immoral actions are called

Kusalakammapatha, ‘causes of moral action’ or Sucarita, ‘good

conduct’. In many Suttas, the Buddha said in brief thatKamma means

volitional activities.7

In the language of the harvest, Kamma can be explained in this

way: if you sow good deeds, you will reap a good harvest. If you sow bad

deeds, you will reap a bad harvest. In the language of science, Kamma is

called the law of cause and effect: every cause has an effect. Another

name for this is the law of moral causation. Moral causation works in the

moral realm just as the physical law of action and reaction works in the

physical realm.

In the Dhammapada, Kamma is explained in this manner: the mind

is the forerunner of all good and bad states. If you speak or act with a

good or bad mind, then happiness or unhappiness follows you just as the

7AN, II, p-363

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wheel follows the hoof of the ox or like your shadow which never leaves

you.8

Kamma is simply action. Within animate organisms there is a

power or force which is given different names, for example, instinctive

tendencies, consciousness, etc. This innate propensity forces every

conscious being to move. He moves mentally or physically. His motion is

action. The repetition of actions is habit and habit becomes his character.

In Buddhism, this process is called Kamma.

In its ultimate sense, Kamma means both good and bad, mental

action or volition.Thus Kamma is not an entity but a process, action,

energy and force. Some interpret this force as ‘action-influence’. It is our

own doings, reacting on ourselves. The pain and happiness man

experiences are the result, of his deeds, words and thoughts. Our deeds,

words and thoughts produce our prosperity and failure, our happiness and

misery.

Kamma is an impersonal, natural law that operates strictly in

accordance with our actions. It is law in itself and does not have any

lawgiver. Kamma operates in its own field without the intervention of an

external, independent ruling agency. Since there is no hidden agent

directing or administering rewards and punishments, Buddhists do not

rely on prayer to some supernatural forces to influenceKammic results.

According to the Buddha,Kamma is neither predestination nor some sort

of determinism imposed on us by some mysterious, unknown powers or

forces to which we must helplessly submit ourselves.

Buddhists believe that man will reap what he has sown; we are the

result of what we were, and we will be the result of what we are, In other

words, man is not one who will absolutely remain to be what he was, and

he will not continue to remain as what he is. This simply means that

Kamma is not complete determinism. The Buddha pointed out that if

everything is determined, then there would be no free will and no moral

or spiritual life. We would merely be the slaves of our past. On the other

8AN.I, p-1.Manopubbaṅgamādhammāmanosaseṭṭhāmanomayā.

Manasācepasannenabhāsativākarotivā.

Tatonaṃsukhamanavetichāyā’vaanapāyini.

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hand, if everything is undetermined, then there can be no cultivation of

moral and spiritual growth. Therefore, the Buddha accepted neither strict

determinism nor strict indeterminism.

The misinterpretation or irrational views on Kamma are stated in

the AṅguttaraNikāyaas under. The belief that everything is a result of acts

in previous lives; the belief that all is the result of creation by a Supreme

Ruler; and the belief that everything arises without reason or cause.

If a person becomes a murderer, a thief, or an adulterer, and, if his

actions are due to past actions, or caused by creation of a Supreme Ruler,

or if that happened by mere chance, then this person would not be held

responsible for his evil action.

Yet another misconception about Kamma is that it operates only

for certain people according to their faiths. In fact, the fate of a man in his

next life does not depend on what particular religion he chooses.

Whatever may be his religion, man’s fate depends entirely on his deeds

performed by body, speech and thought. It does not matter what religious

label he himself holds. He is bound to be happy in his next life so long as

he does good deeds and leads an unblemished life. He is bound to be born

and to lead a wretched life if he commits evil and harbors wicked

thoughts in his mind. Therefore, Buddhists do not proclaim that they are

the only blessed people who can go to heaven after their death. Whatever

the religion he practises, man’s Kammic action alone determines his own

destiny both in this life and in the next.

The teaching of Kamma does not indicate a post-mortem justice.

The Buddha did not teach this law of Kamma to protect the rich and to

comfort the poor by promising illusory happiness in the life after death.

According to Buddhism Kamma explains the inequalities that exist

among mankind. These inequalities are due not only to heredity,

environment and nature but also toKamma or the results of our own

actions. Indeed Kamma is one of the factors which are responsible for the

success and the failure of our life.

Since Kamma is an invisible force, we may not see it working with

our physical eyes. To understand how Kamma works, the Buddha

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“compare it to seeds”9: the results of Kamma are stored in the

subconscious mind in the same way as the leaves, flowers; fruits and

trunk of a tree are stored in its seed. Under favourable conditions, the

fruits of Kamma will be produced just as the leaves and trunk of a tree

will sprout from its tiny seed.

The working of Kamma can also be compared to a bank account: a

person who is virtuous, charitable and benevolent in his present life is

like a person who is adding to his good Kamma. This accrued good

Kamma can be used by him to ensure a trouble-free life. But he must

replace what he takes, or else one day his account will be exhausted and

he will be bankrupt. Then whom will he be able to blame for his

miserable state? He can blame neither others nor fate. He alone is

responsible. Thus a good Buddhist cannot be an escapist. He has to face

life as it is and cannot run away from it. The Kammic force cannot be

controlled by inactivity. Vigorous activity for good is indispensable for

one’s own happiness. Escapism is the resort of the weak, and an escapist

cannot escape the effects of the law of Kamma. Therefore, the Buddha

says, “there is no place to hide in order to escape from Kammic results.10

To understand the law of Kamma is to realize that we ourselves are

responsible for our own happiness and our own misery. We are the

architects of our Kamma. Buddhism explains that man has every

possibility to mould his own Kammaand thereby influence the direction

of his life. On the other hand, a man is not a complete prisoner of his own

actions; he is not a salve of his Kamma. Nor is man a mere machine that

automatically releases instinctive forces that enslave him. Nor is man a

mere product of nature. Man has within himself the strength and the

ability to change his Kamma. His mind is mightier than his Kammaand so

the law of Kammacan be made to serve him. Therefore, man does not

have to give up his hope and effort in order to surrender himself to his

own Kammic force.

9Net, p-159, Nd,I. p-203

10Dhp, p-127Na antalikkhenanasamuddamajjhenapabbatānaṃvivaraṃpavissa.Na vijjati so

jagatippadesoyatthaṭṭitomucceyyapāpadhammā.

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Man must use the material with which he is endowed to promote

his ideal. The cards in the game of life are within us. We do not select

them. They are traced to our past Kamma; but we can call as we please,

do what suits us and as we either gain or lose.

Kamma is equated to the action of men. This action also creates

someKammic results. But each and every action carried out without any

purposeful intention, cannot become a Kusala-kamma (skillful action) or

Akusala-kamma (unskillful action). It is because they are not strong

enough to produce result in the next life. That is why the Buddha

interprets Kammaas volitional activity. However, ignorance of the nature

of the good and bad effect of the Kammais not an excuse to justify or

avoid the Kammic results if they were committed intentionally. A child or

an ignorant man may unknowingly commit many evil deeds. Since they

commit such deeds without intention to harm or injure, it is difficult to

say that they are free from the Kammic results. If that child touches a

burning iron-rod the heat element does not spare the child without

burning his fingers. The Kammic energy also works exactly in the same

manner. Kammic energy is unbiased; it is like energy of gravity.

The radical transformations in the characters of the Aṅgulimāla and

Emperor Asoka illustrate man’s potentiality to gain control over his

Kammic force. Aṅgulimāla was a highway robber who murdered more

than a thousand of his fellow men. Can we judge him by his external

actions? For within his lifetime, he became an Arahant and thus

redeemed his past misdeeds.

Asoka, the Indian Emperor, killed thousands and thousands of men

in his wars to expand his empire. Yet after winning the battle of the

Kaliṅga, he completely reformed himself and changed his career to such

an extent that today, ‘Amidst the tens of thousands of names of monarchs

that crowd the columns of history, their majesties and royal highnesses

and the like, the name of Asoka shines and shines almost alone, as star, in

the history of the Buddhism.’

Kamma is often influenced by circumstances: beneficent and

malevolent forces act to counter and to support this self-operating law.

These other forces that either aid or hinder this Kamma are birth, time or

conditions, appearances, and effort.

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A favourable birth (Gatisampatti) or an unfavorable birth (Vipatti)

can develop or hinder the fruition of Kamma. For instance, if a person is

born to a noble family or in a state of happiness, his fortunate birth will

provide an easy opportunity for his good Kamma to operate. An

unintelligent person who, by some good Kamma, is born in a royal

family, will, on account of his noble parentage, be honoured by the

people. If the same person were to have a less fortunate birth, he would

not be similarly treated.

Good appearance (Upadhi-sampatti) and poor appearance

(Upadhi-vipatti) are two other factors that favor or hinder the working of

Kamma. If by some good Kamma, a person obtains a good birth, but is

born deformed by some bad Kamma, then he will be not able to fully

enjoy the beneficial results of his good Kamma. Evena legitimate heir to a

throne may not perhaps be raised to that high position as he happens to be

physically or mentally deformed. Beauty, on the other hand, will be an

asset to the possessor. A good-looking son of poor parents may attract the

attention of others and may be able to distinguish himself through their

influence. Also, we can find cases of people from poor, obscure family

backgrounds who rise to fame and popularity as film actors or actresses

or beauty queens.

Time and occasion are other factors that influence the working of

Kamma. In the time of famine or during the time of war, all people

without exception are forced to suffer the same fate. Here the

unfavourable conditions open up possibilities for evil Kamma to operate.

The favourable conditions, on the other hand, will prevent the operation

of bad Kamma.

Effort or intelligence is perhaps the most important of all the

factors that affect the working of Kamma. Without effort, both worldly

and spiritual progress is impossible. If a person makes no effort to cure

himself of a disease or to save himself from his difficulties, or to strive

with diligence for his progress, then his evilKammawill find a suitable

opportunity to produce its due effects. However, if he endeavors to

surmount his difficulties, his good Kammawill come to help him. When

shipwrecked in a deep sea, the Bodhisatta during one of his previous

births made an effort to save himself, while the others prayed to the gods

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and left their fate in the hands of these gods11

. The result was that the

Bodhisatta escaped and became a king while the others were drowned.

Thus the working of Kammais aided or obstructed by birth, beauty

and ugliness, time and personal effort or intelligence. However, man can

overcome immediate Kammic effects by adopting certain methods. Yet,

he is not free from such Kammic effects if he remains within this

Saṃsara, ‘cycle of birth and death’. Whenever opportunities arise the

same Kammic effects that he came across can affect him again. This is the

uncertainty of worldly life. Even the Buddha and Arahantas were

affected by certain Kammas, although they were in their final birth.

The time factor is another important aspect of the Kammic energy

for people to experience the good and bad effects. People experience

certain Kammic effects only within this lifetime while certain Kammic

effects become effective immediately hereafter the next birth. And certain

other Kammic effects follow the doers as long as they remain in this

wheel of existence until they stop their rebirth after attaining Nibbāna.

The main reason for this difference is owing to mental impulsion

(Javana-citta) of the people at the time when a thought arise in the mind

to do good or bad.

Kamma is neither fate nor predestination imposed upon us by some

mysterious unknown power to which we must helplessly surrender

ourselves. It is one’s own doing reacting on oneself, and so one has the

possibility to divert the course of Kammato some extent. How far one

diverts it depends on oneself.

Man-made moral laws and customs do not form Buddhist Ethics.

The world today is in a state of turmoil; valuable ethics being upturned.

The forces of materialistic skepticism have turned their dissecting blades

on the traditional concepts of what are considered humane qualities. Yet,

any person who has a concern for culture and civilization, will concern

himself with practical, ethical issues, for ethics is connected with human

conduct. It is concerned with our relationship with ourselves and with our

fellow-men.

11

J, II, p-159

123

The need for ethics arises from the fact that man is not perfect by

nature; he has to train himself to be good. Thus morality becomes the

standard invented by man for his own utilitarian purpose. Man-made laws

and social customs do not form the basis of Buddhist ethics. For example,

the styles of dress that are suitable for one climate, period or civilization

may be considered indecent in another; but this is entirely a matter of

social custom and does not in any way involve ethical considerations. Yet

the artificialities of social conventions are continually confused with

Buddhist ethical principles that are valid and unchanging.

Buddhist ethics finds its foundation not on the changing social

customs but rather on the unchanging laws of nature. Buddhist ethical

values are intrinsically a part of nature, and the unchanging law of cause

and effect (Kamma). The simple fact that Buddhist ethics is rooted in

natural law makes its principles both useful and acceptable to the modern

world. The fact that the Buddhist ethical code was formulated over 2,500

years ago does not detract from its timeless character.

Morality (Sīla) in Buddhism is essentially practical in that it is only

a means leading to the final goal of ultimate happiness. On the Buddhist

path to Emancipation, each individual is considered responsible for his

own fortunes and misfortunes. Each individual is expected to work his

own deliverance by his understanding and effort. Buddhist salvation is

the result of one’s own moral development and can neither be imposed

nor granted to one by some external agent. Buddha’s mission was to

enlighten humanbeings as to the nature of existence and to advise them

how best to act for their own happiness and for the benefit of others.

Consequently, Buddhist ethics is not founded on any commandments

which men are compelled to follow.

The Buddha advised men on the conditions which were most

wholesome and conductive to long-term benefit for oneself and others.

Rather than addressing sinners with such words as ‘shameful’, ‘wicked’,

‘wretched’, ‘unworthy’, and he would merely say, ‘you are unwise in

acting in such a way since this will bring sorrow upon yourselves and

others.12

12

Pe, p-305

124

The theory of Buddhist ethics finds its practical expression in the

various precepts. These precepts or disciplines are nothing but general

guides to show the direction in which the Buddhist ought to turn to on his

way to final salvation. Although many of these precepts are expressed in

negative form, we must not think that Buddhist morality consists of

abstaining from evil without the complement of doing well.

The morality found in all the precepts can be summarized in three

simple principles: to avoid evil, to do good deed and to purify the mind.’

This is the advice given by all the Buddhas.13

In Buddhism, the distinction between what is good and what is bad

is very simple: all actions that have their roots in greed, hatred, and

delusion that spring form selfishness foster the harmful delusion of

selfhood. These actions are demeritorious, unskillful or bad. They are

called Akusala-kamma. All those actions which are rooted in the virtues

of generosity, love and wisdom, are Kusala-kamma, ‘meritorious deeds’.

The criterion for good and bad is the value of the actions and its results.

Buddhist ethics is based on intention or volition as the Buddha

says: ‘Kamma is volition’.Actions themselves are considered as neither

good nor bad but ‘only the intention and thought makes them so.’ Yet

Buddhist ethics does not maintain that a person may commit what are

conventionally regarded as ‘sins’ provided that he does so with the best of

intentions. Had this been its position, Buddhism would have confined

itself to questions of psychology and left the uninteresting task of

drawing up lists of ethical rules and framing codes of conducts to less

emancipated teachings. The connection between thought and deeds,

between mental and material action is an extension of thought. It is not

possible to commit murder with a good heart because taking of life is

simply the outward expression of a state of mind dominated by hate or

greed. Deeds are condensations of thoughts just as rain is a condensation

of vapor. Deeds proclaim from the rooftops of action only what has

already been committed in the silent and secret chambers of the heart.

13

Dhp, p-183Sabbapāpassaakaraṃkusalassupasampadaṃ.

Sacittapariyodāpanaṃetaṃbuddhānasāsanaṃ.

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A person who commits an immoral act thereby declares that he is

not free from unwholesome states of mind. Also, a person who has a

purified and radiant mind, and who has a mind empty of all defiled

thoughts and feelings, is incapable of committing immoral actions.

Buddhist ethics also recognizes the objectivity of moral value. In

other words, the Kammic consequences of actions occur in accordance

with natural Kammiclaw, regardless of the attitude of the individual or

regardless of social attitudes toward the act. For example, drunkenness

has Kammicconsequences; it is evil since it promotes one’s own

unhappiness as well as the unhappiness of others. The Kammiceffects of

drunkenness exist despite what the drunkard or his society may think

about the habit of drinking. The prevailing opinions and attitudes do not

in the least detract from the fact that drunkenness is objectively evil. The

consequences-psychological, social, and Kammic–make actions moral or

immoral, regardless of the mental attitudes of those judging the act. Thus

while ethical relativism is recognized, it is not considered as undermining

the objectivity of values.

When we turn to the SammādiṭṭhiSutta, the ninth discourse of the

MajjhimaNikāya, one of the five original collections, we find that the

method of gaining right understanding is explained in sixteen different

ways, which can be reduced to the following four: (a) Explanation by

way of Moral Causation, (b) by way of the Four Truths, (c) by way of

Nourishment, and (d) by way of Dependent Arising. The second and the

fourth ways of explanation are almost identical; for both explain the same

characteristic feature, namely, the process of arising and that of ceasing

(Samudaya, Nirodha), in other words, becoming (Bhava) and the

cessation of becoming (Bhava-nirodha).

Nourishment (Āhāra) is of four kinds;

(1) Ordinary material food (Kabaḷikārāhāra),

(2) Contact (of sense organs with sense objects(Phassāhara),

(3) Consciousness (Viññaāahāra) and

(4) Mental volition (Manosancetanāhara). It is not necessary here to

explain all the methods mentioned in the discourse.

In its lower stage right understanding urges a man to understand

moral causation (Kammassakatāñāṇa), which implies the understanding

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of the ten ‘kammically wholesome actions’ (Kusala-kamma) and the ten

‘kammically unwholesome actions (Akusala-kamma). Wholesome actions

bring good results; they are meritorious and lead to happiness here and

hereafter. The ten wholesome actions, therefore, are called ‘Good

Courses of Action’ (Kusala-kammapatha). Unwholesome actions give

rise to evil consequences; they are demeritorious and lead to suffering

and to painful happenings here and hereafter. The ten unwholesome

actions, therefore, are called ‘Evil Courses of Action’ (Akusala-

kammapatha).

3.5 Significances of Right View

Right view, the first factor of the Eightfold Noble Path, means to

understand things as they really are but not as they appear to be. Right

view in Buddhism has special meaning which differs from that popularly

meaning attributed to it. Actually, it is the application of insight to the

five aggregates of clinging and understanding their true nature. Therefore,

it can be rendered as understanding oneself or self-examination and self-

observation.

The MahācattarāsakaSutta says “right view is of the highest

importance, for the remaining seven factors of the path are guided by

it.”14

It ensures that right thoughts are held and it co-ordinates ideas;

when as a result thoughts and ideas become clear and wholesome, man’s

speech and action are also brought into proper relation. Again it is

through right view that one gives up harmful or profitless effort and

cultivates right effort which aids the development of right mindfulness.

Right effort and right mindfulness guided by right view bring about right

concentration. Thus right view, which is the main spring in Buddhism,

causes the other limbs of the co-ordinate system to move in proper

relation.15

Right view is conditioned to arise by two conditions: hearing noble

teachings (Saddhamma) from others (Paratoghosa)16

, and systematic

(wise) attention (Yoniso-manasikāra). The first condition is external, that

14

MN, III, p-121 15

MN,III, p-122 16

MN,I, p-368

127

is what we get from outside, while the second is internal, what we

cultivate (Manasikāra, lit. doing-in-the-mind).

The first condition i.e., what we hear, gives us food for thought and

guides us in forming our own views. It is, therefore, necessary to listen,

but only to that which is conducive to right understanding and to avoid all

the harmful and unwholesome utterances of others which prevent straight

thinking. The second condition, systematic attention, is more difficult to

cultivate, because it entails constant awareness of the things that one

meets within everyday life. The word Yoniso-manasikāra which is often

used in the discourses is most important, for it enables one to see things

deeply (Yoniso, lit. by-way-of womb) instead of only on the surface.

Metaphorically, un-wise or un-systematic attention is always deplored by

the aggregates. Hence it is very important to learn the Dhammafrom

others and pay systematic attention avoiding unsystematic attention, since

these two conditions together help to develop right view.

One who seeks truth is not satisfied with superficial knowledge,

with the mere external appearance of things, but wants to delve deep and

see what is beyond the reach of the naked eye. That is the sort of search

encouraged in Buddhism, for it leads to right view. The man of analysis

states a thing after resolving it into its various qualities, which he puts in

proper order, making everything plain.

The Buddha was discriminative and analytical to the highest degree

(Vibhajjavādī). As a scientist resolves a limb into tissues and the tissues

into cells, he analyzed all component and conditioned things into their

fundamental elements, right down to their ultimate, and condemned

shallow thinking, unsystematic attention, which tends to make man

muddle-headed and hinders the investigation of the true nature of things.

It is through right view that one sees cause and effect, the arising and

ceasing of all conditioned things. The truth of the Dhamma can be only

grasped in that way, and not through blind belief, wrong view,

speculation or even by abstract philosophy.

The Buddha says: ‘This Dhamma is for the wise and not for the

unwise,” and explains the ways and means of attaining wisdom by stages,

and avoiding false views. Right view permeates the entire teaching,

pervades every part and aspect of the Dhamma and functions as the key-

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note of Buddhism. What then is right view? It is the understanding of

Dukkha or suffering, its arising, its cessation and the path leading to its

cessation.17

Right view is opposite to ignorance of the real nature of life. It is

primarily ignorance of the Four Noble Truths. It is because of their

ignorance of these truths that beings are tied to becoming and are born

again and again, and through not understanding, not penetrating the Four

Noble Truths that we have run so long, wandered so long in Saṃsāra, in

this cycle of continuity. But when these Four Noble Truths are

understood and penetrated, rooted out is the craving for existence,

destroyed is that which leads to renewed becoming, and there is no more

coming to be.18

In this first proclamation of the Dhamma, addressing the five

ascetics, the Buddha says that so long as my knowledge and vision of

reality regarding these Four Noble Truths, in three phases and twelve

aspects, was not fully clear to me, I did not claim to have attained

incomparable supreme enlightenment in the world. But when my

knowledge and vision of reality regarding these Four Noble Truths was

clear to me then I claimed to have won incomparable supreme

enlightenment in this world.19

Yāvakīvañca me, bhikkhave,

imesucatusuariyasaccesuevaṃtiparivaṭṭaṃdvādasākāraṃyathābhūtaṃñā

ṇadassanaṃnasuvisuddhaṃ a hoti, nevatāvāhaṃ, bhikkhave,

sadevakelokesamārakesabyahmakesassabyahmaṇiyāpajāyasadevamanus

sāyaanuttaraṃsammāsambodhiṃabhisambuddhotipajjaññātiṃ. Yato ca

kho me, bhikkhave,

imesucatusuariyasaccesuevaṃtiparivaṭṭaṃdvādasākāraṃyathābhūtaṃñā

17DN, III, p-190, MN,III, p-294Katamācāvuso, sammādiṭṭhi? Yaṃkho, āvuso, dukkheñāṇaṃ,

dukkasamudayeñāṇaṃ, dukkhanirodhoñaṇaṃ, dukkhanerodhagāminiyāpaṭipadāñaṇaṃ,

ayaṃvuccatāvusosammādiṭṭhi.

18DN,II, p-76Satunnaṃariyasaccāniyathābhūtaṃadassanā

saṃsitidīghamaddhānaṃtāsutāsvevajātisu.

Tānietānidiṭṭhānibhavanettīsamūhatā

Ucchinnaṃmūlaṃdukkhassanatthidānipunabbhavo.

19

Vin, III, p-16

129

ṇadassanaṃsuvisuddhaṃ a hoti, athāhaṃ, bhikkhave,

sadevakelokesamārakesabyahmakesassabyahmaṇiyāpajāyasadevamanus

sāyaanuttaraṃsammāsambodhiṃabhisambuddhotipajjaññātiṃ.

These words clearly indicate that right view is the highest sense in

comprehension of the Four Noble Truths. To grasp these truths is to

understand the intricacies of nature. A person who fully understands these

truths is truly called “Intuitively Wise”.

Due to lack of right view, the ordinary man is blind to the true

nature of life and fails to see the universal fact of life, Dukkha,

unsatisfactoriness. He does not even try to grasp these facts but hastily

considers the doctrine as pessimism. It is natural, perhaps, for beings

engrossed in mundane pleasures, beings who crave more and more for

gratification of the senses and loathes pain, to resent the very idea of

suffering and turn their backs on it. They do not, however, realize that

even as they condemn the idea of Dukkha and adhere to their own

convenient and optimistic view of things, they are still beings oppressed

by the ever recurring unsatisfactory nature of life.

It is a psychological fact that people often do not want to reveal

their true natures, to unfold what is in the deepest recesses of their minds,

while they apparently wish others to believe that they are hale and hearty

and free from worries and tribulations. It is for this same psychological

reason that many people, wittingly or not, do not want to speak or hear of

the universal malady of Dukkha, unsatisfactoriness. They love pleasure,

imagine that they are in a state of security and live in a mind-made

paradise.

Although people see and accept change as the salient feature of

existence they cannot rid themselves of the fascination and thrill which

change men in general. They cherish the belief that it is possible to

discover a way of happiness in this very change, to find a centre of

security in this circle of impermanence. They imagine that although the

world is uncertain they can make it certain and give it a solid basis, and

so the unrelenting struggle for worldly improvement goes on with

persevering effort and futile enthusiasm.

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This effort to improve themselves and the world in every possible

way, to secure better conditions in every sphere of human living and

ensure against risks reveals, without a shadow of a doubt, that there is no

real happiness, no real rest in the world. This unsatisfactory nature of the

world, this picture of pain, is clear to all who have eyes to see and minds

to understand. It is the right view that brings this clear picture of what we

call ‘life before our mind’s eye, and this is the realistic view

(Yathābūtadassana) in which there is no question of optimism and

pessimism, of looking at things from the most favourable or unfavourable

point of view.

The Buddha’s teaching is based on right view. Without it, there can

be no Nibbāna or other spiritual attainment. It is clear that the Noble

Eightfold Path leads us to attain final deliverance that is Nibbāna. ‘Just

as’ monks, ‘Whatsoever great rivers there be such as the Ganges,

Yumuna, Aciravati,Sarabhu, and Mahi, all of them flow, slide and tend to

the ocean even so Noble Eightfold Path flows, slides, tends to Nibbāna.’

As we have already discussed, the Noble Eightfold Path begins with

Sammā-diṭṭhi. It points in the right direction, towards Nibbānic bliss. It is

like a compass on a journey.

There may be many views claiming to be Sammā-diṭṭhi, ‘right

view’. For example, according to the BrahmajālaSutta, there were sixty-

two kinds of wrong views even during the Buddha’s time. And many

views from the history of philosophy and theology can also be traced to

these days. So how do we know this is right and others are wrong? The

Kālāmas were a people who lived in Kesamutta. They said to the Buddha

that there are many different doctrines and views which are explained in

many different ways. So people are confused about what is right and what

is wrong? Then Buddha pointed out ten possibilities on which we may

accept a view as right. But he said they should set aside all those

possibilities. And he continued to show the right way that ‘when you

yourselves know these things are bad, these things are blamable, these

things are censured by the wise, these things lead to harm and ill,

abandon them.’ So it is our own responsibility to understand things as

they really are or what the correct view is.

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Therefore, having accepted one’s own responsibility, one is able to

find what is right. Right view enables one to understand the nature of

actuality and to discriminate between right and wrong doctrines about the

nature of actuality. Wrong view makes one confuse about the nature of

actuality and it cannot help one to distinguish between right and wrong

doctrines about the nature of actuality. According to the doctrine of

Dependent Origination, we saw that the cause of Saṃsāricexistence is

ignorance. It is Sammā-diṭṭhi which is the key tool with which to dispel

the darkness of ignorance and to cross the saṃsāriocean. The Buddha

compared wisdom to an eye (Paññācakku). Wisdom is no more than

Sammā-diṭṭhi. We can see the actuality of life through the eye of Sammā-

diṭṭhi and understand the Four Noble Truths.

In the world, in the past and in the present and certainly in the

future as well, there are so many problems: financial problems, ethical

problems, environmental problems, family or personal problems etc.

There should be a universal solution to these problems ofmankind.

Sammā-diṭṭhi has shown us that the method is to understand one’s own

problem, the cause of the problem, the solution and the way to be

followed for the solution. This is a universal method for any human

problem. Many personal problems can certainly be solved by practicing

Sīla or virtue. If one practices the five precepts to the maximum effect,

many problems will be solved. But Sīla alone is not enough to solve all

our problems, especially for those people who have mental problems such

as stress, depression, unfulfilled aspirations, being united with the

unpleasant and separated from the pleasant etc.

We can find a solution by practising meditation or developing

tranquility in order to become peaceful. Finally, if one keenly understands

that this existence is suffering and that the Five Aggregates themselves

are suffering, then we have to find a solution. Sammādiṭṭhi will help to

eradicate suffering by overcoming ignorance and craving. Then

enlightenment is the solution, and this can be achieved by the realization

of what Sammādiṭṭhi says. Therefore, right view is a universal solution

for the suffering of mankind.

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3.6Right view and Kamma

The view involves a correct grasp of the law of Kammna, the moral

efficacy of action. Such a view is literally named as ‘right view of the

ownership of action’ (Kammassakatasammādiṭṭhi). It finds its standard

formulation in the statement: “Beings are the owners of their actions,

(Sabbesattākammasakā) the heirs of their actions, (Kammadāyādā); all

beings are the descendants of their own Kamma, (Kammayoni); Kamma

alone is the real relative of all beings, (Kammabandhu) Kamma alone is

the real refuge of all beings, (Kammapaṭisaraṇā). Whatever deeds they

do good or bad, of those they shall be heirs.” More specific formulations

have also come down in the texts. One stock passage, for example,

affirms that virtuous actions such as giving and offering alms have moral

significance, that good and bad deeds produce corresponding fruits, that

one has a duty to serve mother and father, that there is rebirth and a world

beyond the visible one, and that religious teachers of high attainment can

be found who expound about that world on the basis of their own superior

realization.

3.7Owner of one’s Action (Sabbesattākammasakā)

There exist properties, which can be said to belong to us in the

present existence before we pass away. But when we pass away those

properties do not accompany us beyond death. They are like properties,

which we borrow for some time for our use. They are liable to destruction

during the present time. The only property of all beings that accompanies

them is their own volition. Only the mental, verbal and physical volitional

actions always accompany them in this existence as well as in future one.

They are not liable to destruction by fire, water, thieves, robbers etc.

Buddhism is a gentle religion where equality, justice and peace

highly prevail. To depend on others for salvation is negative, but to

depend on oneself is positive. Dependence on others means surrendering

one’s intelligence and efforts.

Everything which has improved and uplifted humanity has been

done by man himself. Man’s improvement must come from his own

knowledge, understanding, effort and experience and not from heaven.

Man should not be a slave even to the great forces of nature because even

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though he is crushed by them he remains superior by virtue of this

understanding of them.

Buddhism gives due credit to man’s intelligence and effort for his

achievements rather than to supernatural beings. In the

MahāparinibbānaSutta, the Buddha proclaimed‘be ye a refuge unto

yourselves; be take yourself to no external refuge’.20

In that respect,

Buddhism is not merely a religion, but a noble method to gain peace and

eternal salvation through living a respectable way of life. From the very

outset, Buddhism appeals to the cultured and the intellectual minds.

Therefore man who has the cultured and intellectual mind in the world

respects the Buddha as a rational teacher.

The Buddha taught that what man needs for his happiness is not a

religion with a mass of dogmas and theories but knowledge of the cosmic

nature and its relationship to the law of cause and effect. Until and unless

this principle of cause and effect is fully understood, no man can be fully

emancipated from the round of suffering.

The Buddha has given a new explanation of the universe. It is a

new vision of eternal happiness, the achievement of perfection. The

winning of the human goal in Buddhism is the permanent state beyond

impermanency, the attainment of Nibbāna beyond all the worlds of

change, and the final deliverance from the miseries of existence.

Buddhists do not regard man as sinful by nature of ‘in rebellion

against god’. Every human being is a person of great worth who has

within himself a vast store of good as well as evil habits. The good in a

person is always waiting for a suitable opportunity to flower and to ripen.

Remember the saying, ‘There is so much that is good in the worst of us

and so much that is bad in the best of us.’

Buddhism teaches that everyone is responsible for his own good

and bad deeds, and that each individual can mould his own destiny. In the

Dhammapada, the Buddha says: “These evil deeds were only done by

20

DN, II. p-86

134

you, not by your parents, friends, or relatives; and you yourself will reap

the painful results.”21

Man’s sorrow is his own making and is not handed down by a

family curse or an original sin is of a mythical ancestor. Buddhists do not

accept the belief that this world is merely a place of trial and testing. This

world can be made a place where we can attain the highest perfection.

And perfection is synonymous with happiness. To the Buddha, man is not

an experiment in life created by somebody which can be done away with

when unwanted. If a sin could be forgiven, people might take advantage

and commit more and more sins. The Buddhist has no reason to believe

that the sinner can escape the consequences by the grace of an external

power. If a man thrusts his hand into a furnace, his hand will be burnt and

all the prayers in the world will not remove the scars. The same is with

the man who walks into the fires of evil action. The Buddha’s approach to

the problems of suffering is not imaginary, speculative or metaphysical,

but essentially empirical.

According to Buddhism, there is no such thing as sin as explained

by other religions. To the Buddhists, sin unskillful or unwholesome

action-Akusalakammacreates the downfall of man. The wicked man is an

ignorant man. He needs instruction more than he needs punishment,

condemnation. He is not regarded as violating god’s will, what he needsis

only guidance for his enlightenment. All that is necessary is for someone

to help him use his reason to realize that he is responsible for his wrong

action and that he must pay for the consequences. Therefore the belief in

confession is foreign to Buddhism.

The purpose of Buddha’s appearance in this world is not to wash

away the sins committed by human beings nor to punish or to destroy the

wicked people, but to make the people understand how foolish it is to

commit evil and to point out the reaction of such evil deeds.

Consequently there are no commandments in Buddhism, since no one can

command another for his spiritual upliftment. The Buddha has

21

Dhp, v-165Attānā hi kataṃpāpaṃattāsaṃkilissati

Attānāakataṃpāpaṃattanāvavisujjhati.

Suddhīasuddhīpacchattaṃnaññoaññaṃvisodhaye.

135

encouraged us to develop and use our understanding. He has shown us

the path for our liberation from suffering.22

The precepts that we undertake to observe are not commandments:

they are observed voluntarily. The Buddha’s teaching is thus: ‘Please pay

attention to this advice and think over it. If you think it is suitable for you

to practise my advice, then try to practise it. You can see the results

through your own experience.23

There is no religious value in blindly observing any commandment

without proper conviction and understanding. However, we should not

take advantage of the liberty given by the Buddha to do anything we like.

It is our duty to behave as cultured, civilized and understand human

beings to lead a religious life. If we can understand this, commandments

are not important. As an enlightened teacher, the Buddha advised us on

how to lead a pure life without imposing commandments and using the

fear of punishment.

3.8Heirs of one’s Action (Kammadāyādā)

There are such things as legacies and heirs which can be called our

properties only before we die. But when we pass away we have to leave

them behind. They do not accompany us to the next existence. In the

MajjhimaNikāya, the Buddha says: “Life in any world has nothing of its

own; one has to leave all and pass on.”24

They are also liable to be

destroyed by fire before our death, or they may be exhausted by us. As

for the three kinds of Kamma, performed by beings, they are always with

the doers in their future existence. They are never destroyed by fire etc.

Knowing that no external sources, no faith or rituals can save him,

the Buddhist feels the need to rely on his own efforts. He gains

confidence through self-reliance. He realizes that the whole responsibility

of his present life as well as his future life depends completely on himself

alone. Each one must seek salvation for himself. Achieving salvation can

be compared to curing a disease: if one is ill, one must go to a doctor. The

doctor diagnoses the ailment and prescribes medicine. The medicine must

be taken by the person himself. He cannot depute someone else to take 22

Sn, p-293 23

AN,I. p- 512 24

Assakolokosabbaṃpahāyagamanīyaṃ.MN, I I, P-256

136

the medicine for him. No one can be cured by simply admiring the

medicine or just praising the doctor for his good prescription.

In order to be cured, he himself must faithfully follow the

instructions given by the doctor with regard to the manner and frequency

in taking his medicine, his daily diet and other relevant medical restraints.

likewise, a person must follow the precepts, instructions or advice given

by the Buddha (who gives prescriptions for liberation) by controlling or

subduing one’s greed, hatred and ignorance. No one can find salvation by

simply singing praises of the Buddha or by making offerings to him.

Neither can one find salvation by celebrating certain important occasions

in honour of the Buddha. Buddhism is not a religion where people can

attain salvation by mere praying or begging to be saved. They must strive

hard by controlling their selfish desires and emotions in order to gain

salvation.

According to the Buddha, “Man himself is the maker of his own

destiny”.25

(Sabbesattākammasakā) He has none to blame for his lot since

he alone is responsible for his own life. He makes his own life for better

or for worse.

The Buddha said that it is man who created everything. All our

grief, perils and misfortunes are of our own creation. We spring from no

other source than our own imperfection of heart and mind. We are the

results of our good and bad actions committed in the past under the

influence of greed and delusion. And since we ourselves brought them

into being, it is within our power to overcome bad effects and cultivate

good natures.

The human mind, like that of an animal, is something governed by

animal instinct. But unlike the animal mind, the human mind can be

trained for higher values. If man’s mind is not properly cultured, that

uncultured mind creates a great deal of trouble in this world. Sometimes

man’s behavior is more harmful and more dangerous than the animal’s.

Animals have no religious problems, no colour-bar problems. They fight

only for their food, shelter and sex. But, there are thousands of problems

created by mankind. Their behavior is such that they would not be able to

25

SN, III, p-133

137

solve any of these problems without creating further problems. Man is

reluctant to admit his weaknesses. He is not willing to shoulder his

responsibilities. His attitude is always to blame others for his failure. If

we become responsible in our actions, we can maintain peace and

happiness.

When we consider human freedom, it is very difficult to find out

whether man is really free to do anything according to his own wishes.

Man is bound by many conditions both external and internal; he is asked

to obey the laws that are imposed on him by the government; he is bound

to follow certain religious principles; he is required to co-operate with the

moral and social conditions of the society in which he lives; he is

compelled to follow certain national and family customs and traditions. In

modern society, he is inclined to disagree with life; he is expected to

conform by adapting himself to the modern way of life. He is bound to

co-operate with natural laws and cosmic energy, because he is also part of

the same energy. He is subjected to the weather and climatic conditions

of the region. In other words, he has no freedom to think freely because

he is overwhelmed by new thoughts which may contradict or do away

with this previous thoughts and convictions. At the same time, he may

believe that he has to obey and work according to the will of god, and not

follow his own free-will

Taking into consideration all the above changing conditions to

which man is bound, we can ask ‘Is there any truth in man’s claim that he

should be freedom to do things as he likes?’

Why does man have hands tied so firmly? The reason is that there

are various bad elements within man. These elements are dangerous and

harmful to all living creatures. For the past few thousand years, all

religions have been trying to tame this unreliable attitude of man and to

teach him how to live a noble life. But it is most unfortunate that man is

still not ready to be trustworthy, however good he may appear to be. Man

still continues to harbor all these evil elements within himself. These evil

elements are not introduced or influenced by external sources but are

created by man himself. If these evil forces are man-made, then man

himself must work hard to get rid of them after realizing their danger.

Unfortunately the majority of men are cruel, cunning, wicked, ungrateful,

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unreliable, and unscrupulous. If man is allowed to live according to his

own free-will without moderation and restraint, he would most definitely

violate the peace and happiness of innocent people. His behavior would

probably be much worse than that of dangerous living beings. Religion is

required to train him to lead a respectable life and to gain peace and

happiness here and hereafter.

Another obstacle confronting religious life and spiritual progress is

racial arrogance. The Buddha advised his followers not to bring forward

any racial issue when they come to practise religion. Buddhists are taught

to sink their own racial origin and caste or class distinction. People of all

religions should not discriminate against any groups of people by

bringing forward their personal traditional way of life. They should treat

everyone equally, especially in the religious field. Unfortunately,

followers of different religions create more discriminations and hostility

towards other religious groups when performing their religious activities.

While working with others, they should not disturb their feelings

because of their so-called traditions and customs. They can follow

traditions and customs that are in keeping with the religious principles

and moral codes of their religions.

Racial arrogance is a great hindrance to religion and spiritual

progress. The Buddha once used the simile of ocean water to illustrate the

harmony which can be experienced by people who have learnt to cast

aside their racial arrogance: Different rivers have different names. The

water of the individual rivers all flow into the ocean and become ocean

water. In a similar manner, all those who have come from different

communities and different castes, must forget their differences and think

of themselves only as human beings.

3.9Descendent of one’s Action (Kammayoni)

There are several causes for the growth of a banyan tree; the

banyan seed, the earth, and the water. Of these causes, the banyan seed is

the primary cause; the earth and the water are the secondary causes. In the

same way, with regard to the present good and evil results one’s own

Kamma performed in the present existence with wisdom and knowledge

or otherwise is the primary cause. So also, one’s wholesome Kamma as

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alms-giving, morality etc.; unwholesome Kamma as killing beings;

performed in previous existence, are the primary causes of good and evil

results.

The parents are not the primary causes of one’s life; nor it is

anything to do with God. For this reason, the Buddha said all beings are

the descendants of their own Kamma (Kabbesattākammayoni).26

Once the

Blessed One told his monks the following story: “There was once a pair

of jugglers who did their acrobatic feats on a bamboo pole. One day the

master said to his apprentice: ‘Now get on my shoulders and climb up the

bamboo pole.’ When the apprentice had done so, the master said: ‘Now

protect me well and I shall protect you. By watching each other in that

way, we shall be able to show our skill, we shall make a good profit and

yon can get down safely from the bamboo pole.’ But the apprentice said:

‘Not so, master. You! O master should protect yourself, and I too shall

protect myself. Thus self-protected and self-guarded we shall safely do

our feats.”

This is the right way, said the Blessed One and spoke further as

follows: it is just as the apprentice said: I shall protect myself, in that way

the foundation of mindfulness should be practiced. I shall protect other, in

that way the foundation of mindfulness should be practised. Protecting

oneself one protects others; protesting others one protects oneself.

And how does one, in protecting oneself, protect others? By the

repeated and frequent practice of meditation.

And how does one, by protecting others, protect oneself? By

patience and forbearance, by a non-violent and harmless life, by loving

kindness and compassion.27

Protecting oneself one protects others.

These two sentences supplement each and should not be taken (or

quoted) separately.

Nowadays, when social service is so greatly stressed, people may

for instance, be tempted to quote, in support of their ideas, only the

second sentence. But any such one-sided quotation would misrepresent

26

AN, II,p-63, AN, III, p-35 27

SN, III, p-146

140

the Buddha’s statement. It has to be remembered that, in our story the

Buddha expressly approved the words of the apprentice, which is that one

has first to carefully watch one’s own steps if one wishes to protect others

from harm. He who is sunk in the mire himself cannot help others out of

it. In that sense, self-protection is not selfish protection. Actually it is the

cultivation of self-control, and development of one’s ethic.

How is that protecting oneself one protects others? The truth of this

statement begins at a very simple and practical level. At the material

level, this truth is so self-evident that we need not say more than a few

words about it. It is obvious that the protection of our own health will go

far in protecting the health of our closer or wider environment, especially

where contagious diseases are concerned. Caution and circumspection in

all our doings and movements will protect others from harm that may

come to them through our carelessness and negligence. By careful

driving, abstention from alcohol, by self-restraint in situations that might

lead to violence in all these and many other ways we shall protect others

by protecting ourselves.

We come now to the ethical level of that truth. Moral self-

protection will safeguard others, individual and society, against our own

unrestrained passions and selfish impulses. If we permit the three roots of

evil, greed, hate and delusion, to take a firm hold in our hearts, then that

which grows from those evil roots will spread around like the jungle

creeper which suffocates and kills the healthy and noble growth. But if

we protect ourselves against these three roots of evil, fellow beings too

will be safe from our reckless greed for possession and power, from our

unrestrained lust and sensuality, from our envy and jealousy.

They will be safe from the disruptive, or even destructive and

murderous, consequences of our hate and enmity from the outburst of our

anger, from our spreading an atmosphere of antagonism and

quarrelsomeness which may make life unbearable for those around us.

But the harmful effects of our greed and hate on other are not limited to

cases when they become the passive objects or victims of our hate, or

their possession the object of our greed. Greed and hate have an

infectious power, which can multiply the evil effects. If we ourselves

think of nothing else than to crave and grasp, to acquire and possess, to

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hold and cling, then we may arouse or strengthen these possessive

instincts in others too. Our bad example may become the standard of

behavior of our environment for instance among our own children, our

colleagues, and so on. Our own conduct may induce others to join us in

the common satisfaction of rapacious desires; or we may arouse feelings

of resentment and competitiveness in others who wish to beat us in the

race. If we are full of sensuality we may kindle the fire of lust in others.

Our own hate may cause the hate and vengeance of others. It may also

happen that we ally ourselves with others or instigate them to common

acts of hate and enmity.

3.10Relative of one’s Action (Kammabandhu)

There are parents, brothers, sons, relatives, teachers and friends

whom we love and rely upon only for a short periodbefore our death.

However one’s own physical, verbal and mental Kammas are constant

companions who accompany one and give happiness and prosperity to

one in future existence.

So the wholesome Kamma alone is one’s relative or friend who

should be esteemed and relied upon. Therefore the Buddha

declaresKamma alone as the real relative of all beings

(Sabbesattākammabandhu).

“One, indeed, is one’s savior, for what other savior would there be?

With oneself well controlled the problem of looking for external savior is

solved.”28

As the Buddha was about to pass away, his disciples came from

everywhere to be near him. While the other disciples were constantly at

his side and in deep sorrow over the expected loss of their master, a monk

named Attadatta went into his cell and practised meditation. The other

monks, thinking that he was unconcerned about the welfare of the

Buddha, were upset and reported the matter to him. The monk, however,

addressed the Buddha thus, ‘Lord as the blessed one would be passing

28

Dhp, p-38 Attahiattanonāthokohinatthoparosiyā

Attanā hi sudantenanāthaṃlabhatidullabhaṃ.

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away soon, I thought the best way to honour the blessed one would by

attaining Arahantship during the lifetime of the blessed one itself.’ The

Buddha was pleased by his attitude and his conduct and said that one’s

spiritual welfare should not be abandoned for the sake of others.

In this story is illustrated one of the most important aspects of

Buddhism. A person must constantly be on the alert to seek his own

deliverance from Saṃsāra, and his ‘salvation’ must be brought about by

the individual himself. He cannot look to any external force or agency to

help him to attain Nibbāna.

People who do not understand Buddhism criticize this concept and

say that Buddhism is a selfish religion which only talks about the concern

for one’s own freedom from pain and sorrow. This is not true at all. The

Buddha states clearly that one should work ceaselessly for the spiritual

and material welfare of all beings, while diligently pursuing one’s own

goal of attaining Nibbāna. Selfless service is highly commended by the

Buddha.

Again, people who do not understand Buddhism may ask, ‘It may

be all right for the fortunate human beings, in full command of their

mental powers, to seek Nibbāna by their own efforts. But what about

those who are mentally and physically or even materially handicapped?

How can they be self-reliant? Do they not need the help of some external

force, some god or deva to assist them?

The answer to this is that the Buddhists do not believe that the final

release must necessarily take place within one life time. The process can

take a long time, over the period of many births. One has to apply

oneself, to the best of one’s ability, and slowly develop the powers of self

-reliance. Therefore, even those who are handicapped mentally,can begin

the process of deliverance.

Once the wheels are set in motion, the individual slowly trains

himself to improve his powers of self-reliance. The tiny seed will one day

grow into a mighty oak, but not overnight. Patience is an essential

ingredient in this difficult process.

143

For example, we know from experience how many parents do

everything in their power to bring up their children according to the

parents’ hopes and aspirations. And yet when these children grow up,

they develop in their own way, not necessarily the way the parents

wanted them to be. In Buddhism, we believe that while others can exert

an influence on someone’s life, the individual will in the end create his

own Kamma and be responsible for his actions. No human being or deva

can, in the final analysis, direct or control an individual’s attainment of

‘the ultimate salvation’. This is the meaning of self-reliance.

This does not mean, the Buddhism teaches one to be selfish. In

Buddhism, when someone seeks, by his own effort, to attain Nibbāna, he

is determined not to kill, steal, tell lies, lust after others, or lose the

control of his senses through intoxication. When he controls himselfthus

he automatically contributes to the happiness of others. So is not this so-

called ‘selfishness’ a good thing for the general welfare of others?

On a more mundane level it has been asked how the lower forms of

life can extricate themselves from a mere meaningless round of existence.

Surely in that helpless state some benevolent external force is necessary

to pull the unfortunate being from the quicksand. To answer this question

we must refer to our knowledge of the evolution theory. It is clearly

stated that life begins in very primitive forms. No more than a single cell

floated in the water. Over millions of years these basic life forms evolved

and became more complex, more intelligent. It is at this more intelligent

level that life forms are capable of organization, independent thought,

conceptualization and so on.

When Buddhists talk about the ability to save oneself, they are

referring to life forms at this higher level of mental development. In the

earlier stages of evolution Kamma and mental forces remain dormant, but

over countless rebirths, a being raises itself to the level of independent

thought and becomes capable of rational rather than instinctive behavior.

It is at this state that the being becomes aware of the meaninglessness of

undergoing endless rebirths with its natural concomitants of pain and

sorrow. It is then that the being is capable of making its determination to

end rebirth and seek happiness by gaining enlightenment and Nibbāna.

144

With this high level of intelligence, the individual is indeed capable of

self-improvement and self-development.

We all know human beings are born with varying levels of

intelligence and powers of reasoning. Some are born as geniuses, while at

the other end of the spectrum others are born with very low intelligence.

Yet every being has some ability to distinguish between choices or

survival even to the animal world we can distinguish between higher and

lower animals, with this same ability (in varying degrees of course) to

make choices for the sake of survival.

Hence, even a lower form life has the potential to create a good

Kamma, however limited its scope. With the diligent application of this

and the gradual increase of good Kamma a being can raise itself to higher

levels of existence and understanding.

To look at this problem from another angle, we can consider one of

the earliest stories that have been told to show how the Buddha-to-be first

made the initial decision to strive for enlightenment. A great many

rebirths before the Buddha was born as Siddhattha, he was born as an

ordinary man.

One day while this young man traveling in a boat with his mother,

a great storm arose and the boat capsized, throwing the occupants into the

angry sea. With no thought for his own survival he struggled to swim to

dry land to save his mother. But so great was the expanse of water ahead

of him that he did not know the best route to safety. When he was in this

dilemma, not knowing which way to turn, his bravery was noticed by one

of the Devas. This Deva could not physically come to his aid, but he was

able to make the future Buddha knows the best route to take. The young

man listened to the Deva and both he and his mother were saved. There

and then he made a firm determination not to rest until he had finally

gained enlightenment.

This story illustrates the fact that those who look after their parents

are helped by the deva when they are in face of danger. A Deva is a being

who by virtue of having acquired great merit (like the king of the Devas)

is born with the power to help other beings. But this power is limited to

material and physical things. In our daily existence, if we are really good

145

we can get help of Devas when misfortune strikes, when we need to be

comforted, when we are sick or afraid, and so on.

The fact we receive the aid of these Devas means that we are still

tied to the material world. We must accept the fact that by being born we

are subject to physical desires and needs. And it is not wrong to satisfy

these needs on a limited scale. When the Buddha advocated the middle

path, he said that we should neither indulge ourselves in luxury nor

completely deny ourselves the basic necessities of life.

However, we should not stop at that. While we accept the

conditions of our birth, we must also make every effort, by following the

noble eightfold path, to reach a level of development where we realize

that attachment to the material world creates only pain and sorrow.

As we develop our understanding over countless births, we crave

less and less for the pleasures of the senses. It is at the stage that we

become truly self-reliant. At this stage, theDevas cannot help us anymore,

because we are not seeking to satisfy our material needs.

A Buddhist who really understands the fleeting nature of the world

practices detachment from material goods. He is not unduly attached to

worldly goods. Therefore he shares goods freely with those who are more

unfortunate than he is—he practises generosity. In this way again a

Buddhist contributes to the welfare of others. When the Buddha gained

enlightenment as a result of his own efforts, he did not selfishly keep this

knowledge to himself. Rather, he spent no less than forty five years

imparting his knowledge not only to men and women but even to the

devas. This is Buddhism’s supreme example of selflessness and concern

for the well-being of all living things.

It is often said that the Buddha helped devotees who were in

trouble not through the performance of miracles such as restoring the

dead to life and so on, but through his acts of wisdom and compassion.

In one instance, a woman named KisāGotamī went to seek the help

of the Buddha in restoring her dead child to life.29

Knowing that he could

not reason with her as she was so distressed and overwhelmed with grief,

29

Therī, p-03

146

the Buddha told her that she should first obtain a handful of mustard

seeds from a person who had never lost a dear one through death. The

distracted woman ran from house to house and while everyone was only

too willing to give her the mustard seeds, no one could honestly say that

he or she had not lost a dear one through death. Slowly, KisāGotamīcame

to realize that death is a natural occurrence to be experienced by any

being that is born. Filled with this realization she returned to the Buddha

and thanked him for showing her the truth about death.

Now, the point here is that the Buddha was more concerned with

the woman’s understanding about the nature of life than giving her

temporary relief by restoring her child to life - the child would have

grown old and still would have died. With her greater realization

KisāGotamī was able not only to come to terms with the phenomenon of

death but also to learn about attachment as the cause of sorrow. She was

able to realize that attachment causes sorrow, that when attachment is

destroyed, then sorrow is also destroyed.

Therefore in Buddhism, a person can receive the help of external

agencies (like Devas) in the pursuit of temporal happiness, but in the later

stages of development when attachment to the worldly conditions ceases,

there begins the path towards renunciation and enlightenment for which

one must stand alone. When a man seeks to gain liberation, to break away

from the endless cycle of birth and death, to gain realization and

enlightenment, he can only do this by his own efforts, by his own

concentrated will power.

Buddhism gives great dignity to man. It is the only religion which

states that a human being has the power to help and free himself. In the

later stages of his development, he is not at the mercy of any external

force or agency which he must constantly please by worshipping or

offering sacrifices.

3.11Take Refuge in One’s Action (Kammapaṭisaraṇā)

In this phrase, ‘refuge’ means reliance upon or taking shelter for

protection against trouble and dangers. In the world, those who wish to

enjoy long life have to rely upon food and drink to protect persons from

147

the danger of starvation. Similarly it is necessary to rely upon doctors and

medicine for protection against ailments and diseases, and to rely upon

weapons for protection against enemies; in the same way all kinds of

refuge are resorted to for different purposes.

‘Refuge’ does not mean only worshipping. It also has the meaning

of reliance upon and taking shelter of protection as mentioned above. In

this world a man without property such as food and money will soon get

into trouble. In the same way lack of wholesome Kamma will lead to the

lower worlds where one has to suffer enormously. Fearing such suffering,

one has to perform wholesome Kamma, which can lead one to be reborn

as a man or deva in the existence to come. The present Kammaof working

with knowledge and wisdom can save us from danger in the present life

and the wholesome Kamma as much as alms-giving and morality can

save one from the lower world in the future existence. We have to rely on

the present Kammaof working for avoiding dangers in this present

existence. We have to rely on the wholesome Kammaalso for avoiding

suffering in the lower worlds in future existences.

To understand the implications of this form of right view we first

have to examine the meaning of its key term, Kamma. The word

Kammameans action. For Buddhism the relevant kind of action is

volitional action, deeds expressive of morality determinate volition, since

it is volition that gives the action ethical significance. Thus the Buddha

expressly identifies action with volition. In a discourse on the analysis of

Kammahe says; “Monks, it is volition that I call action

(Kamma).30

Having willed, one performs an action through body, speech,

or mind.” The identification of Kammawith volition makes

Kammaessentially a mental event, a factor originating in the mind which

seeks to actualize the mind’s drives, dispositions, and purposes. Volition

comes into being through any of three channels—body, speech, or mind –

called the three doors of action (Kammadvāra). A volition expressed

through the body is a bodily action; a volition expressed through speech

is a verbal action; and a volition that issues in thoughts, plans, ideas, and

other mental states without gaining outer expression is a mental action.

Thus the one factor of volition differentiates into three types of

Kammaaccording to the channel through which it becomes manifest.

30

Cetanāhaṃbhikkhavekammaṃvadāmi.AN, II, p-363

148

Right view requires more than a simple knowledge of the general

meaning of Kamma. It is also necessary to understand: (i) the ethical

distinction of Kammainto the unwholesome and the wholesome; (ii) the

principal cases of each type; and (iii) the roots from which these actions

spring. As expressed in a Sutta: “When a noble disciple understands what

is kammaically unwholesome, and the root of unwholesome Kamma,

what is kammically wholesome, and the root of wholesome Kamma, then

he has right view.”31

Taking these points in order, we find that Kammais first

distinguished as unwholesome (Akusala) and wholesome (Kusala).

Unwholesome Kamma is action that is morally blameworthy, detrimental

to spiritual development, and conducive to suffering for oneself and

others. Wholesome Kamma, on the other hand, is action that is morally

commendable, helpful to spiritual growth, and productive of benefits for

oneself and others.

Innumerable instances of unwholesome and wholesome Kamma

can be cited, but the Buddha selects ten of each as primary. These he calls

the ten courses of unwholesome and wholesome action. Among the ten in

the two sets, three are bodily, four are verbal, and three are mental

actions. The ten courses of unwholesome Kamma may be listed as

follows, divided by way of their doors of expression:

(1) Killing any living being, (Pāṇātipāta)

(2) Stealing or taking other’s property unlawfully, (Adinnādāna)

(3) Misuse of the senses such as sexual misconduct,

(Kāmesumicchācāra)

(4) Telling lies, (Musāvāda)

(5) Slandering or back-biting, (Pisuṇavācā)

(6) Rude or harsh speech, (Pharusavācā)

(7) Vain talk or gossiping, (Samphappalāpa)

(8) Covetousness, wishing to take other’s property unlawfully,

(Abhaijjhā)

(9) Ill will such as the thought to kill other living beings, (Byāpāda)

(10)Wrong view, which ignores Kammaand its result. (Micchā-diṭṭhi)

31

MN, I, p-57 Ariyasāvakoakusalañcapajānāti, akusalamulañcapajānāti, kusalañcapajānāti,

kusalamulañcapajānāti.

149

Then ten courses of wholesome Kamma are the opposites of these:

abstaining from the first seven courses of unwholesome Kamma, being

free from covetousness and ill will, and holding right view. Though the

seven cases of abstinence are exercised entirely by the mind and do not

necessarily entail overt action, they are still designated as wholesome

bodily and verbal action because they centre on the control of the

faculties of body and speech.

Actions are distinguished as wholesome and unwholesome on the

basis of their underlying motives, called “roots” (Mula), which impart

their moral quality to the volitions concomitant with themselves.

Thus Kamma is wholesome or unwholesome according to whether

its roots are wholesome or unwholesome. The roots are threefold for each

set. The unwholesome roots are the three defilements we already

mentioned- -greed, aversion, and delusion. Any action originating from

these is an unwholesome Kamma. The three wholesome roots are their

opposites, expressed negatively in the old Indian fashion as non-greed

(Alobha), non-aversion (Adosa), and non-delusion (Amoha). Though

these are negatively designated, they signify not merely the absence of

defilements but the corresponding virtues. Non-greed implies

renunciation, detachment, and generosity; non-aversion implies loving-

kindness, sympathy, and gentleness; and non-delusion implies wisdom.

Any action originating from these roots is a wholesome Kamma.

The commentator said that, there are the fivefold Niyāmas as

follows;

1. Utu-niyāma(the caloric order)

2. Bīja-niyāma(the germinal order)

3. Kamma-niyāma(the moral order)

4. Citta-niyāma(the mental order)

5. Dhamma-niyāma(the natural phenomenal sequence).32

Among them the moral order-Kamma (action) is that by which men

execute deeds good or evil, meritorious or the opposite. What is it? It is

volition (Cetana), moral or immoral. We are told in the Pālitexts: “By

32

Dhs.A,I. p-312

150

action,Bhikkhus, I mean volition.33

It is through having willed that a man

does something in the form of deed, speech or thought.”

Here volition is the act of willingness (voluntary action). In

carrying something, good or bad, meritorious or the opposite, into effect,

it deliberates and decides upon the steps to be taken, as the leader of all

the mental functions involved in so doing. It provides the tension of those

functions towards the desired object.

The expression “as the leader of all” implies that in doing its own

works, as well as the works of all the other psychic processes involved,

volition becomes the chief and supreme leader in the sense that it informs

all the rest. Volition, as such, brings other psychical activities to tend in

one direction. This is the explanation of our statement: “Kamma is that by

which men execute deeds.”34

It should, however, be borne in mind that the co-native process

informs other psychical processes only in the case of one’s own works,

not in the case of the works of others. Accordingly, the latter cannot be

brought within the definition of “volition as the act of willing.” Hence

B’s actions cannot be called A’s Kamma, since there is as much

difference between voluntary and non-voluntary actions as there is

between a goat and a sheep.

Voluntary action alone is entitled to the name and therefore it was

said: “by KammaBhikkhus, I mean volition.”35

In all acts the word Kamma denotes (a) that which all deeds have in

common, and (b) a disposition to exertion. And once well formed in the

present, through either a good deed, or again through a bad deed, such a

disposition serves later to call forth the coexistent aggregates (psycho-

physical states, when the deed is repeated, it is due to the reawakening of

those aggregates that a man is said, e.g. to be liberal, or given to violent

deed: in its persistence this disposition serves to produce the factor that

leads to the concatenation of existence by way of rebirth in a life to come.

It is due to the origination of such a factor that a man, having bestowed

gifts or killed living beings, is reborn into a state of bliss or of woe. This 33

AN,II, p-363 34

AN, II, p-363 35

Kat, p-290

151

sort of disposition is therefore described in the Mahāpaṭṭhāna as the

relation of co-existent Kammas, and again, of Kammas at different points

or time.

The distinctive basis in different lines of action is attended with

great consequences. Once made and established, in one place and at one

time, it continues to be the cause of some peculiarity with regard to the

body or mind or both. For this reason, perseverance in reflection upon the

order of things, or, in worldly matters, perseverance in reflection upon

such bases, yields great fruit and reward.

Of the various forms of such bases, two are attended with greater

consequences in their adjustment and re-adjustment in their natural order.

Of these, is the co-native basis of subjective experience and the other is

the caloric basis(utu) in things external. As to subjective experience, the

variety in co-native tendency is accountable for the variety in

consciousness. As to external life, the difference in variety of utu is

accountable for the difference in mobility.

By the moral order, we mean the necessary, fixed, and undesirable

result of an evil action and the necessary, fixed, and desirable result of a

good action. The course of evil action results in rebirth into a state of

woe. The way of meritorious deeds belonging to the realm of “Rūpu”

(form sphere) leads to rebirth into a state of purity belonging to the realm

of “Rūpu”. Furthermore, it is said in the Pālitexts: “The result of killing

life is to make a being short-lived, and abstinence from killing leads to

longevity: jealousy begets many sortof quarrels, while humanity begets

peace. Anger robs a man of beauty, while forbearance enhances beauty.

Enmity begets weakness, while amity brings strength. Theft begets

poverty, while honest labour brings wealth. Pride ends in loss of honour,

while modesty leads to respectability. Association with a fool causes loss

of wisdom, while knowledge is the reward of association with a wise

man. This is the significance of the moral order.

Here the expression “The act of killing life makes a being short-

lived” implies that when a man has once killed a human being, or a being

of lower order, the act of killing furnishes the cause of his rebirth in

various ways into a state of suffering. During the period when he returns

to the state of man, the same act as “life killing factor” makes him short-

152

lived in many thousands of rebirths. The explanation of the rest is

analogous. In many hundreds of other Suttas, various instances of fixed

moral consequences are to be found. About the moral order we read in the

Pālitexts:

Na antalikkhenasamuddamajjhe.

Na pabbatānaṃpavissa.

Na vijjate so jagatippadeso,

Yatthaṃṃhitomucceyyapāpakammā.36

“There is no place, Bhikkhus, no room (in the conception of the

moral order of things), for a bad action to produce desirable, agreeable

and delightful results, etc.”

An “action” produces two kinds of result: that which is uniform

(inevitable), that which is diverse (exceptional). Here the order of moral

principles is given with reference to the first kind of result. When we

come to the “diverse kind of result”, we find that a man may pass his days

happily with ill-gotten riches but after death, according to the uniform

kind of result, he undergoes a doom of suffering all the more.

Men inspired with pious thoughts and religious ideals forsake all

worldly success, perform acts of merit, walk in the norm, and undergo

many kinds of privation. But according to the uniform kind of result, after

death they may rejoice in heavenly bliss all the more. Such is the fixed

moral order.

The most important feature ofKamma is its capacity to produce

results corresponding to the ethical quality of action. An imminent

universal law holds sway over volitional actions, that these actions issue

in retributive consequences, called Vipāka, “ripening”, or Phala, “fruits”.

The law connecting actions with their fruits works on the simple principle

that unwholesome actions ripen in suffering, wholesome actions in

happiness. The ripening need not come right away; it need not come in

the present life at all. Kamma can operate across the succession of

lifetimes, it can even remain dormant for actions into the future. But

whenever we perform a volitional action, the volition leaves its imprint

36

Dhp, p-32

153

on the mental continuum, where it remains as a stored up potency. When

the stored up Kammameets with conditions favourable to its maturation,

it awakens from its dormant state and triggers off some effect that brings

due compensation for the original action.

The ripening may take place in the present life, in the next life, or

in some life subsequent to the next. A Kamma may ripen by producing

rebirth into the next existence, thus determining the basic form of life; or

it may ripen in the course of a lifetime, issuing in our varied experiences

of happiness and pain, success and failure, progress and decline. But

whenever it ripens and in whatever way, the same principle invariably

holds: “wholesome actions yield favourable results, unwholesome actions

yield unfavourable results.”37

To recognize this principle is to hold right view of the mundane

kind. This view at once excludes the multiple forms of wrong view with

which it is incompatible. As it affirms that our actions have an influence

on our destiny continuing into future lives, it opposes the nihilistic view,

which regards this life as our only existence and holds that consciousness

terminates with death. As it grounds the distinction between good and

evil, right and wrong, in an objective universal principle, it opposes the

ethical subjectivism which asserts that good and evil are only postulations

of personal opinion or means to social control. As it affirms that people

can choose their actions freely, within limits set by their conditions, it

opposes the “hard deterministic” line that our choices are always made

subject to necessitation, and hence that free volition is unreal and moral

responsibility untenable.

Some of the implications of the Buddha’s teaching on the right

view of Kamma and its fruits run counter to popular trends in present-day

thought, and it is helpful to make these differences explicit. The teaching

on right view makes it known that good and bad, right and wrong;

transcend conventional opinions about what is good and bad, what is right

and wrong. An entire society may be predicated upon a confusion of

correct moral values, and even though everyone within what society may

applaud one particular kind of action as right and condemn another kind

as wrong, this does not make them validly right and wrong. For the

37

MN, II, p-52

154

Buddha moral standards are objective and invariable. While the moral

character of deeds is doubtlessly conditioned by the circumstances under

which they are performed, there are objective criteria of morality against

which any action, or any comprehensive moral code, can be evaluated.

For most people, the vast majority, the right view of Kamma and

its results is held out of confidence, accepted on faith from an eminent

spiritual teacher who proclaims the moral efficacy of action. But even

when the principle of Kamma is not personally seen, it still remains a

facet of right view. It is part and parcel of right view because right view is

concerned with understanding our place in the total scheme of things and

one who accepts the principle that our volitional actions possess a moral

potency has, to that extent, grasped an important fact pertaining to the

nature of our existence. However, the right view of the Kammic efficacy

of action need not remain exclusively an article of belief screened behind

an impenetrable barrier. It can become a matter of direct seeing. Through

the attainment of certain states of deep concentration it is possible to

develop a special faculty called the “divine eye” (Dibbacakkhu), a super-

sensory power of vision that reveals things hidden from the eyes of flesh.

When this faculty is developed, it can be directed out upon the world of

living beings to investigate the workings of the Kammic law. With the

special vision it confers one can then see for oneself, with immediate

perception, how beings pass away and re-arise according to their Kamma,

how they meet happiness and suffering through the maturation of their

good and evil deeds.

In other words one should speak only that which is true, that which

brings about harmony and unity, that which is gentle and pleasant, and

that which is beneficial. In

KhuddakaNikāya,ItivuttakaPāḷi,38

MicchādiṭṭhiSutta39

and

SammādiṭṭhiSutta40

:The Buddha explicitly stated that those who commit

any one of the ten immoral actions will be reborn in woeful abodes after

their death whereas those who abstain from immoral actions will be

reborn in blissful abodes after their death. He also stated that he was

38

Iti, p-236 39

MN, I, p-57 40

MN,I. p-57

155

saying so, not through secondary knowledge but by his direct knowledge

through his wisdom-eye-Sammā-diṭṭhi.

There are three unwholesome roots (Mūla) and three wholesome

roots for Kamma. ‘Greed, O monks, is a condition for the arising of

(unwholesome) Kamma, hatred is a condition for the arising of

(unwholesome) Kamma, delusion is a condition for the arising of

(unwholesome) Kamma.’ They are called Loba, Dosa and Moha

respectively. In the same manner the very opposite roots

pruducewholesomeKamma. Right view is the guide and purifier of

kammic action. Sāriputta, one of the Buddha’s chief disciples, pointed

out that it is by right view that wrong view and its unwholesome states

are worn away.

This is how Kamma affects us. It is explained in the

SaṃyuttaNikāya, “According to the seed that is sown so is the fruit reap

there from. The doer of good will attain good. The doer of evil will attain

evil.”41

The understanding ofKamma and its results are a special

knowledge (Kammassakatañāna). It is a part of right view, understanding

action and effect (Kammassakatasammādiṭṭhi) properly. As the Buddha

said: “Just as of the rising of the sun, O monks, the red morning sky is the

forerunner and first indication, just so, O monks, is right understanding

the forerunner and first indication of karmically wholesome things.”42

In the discourse on right view (SammādiṭṭhiSutta),43

right view

covers a vast area of the Buddha’s teaching. According to that discourse,

right understanding means knowing what are wholesome actions (Kusala)

and what are unwholesome actions (Akusala): “When, friends, a noble

disciple understands the unwholesome, the root of the unwholesome, the

wholesome, and the root of the wholesome, in that way he becomes the

one who holds right view, whose view is straight, who has perfect

confidence in the Dhamma, and has arrived at this true Dhamma.”44

“And what, friends, is the unwholesome, what is the root of the

unwholesome, what is the wholesome, what is the root of the

wholesome?” “Killing living beings is unwholesome; taking what is not 41

SN,III,p-43 42

AN, III, p-449 43

MN, I, p-57 44

MN, I, p-57

156

given is unwholesome; misconduct in sensual pleasures is unwholesome;

false speech is unwholesome; malicious speech is unwholesome; harsh

speech is unwholesome; gossip is unwholesome; covetousness is

unwholesome; ill will is unwholesome; wrong view is unwholesome.

This is called the unwholesome.”

“And what is the root of the unwholesome?” “Greed is a root of the

unwholesome; hate is a root of the unwholesome; delusion is a root of the

unwholesome. This called the root of the unwholesome.”

“And what is the wholesome?” “Abstention from killing living

beings is wholesome; abstention from taking what is not given is

wholesome; abstention form misconduct in sensual pleasures is

wholesome; abstention from false speech is wholesome; abstention from

malicious speech is wholesome; abstention from harsh speech is

wholesome; abstention from gossip is wholesome; non-covetousness is

wholesome; non-ill will is wholesome; right view is wholesome. This

called the wholesome.”

When a noble disciple has thus understood the unwholesome, the

root of the unwholesome, the wholesome, and the root of the wholesome,

he entirely abandons the underlying tendency to lust, he abolishes the

underlying tendency to aversion, he extirpates the underlying tendency to

the wrong view and conceit ‘I am’ and by abandoning ignorance and

arousing true knowledge he here and now makes an end of suffering. In

that way too a noble disciple is one of right view, whose view is straight,

who has perfect confidence in the Dhamma and has arrived at this true

Dhamma, right understanding.

According to the MaṅgalaSutta,45

man is not able to live alone by

himself. He has to depend on animate and inanimate things as well as

those with or without miraculous powers. For this reason, man inevitably

has to deal with animate and inanimate things and those who have not

miraculous powers in his surroundings. He cannot avoid doing so.

If he has physical dealings, it is called Kāyakamma, bodily action;

if he has verbal dealings, it is called Vacīkamma, verbal action and if he

45

Kh- p-3

157

has mental dealings, it is called Manokamma, mental action. He has to

deal with his surroundings with one or other of them.

If he has good physical dealings, it is called Sucarita-kamma and if

he has bad physical dealings it is called Duccarita-kamma likewise if he

has good verbal dealings or mental dealings, if he does so with bad

Cetanā, they are called Kucarita-kammas. In truth ‘Sucarita and Ducarita

are the demarcation between ordinary and noble man.

In the AṅguttaraNikāya,46

the Buddha said that these three kinds of

action are established in felicity. Beings do good action and therefore get

good results. Having obtained good results and growth in the dispensation

of the Buddha, may you have bliss, be free from disease and be happy

together with all your relatives.

It is the understanding of moral causation that urges a thinking man

to refrain from evil and to do good. He who acknowledges moral

causation well knows that it is his own actions that make his life

miserable or otherwise.

He knows that the direct cause of the differences and inequalities

of birth in this life, are the good and evil actions of each individual in past

lives and in this life. His character is predetermined by his own choice.

This thought, the act which he chooses, that by habit he becomes.

Thus he understands his position in this mysterious universe and

behaves in such a way as to promote moral and spiritual progress. This

type of right understanding on the mundane level paves the way towards

the realization of conditionality and the Four Noble Truths (Ariya-sacca).

*****

46

AN, I, p-299