Prepared by
Evelin Halls, DipFLC
Pennie White, BA DipEd
Abhidhamma Class No. 47, 13 May 2003
Samma-kammanta
Right action
In Abhidhamma, sila is equated with the mental factors of abstinence (viratiyo). Samma-kammanta (right action) is one of the three virati cetasikas.
Right action means the bodily actions which is abstinence from:
(1) Panatipata = killing
(2) Adinnadana = stealing
(3) Kamesu micchacara = sexual misconduct
When one is in the situation about to commit one of the above immoral actions, and one abstains from committing it, then one acquires samma-kammanta at the moment of abstinence (Mon: 1995, pp. 92, 93).
Control of the body means that we know when to act and when not to act, and that we know how to behave with moderation.
Buddhagosa explains that when the abstinence from bodily misconduct, the abstinence from verbal misconduct, and the abstinence from wrong livelihood arise they do not arise together. (Buddhagosa, no date, XIV, 134)
Buddhagosa (XIV,155) writes:
“The three abstinences have the characteristic of non-transgression in the respective fields of bodily conduct, etc.; they have the characteristic of not treading there, is what is said.
“Their function is to draw back from the fields of bodily misconduct, and so on.
“They are manifested as the no doing of these things.
“Their proximate causes are the special qualities of faith, conscience, shame, fewness of wishes, and so on.
“They should be regarded as the mind’s averseness from evil-doing.
“When he [or she] abstains thus his [or her] abstinence from killing living things, which abstinence is associated with that [right view], cuts off wrong action, and that is called right action. It has the characteristic of originating. Its function is to abstain. It is manifested as the abandoning of wrong action.” (Bhadantachariya Buddhagosa, no date, XVI, 79)
“When his [or her] right speech and right action are purified, his [or her] abstinence from wrong livelihood, which abstinence is associated with that [right view], cuts off scheming, etc., and that is called right livelihood. It has the characteristic of cleansing. Its function is to bring about the occurrence of a proper livelihood. It is manifested as the abandoning of wrong livelihood.” (Bhadantachariya Buddhagosa, no date, XVI, 80)
“When he [or she] is established on that plane of virtue called right speech, right action, and right livelihood, his [or her] energy, which is in conformity and associated with that [right view], cuts off idleness, and that is called right effort. It has the characteristic of exerting. Its function is the non-arousing of unprofitable things, and so on. It is manifested as the abandoning of wrong effort.” (Bhadantachariya Buddhagosa, no date, XVI, 81)
The term right action (samma-kammanta) includes the three kinds of Good Bodily Conduct.
All three virati cetasikas constitute the Virtue Loved by Noble Ones, and the Virtue Loved by Noble Ones has to be embraced by the hand of faith, consequently the Faith Faculty, the Faith Power, and the Road to Power consisting in zeal, are included because of the presence of these [three]. (Bhadantachariya Buddhagosa, no date, XVI, 86)
Any right speech, any right action, any right livelihood: these are included in the virtue aggregates. (Bhadantachariya Buddhagosa, no date, XVI, 95)
“Now we have a body, a mind, and the Dharma.
No longer is it difficult to teach others.
If you want to teach others, you
must first learn yourself”.
(from the Control of the Body Sutra, cited in Yun: 1998, p.11)
The following is an excerpt from some of Master Hsing Yun’s teachings in his book “Being Good” (Yun 1998, pp. 11-14): One of the best places to begin getting control of yourself is through your body. The mind is subtle and fickle and more difficult to control than the body.
When one takes reasonable care of the body, one will find that the basic precepts of Buddhism are easier to keep. Physical training and self-control need not be over-emphasized. The body is only one part of our being, but it is a fundamental and very important part. Without it we would not be able to learn or practice the Dharma.
Proper rest, proper exercise and proper eating is important. The Buddha taught his followers to be balanced in everything they do.
The body should be used to help other sentient beings.
The body is the last step in most acts in which the precepts are broken. If our bodies are well-controlled, there is a good chance that we will be able to stop ourselves from breaking the precepts at the last moment, even when our minds have become weak or our mouths have provided us with false rationalizations.
Anyone who practices Buddhism for long will learn that physical and mental control are intimately interrelated.
In “The Book of Analysis”, translated from the Pali of the Burmese Chatthasangiti Edition by Pathamakyaw Ashin Thittila (Setthila), Aggamahapandita, (1988), the following is said: (chapter 14: “Analysis of the Precepts”, p.381)
Therein what is the precept that is abstaining from killing beings? At the time when, in one abstaining from killing beings, good consciousness characteristic of the plane of desire arises, accompanied by mental pleasure, associated with knowledge, with instigation. P1: Accompanied by mental pleasure not associated with knowledge. P1: Accompanied by mental pleasure, not associated with knowledge, with instigation. P1: Accompanied by indifference, associated with knowledge, with instigation. P1: Accompanied by indifference, associated with knowledge. P1: Accompanied by indifference, associated with knowledge, with instigation.
P1: Accompanied by indifference, not associated with knowledge. P1: Accompanied by indifference, not associated with knowledge, with instigation, inferior, intermediate (or) superior; having wish dominant; having energy dominant; having consciousness dominant: having wish dominant, inferior, intermediate (or) superior; having energy dominant, inferior, intermediate (or) superior; having consciousness dominant, inferior, intermediate (or) superior; that which at that time is avoiding, desisting from, refraining from, abstaining from, not committing, not doing, being guiltless of, not over-stepping the limit of, destroying the causeway to killing beings. This is called the precept that is abstaining from killing beings. (As also are) The remaining states associated with the abstention. P2: (As also are) The remaining states associated with the volition. P3: Contact. P4: exertion, non-wavering. This is called the precept that is abstaining from killing beings.
P1= Each should be read with the same introductory and appropriate completing sections of the paragraph.
P2= This whole paragraph is repeated but with the ending for volition.
P3= This whole paragraph is repeated but with the ending for contact.
P4= See Dhs. paragraph 1.
The Venerable Pathamakyaw Ashin Thittila (Setthila) writes in the introduction to the translation of the Vibhanga, that ideally, each volume of the Abhidhamma Pitaka should be studied in proper order and in detail, under a skilled teacher, so that a comprehensive knowledge of the whole Buddhadhamma is gained.
Blessings for our Teacher’s Health
Master Ru Sun has given the following instructions for practise for students of John D. Hughes to assist his recovery.
To chant three separate chants three times per day until further notice from Master Ru Sun.
Members and friends should chant in the morning, afternoon and the evening.
The three chants are the Avalokitesvara dharani 7 times, the Heart Sutra 3 times and Quan Yin title 108 times.
AVALOKITESVARA DHARANI (7 times)
AN MA-NI-PA-MI-HUNG MA-EER-NI-YA-NA CHI-TU-TER-PA-TA
CHI-TE-HSIEH-NA WEI-TA-NI-KO SA-ERH-WO-ERH-TA PU-LI-HSI-TA-KO NA-PU-LA-NA NA-PU-LI TIU-TE-PAN-NA NA-MA-LU-CHI SUAO-LA-YEH-SO-HO
HEART SUTRA-Prajna Paramita Hrdaya Sutra (3 times)
Quan Yin title (108 times)
NA MO KAUN YIN PU SA
References
Bhikkhu Bodhi (1984), “The Noble Eightfold Path”, Buddhist Publication Society, Kandy, Sri Lanka, p. 46,47).
Buddhaghosa, Bhadantacariya, (no date), “The Visuddhi Magga”, translated from the Pali by Bhikkhu Nanamoli, Singapore Buddhist Meditation Centre, Singapore, XIV, 134; XIV, 155; XVI, 79; XVI, 80; XVI, 81; XVI, 86; XVI, 95.
Hsing Yun, Master (1998), “Being Good”, Weatherhill, Inc., New York, pp.11, 12, 13.
Mon, Dr. Mehm Tin (1995), “The Essence of Buddha Abhidhamma”, publisher Mehm Tay Zar Mon, Yangon, p. 92, 93.
Pathamakyaw Ashin Thittila (Setthila) (translator) (1988) “The Book of Analysis (Vibhanga)”, Pali Text Society, Oxford, chapter 14. p. 381.
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