Wrong Action, Right Action and their Dependent States (4)

               

5. Right View as the Forerunner of Right Action (Sammā-Kammanta)

Tatra bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca bhikkhave, sammādiṭṭhi pubbaṅgamā hoti: micchākammantaṃ micchākammantoti pajānāti, sammākammantaṃ sammākammantoti pajānāti. Sāssa hoti sammādiṭṭhi.

There, monks, right view comes first. And how, monks, does right view come first? One understands wrong action as wrong action, and right action as right action. This, monks, is right view.

→ As with action, the Buddha places right view (sammā-diṭṭhi) at the forefront of ethical conduct. Moral behaviour does not begin with rules but with clear seeing—knowing which bodily actions lead to harm and which lead to wellbeing.

5.1 Katamo ca bhikkhave, micchākammanto: pāṇātipāto, adinnādānaṃ, kāmesu micchācāro. Ayaṃ bhikkhave, micchākammanto.

And what, monks, is wrong action? Killing living beings, taking what is not given, and misconduct in sensual pleasures—this, monks, is wrong action.

→ Micchā-kammanta consists of three bodily actions rooted in greed, hatred, and delusion:

• pāṇātipāta — harming or killing living beings

• adinnādāna — stealing or exploitation

• kāmesu micchācāra — sexual misconduct

These actions directly damage others and reinforce unwholesome mental patterns, perpetuating suffering for oneself and others.

5.2 Katamo ca bhikkhave, sammā kammanto: sammā kammantam pahaṃ bhikkhave, dvayaṃ vadāmi. Atthi bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko. Atthi bhikkhave, sammā kammanto ariyo anāsavo lokuttaro maggaṅgo.

And what, monks, is right action? Bhikkhus, I say that right action is twofold: there is right action accompanied by taints, meritorious, and ripening in acquisitions; and there is right action that is noble, taintless, supramundane, and a factor of the Path.

→ As before, the Buddha distinguishes between worldly (lokia) and supramundane (lokuttara) dimensions. Ethical bodily conduct first purifies life within saṃsāra, and later becomes an expression of the Noble Path itself.

5.3 Katamo ca bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko: pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesu micchācārā veramaṇī. Ayaṃ bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko.

And what, monks, is worldly meritorious right action? Abstaining from killing, abstaining from stealing, abstaining from sexual misconduct—this, monks, is right action accompanied by taints, meritorious, and ripening in acquisitions.

→ At the practical level, right action is expressed through abstention (veramaṇī). This ethical restraint protects life, trust, and dignity, creating harmony in society and stability in one’s own mind.

5.4 Katamo ca bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo: yā kho bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgīno ariyamaggaṃ bhāvayato tīhipi kāyaduccaritehi ārati virati paṭivirati veramaṇī. Ayaṃ bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.

And what, monks, is noble, taintless, supramundane right action that is a factor of the Path? In one whose mind is noble and taintless, who is endowed with the Noble Path and cultivating it, there is disgust, abandonment, renunciation, and abstention regarding the three bodily misconducts. This, monks, is the noble, supramundane right action.

→ At the supramundane level, ethical conduct is no longer enforced. A purified mind naturally withdraws from harmful bodily actions. Non-violence and integrity arise effortlessly, as expressions of wisdom rather than moral struggle.

5.5 So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya. Svā’ssa hoti sammāvāyāmo.

He/she strives to abandon wrong action and to enter upon right action. This, monks, is right effort.

→ Ethical transformation requires energy and commitment. Right effort supports the gradual erosion of harmful habits and the cultivation of wholesome bodily conduct.

5.6 So sato micchākammantaṃ pajahati. Sato sammākammantaṃ upasampajja viharati. Sā’ssa hoti sammāsati.

Mindful, he/she abandons wrong action; mindful, he abides in right action. This, monks, is right mindfulness.

→ Mindfulness ensures that bodily actions are not automatic or careless. It keeps the practitioner attentive to intention, consequence, and moral clarity in daily life.

5.7 Iti’ssi me tayo dhammā sammākammantaṃ anuparidhāvanti anuparivattanti. Seyyathīdaṃ: sammādiṭṭhi, sammāvāyāmo, sammāsati.

Thus, monks, these three states follow and revolve around right action—namely, right view, right effort, and right mindfulness.

→ Right action is sustained within a living triad:

• Right view (sammā-diṭṭhi) clarifies what should and should not be done (about action)

• Right effort (sammā-vāyāma) energizes ethical living

• Right mindfulness (sammā-sati) safeguards conduct moment by moment

Together, they transform bodily action from mere moral restraint into a path of embodied wisdom that supports liberation.

Notes for the Right Action, Wrong Action  and Their Dependent States (4)

A. The Two Categories of Right Action (sammā-kammanta)

Sāsava Sammā-Kammanta — Worldly Right Action (Meritorious)

How it arises:

It arises when sīla (ethical discipline), right effort, and right mindfulness restrain harmful bodily impulses. One intentionally refrains from the three wrong bodily actions: killing, stealing, and sexual misconduct.

Hidden potential:

When practiced consistently, worldly right action builds safety, trust, and dignity in human relationships. It protects life, safeguards property, honours boundaries, and purifies bodily kamma. A body that acts harmlessly becomes a stable ground for meditation and insight.

How to practise daily:

• Protect life in all forms through care, patience, and restraint.
• Respect what belongs to others; practise generosity and fairness.
• Engage in relationships with responsibility, consent, and fidelity.
• Let compassion guide bodily responses, even under pressure.

Challenge:

Bodily impulses are powerful and often socially justified (“everyone does it,” “it is necessary to survive”). Training in right action requires courage and self-restraint—but every moment of non-harm strengthens inner freedom.

Ariyā Sammā-Kammanta — Supramundane Right Action (Noble)

How it arises:

It arises when the mind is purified of the taints (anāsava). In a noble disciple, bodily conduct is no longer restrained by rules—it is naturally harmless.

Hidden potential:

Supramundane right action expresses wisdom through the body. Each movement, gesture, and interaction embodies non-violence, non-appropriation, and respect. Such conduct silently teaches the Dhamma.

What happens:

Killing, stealing, and sexual misconduct do not need to be resisted—they cannot arise. The liberated mind has no intention to exploit, dominate, or harm. The body becomes a vessel of peace.

B. The Three Wrong Actions (micchā-kammanta)

1. Pāṇātipāta — Killing or Harming Living Beings

How it arises:

It arises from dosa (aversion) and moha (lack of empathy). Harm begins when another being is seen as an obstacle, inconvenience, or object rather than a living presence.

How it happens today

In modern life, killing rarely appears only as direct physical violence. It often takes indirect, normalized, or hidden forms:

• Emotional harm: bullying, humiliation, online shaming, verbal abuse that damages mental health

• Structural harm: supporting systems that exploit people or destroy environments without reflection

• Neglect-based harm: ignoring the suffering of dependents, elders, children, animals

• Aggressive reactions: road rage, domestic violence, uncontrolled anger

• Self-directed harm: neglecting one’s own body through burnout, substance misuse, or reckless behavior

Killing in Buddhism includes the intention to harm, not only the final physical act.

Conditions that support harm

• Chronic stress and exhaustion

• Dehumanization (“they deserve it,” “they are less important”)

• Unchecked anger (dosa)

• Loss of empathy due to constant digital exposure to violence

How to avoid these conditions

• Pause training: build the habit of stopping before reacting

• Cultivate empathy: regularly reflect, “This being fears pain as I do”

• Reduce overstimulation: limit violent media and online conflict

• Care for the body: fatigue weakens ethical restraint

What to do instead

• Practise non-harming responses even under pressure

• Replace aggression with firm but non-violent boundaries

• Support life through kindness, patience, and protection

• Treat your own body as worthy of care, not punishment

Right action here means choosing care over control.

2. Adinnādāna — Taking What Is Not Given

How it arises:
It arises from lobha (greed) mixed with entitlement. One convinces oneself: “I deserve this,” “They will not miss it,” or “This system is unfair anyway.”

How it happens today

Stealing today is often subtle, normalized, and socially excused:

• Taking office supplies, resources, or time dishonestly

• Exploiting loopholes, misusing benefits, or cheating systems

• Digital piracy, plagiarism, or misuse of AI/others’ work

• Emotional or relational theft: using people’s labor, time, or kindness without respect

• Financial dishonesty: hidden charges, false claims, manipulation

Often the mind says: “Everyone does this,” “I deserve it,” or “This system is unfair.”

Conditions that support stealing

• Greed (lobha) is driven by comparison and consumerism

• Insecurity and fear of not having enough

• Normalization of shortcuts and “smart cheating.”

• Weak moral accountability in anonymous systems

How to avoid these conditions

• Practise contentment — reflect on sufficiency

• Clarify ownership and consent before taking or using

• Slow down decisions involving money, time, and resources

• Build honesty into daily habits, not only big decisions

What to do instead

• Ask: “Has this been freely given?”

• Practise fair exchange and generosity

• Give credit, pay fairly, return what is borrowed

• Train the joy of earning cleanly, even if it costs more effort

Right action here means choosing integrity over advantage.

3. Kāmesu Micchācāra — Sexual Misconduct

How it arises:
It arises from craving (taṇhā) divorced from care and responsibility. Desire seeks pleasure without regard for harm, commitment, or consequence.

How it happens today

Sexual misconduct today is widespread because desire is celebrated without ethical reflection:

• Infidelity and betrayal of trust

• Exploitative relationships with power imbalance (teacher–student, employer–employee)

• Using others for pleasure without care for consequences

• Online misconduct: pornography addiction, sexting violations, harassment

• Emotional manipulation disguised as romance

The core issue is craving without responsibility.

Conditions that support misconduct

• Hyper-sexualized media and instant gratification culture

• Loneliness, unmet emotional needs

• Weak boundaries and poor communication

• Alcohol and intoxication lower mindfulness

• Confusing desire with love

How to avoid these conditions

• Develop clear personal boundaries

• Practise mindfulness of desire as a passing mental state

• Reduce triggers that inflame craving

• Cultivate emotional literacy: learn to name loneliness, fear, or attachment

What to do instead

• Treat sexuality as relational and ethical, not merely private

• Act with consent, honesty, and responsibility

• Protect trust—your own and others.’

• Channel desire into intimacy rooted in care, not consumption

Right action here means choosing respect over gratification.

C. Supramundane Integration — The Spontaneous Action of a Liberated Mind

Ariyo Sammā-Kammanta as Embodied Wisdom

At the noble level, right action is not morality imposed on the body—it is wisdom flowing through the body. Movement, touch, and presence align with non-harm and clarity. A liberated being does not “try” to act ethically; ethical action is the only possible expression.

D. The Dependent Harmony of Right Action

Guided by Right View, Sustained by Right Effort, Guarded by Right Mindfulness

Right action flourishes only when supported by:

• Right view (sammā-diṭṭhi) — seeing clearly how bodily actions generate suffering or peace

• Right effort (sammā-vāyāma) — the energy to abandon harmful actions and cultivate wholesome ones

• Right mindfulness (sammā-sati) — the alert presence that guards the body at the moment of action

When these three functions work together, bodily conduct becomes a path to liberation. When any weaken, micchā-kammanta re-emerges.

Reflection

In the modern world, wrong action rarely announces itself as “evil.”

It appears as stress, habit, justification, and convenience. Right action is not withdrawal from life, but wise participation— acting with a body guided by clarity, care, and restraint.

When the right view illuminates consequences, right effort supports restraint, and right mindfulness guards the moment of action, the body becomes a field of liberation rather than one of regret.