Exploring the Path - Pāli Course

Although sammākammanto has as its fundamental element the characteristic of abstention (veramaṇī), — with the contemplation that avoidance of disturbing the peace, harmony, happiness and well-being of other beings is the foundation for peaceful engagement with one’s social environment — the ultimate goal of right action is not just to abstain, but to perform wholesome deeds!¹

The first achievement is unblemished safeguarding of sīla in its three dimensions – neither to perform any act of unwholesomeness oneself, nor to support such an act physically or materially if performed by someone else nor even by mental appreciation.² Thus pāṇātipātā veramaṇī is the foundation for the development of compassion, love and empathy with other beings; adinnādānā veramaṇī is the base for uprightness, contentedness with one’s own possession and generosity;  kāmesumicchācārā veramaṇī is the source for a healthy marital relationship, establishing mutual confidence, contentment and celibacy.

This next selection of the Mahācattārīsakasuttaṃ highlights sammākammanto under the same perspective as did the previous paragraphs in regards to the other links of the Noble Path.³ Sammākammanto must also be understood first in its micchā characteristics, i.e., to abandon those in order to foster and acquire it’s sammā qualities. Sammākammanto likewise must be developed in both qualities with taints and taintless, mundane and supramundane:

Sammākammantaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.

I say, Bhikkus sammākammanto is twofold: affected by impurities, partaking of merit and yielding fruit on the side of attachment; and sammākammanto as without impurities, supramundane and a factor of the path.

The dhammānupassanā chapter of the Mahāsatipaṭṭhānasutta advises meditators to observe with full understanding their impurities and hindrances, i.e., their intrinsic nature of arising and passing.⁴ Through observation, without reacting, the hindrances lose their power, their source is eliminated and their arising finally ceases. The understanding of both characteristics, the micchā as well the sammā qualities, is developed so as the wrong attributes get eliminated and sammadiṭṭhi gets strengthened. Then a state is cultivated, where effortlessly micchākammanto is left behind and sammākammanto becomes purer and bright:

Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.

How, Bhikkhus, does a monk dwell, observing mental contents in mental contents, as regards the five hindrances?

Here, Bhikkhus, whenever sense desire is present in him, he understands properly that “Sense desire is present in me.” Whenever sense desire is absent from him, he understands properly that “Sense desire is absent in me.” He understands properly how sense desire that has not yet arisen in him comes to arise. He understands properly how sense desire that has now arisen in him, gets eradicated. He understands properly how sense desire that has now been eradicated will in the future no longer arise in him.⁵

Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.

Here, Bhikkhus, whenever ill-will is present in him, he understands properly that “Ill-will is present in me.” Whenever ill-will is absent from him, he understands properly that “Ill-will is absent from me.” He understands properly how ill-will that has not yet arisen in him, comes to arise. He understands properly how ill-will that has now arisen in him, gets eradicated. He understands properly how ill-will that has now been eradicated, will in the future no longer arise in him.