“And what, bhikkhus, is right action that is affected by taints, partaking of merit, ripening in the acquisitions? Abstinence from killing living beings, abstinence from taking what is not given, abstinence from misconduct in sensual pleasures: this is right action that is affected by taints…ripening in the acquisitions.
“And what, bhikkhus, is right action that is noble, taintless, supramundane, a factor of the path? The desisting from the three kinds of bodily misconduct, the abstaining, refraining, abstinence from them in one whose mind is noble, whose mind is taintless, who possesses the noble path and is developing the noble path: this is right action that is noble…a factor of the path.
(117. The Great Forty, Majjhima Nikāya, Bhikkhu Bodhi)
Navigating the Path of Right Action: A Buddhist Perspective
The passage from the Majjhima Nikaya sheds light on the concept of "right action" (sammā kammanta) in Buddhism. It distinguishes between two types of right action:
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Right action affected by taints (sa uppilānapaccaya sammā kammanta): This refers to actions considered good within the worldly realm, but still driven by underlying desires or attachments (kilesas). It includes the five precepts: abstaining from killing, stealing, sexual misconduct, lying, and intoxicants. While these actions promote a baseline level of morality, they can be motivated by seeking personal gain or avoiding punishment.
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Right action that is noble (ariya sammā kammanta): This signifies actions rooted in wisdom and ethical purity. It goes beyond mere outward adherence to rules and focuses on cultivating inner qualities like non-violence (ahimsa) and ethical conduct (sila) as expressions of a "noble mind" (ariya citta). This type of right action aligns with the path to liberation from suffering (dukkha).
Let's delve deeper into these distinctions:
Right Action Affected by Taints:
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Motivation Matters: While abstaining from harming others is generally considered good, the motivation behind the action determines its "taintedness." For example, someone might avoid killing to maintain a good reputation or avoid legal consequences. This motivation is still self-serving and carries subtle attachments.
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Limited Scope: This level of right action focuses on the physical actions themselves. It doesn't address the mental and emotional roots of unwholesome behavior.
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Provisional Morality: While offering a foundation for ethical conduct, it provides temporary benefits within the cycle of rebirth (samsara).
Right Action that is Noble:
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Purity of Mind: This level of right action springs from a mind free from greed, hatred, and delusion. Actions are guided by compassion (metta) and wisdom (pañña).
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Intention and Action Aligned: The intent behind an action and the action itself are in harmony. There's no gap between thinking "I shouldn't steal" and actually refraining from taking what isn't given.
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Cultivating Virtue: This type of right action contributes to the development of wholesome qualities like generosity (dana), loving-kindness, and equanimity (upekkha).
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Transcendence: Right action fueled by a noble mind contributes to liberation from suffering. It weakens the hold of craving and strengthens the path to enlightenment.
The Gradual Path:
The passage highlights a progression. The Five Precepts provide a practical starting point for ethical living. As one cultivates mindfulness and wisdom, their actions become increasingly rooted in a "noble mind." This shift isn't about achieving perfection but about developing a sincere intention to live ethically.
Challenges and Considerations:
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Navigating Moral Dilemmas: Buddhist ethics emphasize discerning right action in complex situations. There might be situations where adhering rigidly to a precept might cause more harm than good. The principle of ahimsa (non-violence) is often used to guide such decisions.
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Internal Work: Right action isn't just about external behavior. It involves introspection and working on the underlying mental and emotional causes of unwholesome actions. Practices like meditation and reflection can help cultivate a more mindful and compassionate approach.
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Compassion and Forgiveness: While right action is crucial, the Buddhist path also emphasizes compassion for oneself and others. Mistakes are inevitable. Recognizing them and learning from them is part of the journey.
Conclusion:
The concept of right action in Buddhism offers a framework for living ethically and progressing on the path to liberation. It emphasizes both outward conduct and inner development. By cultivating a noble mind, our actions become a natural expression of compassion, wisdom, and our commitment to living a life free from suffering.
