Right Actions Sammā Kammanta

Right Action (Sammā Kammmanta) is the fourth training aggregate of the Noble Eight Fold Path (Ariyo Ațțhangiko Maggo. SN45) which embodies both the exoteric or outward dimension as well as the esoteric or inward dimension of Buddhism. The Buddhist Noble Eight Fold  Path is a concisely and comprehensively formulated personal development and  self-cultivation that will draw forth the innate supreme wisdom and virtue in every Buddhist. Right Actions are moral restraint to avoid evils and to do good. They are the exoteric dimension of Buddhism. Socially, Right Actions harmonize and unify human relationships in human social intercourses to actualize accomplishments. They are actions of empathic benevolence and altruistic compassion towards others. Satipațțhanasaṃyutta (SN47) states that right actions protect oneself and also protect others. In other words, the development and self-cultivation of the Noble Eight Fold Path benefit oneself and others.

There are  three Right Actions incorporated into the Noble Eight Fold Path by Gotama Buddha. They are moral injunctions declared by the Exalted One  in terms of three primary  Buddhist Precepts. They are the first Precept of non-destruction of lives or non-injury or non-violence, the second Precept of non-stealing or non-thefts including non-cheating and the third Precept of  proper sexual relationship or conduct. The transgression of these three primary Buddhist Precepts constitute grave (pārājika) offences in Buddhist ethics.

The moral restraint dimension of each Buddhist Precept is Buddhist exoteric dimension of avoiding evils or demeritorious bodily actions. Its  counterpart  virtue aspect is the practice of doing good or the commission of meritorious bodily actions. The counterpart virtue protects the Buddhists from the transgression of the Buddhist  Five Precepts (Pañcasīlas). The syncretism of the Buddhist moral restraints and the counterpart virtues  constitute the Buddhist ethics (sīlas). Buddhist ethics fundamentally encompass the four major non-discriminative virtues (brahmavihāras) of lovingkindness (mettā), compassion (karuṇā) and appreciative joy (muditā) purified by non-greed (alobha), non-hatred (adosa) and non-delusion (amoha) of equanimity (upekkhā). The three Right Actions can easily be developed and cultivated if the Buddhist Five Precepts are faithfully and diligently protected together with the four establishments of mindfulness (cattāri satipațțhāna).

Non-Injury

Firstly , a Buddhist is admonished by Gotama Buddha to exercise  moral restraint from destruction of lives of all sentient beings comprising  human beings and non-human beings. The counterpart virtue related to  this first Buddhist Precept of non-violence or non-injury (ahiṃsā) is lovingkindness, compassion and appreciative joy that are antidotes to the cruel actions of killing or destruction of lives.

The spirit of the first Buddhist Precept is expounded by Gotama Buddha in the Buddhist canonical texts (Suttapiṭaka) thus :

Laying aside violence  in  respect  of all beings, both those which are still
and those which move… he should not kill a living creature, nor cause
to kill, nor approve  of others killings. (Sn.394).

If one does not kill the victim directly but directs  or approves other(s) to kill indirectly on one’s behalf. Such an ordered or motivated mental action constitutes a  transgression of the Five Precept.

In another occasion, Gotama Buddha expressed the spirit of the Non-killing Precept thus :

Abandoning onslaught  on  breathing beings, he abstains from this ;
without stick or sword , scrupulous , compassionate , trembling for the
welfare of all living beings (MN.I.345; DN.1.4).

Injuring without killing a living being does not breach the precept but it opposes the spirit the precept. The spirit of the Buddhist  Precepts is harmlessness or non-violence. It is still considered the commission of an unwholesome action (akusalakamma) which will be retributed according to the law of moral accountability (Kamma-vipāka-dhamma). Unintentional destruction of a living being is considered a neutral kamma which does not transgress the Buddhist Precepts. Suicide,  euthanasia and abortion are prohibited by  Buddhist Precepts as destruction of lives are motivated by the motive of destruction of lives

 A fully ordained monk (Bhikkhu) or nun (Bhikkhunī) is considered to be defeated in his her monastic training when he or she breaches this non-killing precept. A monk or nun who has breached  the  Precept of refraining from killing  is automatically dismissed from the monastic Order. He or she should disrobe himself or herself without the convention of the disciplinary meeting of the Saṅgha according to the Buddhist Vinaya. The offender, who is a member of the Buddhist monastic community (saṅgha), ceases instantaneously to be in communion with the Saṅgha.

Thefts

The second precept of Right Actions is moral restraint from taking what is not given. Succinctly put, a Buddhist ought to restrain from committing the crime of thefts or cheatings. The counterpart virtue   to protect the precept is generosity or charity (dāna). Theft is taking what is not given. Generosity or charity is donation in kind or cash to the needy.

Taking what is not given or theft include stealing, corruption, criminal breach of trust , misappropriation of fund, fraud, forgery, denying debt owed, tax evasion, false insurance claim, broken promise, borrowing without prior permission, false weights or measures, extortion of money, illegal ownership , exploitation and so on. Thus we witness that this Buddhist Precept of abstinence  from theft  is similar to some extent to the fourth Buddhist Precept of abstention from telling lies.

Sexual Misconduct

 The third Buddhist Precept of the Right Actions is the moral restraint from participating in sexual misconduct or improper sexual relationship, such as sexual intercourse with an underaged girl or committing adultery with the spouse of other. The counterpart virtue to preserve this Buddhist Precept is the exercise of shame,  blamelessness, non-propriety or contentment. Gotama Buddha expounds this Buddhist Precept on proper sexual relationship thus :

The wise man should avoid  the uncelibate  life  like a pit of burning coals  but if  he is incapable  of living  a celibate life, he should not transgress against another’s wife.(Sn. 396).

 Gotama Buddha further warns against the commission of adultery thus :

Not to be contented  with one’s own wife but to be seen with prostitutes  or the wives of others – this is the cause  of one’s downfall. (Sn.108)

 Commission of adultery results in two grave  damaging effects. Firstly, it  breaks the good relationship of the  family of other. It may evoke hatred and vengeance leading to possible murder. Secondly, adultery is obviously a state of greed which impedes spiritual development and results in a woeful rebirth. Rape and incest  obviously transgress this Buddhist Precept.