Explanation about the Four Noble Truths

The four Noble Truths also known as the Wheel of Law (Dhamma cakka), which forms the central theme of the title is closely connected with the world system or the Universe.

In the concluding part of the Discourse on the Wheel of Law (Dhamma cakkapavattana Sutta), it is mentioned that, upon the completion of the exposition of the Discourse on the Wheel of Law, there appeared light throughout many world systems and that those world systems trembled.

It is true that the first sermon or Discourse on the Wheel of Law has illuminated with the light of the Lord Buddha teachings this world shrouded in darkness prior to the proclamations of the first sermon. Hence, the title is named as the Light of the Universe.

Lord Buddha expounds his doctrines is so systematic and well organized, it is quite easy to summarize and take out the essence from them, thanks to then amazing methods. All teachings of Lord Buddha can be summarized into a single sermon, a single stanza and a single word.

A single sermon that epitomizes all the teachings of Lord Buddha is the First Sermon (the Wheel of Law – Dhammacakkapavattana suttanta)

A single stanza that epitomizes all the teachings of Lord Buddha is:

“To refrain from all evils;

to perform all meritorious deeds and

to purify one’s mind,

these are the teachings of all Buddhas.”

This is one of the brief expositions of the noble practice (Pātimok) by Lord Buddha.

The last words, uttered by Lord Buddha just before He entered Pārinibbana, were;

“All conditioned states (subject to the law of change) are of the nature of passing away. Exercise Mindfulness and carry on until you accomplish your ultimate objectives”.

In these last words of his, Lord Buddha summarizes all teachings of his.

These last words of Lord Buddha, in effect, boil down to a single word “Mindfulness” or “Right Mindfulness”.

A single word, Right mindfulness encompasses all important directives.

Hence, its name is the wheel of Law.

The three fundamental desires of all living beings including human beings are the desires of seek;

1. The eternal, permanent, ever-lasting and changeless realities (in contrast to ever-lasting states in this mundane phenomenal world)

2. Sublime, tranquil bliss or well beings (in contrast to crude, vulgar sensual pleasures) and

3. The ultimate realities (in contract to shadowy, illusory conditioned states in this mundane phenomenal world).

All living beings are striking to fulfill their fundamental desires of theirs. But, in so doing, they have lost their way because they are misled by the three deceptions. They are

(1) Deception of conception,

(2) Deception of consciousness, and

(3) Deception of wrong view

The three deceptions are like coloured spectacles. Worldly beings under the influence of three deceptions are like those persons wearing the spectacles of green, blue and yellow colours, respectively.

The actual scenery in the outside world may look hot and dry, hostile and unappealing, ugly and disgusting.

But a person, wearing the green colour spectacles, will think that the scenery is last and green.

A person, wearing the blue colour spectacles, will think that the scenery is pleasant and peaceful.

A person, wearing the golden colour spectacles, will think that the scenery looks golden and attractive.

In the same way, we worldly beings (puttujjanas), looking through the coloured spectacles of deceptions (vippallāsas), see things in this phenomenal world differently, but not as they really are.

Because we are misled by the three types of deceptions, we develop the following misconceptions:-

(1) misconception that takes impermanent phenomena to be permanent;

(2) misconception that takes suffering to be happiness;

(3) misconception that takes non-self to be self; and

(4) misconception that takes unbeautiful, disgusting things to be beautiful.

These three types of deceptions or 12 types of deceptions by extended calculation ( 3 deceptions multiplied by 4 misconceptions) are deceiving us.

In other words, we are the victims, inflicted by the aforementioned twelve types of deceptions.

We are like the travelers of Saṃsāra (cycle of rebirths).

Our intended destination is the Golden City of Tranquility, Peace and Happiness.

We are misled by the twelve types of deceptions, and we have lost our way in the dangerous wilderness.

In order to reach our intended destination, we must cure ourselves of three deceptions, and then find the right path that will lead us to our destination.

Only when we are taking the right path, shall we be able to reach our desired destination of the Golden City.

The right path here indeed refers to the Eightfold Noble Path.

It is imperative that we realize the Four Noble Truths though the completion of the execution of the Eightfold Noble Path.

For this reason, I should like to explain here about the Four Noble Truths beginning with an in-depth analysis of the fundamental principles that underlie the Four Noble Truths.

The first sermon (The Wheel of law) delivered by Lord Buddha after his attainment of Buddhahood.

It is not that Gotama Buddha alone has done this. As a matter of fact, all Buddhas invariably deliver as there first sermon the Discourse on the Wheel of Law which is indeed the epitome of all the teachings of Buddhas.

The Discourse the Wheel of Law is indeed the Four Noble Truths.

The Four Noble Truths can be compared to the hub of a wheel.

In fact, the Four Noble Truths is nothing but a problem-solving methodology in its most advanced, sophisticated and subtle form.

It is also an expose of the four fundamental ethical principles.

All conscious and purposive actions of all living beings are governed by the four fundamental principles of problem solving:-

(1) identification or awareness of the problem;

(2) finding out the cause of the problem;

(3) knowing the solution to the problem; and

(4) executing the solution to the problem.

Perhaps, Lord Buddha is very much like to the best physician. The Four Noble Truth is very much like to the physician’s diagnosis and prescription of the remedy for the patient.

Firstly – to diagnose the disease.

Secondly – to find out the cause of the disease.

Thirdly – to remove the cause of the disease.

Fourthly – the remedy to the patient.

Knowing the truth of suffering is like the physician to disease.

Investigating the truth of origin is like examine the origin of disease.

Truth of cessation of suffering is like decision by physician to remove the cause of the disease.

Path leading to the Cessation of suffering is like the remedy.

Truth of Suffering

In order to take this ultimate question, one must turn one’ investigation deep into the one’s mind and body, one’s very life, one’s very existence, this phenomenal world itself.

Visible symptoms – birth, old age, disease, death, association with those one does not like and separation from those one loves – tell us that something is seriously wrong with our lives and that our lives i.e. the five aggregates or mind and body in short, are fatally flawed, diseased and undesirable. This is the first step in our quest for the Four Noble Truths.

The next step is the meditation of mindfulness to gain an insight into the true characteristics of mental and material states.

Mental and material events are indeed in a constant state of flux. They are impermanent. One will then realizes that one’s very life and this phenomenal world are unreal and impermanent. Therefore, they are unsatisfactory, undesirable and are not cling on it. This is the Truth of Suffering.

Truth of the Origin (or Cause) of Suffering

Through meditation, one realizes that our own craving for various things lie us dawn to the rounds of struggle and suffering connected with these things. These craving can be grouped into three categories:-

1. Craving for sensual pleasures,

2. Craving for one’s existence and

3. Craving for termination of one’s existence

By practicing meditation, one realize that mental and material events, arising and passing away are unsolids, non-concrete and unreal. If one has that cravings (at least one of them), can be caught up to the circle of rebirth. This is the cause of suffering, Origin Truth.

Truth of the Cessation of Suffering

Through meditation, one realizes that, by relinquishing cravings for anything, one attains sublime peace of mind and spiritual well-being which is, in fact, much superior to the enjoyment of the crude sensual pleasures.

It is not so easy for an average person to recognize that not craving for anything is better than craving for something and getting it.

Only the Enlightened ones realize this.

They prefer sublime peace of mind and spiritual well beings to crude sensual pleasures. Relinquishing the craving in anything is the same as the cessation of suffering.

Path Leading to the Cessation of Suffering (Truth of Path)

As one’s meditation of mindfulness advances, one’s faculties and factors also develop. At the time of Enlightenment, Eightfold path arises in one, resulting in a change in one’s out-look of the world and in one’s personality.

In fact, Enlightenment or Magga or Path consciousness constitutes the path leading to the Cessation of Suffering. The Eight fold path leading to the Cessation of Suffering is the key for realization of the Four Noble Truth.

The Eightfold Noble Path

The Eightfold Noble Path can be divided into two categories, namely;

(1) mundane eightfold path and

(2) supramundane eightfold path

Mundane constituents of Path (Maggaṅgas) occur in our consciousness whenever we perform moral and immoral actions.

In a particular mundane moral consciousness, not all the 8 moral Maggaṅgas take place.

Moral and immoral Maggaṅgas occur in mundane moral consciousnesses and immoral consciousnesses in different combinations, depending on the types of consciousness in the mental factors involve.

Constituents of path or maggaṅgas steer our mental phenomena one way or another.

Moral Maggins steer us to moral or good result producing paths.

Immoral maggaṅgas steer us onto immoral or evil, bad result-producing paths.

Therefore, we may perform moral maggaṅgas and to refrain to committing immoral maggaṅgas.

Because the eightfold path is of paramount important, I should like to explain about it in details.

The followings are eightfold Noble Path.

1. Right view (Sammā ditthi) = insight, pañña mental factor

2. Right thinking (Sammā Sankappa) = applied thought mental factor

3. Right speech (Sammā vāca)

4. Right action (Sammā kamanta)

5. Right livelihood (Sammā ājiva)

6. Right effort (Sammā vāyama) effort mental factor

7. Right mindfulness (Sammā sati) mental factor

8. Right concentration (Sammā Samādhi) tranquility mental factor

The eightfold Noble path expounded by Lord Buddha is the most important in daily life and is the key for the attainment of Four Noble Truth.

In whatever moral actions we may perform, moral maggins are involved.

1. Right view (Right Look)

The first pre-requisite in any important under-taking is the right view. Without right view, we cannot have right thinking.

2. Right thinking

It is important to have right thinking. Without right thinking, we cannot have right speech.

3. Right speech

Only if we have the right speech, we have good moral character. A right, elegant and effective speech is also essential to our success in our social and business and our professional career.

4. Right action

Work is on a main measure of the value of the man. Therefore it is an important Maggins 1 to 3 will contribute to the performance of right action.

5. Right livelihood

As everyone must have a livelihood, it is also essential to have right livelihood Maggins 1 to 4 will contribute to the practice of right livelihood.

6. Right effort

Effort is an integral component in any under-taking on task. Right effort is therefore essential.

7. Right mindfulness

Right mindfulness is the one of the most important maggins. Only right mindfulness leads us to the enlightenment. So right mindfulness places a crucial role for the attainment of Four Noble Truth.

8. Right concentration

In whatever we do, we cannot effective without proper and sustained concentration. We may have the enlightenment with a such powerful concentration.

The Noble eightfold path invented by Lord Buddha is the most appropriate, most valuable and most useful directive in life.

The Supramundane Noble Eightfold Path

The eightfold noble path is related three practices (morality, concentration and insight).

Right view and right thinking constitute the practicing of insight. (paññā Sikkā)

Right speech, right action and right livelihood constitute the practicing of morality (Sila Sikkā)

Right effort, right mindfulness and right concentration constitute the practicing of concentration (Samadhi Sikkā)

Therefore, the Noble Eightfold Path and threefold practice coincide with each other.

Thirty-Seven Factors of Enlightenment are indispensible to the development of intellectual prowess, the arising of Path Consciousness and enlightenment. The thirty-seven factors of Enlightenment operate within the scope of the Noble Eightfold Path.

Thirty-eight steps to self-improvement (38 Maṅgalas) is indeed a “roadmap” for our life, as they contribute to improvements and successes in our professional and personal life.

Thirty-eight maṅgalas is the most comprehensive discourse on art of livings that includes the ethical practice and moral conduct, beginning with basic education in childhood and culminating in the highest level of Enlightenment and Arahathood.

The art of living and ethical practice, laid down in thirty-eight Maṅgalas, also operate within the scope of the Noble Eightfold Path.

All moral actions, including ten moral deed and ten meritorious deeds, operates within the scope of the Noble Eightfold Path.

We can classify consciousnesses, mental factors into 3 categories and moral practices at 3 levels; -

(1) Consciousnesses, mental factors and matter in sensual sphere, in other words, moral immoral consciousnesses, resultant and merely functioning consciousnesses and matter in the sensual sphere; lofty/ sublime states

(2) Fine material world, immaterial world Jhana consciousnesses and mental factors in the fine material and immaterial spheres;

(3) Supramundane Consciousnesses, mental factors and Nibbāna.

All moral actions are at the aforementioned three levels, i.e.

(1) Moral consciousnesses in the sensual sphere,

(2) Jhana moral consciousnesses

(3) Suprmundane moral consciousnesses

All these states culminate in supramundane Eightfold Path.

These 8 moral Path factors already explained above. Then 4 immoral path factors are i.e. (1) wrong view, (2) wrong thinking, (3) wrong effort and (4) wrong concentration.

In practicing insight meditation of mindfulness, we actually exercise only five path (right view, right thinking, right effort, right mindfulness and right concentration).

At the arising of enlightenment, all 8 Path factors take place in combination at the same time.

At that moment, 3 abstinence mental factors, namely (right speech, right action and right livelihood) are invariably, join other Path factors to form a complete combination of 8 Path factors.

This is because the path consciousness purified the mind and eradicates defilements at the time of enlightenment.

It automatically accomplish the purity of morality at that moment. We may say that it is the case of morality (sῑla) being purified by insight (paññā).

Ariya’s (purified one’s) morality is unshakable and unrelapsible.

On numerous occasions, Lord Buddha stressed the importance of these two factors and used there two words as a duo: mindfulness and reasoning (satisampajjañña).

Mostly importantly, Lord Buddha uses these two Path factors as a duo in expounding the Discourse on the Four types of Insight Meditation of Mindfulness.

In practicing the insight meditation of mindfulness, we have to exercise these five factors. Work on them. Base on them. The remaining Path factors will come along automatically at the right moment, which is right speech (sammā vācā), right action (sammā kammanta) and right livelihood (sammā ajῑva) will automatically come in.

In this way at the moment of Path consciousness and Enlightenment, there appear 8 Path factors all right in the Path consciousness.

The Noblest and highest bliss that completely fulfills these desires is nothing but the ultimate reality of Nibbāna (paramattha Nabbāna).

Lord Buddha lays down the Eighth-fold Noble Path – also known as the Optimum Middle Way, conjoined with three-fold practice.

He expounds different discourses base on the 8 fold Path, depending on the occasion, place and the temperament of the individual in question.

In actual practice, we have to practice the mundane eight-fold path and thereafter, the supramundane Eight-fold Path by exercising two most important moral mental factors, namely, mindfulness and reasoning – sati and sampajjana (right mindfulness and right view).

The repeated and sustained exercise of such a practice will lead us, at the moment the five powers and the five faculties are fully developed, to the realization of the noblest, tranquil bliss or wells being.

In conclusion, I would like to tender with my best wishes and loving kindness (mettā) and may free from the struggles and all sufferings. All of religions may fulfill well-being.

Credit to: UNIVERSITY OF ABHIDHAMMA

The Story of Patacara

Patacara was the daughter of a banker in the town of Savatthi. When she was grown up, she fell in love with one of her family’s servant. Of course, her family wanted her to marry someone of her own rank. But when they tried, she ran away with her lover. They married and settled in a hamlet.

When she was expecting a child, she told her husband she wanted to return to her parents.

Since her husband was afraid, so he kept finding reasons not to go.

Finally, one day when she was alone, she left word with the neighbours and set out for her parents’ house by herself.

When her husband found out, he ran after her. Before she reached Savatthi, she gave birth to a son, so they all returned home to their hamlet together.

When her second child was due, she once again asked her husband to go with her to her parent, but again she finally set out on her own. Her husband soon followed.

On the way, the second child was born.

Soon after the birth a great storm came. Patacara’s husband went to cut sticks and grass to make a shelter. While he was in the jungle, a snake bit him and he died.

Patacara spent the night alone, tired and wet, lying on the ground hugging her two sons.

In the morning she found her husband’s dead body. Filled with sadness, she decided to go to her parents’ house. She came to a flooded river, and because she was weak and tired, could not carry both children across together.

So, she put the newborn on a pile of leaves on the bank, and carried the older son across.

In midstream, she looked back just in time to see a huge hawk swooping down to take her newborn. In her shock, she dropped the older boy, who was carried away by the flood.

Feeling on grief, she decided to continue on to her parents’ house. When she got to Savatthi, she learned that a fire had broken out in the night, burning the house and its occupants to the ground.

Patacara lost her mind, and wandering around in circles, near naked. People drove her from their doors, until one day she arrived in Jetavana, where the Buddha was preaching the dhamma.

The people around him tried to stop her from coming close, but the Buddha called her to him and talked to her. With the power of his gentleness and compassion, she got her mind back, and sat and listened to the Buddha.

A man threw her his robe, and she put it on and drew closer to the Buddha. She worshipped at his feet, and told the Buddha how she had lost her sons, her husband, her brothers and her parents.

She begged for his help. He consoled her, and made her see that death comes to everyone. Then he taught her the highest truths of his teaching.

The Buddha said to her,

"Patacara, have no fear; you have now come to one who can protect you and guide you. Throughout this round of existences (samsara), the amount of tears you have shed on account of the death of your sons, husbands, parents and brothers is voluminous; it is even more than the waters of the four oceans."

Thus, the Buddha expounded to her the Anamatagga Sutta, which dealt with countless existences, and she felt relieved.

Then, the Buddha added that one should not think too much about those who were gone, but that one should purify oneself and strive to realize Nibbana. On hearing this exhortation from the Buddha, Patacara attained Sotapatti Fruition.

Then, Patacara became a bhikkhuni.

One day, she was cleaning her feet with water from a water-pot.

As she poured the water for the first time, it flowed only a short distance and disappeared; then she poured for the second time and the water went a little farther, but the water she poured for the third time went the farthest.

As she looked at the flow and the disappearance of water poured cut successively for three times, she came to perceive clearly the three stages in the life of beings.

The Buddha seeing her through supernormal power from the Jetavana monastery sent forth his radiance and appeared to her in person.

He then said to her, "Patacara, you are now on the right track, and you now have the true perception of the aggregates (khandhas). One who does not perceive the impermanence, unsatisfactoriness and insubstantiality of the aggregates is useless, even if he were to live for a hundred years”.

Then the Buddha spoke in verse as follows:

Verse 113: Better than a hundred years in the life of a person who does not perceive the arising and the dissolving of the five aggregates (khandhas), is a day in the life of one who perceives the arising and dissolving of the five aggregates.

At the end of the discourse, Patacara attained arahatship.

Kamma in This Live: How It Arises and Gives Its Result (Part I)

Venerable Sayadaw - Dr. Nandamālābhivaṃsa

Day in and day out, we non-stop perform all kinds of actions through the three doors i.e., body, speech or mind. So like a tree that is bearing fruit endlessly, we are accumulating a large amount of kamma.

In addition, there is an immense reserve of it due to our innumerable past lives.

According to the Buddha, this is connected to the mental state of motivation (cetanā) – through its stimulation; a lot of kammas are collected.

They cannot disappear or get lost.

The acts we commit at one time or another will return to us as a consequence in the process of cause and effect.

This is the law of action and reaction or dependent origination: if this exists, then that will come to exist.

Hence, according to the act carried out, the result corresponding to it will arise.

Also, a type of kamma will only give a result related to its type.

Put in another way, having performed a kammic act, you will receive its result in a similar form or quality in this life or another.

The kamma niyāma or the law of nature where good produces good, and bad produces bad.

There is never a case where good kamma gives a bad effect and vice-versa.

The law of nature is never wrong.

Thus, one out of the many kammas in store is ready to produce its result.

Having accumulated full power, it will give its result.

There is no such thing as not having to experience its effect. Nor can we get rid of it so that it cannot produce its effect.

As long as there is life in the body, it will continue to give its effect.

Indeed, the Buddha taught that any act of kamma based on greed, hatred and delusion (lobha, dosa and moha) can produce its result even in this present life, or the next, or for as long as saṃsāra remains. (Nidāna Sutta, Aṅguttara Nikāya)

The Buddha also taught that we owe our existence in this life to kamma, the producing cause.

Kamma decided whether we would be good-looking or ugly, have sharp eye-sight or some congenital defect like blindness.

Through kamma we are unique: differing from one another in our lifespan, looks, intelligence, state of health, status and so on, even within the family.

According to the Commentary, simply reflects what the Buddha taught about kamma, that is: kammassakatā sammā diṭṭhi.

This is to say that the kamma we perform is our property. Whether that kamma is kusala or akusala, we have to receive its result.

It is the only property that we can inherit. So it concerns the doer in whom it occurs and nobody else.

The Buddha taught an enormous amount about kamma, not only in the suttas but also in Abhidhamma.

What I am teaching at present is only a gist – just to give you some understanding of the subject. It is possible to speak in much greater detail and at great length about it.

Since kamma takes place in our mind and body, we should study and find out how it arises in the nāma-rūpa, where it collects, how it ripens and gives its result during our lifetime and in saṃsāra.

By studying and understanding the Buddha’s teachings on the subject, we can try to make an end to kamma.

This is by, first of all, refraining from performing akusala kamma, and by doing only wholesome deeds.

For those unwholesome kammas already committed, instead of regretting, we should find ways to avoid committing more.

We do this by creating a lot of good kammas.

Also, by working to put an end to our mental defilements, in the end we can free ourselves from kamma.

We obtain the cessation of kamma itself, that is, kammakkhaya.

We need to know it meaning in Pāli “kamma” literally means “action”.

It is said in the Commentary that if you were to throw a stone at a jackal, it will bite the stone, not the thrower. If the stone is thrown at a lion, it will come and bite you – not the stone. The lion knows that the stone is just the effect; more important is the thrower.

If a doctor gives treatment, he will search for the cause of the disease, and not just treat the symptoms. The Buddha is the same like them, always searching for the cause.

So, in Buddhism – mere action alone is not kamma.

Action appears because of motivation.

There are so many actions: even while asleep you can still talk, move or even hit someone near you. The cause that produces action is more important to understand.

We can look at it this way: kamma is the cause of an action. Or it can be put in another way: kamma as action is the effect of the cause, that is, the motivation.

This action can be classified into three: mental, verbal and physical action.

The first type is just in the mind.

A Verbal or physical action begins in the mind and then appears as speech or is performed by the body respectively.

This is to say that verbal and physical actions occur with the mind.

However, action done without intention is not kamma.

For example, while walking on the road, we crush some insects unknowingly. No kamma is done unless we stepped on them deliberately.

So, of the three kinds of action mental action is most important, being the cause of the other two actions.The Buddha declared that kamma is motivation or stimulation (cetanā). Though cetanā was stated by the Buddha to be kamma, there are other mental states associated with it which are considered to be kamma too.

According to Abhidhamma, not all mental states (cetasikās) arising in the mind can be call mano-kamma – except for 21 including cetanā.

Let us take covetousness or abhijjhā as a start. Covetousness is an aspect of greed or lobha. It wants to own others’ property. This is not simple craving as abhijjhā covets other people’s possessions. Many people are attached to their property – that is simple craving. It cannot be called abhijjhā, not all kinds of craving become mano-kamma – only the type that desires to own what belongs to others.

Then all kinds of hatred (byāpāda) are mentioned as mental actions. Byāpāda is the wish to hit or kill another or to wish ill of others: “It’s better that person dies” or “May she not be well off”. So, any hatred arising becomes mano-kamma.

Another type of mental action is wrong view (micchā diṭṭhi). What makes a view wrong? It is one that is devoid of the Dhamma, not according to the Dhamma, and which is its opposite. Three types are especially significant.

One type rejects kamma-result by denying that effect exists, for instance of performing dāna.

Another type is the non-acceptance of both kamma and its result, good and bad.

Then the third is the view of causelessness.

By arising in the mind these three akusala mental states become kamma.

Kamma on the good side

Regarding the kusala aspect, there are the three counterparts of covetousness, hatred and wrong view: non-covetousness (anabhijjhā), non-hatred (abhāpāda) and right view (sammā diṭṭhi).

Besides these, there are the seven factors of enlightenment (bojjhaṅga) and the eight factors of the Noble Path (maggaṅga).

However, in other religions these are not regarded as kamma. Why did the Buddha consider them as kamma?

It is because these factors can destroy kilesas or mental defilements, leading to the cessation of kamma.

As very powerful kammas themselves, they never produce rebirth. Instead, they lead to Nibbāna in making an end to kamma in saṃsāra.

You should note that these cetasikās associated with wholesomeness are not kamma. The Buddha never taught that. Only when they are associated with bojjhaṅga and maggaṅga are they kamma.

For example, not all kinds of pīti (rapture) are kamma, only when it is a factor of enlightenment. This is to say these mental states can lead to Nibbāna only at the higher level.

Thus, to have better understanding of kamma, it is necessary to know about the workings of the mind where kamma originates.

Translated and compiled by ven Sayalay Vimalañāṇī

Kamma in This Live: How It Arises and Gives Its Result (Part II)

Venerable Sayadaw - Dr. Nandamālābhivaṃsa

The Buddha declared that cetanā was kamma (“Cetanāhaṁ bhikkave kammaṁ vadāmi”. Nibbedha Bhagiya Sutta, Aṅguttara Nikāya.).

Yet many people in Myanmar are mistaken about the meaning of cetanā.

Thinking it is wholesome, many say, “I’v the cetanā when it comes to doing merit,” or “I speak with cetanā”. But it is not good every time.

Myanmar people take this mental state to be only on the good side probably because on Dhamma occasions they often hear, “Oh, with ardent cetanā this offering is presented.”

When cetanā is associated with kusala, then it is wholesome. With akusala it becomes unwholesome. By itself it cannot be said to be good or bad, isn’t it?

Then when people talk about their good or bad kamma, many are probably unaware that it is cetanā they mean, as taught by the Buddha.

Cetanā has usually been translated as “volition”.

With my knowledge of English and with the help of a dictionary, I found that volition comes with a wish to do.

However, cetanā is not about wishing. Rather, it is motivation or stimulation.

It is better to follow the literal meaning, being closer to the sense of the word.

Why did the Buddha specify this mental state as kamma?

When we are thinking about something, it is through cetanā’s stimulation.

When speaking, it is through cetanā’s impulsion that we are able to do so.

As for our bodily actions, it is because of the motivation from cetanā that we can do so.

Verbal and physical action without intention is not kamma.

Only intentional action carries kamma with it.

For this reason, cetanā is very important and its function should be understood.

Cetanā is one of the seven universal mental factor (cetasika) found in all minds (citta and cetasika).

These seven inseparables form the most basic (and weakest) core of the mind.

Their function is just bare awareness of the object. The other six associated cetasikas in this group are phassa, which makes contact with the sense object; and feeling (vedanā) which experiences the sensation.

Then there is perception (saññā) to mark it for future reference.

With one-pointedness (ekaggatā) the mind has only one object.

The faculty of mental life (jīvitindriya) protects it, enabling the unit to continue.

Manasikāra is attention and keeps the mind directed to the object.

So, each mental factor has a different function, though all work together in harmony as an 8-in-1 (including the citta) unit.

Cetanā plays a double role. Firstly, it has the ability to assemble the others.

Nowadays we would compare it to an organizer or a manager who has to oversee his staff’s work while carrying out his own task.

By bringing the others together and through its encouragement, cetanā gets more word done. (For example, it pushes lobha to craving, dosa to anger and moha to confusion.) Only then is there energy in the whole.

This is due to cetanās other ability, which is to energise and accumulate energy. It collects and builds up the energy of all the associated dhammas while building up its own power.

In this way it will become kamma when its power is full.

Thus, it is able to produce its result. In doing so, what happens? Then thought (mano-kamma), speech (vāci-kamma) or bodily action (kaya-kamma) arises.

Without cetanā to bring the others together, there is no energy.

But once they are all together, the resulting force allows movement and action: mental, vocal and physical. This is Kamma.

However, although kamma actually means action, it is not solely the act but rather the motivation behind it.

In this way, we have the idea to go for a 10-day vipassanā retreat. Or a thief has the idea to carry out a theft.

Thus, cetanā stimulates action. So the cause is kamma and the deed is the effect. Who causes it? It is cetanā. That is why the Buddha declared it as kamma.

Who is it who prompts us into thinking, planning, speaking and doing something every day? It is cetanā through its stimulation. By giving the push to the other mental states, their energy increases.

Consequently, they function better. Depending on this, merit and demerit arise. Should lobha, dosa or moha for instance take the lead then unwholesome kamma comes into being.

If alobha, adosa or amoha is in control then good kamma arises. So two kinds of kamma can be distinguishes. Similarly, depending on the kind of consciousness it associates with, types of cetanā can be identified.

One type is nānākkhaṇika-cetanā (Nānā = different, khana = period. So nānākkhaṇika means “of a different period”.), that is, cetanā that is of a different period.

The ‘different’ refers to the moment when cetanā occurs as kamma, this is different from the moment that kamma produces its result.

The two moments are not the same as the kamma-result appears at a different moment.

Sometimes it can be right afterwards as in magga-phala: the first moment is magga; the second moment is phala (the effect).

At other times, it can be aeons apart. Let us say that in saṁsāra we committed a murder aeons ago. The kamma follows us; it causes sickness and even untimely death.

What if the effect is immediate? If akusala kamma would give an instant result, people would be afraid of wrongdoing.

For wholesome deeds, let us suppose there is a donor whose meritorious dāna can cause rebirth in the deity world.

At the time of offering, he would no longer be human, as he would have become a deity.

That is if cetanā were to give an instant result. It means that while you are observing sīla, at that moment you get to become a deity right there and then.

So nānākkhaṇika-cetanā or kamma gives its result at a different moment. It is this type of cetanā that associates with kusala or akusala.

As good and bad cetanās, they produce their effect once their power is completely built up. This is the kamma we mean when we talk about good and evil kamma being done.

This is the type that launched us from the previous life to our present existence.

The other variety is the ordinary universal cetanā found in every citta.

Unlike nānākkhaṇika-cetanā, it is not the one people refer to when they say, “Oh, it’s all according to kamma”.

Arising together with its associated mental states, it gathers them together.

With its power, it stimulates them with energy, while carrying out its own task of accumulating power.

Known as sahajāta-cetanā or sahajāta-kamma (Saha = together, jata = born; so sahajāta means “born together”), it is not the type that produces something as a result because it is associated with the other common cittas.

Which cetanā did the Buddha mean in his discourses about kamma?

When he declared that cetanā was kamma, he meant nānākkhaṇika-cetanā.

In the suttas, only the cetanā associated with kusala and akusala cittas is called kamma.

Thus, for example when the Buddha taught that kamma was one’s own property or only inheritance, the kamma refers to nānākkhaṇika-kamma.

Then if you to look at Paṭicca Samuppāda at the section “Saṅkhāra paccayā viññāṇa”, there saṅkhāra is nānākkhaṇika-kamma.

However, in Paṭṭhāna of the Abhidhamma, all cetanās are considered as kamma, regardless of their association with cittas – even with vipāka and kriya cittas.

So, sahajāta-cetanā is included as well.

This is so because they are of the same kind and sahajāta-cetanā has the potential to give a result too, just like nānākkhaṇika-cetanā.

Similar to a tree that perpetually bears fruit; we perform countless actions through thought, speech and the body.

Like fruit with many seeds, our actions bear seeds of kamma.

With the support of conditions, they can develop and sprout.

Where the reproductive energy does remains in a tree?

It is found only in the fruit and the seed.

Many different parts develop from the seed: such as the root, trunk, branches, leafs, flowers and fruit.

But the reproductive power does not lie in these parts except for the fruit and the seed.

Except for the dynamic mind (javana’s), all the different cittas taking part in the mental process (citta-vīthi) such as the five-door attending consciousness (pañcadvārāvajjana), eye-consciousness (cakkhu-viññāṇa) and receiving consciousness (sampaṭicchana) can be likened to the various parts of a tree, that is, the leaves, roots, trunk, and so on.

However, the reproductive power is found only in the seed and not in the other parts. Likewise, the reproductive kammic force gathers only in the cetanā of the javana’s.

The other cetanā in the other citta’s lack this kammic energy that can construct a new life.

For instance, the cetanā in pañcadvārāvajjana or cakkhu-viññāṇa cannot accumulate power, being sahajāta-kamma.

According to the Commentary, cetanā performs its accumulating function only when it associates with kusala and akusala citta’s and not when it associates with the other types, such as vipāka and kriya.

Only then it is called kamma because it is able to build up energy fully.

Thus, as cetanā with its strong thrust at the arising of the javana’s – it is here that kamma becomes formed.

Translated and compiled by ven Sayalay Vimalañāṇī

Kamma in This Live: How It Arises and Gives Its Result (Part III)

Venerable Sayadaw - Dr. Nandamālābhivaṃsa

The Mind That Decides Our Life

Why does cetanā gather energy only with kusala and akusala citta’s? The Commentary gives no reason.

As most javana’s are either wholesome or unwholesome, that is where kamma can accumulate.

Every time we see an object, a thought process occurs. It is the same for hearing, smelling, tasting, touching, or thinking when objects invade through the six doors.

In the mental process that follows, bhavaṅga never works with any new object because it has its own already.

Pañcadvārānajjana, as gate-opener, is neither kamma nor its effect.

Looking to see who the visitor is, cakkhuviññāṇa is kamma-result.

The receiving consciousness or sampaṭicchana is also the result of kusala and akusala, just like santīraṇa, the investigating consciousness.

The determining consciousness or voṭṭhabbana is neither kusala nor akusala and not kamma-result either.

As it leaves, what citta comes to arise? It is Javana (I usually call it “dynamic consciousness” or “energetic mind”).

In the thought process, this is a very important stage.

The citta’s before it, that is pañcadvārānajjana, cakkhu-viññāṇa and so on, run naturally according to conditions – nothing can be done about them.

Only this dynamic consciousness experiences the object.

Being energetic, unlike the rest, the javana citta also makes the final decision about the object: that it is beautiful, ugly, etc. If it finds desirable, it says, “It’s so nice. I want it.”

Because they are capable of gaining power or momentum, javana’s are unlike the other citta’s.

According to Ledi Sayadaw, they are citta’s that can gain a driving force or impetus with regard to the object.

Consider what happens when the eye sees something it likes. Attachment or desire surges up. This is the impulsion of lobha javana’s.

For an undesirable object, there is a sudden rise of hatred or loathing of dosa javana’s. Depending on wise and unwise attention, wholesome or unwholesome energetic minds arise.

So, with unwise attention (ayoniso manasikāra) lobha javana can arise as greed, or dosa javana as hatred. Also, in not knowing the nature of the object, there is the delusion of moha javana.

The three roots of evil (greed, hatred and delusion) as well as the good roots of anti-greed, anti-hatred and anti-delusion, give great support because in their absence, energy cannot remain.

This is to say that they are root conditions.

For such reasons kammic energy can build up only in kusala and akusala javana’s.

However, it does not accumulate in vipāka and kriya javana’s even though alobha, adosa and amoha are found in mahāvipāka and mahākriya citta’s also.

So, cetanā cannot remain with kammic energy when it is associated with such citta’s.

The anti-greed, anti-hatred and anti-delusion in mahāvipāka and kriya citta’s are different from those of kusala and akusala javana’s. Why is it so?

With regard to mahāvipāka citta, this is because it is just the effect of mahākusala. So, it cannot be active, it is like a mirror image.

According to the Commentary, the mahāvipāka citta is quiet and passive. Like the reflection in the mirror, it cannot be changed. Even the cetanā associated with the citta’s three wholesome roots cannot accumulate kammic energy.

Then let’s consider the mahākusala citta. When it arises in us, it is mahākusala.

When it arises in arahants it is referred to as mahākriya citta.

Why can’t cetanā accumulate kammic force in mahākriya-javana?

The Commentary compares this citta to a flowering tree whose root has been cut off. If so, can the flowers develop into fruit? No, they cannot anymore. (If the root is intact, they can.)

In the same way within the arahants, the roots of lobha, dosa and moha have been cut off.

Their mahākriya-javana’s are like the flowers of a tree with severed roots.

Therefore, the cetanās of these citta’s cannot gather kammic energy.

This is what I think. The Commentary gives no explanation except that cetanā associated with kusala and akusala accumulates energy.

In us we have the roots of good and evil in our mental process. Unlike arahants, kammic power accumulates within us in the ever-continuing stream of javana’s.

Translated and compiled by ven Sayalay Vimalañāṇī