Post # 34 – Developing ‘Right View’ by  the Lay Householder- Part 1

In Post # 16 we discussed the Noble Eightfold Path which was described as the direct path to liberation. We noted that being the direct path to liberation we should strive to develop its factors as a real necessity/high priority. We saw that the path factors were ‘ right  view’; ‘right intention’; ‘right speech’; ‘right action’; ‘right livelihood’; ‘right effort’; ‘right mindfulness’ and ‘right concentration’. 

We saw from a quote in the web, the position of right view viz-a-viz the noble eightfold path as follows - “Right view (Samma Ditthi) is the forerunner of the entire path, the guide for all the other factors. It enables us to understand our starting point, our destination, and the successive landmarks to pass as the practice advances. To attempt to engage in the practice without a foundation of right view is to risk getting lost in the futility of undirected movement” 

In Post # 19 we discussed, right view as advocated by learned monks in Dhamma Desanas (talks), where dasa wasthuka samma ditti -the tenfold mundane right view and  chathu sathya samma ditti, or supra-mundane right view- the Four Noble Truths have been referred to. We also saw, references made by Noble Sariputta on right view in the Sammaditthi Sutta. The right view is said to eradicate self-view or ego; attaining permanent stability in morality; unshakeable confidence in the Noble Triple Gem and the realization of Nibbana.

We also saw the explanation about right view that includes all of above, and as the one which refers to seeing worldly phenomena in the way the noble ones (Buddhas, Paccheka Buddhas, Arahants) see them. That is developing right view relating to phenomena of the world with Nibbana as the focus. This is the one that best suits our purpose.

Developing right view in this way requires contemplation on six views about worldly phenomena. They are respectively kammassakata sammaditthi (way of seeing Kamma and its retribution in relation to Nibbana); Diyana Samma Ditthi (way of developing a concentrated mind for realizing Nibbana);  Vidharshana Samma Ditthi (view relating to real nature of  phenomena of the world with Nibbana as the focus through insight knowledge); Chatu Sathya Samma Ditthi (deeper understanding about the four noble truths with Nibbana as the focus);  Marga Samma Ditthi (deeper understanding about the steps in the path to enlightenment/Nibbana);  Pala Samma Ditthi (deeper understanding about the fruition in the path  to enlightenment/ Nibbana).

To develop right view on these lines we have to first accumulate knowledge about these six aspects from our traditional methods such as by listening to dhamma and reading about dhamma etc. and by maintaining a record of relevant facts related to these six aspects as they come to our attention. Thus we build up the range of facts that we have to contemplate on regularly to develop right view.

As an example I would now like to list out some content on each of these aspects and how they can be used in this contemplation. The following listing is by no means typical or sufficient as content for this practice. But they are given only to establish the method as I understand them. What you must create for yourself through the above means will be the best and the most rewarding method to achieve the objective. 

I must hasten to add here that the  practices that will be described below gives you an appropriate foundation to establish Right View. This will enable you to practice and advance in developing the respective factors further by acquiring the relevant Dhamma knowledge and engage in the practice further to advance this knowledge progressively to required levels. Thus what is described here should therefore be treated only  as a spring board to developing Right View further. 

What I like to share with you on this is as follows:

Kammassakata Sammaditthi 

This contemplation on way of seeing Kamma and their retribution in relation to Nibbana may go like this: 

All acts committed by us with will/volition, understanding and mindfulness are accumulated as Kamma. This accumulation is done by way of thought, word and deed. The ethical quality of the volition segregates them as wholesome or unwholesome Kamma. These Kamma shapes our re-becoming. This re-becoming determines our samsaric (cycle of re-birth) process.  By right understanding and engaging in right actions to attain the four paths and their fruition, we can limit the accumulation of new Kamma and mitigate the effects of existing Kamma thus shortening the samsaric process. This is Kammassakata Sammaditthi in a nutshell. But to put it into practice we need a more elaborate description.

In a Dhamma Desana a monk said that for ease of explanation he will use two ways of referring to Kamma in relation to their ethical quality. These two ways are white Kamma which gives favourable or happy results and black Kamma, which gives unfavorable or unhappy results.  There is reference  to this classification in a talk given by the Buddha where he has segregated white kamma that lead to good results, black kamma leading to bad results, kamma that can be described as having both white and black qualities giving rise to mixed results like what we experience in our present life and those kamma which are neither white nor black which do not create the bhawa that conditions our samsaric journey.  Therefore this method is convenient to use when discussing Kamma.

For understanding Kammassakata Sammaditthi for our purpose, Kamma are divided into two groups. The first group is Janaka Kamma. They are the Kamma that determine our re-becoming/ rebirth.   The second group is called Pervurthi Kamma. They arise and give effect in the life that follows such rebirth.  At this level of classification there are also Kammas referred to as Upa-Thambaka Kamma, those that can make dormant Kammas to come alive or wake up; Upa-Piditha Kamma those that reduces or thins out the effects of existing Kamma; and Upa-Gathaka Kamma, those that suppress or kill the  existing Kamma yet to arise and give effect. 

In Janaka Kamma there is a category known as Garuka Kamma. They are significant in that their effects (Kamma Vipaka) cannot be mitigated or destroyed by any means. In other words their effects have to be borne at all costs.  A white Garuka Kamma is accumulated when one attains a state of Jhana through meditation.  A practitioner, who has attained a Jhana and passes away while the mind is in that condition, will have this white Kamma dominating all others in determining the rebirth. They will be born in a happy realm/abode with form or without form, irrespective of what other Janaka Kamma is in accumulation in the mind. Similarly one who has committed a black Garuka Kamma such as having caused harm to or the death of a parent or the same to an Arahant or committed an act of injuring a Buddha or causing disharmony among Sanga will be born in the hell realms despite all other good Kamma they have accumulated. This is the nature of Garuka Kamma. Thus in terms of this teaching the fact that you now have a human birth, means that for certain, you have not committed any black or white Garuka Kamma in the last life conditioning your present birth. In addition unless you have committed such black Kamma since your birth in this life, you are now well positioned to avoid an inevitable birth in the hell realms due to a Garuka Kamma.

Next in sequence to arise to determine the rebirth realm is a Kamma known as assanna (proximate) Kamma that prevail at the time of death. The ethical quality of such proximate kamma determines where your rebirth will be. The proximate Kamma is conditioned by the day to day habitual traits and practices that you live by in this life as well as those in previous lives. If you want the Pali name for these habitual Kamma, they are called Archinthana Kamma. Another Kamma that can mature and manifest as a proximate Kamma is known as a Kattatha Kamma, a special kamma that is done  with more preparation and awareness, occasionally.

Thus this knowledge enables you to engage in such new right Kamma to be on course, including the right Upa-Thambaka Kamma, Upa-Piditha Kamma; and Upa-Gathaka Kamma to deal appropriately with the existing Kamma, to avoid birth in unhappy realms.

The other regime of Kamma that has to be reviewed is Pervurthi Kamma. We mentioned that they arise and give effect in the life that follows each rebirth. There are three types of Kamma in this category. They are Ditta Dhamma Vedaneeya Kamma, those that give effect in the same life as they were committed, and Upapaditha Vedaneeya Kamma, the Kamma that have been carried over from last birth to give effect in this life and Aparapariya Vedaneeya Kamma, the Kamma that is being carried over even from many previous lives.  In addition there is a category of Kamma in this group called the Ahosi Kamma. These are kamma that were due to give effect in this life, but were prevented from fructifying due to other counteracting dominant Kamma.  That is when a Pervurthi Kamma that was due to give effect in this life is prevented from happening, then such Kamma are extinguished or neutralized never to arise again.

Aside of all this there is also a category of Kamma which can be identified as neither white nor black. They are Kamma that do not create Bhawa (rebecoming). They develop the path factors and steps in the path to enlightenment. They do not proliferate the Samsaric journey. It is good to acquire some knowledge about them.

This outline tells us that our samsaric journey up to now and the nature of our present life and its endowments are the results or a bundle of effects happening together due to a bundle of Kamma that we have accumulated. In this bundle there are the Janaka Kammas and Pervurthy Kammas both white and black and also some Kamma that are neither white nor black.

This knowledge tells us not be too anxious about the Kamma that are in accumulation in our minds from the past and that we can do something about them. Our choice is to continue adding white kamma to this bundle so that their effects will dominate our future life. We would also have the comfort level that these dominant white Kammas will manifest as the right Upa-Thambaka Kamma, Upa-Piditha Kamma; and Upa-Gathaka Kamma to deal appropriately with the existing Kamma, and avoid a birth in unhappy realms. Further by adding these dominant white Kammas to this bundle we can also trigger the Kammas that are neither white nor black in this bundle to arise in abundance enabling us to escape from Samsara.

Hope this gives you a fair idea of Kammassakata Sammaditthi, to start the practice of developing right view.

Await the coming Posts for elaborations on the other aspects of Right View.