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Different types of volitional actionsBased
Different types of volitional actions
Based on the path or channel through which a volitional action takes place, kamma can be divided into three types:
Bodily action (#kaya_kamma);
Verbal action (#vaci_kamma); and
Mental action (#mano_kamma).
Of these three, mental action is the most morally significant as it is the origin of the bodily and verbal action as well.
According to the basic qualities that lead to a particular bodily, verbal or mental action, volitional actions can ethically be divided into two types:
Unwholesome or unskilful action (akuasala kamma), based on the roots of greed (lobha), hatred (dosa) and ignorance (moha), which is spiritually harmful and morally blameworthy. If the intention of an action is to cause harm to oneself, harm to others or harm to both oneself and others it is an unwholesome action. An unwholesome action will lead one to unfavourable future births and to unhappiness, pain, anguish and other negative experiences.
Wholesome or skilful action (kusala-kamma), based on the roots of non-greed, loving kindness and wisdom, which is spiritually beneficial and morally praiseworthy. Although the wholesome actions are based on wholesome roots of non-greed, loving kindness and wisdom, they are still considered to be kamma since unwholesome roots of ignorance and craving still exist in dormant form except in those who are enlightened like a Buddha or an Arahat. If the intention of an action is to bring benefit to oneself, benefit to others or benefit to both oneself and others it is a wholesome action. A wholesome action will lead one to favourable future births and to happiness, satisfaction and other positive experiences.
Based on the psychological roots and the channel through which a volitional action takes place, kamma can be divided into six different types:
Wholesome bodily action (kusala kaya-kamma);
Wholesome verbal action (kusala vaci-kamma);
Wholesome mental action (kusala mano-kamma);
Unwholesome bodily action (akusala kaya-kamma);
Unwholesome verbal action (akusala vaci-kamma); and
Unwholesome mental action (akusala mano-kamma).
Unwholesome actions (akusala kamma)
There are ten unwholesome actions consisting of three bodily actions, four verbal actions and three mental actions.
The three unwholesome bodily actions include:
Killing any living beings;
Stealing or taking what is not given; and
Sexual misconduct.
The four unwholesome verbal actions include:
False speech;
Slanderous speech;
Harsh speech; and
Idle chattering.
The three unwholesome mental actions include:
Covetousness;
Ill-will; and
Wrong view.
Wholesome actions (kusala kamma)
Wholesome actions (kusala kamma) include the three wholesome practices of:
Generosity (dana);
Moralilty (sila); and
Mental development or meditation (bhavana).
Wholesome actions are the opposite of the ten unwholesome actions described above, namely:
Abstaining from killing or harming any living being;
Abstaining from stealing or taking what is not given;
Abstaining from sexual misconduct;
Abstaining from false speech;
Abstaining from slanderous speech;
Abstaining from harsh speech;
Abstaining from idle chatter;
Non-covetousness;
Loving kindness; and
Right view.
Another group of volitional actions described as wholesome actions in Buddhist teaching include the following ten meritorious actions:
Generosity (dana);
Morality (sila);
Meditation (bhavana);
Reverence by paying respect to elders and monks (apachayana);
Service to others (veyyavacca);
Transference of merit (pattidaana);
Rejoicing in others’ merit (pattanumodana);
Listening to the dhamma (dhamma savana);
Preaching the dhamma (dhamma desana); and
Correcting one’s views (ditthijju kamma).
Kamma-Vipaka
Vipaka means ripening, result or fruition of a kamma through the natural law of cause and effect. This also encourages personal responsibility for one’s own actions. Whether one is a Buddhist or not, or whether one believes in the doctrine of kamma or not, if a skilful or unskilful volitional action is performed one will eventually experience its positive or negative effects. One is liable to experience the positive or negative effects of one’s volitional actions as long as one remains in the cycle of birth and death (samsara). Even the Buddha and Arahats, who have attained the state of Nibbana, cannot escape the effects of their previous kamma during their final lifetime. They would, however, not perform or accumulate new wholesome or unwholesome kamma as they have already eliminated the root causes of ignorance and craving. As they will not be reborn, any remaining kamma will become ineffective.
#Buddha_Hindi_stories
#Buddhist_literature_tripitaka
#Essential_Buddhist_texts
#Buddhism
#Buddhist_sutras
#Buddhist_literature_in_Hindi
Contact information :
[email protected]
http://www.tathagat.tv/
Based on the path or channel through which a volitional action takes place, kamma can be divided into three types:
Bodily action (#kaya_kamma);
Verbal action (#vaci_kamma); and
Mental action (#mano_kamma).
Of these three, mental action is the most morally significant as it is the origin of the bodily and verbal action as well.
According to the basic qualities that lead to a particular bodily, verbal or mental action, volitional actions can ethically be divided into two types:
Unwholesome or unskilful action (akuasala kamma), based on the roots of greed (lobha), hatred (dosa) and ignorance (moha), which is spiritually harmful and morally blameworthy. If the intention of an action is to cause harm to oneself, harm to others or harm to both oneself and others it is an unwholesome action. An unwholesome action will lead one to unfavourable future births and to unhappiness, pain, anguish and other negative experiences.
Wholesome or skilful action (kusala-kamma), based on the roots of non-greed, loving kindness and wisdom, which is spiritually beneficial and morally praiseworthy. Although the wholesome actions are based on wholesome roots of non-greed, loving kindness and wisdom, they are still considered to be kamma since unwholesome roots of ignorance and craving still exist in dormant form except in those who are enlightened like a Buddha or an Arahat. If the intention of an action is to bring benefit to oneself, benefit to others or benefit to both oneself and others it is a wholesome action. A wholesome action will lead one to favourable future births and to happiness, satisfaction and other positive experiences.
Based on the psychological roots and the channel through which a volitional action takes place, kamma can be divided into six different types:
Wholesome bodily action (kusala kaya-kamma);
Wholesome verbal action (kusala vaci-kamma);
Wholesome mental action (kusala mano-kamma);
Unwholesome bodily action (akusala kaya-kamma);
Unwholesome verbal action (akusala vaci-kamma); and
Unwholesome mental action (akusala mano-kamma).
Unwholesome actions (akusala kamma)
There are ten unwholesome actions consisting of three bodily actions, four verbal actions and three mental actions.
The three unwholesome bodily actions include:
Killing any living beings;
Stealing or taking what is not given; and
Sexual misconduct.
The four unwholesome verbal actions include:
False speech;
Slanderous speech;
Harsh speech; and
Idle chattering.
The three unwholesome mental actions include:
Covetousness;
Ill-will; and
Wrong view.
Wholesome actions (kusala kamma)
Wholesome actions (kusala kamma) include the three wholesome practices of:
Generosity (dana);
Moralilty (sila); and
Mental development or meditation (bhavana).
Wholesome actions are the opposite of the ten unwholesome actions described above, namely:
Abstaining from killing or harming any living being;
Abstaining from stealing or taking what is not given;
Abstaining from sexual misconduct;
Abstaining from false speech;
Abstaining from slanderous speech;
Abstaining from harsh speech;
Abstaining from idle chatter;
Non-covetousness;
Loving kindness; and
Right view.
Another group of volitional actions described as wholesome actions in Buddhist teaching include the following ten meritorious actions:
Generosity (dana);
Morality (sila);
Meditation (bhavana);
Reverence by paying respect to elders and monks (apachayana);
Service to others (veyyavacca);
Transference of merit (pattidaana);
Rejoicing in others’ merit (pattanumodana);
Listening to the dhamma (dhamma savana);
Preaching the dhamma (dhamma desana); and
Correcting one’s views (ditthijju kamma).
Kamma-Vipaka
Vipaka means ripening, result or fruition of a kamma through the natural law of cause and effect. This also encourages personal responsibility for one’s own actions. Whether one is a Buddhist or not, or whether one believes in the doctrine of kamma or not, if a skilful or unskilful volitional action is performed one will eventually experience its positive or negative effects. One is liable to experience the positive or negative effects of one’s volitional actions as long as one remains in the cycle of birth and death (samsara). Even the Buddha and Arahats, who have attained the state of Nibbana, cannot escape the effects of their previous kamma during their final lifetime. They would, however, not perform or accumulate new wholesome or unwholesome kamma as they have already eliminated the root causes of ignorance and craving. As they will not be reborn, any remaining kamma will become ineffective.
#Buddha_Hindi_stories
#Buddhist_literature_tripitaka
#Essential_Buddhist_texts
#Buddhism
#Buddhist_sutras
#Buddhist_literature_in_Hindi
Contact information :
[email protected]
http://www.tathagat.tv/
4 سال پیش
در تاریخ 1399/07/01 منتشر شده
است.
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