Role of Intention (Cetana) in Buddhist Ethical Doctrine of Kamma :
It is no denying fact that the Buddha for the first time in
history of thought has laid stress on the importance of intention or volition
(cetana) in performing an act ethically. Cetana "refers only to the
goal-directed and result-oriented volitional disposition which impels the
worldly individual. Ethical good (kusala) or bad (akusala) consequences will be
depended on the level and quality of intention (cetana). If the intention of
performing an act is present in high level, the result (vipaka) definitely
bears the corresponding high level. If it is absent, the result is lessened in
quality of bearing fruit or may not bear any fruit. Similarly, if the quality
of intention is ethically good, the acts having good intended intention bear
wholesome consequence; while the acts having evil intended will bear
unwholesome consequence.
The famous definition of kamma attributed to the Buddha is
read as: "Cetanaha"m bhikkhave kamma"m vadaami; cetayitvaa
kamma"m karoti kaayena vaacaaya manasaa," literally means
"Monks, intention or determinate thought, I say, is kamma. When intention
is manifested, one acts by physical deed, speech or thought." This
definition is reflected in the Dhammapada, where kamma is explained in this
manner: the mind is the chief (forerunner) of all good and bad states. If you
speak or act with a good or bad mind, then happiness or unhappiness follows you
just as the wheel follows the hoof of the ox or like your shadow which never
leaves you.
Kamma is simply action. Within animate organisms there is a
power or force which is given different names such as instinctive tendencies,
consciousness, etc. This innate propensity forces every conscious being to
move. He moves mentally or physically. His motion is action. The repetition of
actions is habit and habit becomes his character. In Buddhism, this process is
called kamma.
In its ultimate sense, kamma means both good and bad, mental
action or volition. 'Kamma is volition,' says the Buddha. Thus kamma is not an
entity but a process, action, energy and force. Some interpret this force as
'action-influence'. It is our own doings reacting on ourselves. The pain and
happiness man experiences are the result of his own deeds, words and thoughts
reacting on themselves. Our deeds, words and thoughts produce our prosperity
and failure, our happiness and misery.
Kamma is equated to the action of men. This action also
creates some karmic results. But each and every action carried out without any
purposeful intention, cannot become a Kusala-Kamma(skillful action) or
Akusala-Kamma(unskillful action). That is why the Buddha interprets kamma as
volitional activities. That means, whatever good and bad deeds we commit
ourselves without any purposeful intention, are not strong enough to be carried
forward to our next life. However, ignorance of the nature of the good and bad
effect of the kamma is not an excuse to justify or avoid the karmic results if
they were committed intentionally. A small child or an ignorant man may commit
many evil deeds. Since they commit such deeds with intention to harm or injure,
it is difficult to say that they are free from the karmic results. If that
child touches a burning iron-rod the heat element does not spare the child
without burning his fingers. The karmic energy also works exactly in the same
manner. Karmic energy is unbiased; it is like energy of gravity.
The radical transformations in the characters of Angulimala
and Asoka illustrate man's potential to gain control over his kammic force.
Angulimala murdered more than a thousand of his fellow men. Can we judge him by
his external actions? For within his lifetime, he became an Arahant and thus
redeemed his past misdeeds.
Although Buddhism says that man can eventually control his
karmic force, it does not state that everything is due to kamma. Buddhism does
not ignore the role played by other forces of nature. According to Buddhism
there are five orders or processes of natural laws (niyama) which operate in
the physical and mental worlds & thus kamma is considered only as one of
the five natural laws that account for the diversity in this world.
May all beings be well and happy & attain the fruits of
Nibbana.
Suranda Weediyage
BA, Tripitakachariya, Dip in Pali/ Buddhism (Pali & Buddhist University of Sri Lanka), HNDBF,
surandalk@gmail.com
http://www.thebuddhadhamma.wordpress.com
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