[Verse 1]
It begins within the heart
Every action plays a part
What we choose and what we do
Shapes the path we travel through
Do not harm and do not steal
Let our words be kind and real
Leave behind the words that wound
Let right view become our ground
[Pre-Chorus]
What we do, what we inspire
What we love and what we praise
All can shape the path we walk
All can shape our future days
[Chorus]
From defilement into freedom
From the darkness into light
Know desire, anger, delusion
See them clearly with insight
Right View becomes our guiding light
Right Intention makes the heart bright
Right Speech and Right Action too
Right Livelihood shows what to do
[Verse 2]
Mindful of the truth of death
Seeing change with every breath
Seeing suffering in what must change
Seeing no permanent self to claim
See the body as it is
See the limits of what we miss
Let abandoning clear the way
Let dispassion grow each day
[Bridge]
When anger comes, observe the flame
When delusion comes, know its name
When envy, greed and pride appear
Meet them with a mind sincere
Conceit and heedlessness
Deceit and rivalry, possessiveness
Through mindfulness and wisdom's light
Let the mind return to what is right
[Final Chorus]
From defilement into freedom
From confusion into peace
Know, abandon, let go gently
Let attachment slowly cease
Right Knowledge, Right Liberation
Guide the heart beyond the chain
When we see and understand
Peace can blossom once again
[Outro]
Act with wisdom
Inspire goodness
Delight in what is true
Cultivate the Dhamma
And let the heart be free.
Tipitaka Book 24 Presents the Third Chapter: Kamma, the Wise and the Foolish, and the Cultivation of the Mind
The Third Chapter of the Fifth Fifty in the Aṅguttara Nikāya presents a systematic teaching on conduct, its consequences, and the cultivation of the mind. The teaching progresses from ten to twenty, thirty and forty forms of conduct, while later passages introduce practices for gaining deeper understanding of sensual attachment, aversion, delusion and other mental defilements.
The Third Chapter begins by describing ten forms of conduct associated with an unfavorable destination after death. These include killing living beings, stealing, sexual misconduct, false speech, divisive speech, harsh speech, idle speech, covetousness, ill will and wrong view.
The corresponding wholesome pattern consists of abstaining from these actions and maintaining right view. According to the passage, such conduct is associated with a fortunate destination after death.
The teaching then expands from ten to twenty forms by adding the dimension of encouraging others. The issue is therefore not only whether a person personally engages in unwholesome conduct, but also whether that person encourages others to adopt such conduct. The wholesome counterpart is to refrain personally and encourage others toward right conduct.
The framework expands again to thirty forms by adding taking satisfaction in the conduct. At forty forms, a fourth dimension is added: praising the conduct.
The progression can therefore be summarized as:
Action → Encouragement → Satisfaction → Praise
The same structure appears on both the unwholesome and wholesome sides.
The Foolish and the Wise
The Third Chapter also applies this framework to the distinction between the foolish and the wise.
A person possessing the ten unwholesome qualities is described as foolish, while one who abstains from those qualities and possesses right view is described as wise.
The same pattern is extended to twenty, thirty and forty qualities. The unwholesome side involves harmful action, encouraging others, taking satisfaction in it and praising wrong view. The wholesome side involves abstention, encouraging others to abstain, taking satisfaction in right conduct and praising right view.
From the Consequences of Conduct to Mental Cultivation
Following the Third Chapter, the text turns to practices that should be cultivated for direct and deeper understanding of sensual attachment.
The first group includes reflections on the unattractive nature of the body, death, the repulsiveness of food, lack of delight in the whole world, impermanence, suffering in what is impermanent, non-self in what is suffering, abandonment and dispassion.
Another group includes reflections on impermanence, non-self, the repulsiveness of food, lack of delight in the whole world, and several contemplations concerning the body and its physical decomposition.
Ten Factors for Deeper Understanding
The next teaching presents ten qualities to be cultivated for deeper understanding of sensual attachment:
Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration, Right Knowledge and Right Liberation.
The following passage further describes these ten qualities as practices for understanding, ending, abandoning, fading, dispassion, cessation, calming, relinquishment and release from sensual attachment.
The same framework is extended to other defilements, including aversion, delusion, anger, resentment, contempt, rivalry, envy, stinginess, deceit, hypocrisy, obstinacy, competitiveness, conceit, excessive conceit, intoxication and heedlessness.
Central Teaching
The Third Chapter can therefore be viewed as having two interconnected dimensions.
First: it examines the consequences of conduct through the progression:
Act → Encourage → Take Satisfaction → Praise
Second: it presents a path of mental cultivation:
Recognize Defilements → Cultivate the Dhamma → Understand → Abandon → Release
The overall teaching thus moves from ethical conduct toward mental development. It does not stop at identifying wholesome and unwholesome behavior, but continues toward the cultivation of wisdom and the gradual relinquishment of mental defilements.
The material provided for this report has been followed according to its stated organization and terminology.
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