adinnādānā veramaṇī is the base for uprightness, contentedness with one’s own possession and generosity;
kāmesumicchācārā veramaṇī is the source for a healthy and harmonious relationship, establishing mutual confidence, contentment and celibacy;
musāvādā veramaṇī fosters the desire to realize, uphold and support truthfulness, empathy and cordiality;
surāmerayamajjapamādaṭṭhānā veramaṇī leaves behind delusion and makes a decisive choice for reality.
The next selection of the
Mahācattārīsakasuttaṃ highlights
sammākammanto under the same perspective as did the previous paragraphs stress the respective other links of the Noble Path
2.
Sammākammanto must also be understood first in it’s
micchā characteristics to abandon those in order to foster and acquire it’s
sammā qualities.
Sammākammanto likewise must get developed in both qualities with taints and taintless, mundane and supramundane: “
Sammākammantaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi – atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.” – “I say, Bhikkus
sammākammanto is twofold: - affected by impurities, partaking of merit and yielding fruit on the side of attachement; and
sammākammanto is without impurities, supramundane and a factor of the path.”
The chapter of
dhammānupassanā of the
Mahāsatipaṭṭhānasutta advises the pursuer of the path, the meditator, to observe with full understanding, remote and ardently the respective hindrances in their intrinsic nature of arising-and passing
3. On base of this observation without reacting towards any of these hindrances their pushing force gets reduced, their source eliminated and their arising finally terminated. The understanding of both characteristics, their
micchā as well their
sammā qualities gets nurtured, wrong attributes eliminated and
sammadiṭṭhi strengthened. Then a state gets cultivated, where effortlessly
micchākammanto is left behind and
sammākammanto gets purer and bright:
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati pañcasu nīvaraṇesu?
‘‘Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti, asantaṃ vā ajjhattaṃ kāmacchandaṃ ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti, yathā ca anuppannassa kāmacchandassa uppādo hoti tañca pajānāti, yathā ca uppannassa kāmacchandassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti tañca pajānāti.How, Bhikkhus, does a monk dwell, observing mental contents in mental contents, as regards the five hindrances?
Here, Bhikkhus, a Bhikkhu, whenever sense desire is present in him, he understands properly that, “Sense desire is present in me.” Whenever sense desire is absent from him, he understands properly that, “Sense desire is absent from me.” He understands properly, how sense desire that has not yet arisen in him comes to arise. He understands properly, how sense desire that has now arisen in him, gets eradicated. He understands properly, how sense desire that has now been eradicated will in future no longer arise in him.
4 ‘‘
Santaṃ vā ajjhattaṃ byāpādaṃ ‘atthi me ajjhattaṃ byāpādo’ti pajānāti, asantaṃ vā ajjhattaṃ byāpādaṃ ‘natthi me ajjhattaṃ byāpādo’ti pajānāti, yathā ca anuppannassa byāpādassa uppādo hoti tañca pajānāti, yathā ca uppannassa byāpādassa pahānaṃ hoti tañca pajānāti, yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti tañca pajānāti.
Here, Bhikkhus, a Bhikkhu, whenever ill-will is present in him, he understands properly that, “Ill-will is present in me.” Whenever ill-will is absent from him, he understands properly that, “Ill-will is absent from me.” He understands properly, how ill-will that has not yet arisen in him, comes to arise. He understands properly, how ill-will that has now arisen in him gets eradicated. He understands properly, how ill-will that has now been eradicated, will in future no longer arise in him.
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