..續本文上一頁r asked him, "Did you get a hare, dear

　　" he told him what had happened. His brother scolded him. He went to his mother and determined upon an asseveration of truth: "Since I was born I am not aware that I have ever intentionally deprived a living being of life." Straightaway his mother became well.

　　Refraining because of an undertaking (samadanavirati) is to be understood as the refraining which occurs in those who do not transgress in a particular case because they have undertaken training rules, giving up even their own lives in the undertaking of the training rules and in what is superior to that, like the lay follower who dwelt at Uttaravaddhamana Mountain.

　　It is said that after undertaking the training rules from the Elder Pingala Buddharakkhita who lived in the Ambariya Monastery, he was plowing a field. Then his ox got lost. Searching for it, he climbed up Uttaravaddhamana Mountain. There a large serpent seized him. He thought, "Let me cut off his head with this sharp axe." Then he thought again, "This is not proper for me, that I should break a training rule that I have undertaken in the presence of my honored teacher." Thinking up to the third time, "I will give up my life but not the training rule," he threw the sharp hand axe that was slung on his shoulder into the forest. Straightaway the creature released him and went away.

　　Refraining because of eradication (of defilements) (samucchedavirati) is to be understood as the refraining associated with the noble path. After the arising of this even the thought, "I will kill a living being," does not occur to the noble persons.

　　This refraining is called "wholesome" (kusala) because of the occurrence of wholesomeness (kosalla); or because of shedding the vile (kucchitassa salanato). Also, evil conduct is commonly called "weeds" (kusa) and it mows this down (lunati), thus it is called "wholesome."

　　As in the case of the unwholesome, so for these courses of wholesome kamma the exposition should be understood in five ways: as to mental state, as to category, as to object, as to feeling, and as to root.

　　Herein, as to mental state: The first seven among these can be both volitions and abstinences; the last three are associated with volition only.

　　As to category: The first seven are courses of kamma only, not roots. The last three are courses of kamma and also roots. For non-covetousness, having arrived at the (state of) a root, is the wholesome root non-greed; non-ill will is the wholesome root non-hate; and right view is the wholesome root non-delusion.

　　As to object: The objects of these are the same as the objects of killing living beings, etc. For abstention is spoken of in relation to something which can be transgressed. But just as the noble path, which has Nibbana as object, abandons the defilements, so too should these courses of kamma, which have the life faculty, etc., as object, be understood to abandon the kinds of evil conduct beginning with killing living beings.

　　As to feeling: All have pleasant feeling or neutral feeling. For there is no painful feeling which arrives at the wholesome.

　　As to root: The first seven courses of kamma have three roots by way of non-greed, non-hate, and non-delusion in one who abstains by means of consciousness associated with knowledge. They have two roots in one who abstains by means of consciousness dissociated from knowledge.[15] Non-covetousness has two roots in one who abstains by means of consciousness associated with knowledge, one root (in one who abstains) by means of consciousness dissociated from knowledge. Non-greed, however, is not by itself its own root. The same method applies in the case of non-ill will. Right view always has two roots, by way of non-greed and non-hate.[16]

　　The Wholesome Roots

　　7. Non-greed is a r…

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