..续本文上一页 only with pain. Taking what is not given has three feelings. Misconduct (in sensual pleasures) has two feelings, pleasant and neutral, but in the mind which consummates the action there is no neutral feeling. False speech has three feelings; likewise malicious speech. Harsh speech has painful feeling only. Gossip has three feelings. Covetousness has two feelings, pleasant and neutral; likewise wrong view. Ill will has painful feeling only.
As to root: Killing living beings has two roots, by way of hate and delusion; taking what is not given, by way of hate and delusion or by way of greed and delusion; misconduct, by way of greed and delusion; false speech, by way of hate and delusion or by way of greed and delusion; likewise for malicious speech and gossip; harsh speech, by way of hate and delusion. Covetousness has one root, by way of delusion; likewise ill will. Wrong view has two roots, by way of greed and delusion.
The Unwholesome Roots
5. Greed is a root of the unwholesome, etc.: It is greedy, thus it is greed (lubbhati ti lobho); it offends against (it hates), thus it is hate (dussati ti doso); it deludes, thus it is delusion (muyhati ti moho). Among these, greed is itself unwholesome in the sense that it is blameworthy and has painful results; and it is a root of these unwholesome (deeds) beginning with killing living beings, for some in the sense that it is an associated originative cause, for some in the sense that it is a decisive support condition. Thus it is an unwholesome root. This too is said: "One who is lustful, friends, overwhelmed and with mind obsessed by lust, kills a living being" (A.3:71/i,216; text slightly different). The same method applies to the state of being unwholesome roots in the cases of hate and delusion.
The Wholesome Courses of Action
6. Abstention from killing living beings is wholesome (panatipata veramani), etc.: Here "killing living beings," etc. have the same meaning as aforesaid. It crushes the hostile, thus it is abstention (veram manati ti veramani); the meaning is that it abandons the hostile. Or: with that as the instrument one abstains (viramati), the syllable ve being substituted for the syllable vi. This here is, in the first place, the commentary on the phrasing.
But as to the meaning, abstention is refraining (virati) associated with wholesome consciousness. What is stated thus: "For one refraining from killing living beings, that which is on that occasion the leaving off, the refraining" (Vibh. 285), that is the refraining associated with wholesome consciousness. As to kind, it is threefold: refraining in the presence of opportunity, refraining because of an undertaking, and refraining because of eradication (of defilements).
Herein, refraining in the presence of an opportunity (sampattavirati) is to be understood as the refraining which occurs in those who have not undertaken any training rule but who do not transgress when an opportunity for doing so presents itself because they reflect upon their birth, age, learning, etc., like the lay follower Cakkana in the island of Sri Lanka.
When he was a boy, it is said, his mother developed an illness, and the doctor said, "Fresh hare”s flesh is needed." Then Cakkana”s brother sent him, saying, "Go, dear, and hunt in the field." He went there. On that occasion a hare had come to eat the young corn. On seeing him it bolted swiftly, but it got entangled in a creeper and squealed "kiri, kiri." Guided by the sound, Cakkana went and caught it, thinking, "I will make medicine for my mother." Then he thought again, "This is not proper for me, that I should deprive another of life for the sake of my mother”s life." So he released it, saying "Go and enjoy the grass and the water with the other hares in the forest." When his brothe…
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