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Re: On Siila 10.

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  • sarah
    Dear Lukas, ... ... S: At mundane path moments, 5 or 6 path factors arise. If no virati cetasikas arise, only 5 path factors. If a virati cetasika arises (only
    Message 1 of 39 , Feb 25 11:19 PM
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      Dear Lukas,

      --- In dhammastudygroup@yahoogroups.com, "Lukas" <szmicio@...> wrote:

      > > S: The virati cetasikas as path factors only arise at those moments when there is the opportunity to abstain from wrong speech, action and livelihood. For the arahat, no virati cetasikas, because no possibility or inclination for anything wrong.
      >
      > L: But acctually I am interested in siila with Path moments, both mundane and supramundane.
      ...
      S: At mundane path moments, 5 or 6 path factors arise. If no virati cetasikas arise, only 5 path factors. If a virati cetasika arises (only one at a time), there are 6 path factors.

      At supramundane path moments, 8 path factors arise. All 3 virati cetasikas arise with the other path factors and when the magga cittas arise, the defilements are eradicated according to the level. For example, at the moment of sotapatti-magga, wrong view and the tendency to break the 5 precepts are eradicated. So after this, no more virati (abstention) from killing or stealing, for example.

      Metta

      Sarah
      ====
    • sarah
      Dear Lukas & all, http://www.dhammatalks.net/Books/Acariya_Dhammapala_A_Treatise_on_the_Paramis.htm The detailed explanation of virtue is given in diverse
      Message 39 of 39 , Mar 16, 2013
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        Dear Lukas & all,

        http://www.dhammatalks.net/Books/Acariya_Dhammapala_A_Treatise_on_the_Paramis.htm
        "The detailed explanation of virtue is given in diverse ways in the Visuddhimagga (Chapter I), in the passage beginning: "Virtue is the states beginning with volition present in one who abstains from the destruction of life, etc., or in one who fulfils the practice of the duties." All that should he brought in here. Only there is this distinction: in that work the discussion of virtue has come down for beings who seek the enlightenment of disciples; but here, because the discussion is intended for great bodhisattvas, it should be explained making compassion and skilful means the forerunners.

        "Just as the Great Man does not dedicate the merits from his practice of virtue to his own release from affliction in the unfortunate destinations, or to his own achievement of kingship in the fortunate destinations, or to becoming a world-ruling monarch, a god, Sakka, Mara, or Brahma, so too he does not dedicate it to his own attainment of the threefold knowledge, the six direct knowledges, the four discriminations, the enlightenment of a disciple, or the enlightenment of a paccekabuddha. But rather he dedicates it only for the purpose of becoming an omniscient Buddha in order to enable all beings to acquire the incomparable adornment of virtue.

        "This is the method of practising the perfection of virtue."
        ***

        Metta

        Sarah
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