THE ANUD¢PAN¢
Thus morality may be conveniently studied as follows:
(1) Volition that accompanies one when abstaining from wrong physical or verbal action
or when performing duties towards one's elders or teachers, etc.;
(2) the three mental factors of abstention from wrong action, wrong speech and wrong
livelihood;
(3) the three right mental actions of
anabhijjhÈ
,
abyÈpÈda
and
sammÈ-diÔÔhi
;
(4) the five restraints (
samvara
); and
(5) the mental factor which arises when avoiding transgressions.
(a) Morality of Volition (CetanÈ-sÊla)
(b) Morality of Abstinence (Virati-sÊla)
The three wrong physical actions are taking the life of other beings, taking what is not
given and sexual misconduct. The four wrong verbal actions are telling lies, gossiping or
backbiting, using harsh, abusive words and indulgence in vain, frivolous talks. These two
categories of wrong actions may be committed in association with earning a livelihood
(like that of a fisherman or a hunter), or may not be associated with earning livelihood (like
game hunting for sport).
Likewise, abstaining from these two categories of wrong actions may or may not be
associated with earning a livelihood. Abstaining from three wrong physical actions, when
not associated with earning a livelihood, is known as abstention through right action
(
sammÈ kammanta virati
); abstaining from the four wrong verbal actions, when not
associated with earning a livelihood, is known as abstention through right speech (
sammÈ
vaca virati
); abstaining from these two categories of wrong actions, when associated with
earning a livelihood, and from various kinds of wrong livelihood (especially those kinds
which bhikkhus are enjoined against), is known as abstention through right livelihood
(
sammÈ ajiva virati
).
The three mental factors of abstention mentioned above are known as morality of
abstention (
viratÊ-sÊla
) and the mental factor of volition that accompanies them is known as
morality of volition (
cetanÈ-sÊla
). The volition that arises when performing acts of great
merit of attending upon one's teacher is also known as morality of volition (
cetanÈ-sÊla
).
(c) Morality of Non-covetousness, etc. (AnabhijjhÈdi-sÊla)
The greed that prompts one to covet others' property, harbouring the thought: ‚It would
be good if these were mine‛, is known as the wrong mental action of covetousness
(
abhijjhÈ manoduccarita
). When one dispels such thoughts, there arise in one the mental
factors of dispelling volition (
cetanÈ
) and greedlessness (
alobha
) or non-covetousness
(
anabhijjhÈ
). These mental factors are called Morality.
Wishing harm to someone, there arises in a person the mental factor of hatred which is
known as wrong mental action of ill will (
byÈpÈda manoduccarita
). When one dispels such
thoughts of ill-will, there arise in him the mental factors of dispelling volition and
hatelessness (
adosa
or
abyÈpÈda
). These mental factors are called Morality.
When someone holds that there is no such thing as generosity and that there are no
beneficial results accruing from it, he holds a wrong view which is called wrong mental
action of wrong view (
micchÈ diÔÔhi manoduccarita
). When he dispels such beliefs, there
arise in him the dispelling volition and non-delusion (
amoha
) or right view (
sammÈ-diÔÔhi
).
These mental factors are called Morality.
When three wrong mental actions (
abhijjhÈ, byÈpÈda
, and
micchÈ-diÔÔhi
) are present, a
person is liable to commit such demeritorious deeds as killing, etc. which ruin one's
sÊla
.
When volition and the three right mental actions arise in one, it is impossible for one to
commit deeds, such as killing, etc. which are ruinous to one's
sÊla
. Therefore, the three
right mental actions of
anabhijjhÈ
,
abyÈpÈda
and
sammÈ-diÔÔhi
are called Morality.
When consciousness arises, it is always accompanied by volition. That volition is