Discussion of Abhidhamma and related Commentaries
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Abhidhamma View : Akusala-kammapatha
[Presented by Dr.Tep Sastri @ SariputtaDhamma/JTN/Mult]Of the ten unwholesome courses of action three are bodily, four are verbal and three are mental. Killing, stealing, and sexual misconduct are bodily actions generally occurring through the door of the body, known as bodily intimation. False speech, slandering, harsh speech, and frivolous talk are known as verbal intimation. Covetousness, ill will, and wrong view are mental actions generally occurring in the mind without bodily or verbal intimation.CMA V, p. 207-208:
Generally occurring through the door of the body (kaayadvaara): In relation to action, the doors(dvaara) are the media through which kamma is performed. The door of the body is 'bodily intimation'(kaayavi~n~natti), a type of mind-produced material phenomenon by which a person expresses, through the medium of the body, a volition arisen in the mind . The expression "generally occurring" (baahullavuttito) is used because such action as killing and stealing can also be done by speech, i.e. by command, yet in such cases these actions are still considered bodily kamma.The door of speech(vaciidvaara), similarly, denotes vocal intimation(vaciivi~n~natti), the mind-originated material phenomenon by means of which volition is expressed verbally. Though such actions as false speech, etc., may also be done bodily, i.e., by writing or by hand signals, because their main medium of execution is the door of speech, they are still considered verbal kamma.Covetousness, etc. : The last three courses of action generally occurr only in the mind without reaching intentional expression through body or speech. Such action is said to occur through the mind door(manodavaara), which here is the collective designation for consciousness in its entirety.Covetousness(abhijjhaa) is the mental factor of greed, arisen as the wish to acquire another person's property. Even though greed arises for another person's property, it does not become a full course of action unless one gives rise to the wish to take possession of that property.Ill will(vyaapaada) is the mental factor of hatred, which becomes a full course of action when it arises with the wish that another being meets with harm and affliction.Wrong view(micchaadi.t.thi) becomes a full course of action when it assumes the form of one of the morally nihilistic views which deny the validity of ethics and the retributive consequences of action. Three such views are mentioned often inthe Sutta Pitaka: (i) nihilism(natthika-di.t.thi), which denies the survival of the personality in any form after death, thus negating the moral significance of deeds.
(ii) the inefficacy of action view(akiriya-di.t.thi), which claims that deeds have no efficacy in producing results and thus invalidates moral distinctions; and (iii) the acausality view(ahetuka-di.t.thi), which states that there is no course or condition for the defilement and purification of beings, that beings are defiled by chance, fate, or nesessity.
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