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This is an excerpt from the commentary to the Sallekha (Effacement) Sutta. It is a commentary that I have found very useful to go back to at times when I find a need to revisit, re-organize and compress my readings and absorptions of the material related to the translations of the discourses from the Pali cannon at Access to Insight. I find that it provides a broad enough framework to help recollect the very basic mould in which to fit the discourses into practice.
The commentary can be accessed in the the original source here. It should be noted that this excerpt should be read in conjuction with original sutta. I have separated it for my own convenience of referring and accessing it more frequently.
But why is harmlessness (or non-violence) mentioned at the very beginning? Because it is the root of all virtues; harmlessness, namely, is a synonym for compassion. Especially, it is the root cause of morality because it makes one refrain from immorality which has as its characteristic the mark of harming others. Just as the killing of living beings has the harming of others as its mark, so also the taking away of other's property; for robbing a man's wealth is worse than stabbing him. Similarly, chastity removes the pain of child bearing, etc. and there is hardly any need to mention the harm done by adultery.
Obvious is also the harm done to others by deception, by causing dissension and by back biting. The mark of harming others is also attached to gossip because it takes away what is beneficial and causes to arise what is not beneficial; to covetousness as it causes one to take what is not given; to ill will as it causes killing, etc.; to wrong views, as they are the causes of all that is un-beneficial. One who holds wrong views may, in the conviction of acting righteously, kill living beings and incite others to do likewise (emphasis added). There is nothing to say about other (and lesser immoral acts induced by false views).
Harmlessness (i.e., the principle of non-violence) has the characteristic mark of making one refrain from immorality which, on its part, has the mark of harming. Hence, harmless is an especially strong productive cause of morality (emphasis added); and morality, again is the basis for concentration of mind, while concentration is the basis for wisdom. In that way harmlessness (non-violence) is the root of all virtues.
Furthermore, in the case of highest type of men (uttampurisa) who have noble aspirations, who act considerately and wisely, also their mental concentration and their wisdom, just as their morality, is conducive to the weal and happiness of others. In that way, too, compassion is the root of all virtues, and therefore it has been mentioned at the beginning.
Now, (after harmlessness), the salutary courses of action (kusala kammapatha; 2-11) are to show that these states are produced by harmlessness. Then follow the eight states of rightness (11-18) to show that they must be brought about by basing them on morality, which is the root of these virtues. Now the separation from hindrances (21-23, and 16, 17) is included to indicate that this is the primary task for one intent on purifying (his practice of) eightfold path.Then follows the cleansing from the defilements (24-33) to indicate that effacement is accomplished by giving up anger (24), etc.. And the cleansing from defilements will be successful when aided by amenability to advice, noble friendship and heedful diligence (34-36).
Now the seven noble qualities (37-43) are included to show that these will come to perfection in one who is endowed with amenability and other (two factors); and they, on their part, after having strengthened insight, will lead to paths of sanctitude.
Finally, the passage on 'misapprehending according to one's individual views,' etc. (44) is meant to indicate that for such a one (i.e., for one bent on effacement) that wrong attitude is an obstacle to the attainment of supramundane virtues and is, therefore, to be avoided totally.
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