Nyom
Moritz ,
it's actually a little bit similar like
sakkāyadiṭṭhi, and
māna (
sakkayaditti vs. mana ), or
macchariya and
lobha (
Gier vs. Geiz ).
The Sekha has abound strive after group identification and means for it, yet using given for the strive after total release, seeking after "singleness" unrelated, still using, relaying on conceit as means (mana). Similar with remorse and it's drive.
While one still is subject to the vey essence of these qualities, the first step, also falling into situation, taking still on, and does no more grasphold on it. One may take on things, but wouldn't sacrifice much to hold on them.
There is no more desire to maintain a certain stand, group, identification. And the tendency isn't any more a turn around, but one forwardly.
One could also say that a ordinary person struggles with both relations, past and future, while the
Sekha struggle very less with the past but still with the future. Not holding on possible taken on beauty, esteem, he isn't stingy o let go of it and so easier gets release, knowing that it is not the essence.
The Sekha has still a task to do and if hindered, does not walk toward it, feels remorse, become restless.
That's why it is still good for the Sekha to approach his Nissaya (which can be also in reflective way, knowing the path, if not in formal relation) to understand how and what to abound, askes for leave. Good Nissaya give leave and encouragements toward release, while giving advices how to get leave from past relaying. Bad give leave toward bonds in lower relation.
So remorse of the common person comes from the many relations around the five string to be not cut off. Remorse, restlessness in worldly regards, of the Sekha comes from obligation to finish the task, to rest still in a home, from parttake on things indebting in the world.
Having taken on form with the eye, delighting on it, develop a stand on it, he falls into transgression. ...sound... ...smell... idea... yet he usually hurts only himself.
Confessing of a Sekha is therefore one only in regard of the tripple Gems, his refuge and good relation toward tota independency.
Maybe Nyom remembers the Dhammapada story of the former beggar who used to go back to the place where he abounded his old things, old life, he had put on a tree, as soon as douts, remorse arose with the holly life. No more doing so, the fellows thought he had abound the training but the Buddha explained them that he already became an Asekha.
Yet still even the Arahat, to give sample of what is good, are encouraged, hold on the "ritual" of the Uposatha which has the function to remove reasons for restlessness/remorse.
As long as thinking to return, desire certain things, there will be restlessness and remorse to maintain the relation. The underlying desire of the common person and a Noble One are of different kind.
Only if there is no more dependency in all regards, only if all relations are abound, is there santi sukha, Khema, full abound of all limits.
To approach the commentary:
"The abandoning of the hindrances of doubt and the regret “I did not do what is wholesome” occurs by the first path." is valid in regard of past and gross, but yet not perfect, not arrived, not valid in regard of still remauning bonds and not in regard of "I do what is wholesome, as a pathelement, all the time. Yet knowing the path of release, he is able to lift him out by himself to progress when getting aware of restlessness. "Easy he attains the purifying Anussatis", having already once done the wholesome of which is element of the path and know already the Khema, security in the home/standless.
Therefore, if the source of Bhante Dhammanando cited
"Maggapaṭipāṭiyā pana kukkuccanīvaraṇassa vicikicchānīvaraṇassa ca paṭhamamaggena pahānaṃ hoti, the abandoning of the hindrances of regret and doubt occurs by the first path
is correct cited from the source, it's better to abound this commentar as not real correct proved against known, and relay (as other source behind my persons come to mind) possible on this
list , given in relation by Ven.
Nyanadassana , that
kukkucca is reasonable, in relation to no need of remorse in regard of effort, be abounded by the
Anāgāmi, no more bonds in the Sensual world, abound lazyness. Yet there is still unease present for the No-returner, still relaying on a host, even if very refined, but bound to end with no more need to return to any village and maintain relations there.
So in regard of taking restlessness and remorse as a prove whether on has atrained stream or not, it's good to relay in the way like explained here, since the different approach has a very danger in two ways: overestimate and rejecting of the three governing principles (-> highway to hell) for the worldling, and wrong remorse in regard the tasks already done, slowing unnecessary progress for a Noble One.
Sure there are also cases like that of Ven. Channa, but the tree bends it down by itself, as long attained stream, even if incapable to be guided by fellows.
The Tree Pulls Itself Down
Craving and desire lead us to suffering. But if we contemplate, our contemplation leans out from craving. It contemplates craving, and it pulls on the craving, shakes it up, so that it goes away or lessens on its own.
It's like a tree. Does anyone tell it what to do? Does anyone give it hints? You can't tell it what to do. You can't make it do anything. But it leans over and pulls itself down. When you look at things in this way, that's Dhamma.
Cetana Sutta: An Act of Will
"For a person endowed with virtue, consummate in virtue, there is no need for an act of will, 'May freedom from remorse arise in me.' It is in the nature of things that freedom from remorse arises in a person endowed with virtue, consummate in virtue.
"For a person free from remorse, there is no need for an act of will, 'May joy arise in me.' It is in the nature of things that joy arises in a person free from remorse.
"For a joyful person, there is no need for an act of will, 'May rapture arise in me.' It is in the nature of things that rapture arises in a joyful person.
"For a rapturous person, there is no need for an act of will, 'May my body be serene.' It is in the nature of things that a rapturous person grows serene in body.
"For a person serene in body, there is no need for an act of will, 'May I experience pleasure.' It is in the nature of things that a person serene in body experiences pleasure.
"For a person experiencing pleasure, there is no need for an act of will, 'May my mind grow concentrated.' It is in the nature of things that the mind of a person experiencing pleasure grows concentrated.
"For a person whose mind is concentrated, there is no need for an act of will, 'May I know & see things as they actually are.' It is in the nature of things that a person whose mind is concentrated knows & sees things as they actually are.
"For a person who knows & sees things as they actually are, there is no need for an act of will, 'May I feel disenchantment.' It is in the nature of things that a person who knows & sees things as they actually are feels disenchantment.
"For a person who feels disenchantment, there is no need for an act of will, 'May I grow dispassionate.' It is in the nature of things that a person who feels disenchantment grows dispassionate.
"For a dispassionate person, there is no need for an act of will, 'May I realize the knowledge & vision of release.' It is in the nature of things that a dispassionate person realizes the knowledge & vision of release.
"In this way, dispassion has knowledge & vision of release as its purpose, knowledge & vision of release as its reward. Disenchantment has dispassion as its purpose, dispassion as its reward. Knowledge & vision of things as they actually are has disenchantment as its purpose, disenchantment as its reward. Concentration has knowledge & vision of things as they actually are as its purpose, knowledge & vision of things as they actually are as its reward. Pleasure has concentration as its purpose, concentration as its reward. Serenity has pleasure as its purpose, pleasure as its reward. Rapture has serenity as its purpose, serenity as its reward. Joy has rapture as its purpose, rapture as its reward. Freedom from remorse has joy as its purpose, joy as its reward. Skillful virtues have freedom from remorse as their purpose, freedom from remorse as their reward.
"In this way, mental qualities lead on to mental qualities, mental qualities bring mental qualities to their consummation, for the sake of going from the near to the Further Shore."
Sīlavato bhikkhave sīlasamapannassa na cetanāya karaṇīyaṃ 'avippaṭisāro me uppajjatū'ti. Dhammatā kho esā bhikkhave yaṃ sīlavato sīlasampannassa avippaṭisāro uppajjati.
Avippaṭisārissa1 bhikkhave na cetanāya karaṇīyaṃ 'pāmojjaṃ me uppajjatū'ti. Dhammatā esā bhikkhave yaṃ avippaṭisārissa[1] pāmojjaṃ uppajjati. ...
It's possible caused by "unskillful", illustrating, translation, understanding of
Avippaṭisāra "absence of regret or remorse", and illustrator often use the common opposite words, wishing to give their beloved way and favor. "Not on wrong path clinging", "not bond to pay back and able to move on (there where still debts, work)", or "no more slave of Mara (yet still driven toward Real
machasa, taking machasa, lord, in account), would do a better here, like
averena isn't good translated as kindness of love.
So that may excuse also the former commentar compiler's "missuse" of "having abound the fetter of kukkucca already by enter stream. If so, no efforts would be done and required one having gained path. But the non-return is only domain of the Non-returner, and total freedom only that of the Arahat.
The possessor of the first path is no more able to conduct in ways falling of of it, no more bond to remorse found in the low realms, yet he is still a thief by still parttaking on sensuality, even if not causing gross, direct, intended harm in own next and down ward relations. This thieving in the sensual realms and reason for restlessness, disappears only for the Anagami and even he feeds off mind, yet no more to return even there once Arahat is attained.
Ingratitude (wrong view) is the mother of all kings of stinginess but also of giving for the sake of holding, maintaining a stand, or holding back something to be able to keep ones stand/home.
mudita