practice for cessation of unwholesome AND wholesome habits
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many people think practise means no more unwholesome habits
actually buddhism is about ceasing all unwholesome and wholesome habits
what does that mean? read on:
http://www.accesstoinsight.org/tipitaka/mn/mn.078.than.html -
If you are refering to this article: Samana-Mundika Sutta- the Mundika Contemplative Would you be kind as to elaborate on paragraph 15, when convenient?
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The Samana-Mundika Sutta is about the right practices of the Eight Fold Noble Path and explains how the mind is to be developed to attain release. One would have notice in the last paragraph of the Sutta, that to reach the highest stage of attainment, two other qualities, Right Knowledge and Right Release are also necessary as well.
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"And what are skillful resolves? Being resolved on renunciation (freedom from sensuality), on non-ill will, on harmlessness. These are called skillful resolves. What is the cause of skillful resolves? Their cause, too, has been stated, and they are said to be perception-caused. Which perception? — for perception has many modes & permutations. Any renunciation-perception, non-ill will-perception or harmlessness-perception: That is the cause of skillful resolves. Now where do skillful resolves cease without trace? Their cessation, too, has been stated: There is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. This is where skillful resolves cease without trace. And what sort of practice is the practice leading to the cessation of skillful resolves? There is the case where a monk generates desire...for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...for the sake of the abandoning of evil, unskillful qualities that have arisen...for the sake of the arising of skillful qualities that have not yet arisen...(and) for the... development & culmination of skillful qualities that have arisen. This sort of practice is the practice leading to the cessation of skillful resolves.
Comments by Jnana (Geoff):
http://measurelessmind.ca/jhana.html
In the thought-world of the PÄ�ḷi discourses, directed thought (vitakka) is closely related to resolve (saá¹…kappa). MN 78 Samaṇamuṇá¸�ika Sutta tells us that unskillful resolves cease in the first jhÄ�na and that skillful resolves (kusalÄ� saá¹…kappÄ�) consisting of the resolve of renunciation (nekkhammasaá¹…kappa), the resolve of non-aversion (abyÄ�pÄ�dasaá¹…kappa), and the resolve of harmlessness (avihiṃsÄ�saá¹…kappa) don’t cease until the second jhÄ�na. This provides some context as to the meaning and significance of directed thought and evaluation (vicÄ�ra) in the standard jhÄ�na formula. The Samaṇamuṇá¸�ika Sutta states:
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诸�莫作，众善奉行，自净其�，是诸佛教。
Purify the mind is the last step. first and second are just initial steps.
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The Kamma that Ends Kamma
http://www.buddhanet.net/cmdsg/kamma5.htm
1. Black kamma, black result.
2. White kamma, white result.
3. Kamma both black and white, result both black and white.
4. Kamma neither black nor white, result neither black nor white, this being the kamma that ends kamma.[32]/\
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Thanks for input, will try contemplate on it! Rather mentally drained lately!
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when you let go, you do not choose what to let go what not to let go... you let go everything.
self, mind, body, stories, life, death, children, wife/husband, relatives, money, belongings, worries, anticipation, good thoughts, bad thoughts, buddhist teachings, form, feelings, perceptions, volition, consciousness
everything! without exception... released
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everything whatsoever... impermanent, passing, stressful, not i, not me, not mine, let them go...
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old MCK taught, hell or lower realms are to Exhaust unwholesome karma; heaven or higher realms are to Exhaust wholesome karma.
we see in two famous zen/ch'an story. 1) where the master carry a lady across the bridge, but the disciple still attached to "goodness" of the master. normally, people will think that they cannot touch a lady. 2) and also the master who scolded "fart" on Su Dong Po �东�. normally, people will think that they cannot say any bad word. also too attached to "goodness"
Dzongsar Jamyang Khyentse :- "Try to be good to people is also a burden. "
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The source is essential as the flower adornment sutra mentioned : 《å�Žä¸¥ç»�》云:“忘失è�©æ��心,修诸善法,是å��é”业。”修诸善法，得人天果报. Diamond Sutra on dream-like state that has no true basis as a reflection is also essential for practitioner. And it's wise to exercise 三轮体空 in executing wholesome habits, even though for unwholesome habits, it should not be over rigidly remorseful - to err is sentient beings. Let the past be bygone with only eulogies of kind deeds in all, as dream-like, without basis
. For instance, a practitioner who consume vegetarianism as kind deed on behalf of its body ought to be 三轮体空 
Probably a kind suggestion for most, the wiser choice is to adopt Pureland as the main destination, and zen, to augment towards the higher state of Pureland, which is same as ultimate zen. 
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夫淨土之為教也，仰承阿彌陀佛四�有八大慈大悲深�願力，���方一切眾生。凡具信心者，皆得往生。
信者，信有西方淨土，信有阿彌陀佛æ”�å�–眾生之事；我ç‰çœ¾ç”Ÿï¼Œä¿¡æœ‰å¾€ç”Ÿä¹‹åˆ†ã€‚然雖謂彌陀æ”�å�–眾生往生，è¦�信唯是隨心自ç�¾ã€�感應é�“交，究竟é�žå¾žå¤–得。如是信者，是為真信。信而無行，å�³ä¸�æˆ�其信。
行者，《楞嚴經》云：都æ”�å…æ ¹ï¼Œæ·¨å¿µç›¸ç¹¼ï¼Œä¸�å�‡æ–¹ä¾¿ï¼Œè‡ªå¾—心開。《阿彌陀經》云：若有善男å�ã€�善女人，è�žèªªé˜¿å½Œé™€ä½›ï¼ŒåŸ·æŒ�å��號，若一日ã€�若二日，乃至七日，一心ä¸�亂。其人臨命終時，阿彌陀佛與諸è�–眾，ç�¾åœ¨å…¶å‰�。是人終時，心ä¸�顛倒，å�³å¾—往生阿彌陀佛極樂國土。如是行者，是å��æ£è¡Œã€‚行而無願，å�³ä¸�æˆ�其行。
願者，�與阿彌陀佛，四�八願，願願相應，是為大願也。信�行�願三，如鼎三足，缺一��。今爾當知��一念，本自圓常；信�行�願，原是自己本來具有。如是性德，今者但是本性光明顯發耳�阿彌陀佛無上醫王，��金相放毫光，苦海作慈航，��蓮邦，�願往西方。 -
Does this in anyway imply abandonment of Bodhisattva Vows if one were to reside in jhanic rapture?!Originally posted by An Eternal Now:
"And what are skillful resolves? Being resolved on renunciation (freedom from sensuality), on non-ill will, on harmlessness. These are called skillful resolves. What is the cause of skillful resolves? Their cause, too, has been stated, and they are said to be perception-caused. Which perception? — for perception has many modes & permutations. Any renunciation-perception, non-ill will-perception or harmlessness-perception: That is the cause of skillful resolves. Now where do skillful resolves cease without trace? Their cessation, too, has been stated: There is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhana: rapture & pleasure born of composure, unification of awareness free from directed thought & evaluation — internal assurance. This is where skillful resolves cease without trace. And what sort of practice is the practice leading to the cessation of skillful resolves? There is the case where a monk generates desire...for the sake of the non-arising of evil, unskillful qualities that have not yet arisen...for the sake of the abandoning of evil, unskillful qualities that have arisen...for the sake of the arising of skillful qualities that have not yet arisen...(and) for the... development & culmination of skillful qualities that have arisen. This sort of practice is the practice leading to the cessation of skillful resolves.
Comments by Jnana (Geoff):
http://measurelessmind.ca/jhana.html
In the thought-world of the P�ḷi discourses, directed thought (vitakka) is closely related to resolve (saṅkappa). MN 78 Samaṇamuṇ�ika Sutta tells us that unskillful resolves cease in the first jh�na and that skillful resolves (kusal� saṅkapp�) consisting of the resolve of renunciation (nekkhammasaṅkappa), the resolve of non-aversion (aby�p�dasaṅkappa), and the resolve of harmlessness (avihiṃs�saṅkappa) don’t cease until the second jh�na. This provides some context as to the meaning and significance of directed thought and evaluation (vic�ra) in the standard jh�na formula. The Samaṇamuṇ�ika Sutta states: