CHAPTER II
A. THE TRAINING OF MORALITY (Sīla-sikkhā)
Moral training is the first stage of the Noble Eightfold Path. It is also the foundation of meditation on which the superstructure of mental concentration and wisdom must be built. So we must first lay down this moral foundation firmly before we undertake Tranquility Meditation (samatha-bhāvanā) to develop concentration.
To undertake moral training, we must cultivate the three constituents of the Noble Eightfold Path that constitute moral training (sīla-sikkhā):
(1) Right Speech = abstaining from lying; slandering; harsh speech; and vain talk;
(2) Right Action = abstaining from killing; stealing; and sexual misconduct;
(3) Right Livelihood = abstaining from a livelihood connected with immoral speech and immoral action.
Now the essence of the Noble Eightfold Path can be described by this beautiful verse:
“To avoid all evil,
To do good,
To purify one’s mind
This is the advice of all the Buddhas.”
What are the things that should be avoided?
Basically, the evil things can be summarized as ten immoral actions called “akusala kammapatha”, meaning “immoral course of action”, or “ducarita” meaning “evil conduct”.
TEN KINDS OF EVIL ACTIONS
Immoral actions are divided into three groups based on three modes of performance.
(a) Immoral bodily actions(Akusala Kāya-kamma)
1. Pāṇātipātā = killing any living being;
2. Adinnādānā = stealing or taking other’s properties unlawfully;
3. Kāmesumicchācārā = sexual misconduct and misuse of the senses.
(b) Immoral verbal actions(Akusala vacī-kamma)
4. Musāvādā = lying;
5. Pisuṇavācā = slandering or tale-bearing;
6. Pharusāvācā = using harsh or abusive speech;
7. Samphappalāpa = gossiping or talking vainly.
(c) Immoral Mental actions(Akusala Mano-kamma)
8. Abijjhā = covetousness or planning to get other’s properties unlawfully;
9. Vyāpāda = ill-will or planning to destroy other’s lives and properties;
10. Micchādiṭṭhi = wrong view which ignores kamma and its effect.
These ten immoral actions are kammically unwholesome or unjust as they cause harm to others as well as to oneself. They give rise to unwholesome kammas which will produce unwholesome results such as woeful existences in woeful abodes.
TEN KIND OF MORAL ACTIONS
Moral actions are called “kusala kamma” meaning “moral course of actions”, or “sucarita”, meaning “good conduct”. They are also divided into 3 groups on the basis of three modes of performance.
(a) Moral bodily actions:(Kusala kāya kamma)
1. Pāṇātipātā-virati = Avoidance of killing;
2. Adinnādānā-virati = Avoidance of stealing;
3. Kāmesumicchācārā-virati = Avoidance of sexual misconduct and misuse of the senses.
(b) Moral verbal actions:(Kusala vacī kamma)
4. Musāvādā-virati = Avoidance of lying
5. Pisuṇavācā-virati = Avoidance of slandering;
6. Pharusāvācā -virati = Avoidance of harsh speech;
7. Samphappalāpā-virati = Avoidance of vain talk.
In other words, one should speak only that which brings unity, that which is gentle, and that which is beneficial.
(c) Moral Mental Actions(Kusala Mano Kamma)
8. Anabhijjhā = Avoidance of planning to get other’s properties unlawfully;
9. Avyāpāda = good-will or avoidance of planning to destroy other’s lives and properties;
10. Sammā-diṭṭhi = right view which believes in kamma and its results.
These ten moral actions are kammically wholesome or just as they cause no harm to others as well as to oneself. They give rise to kammas which will produce wholesome results such as blissful existences in blissful adobes.
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FIVE MORAL PRECEPTS
(Pañca-sīla)
The fundamental training to abide by the advice of all the Buddhas – to avoid all evil, to do good, and to purify one’s mind – is to observe the five moral precepts. Pañca-sīla is the basic code of moral practice for all Buddhists. Everyone should ardently and willingly observe these moral precepts as they lead to a noble way of living and to happiness and prosperity.
The procedure for undertaking Pañca-sīla consists of the following five steps.
(1) Asking for Permission to pay Homage
Okāsa Okāsa Okāsa. Oh Venerable Sir, may o pay obeisance to thee! So as to be free from all my offences, accumulated from evil deeds done physically, verbally and mentally, I pay homage to the three Gems: The Buddha, The Dhamma, and the Saṃghā, once, twice, thrice with my joined-palms on my forehead very respectfully and humbly.
Owing to my deeds of merit, may I always be free from the four nether worlds, the three catastrophes (famine, war, epidemic diseases), the eight states unfavorable for the realization of the Dhamma, the five enemies of mankind (water, fire, bad ruler, thief, wicked person), the four laws of destruction or misfortune, the five forms of ruination (loss of kin, wealth, health, morality and right view); and at the final existence may I attain the Path Wisdom (Magga), its Fruition (Phala) and Nibbāna.
(2) Asking for Pañca-sīla together with the Noble Threefold Refuge.
One can ask for Pañca-sīla from the Buddha, a member of the Saṃgha or a virtuous teacher.
Ahaṃ bhante tisaraṇena saha Pañca-sīlaṃ dhammaṃ yācāmi anuggahaṃ katvā silaṃ detha me bhante.
Dutiyampi ahaṃ bhante ……. Me bhante
Tatiyampi ahaṃ bhante ……. Me bhante
Meaning:
Devotee: Venerable sir, I wish to observe the five moral precepts together with the Noble Threefold Refuge.
Venerable sir, please honor me by guiding me to undertake the precepts and the Threefold Refuge.
For the second time Venerable sir …
For the third time Venerable sir …
Bhikkhu: Ya mahaṃ vadāmi taṃ vadetha.
Repeat the words that I say.
Devotee: Āma bhante. Yes, Venerable sir.
Note: It is not necessary to recite “Āma bhante” if one observes the precepts in front of the Buddha statue.
(3) Paying homage to the Buddha
Namo tassa Bhagavato Arahato Sammāsambuddhassa. (Recite three times)
Homage to the Exalted One, The One Worthy of special veneration, and the perfectly Self-Enlightened One.
(4) Taking the Noble Threefold Refuge.
Buddhaṃ saraṇaṃ gacchāmi
Dhammaṃ saraṇaṃ gacchāmi
Saṃghaṃ saraṇaṃ gacchāmi
Dutiyampi Buddhaṃ saraṇaṃ gacchāmi
Dutiyampi Dhammaṃ saraṇaṃ gacchāmi
Dutiyampi Saṃghaṃ saraṇaṃ gacchāmi
Tatiyampi Buddhaṃ saraṇaṃ gacchāmi
Tatiyampi Dhammaṃ saraṇaṃ gacchāmi
Tatiyampi Saṃghaṃ saraṇaṃ gacchāmi
Meaning:
I take refuge in the Buddha.
I take refuge in the Dhamma.
I take refuge in the Saṃgha.
For the second time I take refuge in the Buddha.
For the second time I take refuge in the Dhamma.
For the second time I take refuge in the Saṃgha.
For the third time I take refuge in the Buddha.
For the third time I take refuge in the Dhamma.
For the third time I take refuge in the Saṃgha.
Bhikkhu: Tisaraṇagamanaṃ paripuṇṇaṃ.
The act of taking the Noble Threefold Refuge is completed.
(5) Undertaking to observe the Precepts.
1. Pāṇātipātā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from killing any living being.
2. Adinnādānā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from stealing other’s properties.
3. Kāmesumicchācārā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from sexual misconduct.
4. Musāvādā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from telling lies, slandering, speaking harshly, and talking vainly.
5. Surāmeraya majjappamādaṭṭhānā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from intoxicating drinks and drugs.
Bhikkhu:
Tisaraṇena saha pañcasīlaṃ dhammaṃ sādhukaṃ katvā appamādena sampādetha.
Do observe the five precepts together with the Noble Threefold Refuge with diligence and steadfast mindfulness.
Lay-devotee:
Āma bhante. Yes, Venerable sir.
*THE BENEFITS OF OBSERVING PAÑCA-SĪLA
1. Since the bodily and verbal actions of a person who diligently observes Pañca-sīla are blameless and praise-worthy, he possesses the best moral character.
2. Since he avoids doing harm to any living being, he brings peace and happiness to all living beings including himself.
3. Since he can prevent gross and aggressive defilements such as greed (lobha) and anger (dosa) from arising in his mind, he enjoys peace and happiness instantly.
4. Loving-kindness (mettā) and compassion (karuṇā) bloom in a person of good morality. So his face is calm, serene and adorable. People love and respect him. so he can join any assembly of people with grace and boldness.
5. Pañca-sīla represents the most beautiful and attractive dress as well as the best perfume.
The perfume of flowers travels not against the wind, nor does the fragrance of sandalwood and perfumes, but the fragrance of the virtuous travels against the wind pervading every direction. (Dhammapada 54)
6. A virtuous person, because of his mindfulness and diligence, will succeed in business and in amassing riches.
7. His good fame will spread far and wide.
8. In Asaṅkheya sutta the Buddha advises a person to keep pure morality if he wishes to win the adoration of his companions, great wealth, fame and high position.
Ijjhati bhikkhave sīlavato cetopanidhi visuddhattā = all the wishes of a person with pure morality will be fulfilled, because his mind is pure.
9. A person of pure morality will be free from four types of danger:
(1) He is free from the danger of being blamed by himself;
(2) He is free from the danger of being blamed or despaired by others;
(3) He is free from the danger of being punished by the law; and
(4) He will be free from danger of being reborn in a woeful abode after death.
10. He will be free from delusion and perplexity at the time of death, remembering the meritorious deeds he has done.
11.He will be reborn in a blissful abode after death.
Everyone should willingly and diligently observe the moral precepts of Pañca-sīla as the benefits are very great and the evil consequences are terrible if one breaks the precepts.
If everyone observes Pañca-sīla diligently, three will be eternal in the whole world. Thus Pañca-sīla is regarded as the “Guardian of the world”.
There were records of ancient kingdoms where there were severe draught and starvation when the king, his ministers, officers and citizens did not observe Pañca-sīla respectfully, the climate became normal with regular rains so that farmers could grow food plants with the results that the kingdom became prosperous.
So Pañca-sīla is also called “Nicca sīla”, meaning ‘the precepts to be observed always’ or ‘Garudhamma Sīla’, meaning the precepts to be observed respectfully and heedfully’.
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EIGHT PRECEPTS
(Ājīvaṭṭhamaka Sīla)
‘Ājīvaṭṭhamaka Sīla’means ‘the moral practice having livelihood as its eighth precept.’
This moral practice is also called ‘Ādibrahmacariya sīla’, meaning ‘the moral practice which serves as the beginning of the noble practice.’
Ājīvaṭṭhamaka Sīlaconsists of eight precepts which directly seek to abide by the three Noble Path Constituents that constitute the Training of Morality – namely, sammāvācā, sammā kammanta, and sammā ājīva.
The procedure for undertaking Ājīvaṭṭhamaka Sīla is the same as that for the undertaking Pañca-sīla. There is some change only in steps (3) and (5).
(1) Asking for the permission to pay homage … as in the Pañca-sīla.
(2) Asking for Ājīvaṭṭhamaka Sīla together with the Noble Threefold Refuge.
Ahaṃ bhante tisaranena saha Ājīvaṭṭhamaka Sīla dhammaṃ yācāmi anuggahaṃ katvā sīlaṃ detha me bhante.
Dutiyampi ahaṃ bhante ……me bhante
Tatiyampi ahaṃ bhante …… me bhante.
Meaning:
Venerable sir, I wish to observe the eight moral precepts having right livelihood as the eighth precept together with the Noble Threefold Refuge.
Venerable sir, please honor me by guiding me to undertake the precepts and the Threefold Refuge.
For the second time Venerable sir …
For the third time Venerable sir …
(3) Paying homage to the Buddha
(4) Taking the Noble Threefold Refuge.
(5) Undertaking to observe the Precepts.
1. Pāṇātipātā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from killing any living being.
2. Adinnādānā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from stealing other’s properties.
3. Kāmesumicchācārā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from sexual misconduct and the misuse of the senses.
4. Musāvādā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from speaking falsely.
5. Pisuṇavācā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from slandering and backbiting.
6. Pharusāvācā veramanisikkhāpadaṃ samādiyāmi
I undertake to observe well the precept of abstaining from using harsh or abusive speech.
7. Samphappalāpavācā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from gross ping and talking vainly.
8. Micchājīva veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from wrong livelihood.
Bhikkhu:
Tisaraṇena saha Ājīvaṭṭhamaka Sīla dhammaṃ sādhukaṃ katvā appamādena sampādetha.
Do observe the eight moral precepts together with right livelihood as the eighth precept together with the Noble Threefold Refuge with vigilance and steadfast mindfulness.
Lay-devotee:
Āma bhante. Yes, Venerable sir.
*The identify of Pañca-sīla and Ājīvaṭṭhamaka Sīla
Pañca-sīla and Ājīvaṭṭhamaka Sīla have the same significance. In Pañca-sīla abstaining from all the four immoral speeches are combined as the fourth moral precept. In the fifth precept, instead of abstaining from wrong livelihood, abstaining from consuming intoxicating drinks and drugs is emphasized.
In reality, when one abstains from three immoral bodily actions and four immoral verbal actions, one’s livelihood will be automatically right and pure. Of course one has to avoid also any wrong livelihood which brings harm to oneself or to others such as trading in weapons, poison, intoxicants, narcotic drugs, live animals and human beings.
On the other hand, although abstinence from intoxicants is not specifically prescribed in Ājīvaṭṭhamaka Sīla, this precept is already included in the third precept (Kāmesumicchācārā virati) which really means abstinence from improper sensual enjoyments. Abstinence from intoxicants is emphasized in Pañca-sīla, because, when one becomes intoxicated, one loses one’s sense of judgment as well as the sense of moral shame and moral dread, and when one may commit all immoral actions.
The beginners who want to tread along the Noble Eightfold Path should first observe Ājīvaṭṭhamaka Sīla. For those who are observing Pañca-sīla need not particularly observe Ājīvaṭṭhamaka Sīla. Nowadays lay-Buddhists usually observe Pañca-sīla.
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SABBATH PRECEPTS
(Uposatha sīla)
Pious Buddhists usually observe eight or nine moral precepts instead of Pañca-sīla on Sabbath days to acquire greater merit .These special moral precepts are called Sabbath-precepts (Uposatha sīla). ‘Uposatha’ means living with good conduct’.
In observing Sabbath-precepts, one has to abstain from all sexual activity and from taking food after midday until dawn the next day. One must also abstain from enjoying music, songs, dances, and from using perfumes, cosmetics, high or luxurious seats and beds. The purpose of these abstinences is control one’s lust, pride, craving for and attachment to sensuous objects.
Those who undertake meditation in a meditation centre are required to observe Sabbath-precepts to purify their minds from lust and other coarse defilements so that they can advance quickly in their meditation.
The procedure for undertaking to observe Sabbath-precepts is the same as that for observing Pañca-sīla in step (1), (3), (4); steps (2) and (5) are described in full below.
(1) Asking for permission to pay homage to the Triple Gems:
Okāsa okāsa okāsa ……
(2) Asking for Sabbath-precepts together with the Noble Threefold Refuge.
Ahaṃ bhante tisaraṇena saha aṭṭhaṅgasamannāgataṃ (navaṅgasamannāgataṃ) Uposatha sīlaṃ dhammaṃ yācāmi anuggahaṃ katvā sīlaṃ detha me bhante.
Dutiyampi ahaṃ bhante … me bhante.
Tatiyampi ahaṃ bhante … me bhante.
Meaning:
Venerable sir, I wish to observe aṭṭhaṅga-sīlaṃ (navaṇga-sīlaṃ) consisting of eight (nine) precepts together with the Noble Threefold Refuge.
Venerable sir, please honor me by guiding me to undertake the precepts and the Threefold Refuge.
For the second time, venerable sir, …
For the third time, venerable sir, …
Bhikkhu:
Ya mahaṃ vadāmi taṃ vadetha.
Repeat the words that I say.
Devotee:
Āma bhante.Yes, Venerable Sir.
(3) Paying homage to the Buddha
(4) Taking the Noble Threefold Refuge
(5) Undertaking to observe the Precepts.
1. Pāṇātipātā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from killing any living being.
2. Adinnādānā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from stealing other’s properties.
3. Abrahma-cariyā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from the ignoble practice of sexual intercourse.
4. Musāvādā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from telling lies, slandering, speaking harshly, and talking vainly.
5. Surāmeraya majja-pamādaṭṭhānā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from intoxicating drinks and drugs.
6. Vikālabhojanā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from taking food after midday until dawn the next day.
7. Nacca gita vādita visuka dassana mālāgandha vilepana dhāraṇa maṇḍana vibūsanatthānā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from dancing, singing, playing musical instruments, which are obstacles to the Noble Practice, and abstaining from wearing flowers, using perfumes and beautifying with any cosmetic.
8. Uccāsayana mahāsayanā veramanisikkhāpadaṃ samādiyāmi.
I undertake to observe well the precept of abstaining from staying on any high or luxurious seat or bed.
9. Yathābalaṃ mettāsahātena cetasā sabbavantaṃ lokaṃ phrittvā vihārāmi.(For observing Navaṅga-sīla)
I shall permeate all living beings with loving-kindness to the best of my ability.
Bhikkhu:
Tisaraṇena saha aṭṭhaṅga – (navaṅga) samannāgataṃ uposatthasīlaṃ dhammaṃ sādhukaṃ katvā appamādena sampādetha.
Do observe the eight Uposatha precepts together with the Threefold Noble Refuge with diligence and steadfast mindfulness
Lay-devotee:
Āma bhante.Yes, Venerable sir.
*The plan to observe Sabbath-precepts
1. If one intends to observe Uposatha-precepts the next day, one should perform the household work in advance, as it is not appropriate to do household work while one observes the Sabbath-precepts.
2. On the day one is going to observe the Uposatha-precepts, one should get up early, clean oneself, wear clean clothes and keep one’s mind pure.
3. One should neither use perfume and cosmetics nor wear flowers nor beatify oneself in advance. One must restrain from any kind of beautifying oneself which contradicts the Uposatha-precepts.
4. One should undertake to observe the Uposatha-precepts as early as possible on that day.
5. After taking the precepts, one should contemplate the virtues of the Buddha, the Dhamma, or the Saṃgha or undertake a suitable meditation at a quite place.
6. One may undertake the sitting-meditation for one hour, the walking meditation for one hour, and repeat the procedure. One can also meditate in the standing or lying position. When one does not want to meditate any more, one may read Dhamma books or recite the teachings of the Buddha.
7. One should also listen to the Dhamma discourse if there is someone to expound the Dhamma, or one may listen to a discourse from a cassette. One may also discuss about the Dhamma with Dhamma friends.
8. At nightfall one should feel delighted reflecting how one has spent the day like noble persons (ariyas) observing morality, cultivating concentration and wisdom.
9. When dawn breaks the next day, at the time when one intends to come out of the Sabbath-precepts, one’s Uposatha sīla automatically terminates, and only Pañca-sīla will remain in one.
10.One may undertake to abide the Uposatha sīla either for a certain period or for whole life. One should at least keep observing the Sabbath precepts for a day on auspicious days.
*THE BENEFITS OF OBSREVING UPOSATHA SĪLA
Since Uposatha sīla contains all Pañca-sīla precepts and some more, endeavoring to purify the mind further than that achieved by the Pañca-sīla, the benefits ob observing Uposatha sīla will be much greater than those of observing Pañca-sīla.
In observing Uposatha sīla, just trying to restrain oneself not to break the precepts will not bring the benefits as much as one deserves to receive. Only when one can try to keep one’s mind pure, will the benefits be great and extensive.
As a lady should wash herself and her hair before she tries to beatify herself with various cosmetics, perfumes and ornaments to look beautiful and smell sweet, so should a person, who wants to observe Uposatha sīla, should purify his mind to be free from greed, anger, pride, wrong view, jealousy, and other defilements in order to receive the greatest benefits from observing Uposatha precepts.
1. One who observes Uposatha sīla will achieve great wealth and power
2. Even a future universal monarch can become a universal monarch only if he observes Uposatha sīla.
3. One will achieve progressive benefits of enjoying the great wealth and luxuries of celestial beings and of human beings throughout saṃsāra until one finally attains Nibbāna.
4. In the present existence one will be innocent, righteous and good, and thus one will receive great admiration and loving kindness from many persons as well as from celestial beings.
5. During the reign of King Brahmadattha in ancient Bāsāṇasī, the Bodhisatta was a poor man named Gaṅgamāla. He worked for a wealthy man called Suciparivāra. The wealthy man and his wife observed Uposatha sīla six days a month. Every servant in their household also did the same.
On one Uposatha day, the Bodhisatta went to work early in the morning without knowing that it was a Sabbath day. When he came back at sunset, he found out that others were observing Uposatha precepts. So he asked for permission from the wealthy man to allow him to observe Uposatha sīla for the rest of the day. At night, he suffered from severe stomach pain due to flatulence since he had not taken any food for the whole day.
Although the wealthy man told him to take food, he refused to take. At dawn, the pain became so severe that he fainted. That morning the king happened to go round the town in great magnificence. On seeing the great splendor of the royal luxury, he longed ō be a king, and passed away. Immediately he was conceived in the womb of the queen as the result of keeping the Uposatha precepts for half a day. When he was born, he was named Udayakumāra. When he came of age, he became a famous king of Bāraṇasī.
In the ancient city of Sāketa
Now she had heard from some discourses that the Nandavana Garden Nandavana Garden
The Buddha said, “A person of good morality, because he has a pure mind, will get his desire fulfilled whatever he sets his mind on.” This is so because a moral person has a pure volition which, together with his strong will, will fulfill his desire whatever he wishes for.
I I - The training of morality
On one Uposatha day the Bodhisatta went to work early in the morning without knowing that it was a sabbath day. When he came back at sunset he found out that others were observing Uposatha precepts. So he asked for permission from the wealthy man to allow him to observe Uposatha-sīla for the rest of the day. At night he suffered from severe stomach pain due to flatulance since he had not taken any food for the whole day.
Although the wealthy man told him to take food, he refused to take. And dawn the pain became so severe that he fainted. That morning the king happened to go round the town in great magnificience. On seeing the great splendour of the royal luxury, he longed to be a king and passed away. Immediately he was conceived in the womb of the queen as the result of keeping the Uposatha precepts for half a day. When he was born, he was named Udayakumāra. When he came of age he became the famous king Bāraṇasī.
In the ancient city of Sāketa
Now she had heard from some discourses that the Nandavana Garden Nandavana Garden
The Buddha said, “A person of good morality because he has a pure mind, will get his desire fulfilled whatever he sets his mind on.” This is so because a moral person has a pure volition which, together with his strong will, will fulfill his desire whatever he wishes for.
Caritta sīla and Vāritta sīla
Caritta sīla means abiding by the rules of conduct and performing one’s duties and responsibilities.
In Singālovāda sutta the Buddha describes the rules of conduct or duties for sons and daughters, for parents, for pupils, for teachers, for children, for husbands, for wives, for friends, etc. One must perform the duties which are concerned with oneself to be endowed with Caritta sīla.
Furthermore, as part of Caritta sīla, one should respect one’s parents, teachers, elders and monks. One should bend one body forward when one passes in front of them. One should give them the right of way when one comes face to face with them. One should not eat first before they start to eat. One should not sit or stay disrespectfully in front of them. When one takes something from them or gives them something, one should take or give with both hands. One must always speak to them and listen to them politely and respectfully. One must always be grateful to those who have helped one in any way.
If we cannot perform our duties or responsibilities because of unfavourable circumstances, it does not amount to performing any wrong or unwholesome action. It will not be the cause for being reborn in woeful abodes in the future. However the wise may dispraise or blame us for such negligence of our duties and responsibilities. It we can perform our duties and responsibilities regularly, our morality will be pure and more fully developed.
Caritta sīla should be fulfilled with faith and confidence based on understanding, and strenuous effort that can drive away sloth and torpor. Knowing that this conduct is good, and that it will bring good results in the present as well as in the future. One should perform one’s duties and responsibilities willingly and patiently without hesitation and laziness but with faith, confidence and trenuous effort in order to fulfill one’s Caritta sīla and to bring about one’s prosperity.
Vāritta sīla is abstinence from evil conduct such as committing immoral actions as the Buddha has taught that we should abstain from them. Pañcasīla, Ājīvaṭṭamaka sīla, Uposatha sīla, etc., belong to Vāritta sīla.
If we commit immoral actions, the unwholesome kamma which is derived from such evil actions will condition us to be reborn in woeful abodes. If we abstain from the moral actions, the wholesome kamma which is derived from such good actions will condition us to be reborn in celestial abodes.
If we can observe the Vāritta sīla such as Pañca sīla, we are developing wholesome kamma which will be the cause for attaining celestial bliss and Nibbāna bliss. If we do observe Vāritta sīla and commit immoral actions so that unwholesome akusala kamma is established, this akusala kamma send us to Nether worlds.
A person who fulfills Caritta sīla by performing his duties and responsibilities regularly can easily abide by Vāritta sīla, that is, can easily abstain from committing immoral actions. A person who cannot fulfill Caritta sīla will find it hard to abide by Vāritta sīla. So we should fulfill both Caritta sīla and Vāritta sīla.
Catupārisuddhi sīla
(Fourfold morality for overall purity)
A bhikkhu must observe four kinds of morality (sīla) to be morally pure in all respects.
1. Pātimokkhasaṃvara sīla
This is the moral discipline consisting of 227 rules for bhikkhus which the Buddha prescribes for the bhikkhus to observe.
“Here a bhikkhu dwells restrained with the Pātimokkha restraint, possessed of the proper conduct and resort, and seeing fear in the slightest fault, he trains himself by undertaking the precepts of training.” (vbh. 244)
‘Pātimokkha’ is the virtue of the training precepts, for it frees him who protects it, guards it, from the pains of the states of loss, etc,. ‘saṃvara’ means restraint, which is a term for bobily and verbal non-transgression.
2. Indriyasaṃvara sīla
It is restraint of the six sense faculties, namely, the eyes, the ear, the nose, the tongue, the body and the mind, to prevent the arising of the defilements at these faculties.
“On seeing the visible of with the eye, he apprehends neither the signs nor the particulars throught which, if he left the eye faculty unguarded, evil and unprofitable states of covetousness and grief might invaded him, he enters upon the way of its restraint, he guards the eye faculty, undertakes the restraint of the eye faculty.”
“On hearing the sound with the ear - on smelling an odour with the nose - on tasting of a flavour with the tongue - on touching a tangible object with the body - on knowing a mental object with the mind, he apprehends neither the signs nor the the particulars through which, if he left the mind faculty unguarded, evil and unprofitable states of covetousness and grief might invade him, he enters upon the way of its restraint, he guards the mind faculty, undertakes the restraint of the mind faculty.” (M. i, 180)
3. Ājīvaparisuddhi sīla
This is the morality which concerns with the purity of livelihood. As one has undertaken to lead a noble life as a bhikkhu, one must avoid improper search and evil conduct in earning one’s livelihood.
A bhikkhu must abstain from such livelihood which involves transgressions of the six training precepts. The six training precepts prescribed by the Buddha as follows:
(3-1) With livelihood as cause and reason, one of evil wishes, a prey to evil wishes, lays claims to jhāna, magga or phala, which are the property of noble persons. In other words, he claims to attain jhāna or magga and phala even though he does not attain them.
(3-2) With livelihood as cause and reson, he acts as go-between or matchmaker.
(3-3) With livelihood as cause and reason, he says, “A bhikkhu who lives in your monastery is an Arahant”, implying that he himself is an Arahant.
(3-4) With livelihood as cause and reason, a bhikkhu who is not sick eats superior food that he has ordered for his own use.
(3-5) With livelihood as cause and reason, a bhikkhunī who is not sick eats superior food tha she has ordered for her own use.
(3-6) With livelihood as cause and reason, one who is not sick eats curry or cooked rice that he has ordered for his own use.
4. Paccayasannissita sīla
This is the morality concerning with the use of the necessary is a live. One must contend played the the polls of using the necessary is a live such as raw, food, daring place and may be seen in order to prevent the arising of the fireman's in using them .
(4-1) Reflecting wisely, he uses robes only for protection from contact with gadflies, flies, wind, burning and creeping things, and only for the purpose of concealing the private parts.
(4-2) Reflecting wisely, he uses arms food neither for amusement nor for intoxication nor for smartening nor embellishment, but only for the endurance and continuance of this body, for the ending of discomfort, and for assisting the life of purity.
(4-3) Reflecting wisely, he uses the resting place only for the purpose of protection from cold, from heat, from contact with gadflies, flies, wind, burning and creeping things, and only for the purpose of warding off the perils of climate and enjoying retreat.
(4-4) Reflecting wisely, he uses the requisite of medicine as cure for the sick only for protection from arisen hurtful feelings and for complete immunity from affliction.
Lay-devotees should also observe the above Sīla for these sīla develop not only moral culture but also mental culture - both of which pave the way to the arising of mental concentration. Of course, eight or nine moral precepts serve as Pātimokkhasaṃvara sīla for lay-persons.
• Mahā-Mitta Thera
Venerable Mahāmitta’s mother was sick with the poison tumour. She told her daughter, who was a bhikkhunī to go to her brother and get some medicine. She went and told him about their mother’s sickness.
Venerable Mahāmitta said, “I do not know how to gather root of medicines and such things as concoct a medicine from them. But rather I will tell you a medicine: Since I went forth to the homeless life and become a bhikkhu, I have not broken my virtue of restraint of the sense faculties by looking at the bobily form of the opposite sex with a lustful mind. By this declaration of truth, may my mother get well. Go and tell the lay-devotee and rub her body.”
The bhikkhunī went and told her mother what have happened and then did as she had been instructed. At that very moment the mother’s tumour vanished, shrinking away like a lump of froth. She got up and uttered a cry of joy: “If the Fully Enlightened One were still alive, why should he not stroke with his hand the head of the bhikkhu like my son.” So
Let another noble clansman
Gone forth in the Dispensation
Keep, as did the Elder Mitta
Perfect faculty restraint.
• Cittagutta Mahāthera
In the great cave of Kuraṇḍaka
The Elder said, “Formore than 60 years, friends, I have lived in this cave, and I did not know whether there was any painting there or not. Now, today, I know it throught those who have good eyes.”
The Elder, it seems, had never raised his eyes and looked up in the cave. And at the door of his cave there was a great ironwood tree. And the Elder had never looked up at that either. He knew it was in flower ưhen he saw its petals on the ground each year.
The King heard of the Elder’s great virtues, and he sent for him three times, desiring to pay homage to him. When the Elder did not go, the king had the breasts of all women with infants in the town bound and sealed off, saying: “As long as the Elder does not come, let the children go without milk.”
Out of compassion for the children the Elder ưen to Mahāgāma. When the King heard that he had come, he had him brought up into the inner palace, paid homage to him and provided him with a meal.
Then, saying “Today, venerable sir, there is no opportunity for me to take the the precepts. I shall take them tomorrow”, he took the Elder’s bowl. After following for a lttle, he paid homemage with the queen and turned back. As seven days went by, whether it was the King who paid homage or whether it was the Queen, The Elder sai, “May the King be happy.”
Bhikkhu asked, “Why is it, venerable sir, that whether it is the king or the queen who pays homage to you, you always say “May the King be happy?”
The Elder replied, “Friends, I do not notice whether it is the King or Queen.”
At the end of the seven days, when the king found that the Elder was not happy living there, he let the Elder go back to his place.
When he was back at the great cave of Kuraṇḍaka
So when another clansman seeks his own good.
Let him not be hungry-eyed
Lived a monkey in the groves,
Like a wild deer in the woods,
Like a nervous little child.
Let him go with eyes downcast
Seeing a plough yoke's length before,
That he falls not in the power
Of the forest-monkey mind.
• Sāriputta Mahāthera
Once Venerable Sāriputta and Venerable Mahā Moggalāna were residing in a certain forest. One day an affliction of colic arose in Sāriputta Mahāthera, causing him great pain.
In the evening Venerable Mahā Moggallāna came to attend upon him. Seeing him lying down, he asked what the reason was. Knowing the reason. he again asked, "What used to make you better formerly, friend?"
Venerable Sāriputta said. "When I was a layman, friend, my mother used to mix ghee, honey, sugar and so on, and give me rice gruel with pure milk. That used to make me better."
Then the other said, "So be it, friend. If either you or I have merit, perhaps tomorrow we shall get some."
Now a deity who dwelt on a tree at the end of the walk overheard their conversation. He went to the family who was supporting the Elder Sāriputta and entered the body of the eldest son, causing him discomfort. Then he told the assembled relatives the price of the cure: "If you prepare rice gruel with ghee, honey, sugar and pure milk tomorrow for the Elder, I will set this one free." The parents of the boy said, "Even without being told by you, we regularly supply the Elder's needs'', and on the following day they prepared rice gruel of the kind needed.
Venerable Mahā Moggallāna went into the village. Those people met him. They took his bowl, filled it with the special milk rice gruel, and gave it back to him. The Elder made as though to go, but they said, "Eat, venerable sir, we shall give you more."
When the Elder had eaten, they washed the bowl and gave him another bowlful. The Elder left. Bringing the alms-food to Venerable Sāriputta, he said, "Here, friend, eat."
When Venerable Sāriputta saw the special milk rice gruel, he thought: "The gruel is very nice. How was it got?", and seeing how it had been obtained, he said. "Friend, the alms-food cannot be used."
Instead of thinking "He does not eat the alms-food brought by the likes of me", the other at once took the bowl by the rim and turned it over on one side. As the rice gruel fell on the ground, the Elder Sāriputta's affliction vanished. From then on it did not appear again during fortyfive years.
Then he said to Venerable Mahā Moggallāna, "Friend, even if one's bowels come out and trail on the ground, it is not fitting to eat the gruel got by verbal intimation", and he uttered this exclamation:
"My livelihood might well be blamed,
If I were to consent to eat
The honey, and the gruel obtained
By influence of verbal hints.
And even if my bowels obtrude
And trail outside, and even though
My life is to be jeopardized,
I will not blot my livelihood.
For I will satisfy my hcart
By, shunning all wrong kinds of search;
And never will 1 undertake
The search the Buddha has condemned
References:
1 "The Teachings of the Buddha (Basic Level)", published by the Ministry of Religious Affairs, pp. 120-169:
2 " Visuddhi Magga - by Bhaddantācariya Buddhaghosa, translated into Mvanmar by Ven. Nandamālā. Vol. I, pp. 1-82.
3 "The Path of Purification " (Visuddhi Magga by Bhaddantācariya Buddhaghosa), translated by Bhikkhu Ñāṇamoli, pp. 1-58.
Review Questions
1 What is Moral Training (sīla-sikkhā)? How can one undertake it?
2 Describe the full procedure for undertaking to observe Pañca-sīla together with the Noble Threefold Refuge.
3 What are the ten immoral actions? How can one avoid committing them?
4 What is the advice of all the Buddhas" How can we abide by this advice'?
5 Describe the five precepts of Pañca-sīla. What is the significance of observing these precepts?
6 Describe the eight precepts of Ājīvaṭṭhamaka sīla. What benefits can one enjoy for observing these precepts?
7 Describe the full procedure for undertaking to observe Aṭṭhaṅga-sīla.
8 Why should we observe Uposatha-sīla on special days of religious significance? What are the benefits of observing Uposatha-sīla?
9 Describe the nine precepts of Navaṅga-sīla.
10 What is the difference between Caritta-sīla and Vāritta-sila? Which sīla is more important?
11 What is the fourfold morality for overall puriy (Catupārisuddhi-sīla)? How should we observe them?
12 What are the four kinds of morality that constitute Catupārisuddhi-sīla? Describe them briefly.
The Gateway to Insight.
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