The Training of Morality

Observing sila is a practice in Theravada Buddhism that involves following moral precepts to maintain ethical conduct. It is centered around sets of precepts, such as the Five or Eight Precepts.

The Five Precepts Refraining from killing living beings, Refraining from taking what is not freely offered, Refraining from sexual misconduct, Refraining from lying or harsh speech, and Refraining from abusing intoxicants. 

The Eight Precepts

The Eight Precepts are the first nine precepts, with the seventh and eighth combined as one. The sixth precept is not having food after midday, with an allowance for fluids. 

Who observes sila? 

• Laymen: Observe the Five Precepts at all times.

• Monks and nuns: Observe the full 10 precepts, plus detailed monastic rules.

Q. 16.  Describe the full procedure for undertaking to observe Navaṅga-Sīla.

A.  The full procedure for undertaking to observe Navaṅga-Sīla is the same as that for observing Pañca-Sīla in steps (1), (2), (3), (4); steps (2) and (5) are describe in flu below.

(1) – Asking for permission to pay homage to the Triple Gem:

           It is paying obeisance to the Triple Gem to be free from my offences which are done bodily, verbally and mentally.

 

(2) – Asking for Navaṅga-Sīla together with the Nobel Threefold Refuge.

           One can ask for from the Buddha a number of Saṁgha or a virtuous teacher.

 

(3) – Paying homage to the Buddha

           Namo Tassa Bhagavato Arahato Sammāsambuddhassa. (Recite three times)

 

(4) – Taking the Noble threefold Refuge.

                     Buddhaṁ saranaṁ gacchāmi

                     Dhammaṁ saranaṁ gacchāmi

                     Saṁghaṁ saranaṁ gacchāmi

(5) – Undertaking to observe the precepts

1-     Pānātipātā veramanīsikkhāpadaṁ samādiyāmi.

I undertake to observe well the precept of abstaining from killing any living being.

2-     Adinnādānā veramanīsikkhāpadaṁ samādiyāmi.

           I undertake to observe well the precept of abstaining from stealing others’ properties.

3-     Abrahma cariyā veramanīsikkhāpadaṁ samādiyāmi.

           I undertake to observe well the precept of abstaining from the ignoble practice of sexual intercourse.

4-     Musāvādā veramanīsikkhāpadaṁ samādiyāmi.

           I undertake to observe well the precept of abstaining from telling lies, slandering, speaking harshly,

and taking vainly.

5-     Surāmerayamajja pamādaṭṭhānā veramanīsikkhāpadaṁ samādiyāmi.

           I undertake to observe well the precept of abstaining from consuming intoxicating drinks and drugs.

6-     Vikālabhpjana veramanīsikkhāpadaṁ samādiyāmi.

           I undertake to observe well the precept of abstaining from taking food after midday till dawn the next day.

7-     Nicc gītavādita visuka dassana mālāgandha vilepana dhāraḷa maḷðana vibūsanatthānā veramanī sikkhāpadaṁ samādiyāmi.

 I undertake to observe well the precept of abstaining from dancing, singing, playing, musical instruments, which are obstacles to the Noble practice, and also abstaining from wearing flowers, using perfumes and beautifying with any cosmetic.

8-     Uccāsayana mahāsayanā veramanīsikkhāpadaṁ samādiyāmi.

           I undertake to observe well the precept of abstaining from staying on any high or luxurious seat or bed.

9-     (for bosering Navaṅga-sīla)  Yathābalaṁ mettāsahagatena cetasā sabbavan-taṁ lokaṁ phrittvā viharāmi.

I shall permeate all living beings with loving-kindness to the best of my ability.

 

Q. 17. Explain ‘Sammādithi’ and ‘Sammā saṅkappa’.

A – The right Understanding is (Sammāditthi):

(1) To understand suffering,

(2) To understand the Origin of suffering,

(3)To understand the extinction of suffering,

 (4) Understand the path that leads to the extinction of suffering. This is called Right understanding.

           However, we should develop ‘Right understanding’ in four stages as described below:

(1) Kammassakata Sammāditthi – understanding Kamma and its result;

(2) Jhāna Sammāditthi – understand mental absorption by direct experience;

(3) Vipassanā Sammāditthi – understanding the psychophysical phenomena by insight;

        (4) Catusacca Sammāditthi – understanding the four Noble Truths.

 

           - The Right thought (Sammā Saṅkappa):

(1) The thought free from lust (Nekkhamma saṅkappa);

(2) The thought free from ill-will (Abyāpāda Saṅkappa); and

(3) The thought free from cruelty (Avihiṁsa Saṅkappa). This is called the Right thought.

 

Q. 18. Explain the path-factors that constitute the training of morality (Sīla-sikkhā) are as follow:

A - The path-factors that constitute the training morality are:

           -  Right Speech (Sammā-Vāca)

(1) To abstain from lying,

           (2) To abstain from slandering or tale-bearing,

           (3) To abstain from harsh or abusive speech,

           (4) To abstain from vain-talk or useless chatter. This is called Right speech.

 

-  Right Action ( Sammā-Kammanta)

(1) To abstain from killing any sentient being;

           (2) To abstain from stealing other’s properties;

(3) To abstain from sexual misconduct or misuse of the senses. This is called the Right Action.

 

-      Right Livelihood ( Sammā-Ājīva)

(1) To avoid a wrong way of living which involves wrong speech and wrong action?

(2) To get one’s livelihood by a right way of living which involves right speech and right action?

(3) To avoid  trading  in  weapons,  poisons,  intoxicants,  live  animals  and  human  beings ( human- trafficking). This is called the Right livelihood.

 

Q. 19. Explain the path-factors that constitute the Training of concentration (Samādhi-Sikkhā).

A - The path factors that constitute the Training of Concentration (Samādhi-sikkhā). 

-        Right effort (Sammā-Vayama)

(1) To prevent the arising of evil, unwholesome thins that have not yet arisen;

(2) To overcome the evil, unwholesome thins that have already arisen;

(3) To develop wholesome things that has not yet arisen;

(4) To maintain the wholesome things that have already arisen, and to bring them to growth, to maturity and to the full perfection of development. This is called the Right effort.

 

-        Right Mindfulness (Sammā-Sati)

(1).To dwell in contemplation of the corporeality-group;

(2). To dwell in contemplation of the feeling- group;

(3). To dwell in contemplation of the consciousness-group;

(4). To dwell in contemplation of the mind-objects; ardent, clearly comprehending them and mindful, after putting away worldly greed and grief. This is called the Right mindfulness.

 

-        Right Concentration (Sammā- Samādhi)

Concentration is the state of mind that remains fixed on a single object (Cittekegata, Lit. ‘One pointednees of mind’).        

           The Right Concentration, according to Mahāsatipatthāna Sutta, is the concentration associated with the four Rūpāvacara Jhānas that is mental absorptions in the fine material sphere.

           The Right concentration, according to Visuddhi-magga, can be extended from the neighbourhood concentration (Upacāra-samādhi) to the concentration associated with any of the four Rūpāvacara Jhānas and the four Arūpāvacara Jhānas, that is, the mental absorptions in the non-material sphere.