[gopinadh]

Namo Sugata.

I would like to submit certain aspects /meanings of Sila, towards highlighting its pivotal role in Practise. Wherever possible I have added links , but not everywhere , so as to avoid creating an unnecssary cluster.

Sila when taken in the frame work of the 8 fold Noble Path,  is linked to the Factors of Right Speech, Right Action and Right Livelihood.  { Right View, Right Sankappa are mapped to Panna and Right Effort, Right Sati and Right Samadhi mapped to Samadhi}.

Two suttas are relevant one is the Na cetanakaraniya Sutta Link to Sutta where Sila lays the foundation for samadhi, yathabhuta nana , nibbida, vimutti and vimuttinana.

The Other one is the Upanisa Sutta (SN 12.23)Link to Sutta where a similar role to Sila is played by Saddha. Saddha is often translated as faith or conviction. However, in day to day usage , for instance, when a child is not studying with proper attention, we scold him saying “read with saddha” i.e. we use the word , in a sense of asking the child to give proper “respect/value” and “attention” to what he is doing.

Giving proper attention/being mindful (to those which should be given such proper attention/mindfulness in our Lives) is Sati which culminates in Samadhi.

If at all we are to listen to the spirit of these two suttas then , Meditation which essentially is about tuning into the innate freedom ,Joy&Happiness(First to Third Jhana)  and  unshakable equanimity of the Mind(@Fourth Jhana) requires key factors of Sila, Shadda and Sati.

But there is a danger at looking at Sila in this way. Because it then stands a threat of being reduced to a mere ritual,  which I am sure,  is not the actual intention.

I suggest that the innate pure mind is itself “caught” in our daily lives as Sila, Saddha and Sati and in turn Sila/Saddha/Sati are handles or like a rope used for tracing back the original location. We are perhaps looking at one thing materializing at different dimensions. The repercussion is simply, that I may be with improper conduct , but  correct meditation will have to improve my Sila.  A two way relationship. Sila as an output then,  is one of the  benchmarks of  correct meditation. Do inner places we have been, inner truths we see – In our Meditation- Do they reflect  in our daily lives? Is it bringing in order to our lives?  

Last but not the least, I would like to submit one para from Abhisanda SuttaLink to Sutta in which the five percepts are beautifully  discussed: The following para is on the first percept of abandoning/abstaining from taking life:

“There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the first gift, the first great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans. And this is the fourth reward of merit…

Here ,  the most striking thing,  is how Sila can be a source of great joy in ones life. It’s a subtle thing/accomplishment which can be made part of ones Life, which can bring limitless joy to the person,  the sutta says, free of cost!, Isnt it amazing? Here, one might feel that Sila is not being linked to practise, but i would suggest here in this sutta,  Sila is presented in all its pristine form, by which, Sila as such, is itself ones Meditation. This is one of the highlights of Buddha Dhamma which isn’t that easy or explicit to find elsewhere.

Friends pls correct/improve.

[Lal]

Excellent observations with good links. Thank you! I recommend reading those links and asking questions if anything in unclear.

Sila (moral conduct) is established in two ways:

1. Avoiding immoral deeds (killing, stealing, lying, etc) leads to a sense of relief/calmness. As pointed out above, “Here,  the most striking thing is how Sila can be a source of great joy in one’s life.”

• One does not need to delve into the deeper meanings of Buddha’s teachings to see this aspect.
• However, for a puthujjana (average person), it is easy to be tempted by “sensory temptations” and break this sila.

2. When one comprehends the Four Noble Truths/Paticca Samuppada/Tilakkhana, one can see the drawbacks/dangers of “giving in to sensory temptations.” Enjoying sensory pleasures (especially when that involves killing, stealing, lying, etc.) ALWAYS lead to bad outcomes in the long run.

• When that truth sinks into the mind (at the Sotapanna stage), one does not need to think about the drawbacks consciously all the time. That idea is PERMANENTLY established in that person’s mind. That is expressed by saying that a Sotapanna has removed three of the ten samyojana (mental bonds that bind one to the rebirth process.) Those three “ditthi samyojana” bind one to the rebirths in the apayas.
• That is why a Sotapanna is free of rebirths in the apayas. He/she has “Ariyakanta sila” or “unbreakable sila of a Noble Person.” This is achieved by understanding the Buddha’s “wider worldview” and getting rid of wrong views about this world and the “(illusory) temporary pleasures it offers.”

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