Śila, 15 Definition(s)

Shīla (śīla) Skt. (Pali, sīla), “obligations, pre­cepts”; refers to the ethical guidelines that in Buddhism determine the behavior of monks, nuns, and laypersons and that constitute the precondition for any progress on the path of awakening.

The ten shīlas for monks, nuns and novices are:

1. refraining from killing,
2. not taking what is not given,
3. refraining from prohibited sexual activity,
4. refraining from unjust speech,
5. abstaining from intoxi­cating drinks,
6. abstaining from solid food af­ter noon,
7. avoiding music, dance, plays, and other entertainments,
8. abstaining from the use of perfumes and ornamental jewelry,
9. re­fraining from sleeping in high, soft beds,
10. re­fraining from contact with money and other valuables.

The first five shīlas apply also to Bud­dhist laypersons, who on certain days observe the first eight.

Virtue, morality. The quality of ethical and moral purity that prevents one from falling away from the eightfold path. Also, the training precepts that restrain one from performing unskillful actions. Sila is the second theme in the gradual training (see anupubbi katha), one of the ten paramis, the second of the seven treasures (see dhana), and the first of the three grounds for meritorious action

'morality', 'virtue', is a mode of mind and volition (cetana) manifested in speech or bodily action (s. karma). It is the foundation of the whole Buddhist practice, and therewith the first of the 3 kinds of training (sikkhā) that form the 3-fold division of the 8-fold Path (s. magga), i.e. morality, concentration and wisdom.

Buddhist morality is not, as it may appear from the negative formulations in the Sutta-texts, something negative. And it does not consist in the mere not committing of evil actions, but is in each instance the clearly conscious and intentional restraint from the bad actions in question and corresponds to the simultaneously arising volition.

Morality of the 8-fold Path, namely, right speech, right action and right livelihood, is called 'genuine or natural morality' pakatisīla), as distinguished from the external rules for monks or laymen, the so-called 'prescribed morality' (paññatti-sīla, q.v.), which, as such, is karmically neutral.

"What now is karmically wholesome morality (kusala-sīla)? It is the wholesome bodily action (kāya-kamma, s. karma), wholesome verbal action (vacī-kamma, s. karma), and also the purity with regard to livelihood which I call morality"

(M. 78). Cf. magga, 3-5.

For the 5, 8 and 10 rules, s. sikkhāpada. Further cf. cāritta- and vāritta-sīla.

The 4 kinds of morality consisting of purification (catupārisuddhi-sīla) are:

1. Restraint with regard to the Disciplinary Code (pātimokkha-samvara-sīla). "Here the monk is restrained in accordance with the monks' Disciplinary Code, is perfect in conduct and behaviour, and perceiving danger even in the least offences, he trains himself in the rules he has taken upon him" (A . V, 87,109 ,114, etc. ) .
2. Restraint of the senses (indriya-samvara-sīla). "Whenever the monk perceives a form with the eye, a sound with the ear, an odour with the nose, a taste with the tongue, an impression with the body, an object with the mind, he neither adheres to the appearance as a whole, nor to its parts. And he strives to ward off that through which evil and unwholesome things, greed and sorrow, would arise, if he remained with unguarded senses; and he watches over his senses, restrains his senses" (M 38).
3. Purification of livelihood (ājīva-pārisuddhi-sīla). It consists therein that the monk does not acquire his livelihood in a way unbefitting to a monk.
4. Morality with regard to the 4 requisites (paccaya-sannissita-sīla). It consists therein that the monk is guided by the right mental attitude when making use of the 4 requisites: robes, alms food, dwelling and medicine. "Wisely reflecting he makes use of his robes ... merely to protect himself against cold and heat, etc. Wisely reflecting he makes use of his alms food... merely as a prop and support to this body.... Wisely reflecting he makes use of his dwelling... merely to keep off the dangers of weather and to enjoy solitude.... Wisely reflecting he makes use of the necessary medicines, merely to suppress feelings of sickness that arise, and to reach perfect freedom from suffering" (cf. M. 2).

About these 4 kinds of morality, Vis.M. I gives a detailed exposition.

Moral precepts. These number 5,8,10,250 or 350. Also, one of the Paramitas.

This term means precept or rule. It usually is used in reference to the Five or Ten Precepts which form the basic guidelines for the sanghas behavior.

Morality

(Sanskrit, Pali, "precepts"). Basic obligations that Buddhists undertake. Monks and nuns adhere to all ten; laypersons to the first five sila. The ten precepts are to abstain from: harming a living being; taking anything not given; sensual misconduct; false speech; intoxication; solid food after midday; frivolous entertainments; perfumes and jewelry; raised beds; and involvement with money.

See the Five Precepts.

Morality.

Moral or ethical conduct, virtue, the foundation of Buddhist practice

Moral precepts. These number 5,8,10,250 or 350. Also, one of the Paramitas.

N Morality, virtue, conduct, good behaviour, attitude.

Main foundation of all kinds of practices of dhamma. Without training into sila, it is not possible to progress on this path.

virtuous conduct of body and speech. Sila is also known as Precepts.

morality; the precepts accepted by monks.

morality; Sila is not only abstaining from what should not be done, it is also observing what should be done, we can observe moral precepts which are the foundation of wholesome conduct.