Part 1.2 - Silaparamita (the Perfection of the Precepts)

Silaparamita is enumerated as the second of ten Paramitas. Though 233 enumerated as the second, it is seen that in the Buddhist practice of the spiritual process. The Path, Sila is foundation of the whole spiritual Samyuttanikaya very clearly says this when it states that a wise man should first establish himself in Sila and then cultivate the mind (that is, samadhi) and wisdom (panna). The stanza read as follows: Sile 234 patitthaya naro sapanno/ cittam pannam ca bhavayam //. This is quite in keeping with the threefold training put forward by the Noble Eight-fold Path, namely, Sila, Samadhi, Panna. In the enumeration of Sila according to the Path three items namely samma-vaca, samma-kammata and samma-ajiva fall within Sila division. This simply means the regulation of physical and verbal activities; though the control of mind is upadaya. 232 SaP. p. 1454: Tyagaparikarma danaddayakaparigrahakanupalabdhitam 233 Dana is enumerated as the first because it is more elementary and also it is in keeping with the scheme of dana-sila-bhavana. 234 Samyuttanikaya I, 13: Visuddhimagga of Buddhaghosa-acariya p.3.

P 121 not specifically mentioned, it is to be understood that Sila cannot be successfully developed if the cultivation of the mind is totally neglected. As the Dhammapada says "mind precedes all mental objects. Sila to an extent has also within its scope the cultivation of mind, though the focus is more specifically as verbal and physical activities. The psychology behind the practise of the Path also makes clear that the cultivation of Sila helps one to get rid of defilements at their manifest (vitikkama) level, and hence it forms the fundamental stage of moral and spiritual culture. Thus Sila undoubtedly form the foundation on which rests the whole edifice of spiritual culture. The Exalted One has said: "The heart's resolution of the virtuous, " »,236 Bhikkhus, succeeds on account of his purity, and "if a Bhikkhu should wish 'May I be dear and agreeable to my companions in the Holy Life, revered and esteemed,' he should be perfect in fulfilling the rules of conduct. "237 Furthermore the the Buddha said: said: "Wholesome rules of "238 remorse, conduct, Ananda, lead to freedom from and "these, householders, are the five benefits of the virtuous man's endowment with 235 Dhammapada I, verse no. 1: Manopubbangama dhamma manosettha manomaya. 236 Anguttara-Nikaya VIII, 4-5. 237 Majjhima Nikaya 6. 238 Anguttara-Nikaya XI. 1.1.

122 virtue. "239 Thus the noble qualities of virtue should be reflected upon by way of these suttas, and the danger in moral depravity by way of such suttas as "The Simile of the Mass of Fire. "240 The most fundamental of the Silas are the Panca Sila, the five precepts. These are considered as Silas that are incumbent upon anyone who takes refuge in the Three Refuges namely, the Buddha, Dhamma and Sangha. Thus along with the Saranagamana (taking refuge) the pledge to observe the precepts forms the basic requisite that makes one a Buddhist. These five precepts are ① the abstinence from killing (panatipata), 2 from stealing (adinnadana), ③ from sexual misconduct (kamesumicchacara), from lying (musavada), and ⑤ from falling into a stage of indolence through consumption of intoxicants (suramerayamajjapamadatthana). There is also a set of eight precepts (atthangasila), which, in the canon, is referred to as atthangasamannagata uposatha or atthangika uposatha, meaning the fast-day with eight constituents. referred to as Silas or sikkhapadas in the canon. They are not The set of ten precepts are: the five precepts and ⑥ eating after midday (vikalabhojana), avoiding worldly amusements (naccagaitaDN 16. 240 Anguttara-Nikaya VII, 7.8.

123 vaditavisukadassana), 8 avoiding the use of unguents, ointments, and ornaments, etc. (malagandhavilepanadharanamandanavibhusanatthana), ℗ abstaining from sleeping in high, big beds (uccasayanamahasayana), and ①abstinence from accepting gold, silver gold, silver etc. (jataruparajatapatiggahana). Under Atthangikasila (which are observed by the lay disciples usually now on full-moon days), the 7 th and 8 th precept of the above ten are contracted into one as the 7 th; the 9 th becomes the 8 th. The Samannaphala-Sutta of the Digha-nikaya the Digha-nikaya speaks of a categorization of Sila into Culla Sila, Majjhima Sila and Mahasila, and all these are referred to as Silakkhandha and are grouped along Samadhikkhandha and Pannakkhandha. Besides the Dasasikkhapadas, there is also a set of Dasa-Silas. Its constituents are:- ①-① the four precepts (excluding the 5 th) and C⑤D abstinence from slander (pisunavaca), 6 harsh speech (pharusavaca), ⑦ idle talk (samphappalapa), ⑧ covetousness (abhijja), ⑧ covetousness (abhijja), ☺ malevolence (vyapada), and ① wrong views (micchaditthi). Besides these, many other categories of Sila are referred to in the Canon. The most well known among them is Catu-Parisuddha-Sila constituting of Patimokkhasamvara-Sila (restraint with regard to the monks' of the (restraint disciplinary rules), Indriyasamvara-Sila senses), Ajivaparisuddh- Sila (purity with regard to one's livelihood), and Paccayasannissita-Sila (morality with regard to five requisites).

124 The Singalovada-Sutta of the Digha-nikaya also lays down sets of moral rules that should be followed in regulating the life of lay people, most of them pertaining to social relation. These moral rules in the Singalovada-Sutta are for the laity. In the Dhammapada, it is said that practice of sila is superior: for, a single day in the life of the virtuous is better than a hundred years of 241 live devoid of virtue. The practice of moral principles is often defined as the control and restraint of physical (kaya), vocal (vaca) or mental (mano) deeds. According to the accepted Buddhist doctrine, the body can be controlled and purified by practising abstention from the three sins of killing a living being, theft and unchastity; speech can be controlled and purified by abstaining from falsehood, slander, harsh or impolite speech and frivolous, senseless talk; and the mind can be purified by the avoidance of covetousness, malevolence and wrong views. 242 the The Jatakas are full of illustrations of such Paramitas, for instance; illustrations in the Silavanaga-Jataka,² 243 Campeyya-Jataka, 244 241 Dhammapada Verse No. 110: ekaham jivitam seyyo silavantassa jhayino. 242 Dasabhumika-Sutra pp. 15-16. 243 Jataka No. 72; Dictionary of Pali Proper Names II, pp. 1158-9. 244 Jataka No. 506; This Jataka is often referred to as one of the birth in which the Bodhisattva practised sila to perfection, and the Campeyya-cariya is included in the Criyapitaka; Cariyapitaka Atthakatha (Paramatthadipani)

125 Chaddantanagaraja,² and Jayaddissa-Jataka are the best examples of the Silaparamita to perfection. Samkhapalajataka 247 is the example of the Silaparamarthaparamita. Much has been said about the practice of Silaparamita. Kikiva andam camari va valadhim, piyam va puttam nayanam va ekakam/ tatheva silam anurakkhamanaka, supesala hotha sada sagarava'ti//248 Sulehi vijjhayantepi, koddayantepi sattihi/ bhojaputte na kuppami, esa me silaparami//249