VENARATION PART 3

Right approach to practice Morality (sila)

In our discussion the right approach to commit meritorious deeds, we observed

that committing meritorious deeds involved a process of not doing rather than

a process of doing; meaning when demerit is dispensed with what remains is

only the merit. Whether it is merit or demerit, it is a process that takes place in

the mind. Demerit represents inflaming the mind and merit represents cooling

down the mind. Tendency of mind is to grasp constantly. In the process of firm

grasping, mind tends to get burnt up. When grasping takes place in a mild, gentle

manner, mind tends to cool down. The target of this grasping is the world. World,

in this sense, refers to forms (rupa), sounds (sadda), ordour (gandha), taste

(rasa), tactile sensations (sparsha) and objects of mind (dhamma). Grasping of the

world is performed with the aid of eye, ear, nose, tongue, body and brain.

Similarly, when we make use of our faculties beyond the point of identification, it

would create a considerable level of heat in mind, which would result in arising of

magnetic forces known as greed (lobha) and hatred (dosa). Mind gets attracted

to or comes into conflicts with objects due to the existence of these magnetic

forces in mind. A mind relieved of the process of getting attracted to and coming

in to conflict with objects is a mind which has cooled down entirely. This cool,

calm nature of mind is known as Morality. When the mind is cool, calm, then the

words uttered and the deeds committed through such a calm mind would reflect

a calm nature. Therefore, calm words, deeds which result from a calm mind are

referred to as behavior imbued with Morality (sila). In general, Morality means

verbal and bodily restraint (vaci & kaya samvara).

In the Noble Eightfold Path, similar verbal actions have been specified as the

Right Speech (samma vaca) and bodily deeds as samma kammantha. The verbal

and bodily restraint found in the Noble Eightfold Path does not specify purposeful

actions one has to perform; it is basically a way of non-action on the part of a

practitioner. The stanza sabba papassa akaranam reiterates this way of non-

action. Under the Right Bodily Action (samma kammantha), there are three types

of demerit, namely, refraining from killing, refraining from stealing and refraining

from sexual misconduct. Under the Right Speech, we find four types of

unwholesome actions (demerit), namely, refraining from lying, tale-bearing, harsh

language and idle chatter. An existence based on refraining from (non-action)

four types of verbal unwholesome actions and three types of unwholesome

bodily actions is referred to as Right Livelihood (samma ajiva). Ajivaka attamaka

sila (eightfold precepts) found in Buddhism consists of these three types of bodily

restraint, four types of verbal restraint and abstinence from wrong livelihood

(micchajiva virati).

The last precept abstinence from taking intoxicants, which was a part and

parcel of the civilized Indian society prior to the advent of the Buddha, has not

become an integral part of the Buddhist morality. For instance, in the Sigalowada

Sutta (discourse to Sigala), only Killing, stealing, lying and adultery have been

indicated as fourfold vices. Use of intoxicants has not been included in the

sermon. However, under the six channels of depletion of ones wealth, use of

intoxicants has been categorized as the first channel.

The fault of intoxication is the incapability to perceive the truth as it is. Even the

legal interpretation refers to an intoxicated person as someone who is unable to

think rationally. In Buddhist philosophy, delusion (moha) is referred to as a state

of incapability to perceive the truth as it is.

The root cause of all unwholesome acts is delusion (moha). Even though, there

are three unwholesome roots in Buddhist philosophy, the first and foremost is the

root cause of delusion. Arising of hatred (dosa) is attributable to greed (lobha)

and arising of greed is attributable to delusion (moha). Therefore, the root cause

of unwholesome states is delusion. There are three approaches to eliminate

delusion. First approach is elimination of delusion through the knowledge based

on listening (sutamaya nana). Second approach is elimination of delusion through

the knowledge based on thinking (cinthamaya nana), and the third approach is

elimination of delusion through the knowledge based on mental development

(bhavanamaya nana). At the stage of suta, one gains knowledge through

listening. At the stage of cintha, one gains knowledge by contemplating and at

the bhavana stage one gains further knowledge through personal experience.

Even though one gains knowledge with regard to the unwholesome roots with the

help of these approaches, one cannot get rid of unwholesome states completely

until one becomes familiar with the science leading to the complete eradication

of unwholesome states. The term vijja udapadi in the Dhamma Cakka Sutta

elucidates the arising of this new scientific knowledge. Knowledge for the

complete eradication of unwholesome states arises when attaining Buddhahood

(enlightenment), a Private/solitary Buddhahood (pacceka Buddha) and attaining

enlightenment as a Worthy One (arahant).

Until we become one of these supreme noble beings, our task should be to

abstain from unwholesome deeds on a temporary basis. When this temporary

abstinence from unwholesome deeds becomes established as a stable practice, it

is known as attaining arahantship (worthy One). When attaining arahantship, the

magnetic force associated with the mind, which is known as kama, gets

eradicated completely. The task of this magnetic force known as kama is

grasping. {Known as raga-(lust)} When this magnetic force gets eradicated from

the mind, the task of grasping gets eradicated too. At the time of attaining

arahantship, two types of grasping, namely Rupa Raga and Arupa raga, get

eradicated.

We attach to something in order to hold on to it; which means an attempt to

make an impermanent thing a permanent one. Thus, considering unreality as

reality amounts to lying(musawada); attaching to something unreal, untrue

means kamesu micchacara. In other words, misusing liking or yearning

(kama)in such a way that would lead to mental torments. Attachment would not

stop there. The mind, thus attached to an object, continues to seek out that

object. This is similar to the process of adinnadana attempting to obtain what

is not given / received. By now, mind comes to a stage where it tortures itself as a

result of attaching to something that is not given / received yet, and seeking out

that object incessantly. This stage is identified as panathipatha, meaning

torturing ones life force (prana). Ones life force is found within ones mind.

Ideally, one should use ones minds inherent life force for the purpose of

identification only. If this life force is utilized beyond the point of identification,

that would lead to self-torture (prana+athi+patha). Self-torture ignites ones

mind. One needs Morality (sila) to relieve the mind of the heat caused by self-

torture. Morality calms down the ignited mind. The first step in the direction of

calming down the mind is making sure that the influence of the ignited mind

would not spread to bodily and verbal actions. This is known as morality (sila)

based on bodily and verbal restraint. This type of morality (sila) generates solace

for oneself and others as well. Therefore, the fundamental characteristic of

morality is Loving-kindness (metta). A mind which attains nibbana holds a fine

intensity of heat characterized by loving-kindness (metta). The phrase attaining

nibbana at the feet of the Maitreya Buddha means to develop this fine intensity

of heat in ones mind and lead a happy, blissful life. This is possible due to arising

of light (aloko udapadi) which paves the way for an individual to find happiness

everywhere, at all times. Every person and everything become a source of

happiness under this circumstance.