Śīla

For other uses, see Śīla (disambiguation).

Buddhist Perfections   10 pāramī dāna sīla nekkhamma paññā viriya khanti sacca adhiṭṭhāna mettā upekkhā      6 pāramitā  dāna sīla kṣānti vīrya dhyāna prajñā   Colored items are in both lists.

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Śīla (Sanskrit) or sīla (Pāli) in Buddhism and its non-sectarian offshoots, is a code of conduct that embraces self-restraint with a value on non-harming. It has been variously described as virtue,^[1] good conduct,^[2] morality,^[3] moral discipline^[4] and precept.^[5] It is an action that is an intentional effort. It is one of the three practices — sīla, samādhi and paññā and the second pāramitā. It is moral purity of thought, word, and deed. Sīla is overall (principles of) ethical behavior.

Non-Harming

Non-harming, Pāli cognate avihiṃsā, is not a technical term in the Buddhist tradition, rather a permeating foundation for the code of conduct known as Sila. Non-harming manifests perspectives both absolute and relative, particularly in the ever-increasingly complex ethics of global culture. For example, though eating meat/animal products is technically different than killing for the meat, if one knows that such foods comes from inhumane industrialized animal husbandry then one may understand one's Sila to present new ethical questions. ^[6]

Notions of proper conduct and misconduct may be culturally bound and differ from east to west, introducing various gray areas as yet to be acknowledged or fully understood in the modern context of Sila. For example, there are committed sexual relationships that are technically unmarried, and married sexual relationships where there is misconduct (compulsive sexual behavior). In addition, proper sexual conduct in the eastern tradition aspires towards self-restraint and rechanneling of sexual energy into the higher creative centers of being. Whereas in the west, questioning and re-defining compulsive sexual behavior (of both singles and marrieds) is as yet uncommon.

In addition to the primary concern of Sila as protecting a foundation for meditative progress and enlightenment, perceptions of what is non-harming and harmful may vary according to the sexes. A male may define sincere and consensual holy passion as merely non-harming, however a female, being at risk for emotional abandonment and/or unexpected pregnancy, may define non-harming quite differently, which is why the eastern tradition has had a longstanding code of marriage tradition whereby matchmaking occurs first and sexual behavior second.

Proper Sila in a modern global culture context with changing notions of what is non-harming is a topic of visionary inquiry and dialogue.

Levels of sila

There are several levels of sila, which correspond to the basic morality of five precepts, the basic morality with asceticism of eight precepts, novice ordination's ten precepts and full ordination's vinaya or patimokkha. Laypeople generally undertake to live by the five precepts which are common to all Buddhist schools. If they wish, they can choose to undertake the eight precepts, which have some additional precepts of basic asceticism.

Five Precepts

Main article: Five Precepts

The five precepts are not given in the form of commands, but are training guidelines to help one live a life in which one is happy, without worries, and able to meditate well. Breaking one's Sila introduces harmfulness towards one's practice or the practice of another person if it involves uncommitted relationship. ^[7] They are:^[8]

1. I undertake the training rule to abstain from taking life;
2. I undertake the training rule to abstain from taking what is not given;
3. I undertake the training rule to abstain from sensual misconduct;
4. I undertake the training rule to abstain from false speech; and
5. I undertake the training rule to abstain from liquors, wines, and other intoxicants, which are the basis for heedlessness.

In Buddhist thought, the cultivation of giving (dāna) and ethical conduct will themselves refine consciousness to such a level that rebirth in one of the lower heavens is likely,^[9] even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment, although by itself it does not gain one nirvāna or end suffering.^[7]

Eight Precepts

Main article: The Eight Precepts

During special occasionans, monastic retreats for lay followers, and such, a more stringent set of precepts is undertaken, usually for 24 hours, until dawn the following day. The eight precepts encourage further discipline and are modeled on the monastic code. Note that in the eight precepts, the third precept on sexual misconduct is made more strict and becomes a precept of celibacy.

The three additional rules of the Eight Precepts are:^[8]

6. “I accept the training rule to abstain from food at improper times.” (e.g. no solid foods after noon, and not until dawn the following day)
7. “I accept the training rule (a) to abstain from dancing, singing, instrumental music, and shows, and (b) from the use of jewelry, cosmetics, and beauty lotions.”
8. “I accept the training rule to abstain from the use of high and luxurious beds and seats.”

Ten Precepts

Main article: Five Precepts#Ten Precepts

Novice-monks use the ten precepts, which are the basic precepts for monastics: people who have left the domestic life and live in monasteries.

Patimokkha

Main article: Patimokkha

Vinaya is the specific moral code for nuns and monks . It includes the patimokkha, a set of rules (227 for monks in the Theravādin recension). The precise content of the scriptures on vinaya (vinayapiṭaka) differ slightly according to different schools, and different schools or subschools set different standards for the degree of adherence to the vinaya.

Mahāyāna Precepts

Main article: Bodhisattva vows

In Mahāyāna Buddhism, there is also a distinctive vinaya and ethics for bodhisattvas contained within the Mahāyāna Brahmajala Sutra (not to be confused with the Pāli text of that name). These exist above and beyond the existing monastic code, or lay follower precepts.^[10] Here the eating of meat, for example, is frowned upon and vegetarianism is actively encouraged (See: vegetarianism in Buddhism). These precepts, have no parallel in Theravāda Buddhism.

See also

• Buddhist ethics
• Threefold Training
• Vinaya

Notes

1. ^ Gethin (1998), p. 170; Harvey (2007), p. 199; Ñāṇamoli (1999), pp. 3 passim; Nyanatiloka (1988), entry for "sīla"; Thanissaro (1999); and, Warder (2004), p. 100.
2. ^ Gethin (1998), p. 170.
3. ^ Gombrich (2002), p. 89; Nyanatiloka (1988), entry for "sīla"; and Saddhatissa (1987), pp. 54, 56.
4. ^ Bodhi (2005), p. 153.
5. ^ "Sīla" is particularly translated as "precept" in the context of the five precepts (pañca-sīlā), although even here Harvey (2007) uses the more literal translation of "five virtues."
6. ^ In Defense of Animals, The Second Wave by Peter Singer. Wiley-Blackwell, 2005. USA
7. ^ ^{a b} Stewart McFarlane in Peter Harvey, ed., Buddhism. Continuum, 2001, pages 195-196.
8. ^ ^{a b} "Bodhi Monastery: the Five Precepts" (in English). http://www.bodhimonastery.net/bm/precepts.html. Retrieved 2011-03-14. 
9. ^ Maha-parinibbana Sutta, section 24 (Chinese parallel found in the 遊行經 of Taisho Tripitaka Vol. 1, No. 1 長阿含經, CBETA
10. ^ Bodiford, William M. (2008). Soto Zen in Medieval Japan (Studies in East Asian Buddhism). University of Hawaii Press. pp. 22–36. ISBN 0824833031. 

Sources

• Bodhi, Bhikkhu (2005). In the Buddha's Words: An Anthology of Discourses from the Pali Canon. Boston: Wisdom Publications. ISBN 0-86171-491-1.
• Gethin, Rupert (1998). The Foundations of Buddhism. Oxford: Oxford University Press. ISBN 0-19-289223-1.
• Gombrich, Richard (2002). Theravāda Buddhism: A Social History from Ancient Benares to Modern Colombo. London: Routledge. ISBN 0-415-07585-8.
• Harvey, Peter (1990). An Introduction to Buddhism: Teachings, History and Practices. Cambridge: Cambridge University. ISBN 0-521-31333-3.
• Ñāṇamoli, Bhikkhu (trans.) (1999). The Path of Purification: Visuddhimagga. Seattle, WA: BPS Pariyatti Editions. ISBN 1-928706-00-2.
• Nyanatiloka Mahathera (1988). Buddhist Dictionary: Manual of Buddhist Terms and Doctrines. Kandy: Buddhist Publication Society. ISBN 955-24-0019-8. Retrieved 2008-02-17 from "BuddhaSasana" at http://www.budsas.org/ebud/bud-dict/dic_idx.htm.
• Saddhatissa, Hammalawa (1987). Buddhist Ethics: The Path to Nirvāna. London: Wisdom Publications. ISBN 0-86171-53-3.
• Thanissaro Bhikkhu (1999). The Ten Perfections: A Study Guide. Retrieved 2008-02-17 from "Access to Insight" at http://www.accesstoinsight.org/lib/study/perfections.html.
• Warder, A.K. (2004). Indian Buddhism. Delhi: Motilal Banarsidass. ISBN 81-208-1741-9.

External links

• Sila as explained in the Buddhist Encyclopedia.