sīla: 'morality', 'virtue', is a mode of mind and volition (cetanā, q.v.) manifested in speech or bodily action (s. kamma). It is the foundation of the whole Buddhist practice, and therewith the first of the 3 kinds of training (sikkhā, q.v.) 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' (paṇṇatti-sīla, q.v.), which, as such, is kammically neutral.
"What now is kammically wholesome morality (kusala-sīla)? It is the wholesome bodily action (kāya-kamma, s. kamma), wholesome verbal action (vacī-kamma, s. kamma), 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 monks' Disciplinary Code, (2) restraint of the senses, (3) purification of livelihood, (4) morality with regard to the 4 requisites (of the monk) .
(1) Restraint with regard to the Disciplinary Code (Pātimokkha-saṃvara-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-saṃvara-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 rcquisites (paccaya-sannissita-sīla). It consists therein that the monk is guided by the right mental attitude when making use of the 4 requisites: robes, almsfood, 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 almsfood... 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 rerlecting 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.
śīla [sīla] morality. Śīla is the foundation of Buddhism. It denotes virtuous conduct that consists of physical, mental and verbal actions. The earliest concept of śīla, that is, morality appeared in the form of the five precepts (pañca śīla), namely, abstinence from killing, stealing, non-chastity, falsehood and use of intoxicating drinks. Five more precepts were added to this list. They consist of abstaining from eating at forbidden times; from singing and dancing; from use of garlands, from perfumes and unguents; from use of a high and big bed; and from accepting gold and silver. Another list mentions abstinence from (1) killing; (2) taking what is not given; (3) non-chastity; (4) lying; (5) slander; (6) harsh speech; (7) frivolous talk; (8) covetousness; (9) ill will; and (10) holding wrong views. Morality has two aspects -- practice of the prescribed rules (cāritra śīla) [cāritta sīla] and avoidance of immoral actions (vāritra śīla) [vāritta sīla]. The morality with regard to right speech, right action and pure livelihood is known as prakṛti śīla. The rules prescribed for laymen and monks for proper behaviour are known as prajñapti śīla. The former is karmically wholesome morality and the latter is karmically neutral. Following the code of conduct prescribed for a monk (pratimokṣa saṃvara śīla) [pātimokkha saṃvara sīla], control over the sense organs (indriya saṃvara śīla) [indriya saṃvara sīla]; purity of livelihood (ājīva pāriśuddhi śīla) [ājīva pārisuddhi sīla]; and morality with regard to the four requisites of the monks, namely, robes, alms-food, dwelling and medicine (pratyaya sanniśrita śīla) [paccaya sannissita sīla] constitute the four kinds of morality (catuṣpāriśuddhi śīla) [catupārisuddhi sīla].
A Bodhisattva refrains from evil and performs good action. He cherishes compassion and loving kindness towards every living being whosoever breathes on the earth. He refrains from causing injury to any living-being, from killing, stealing, sexual misconduct, false speech, harsh words, abusive language, slander and frivolous talk. Instead, he uses true and agreeable speech. His words are sweet and they are for harmony and concord. He avoids intoxicating liquors. He is free from covetousness and ill will. The Sigālovāda Sutta describes the concept of śīla in terms of duties towards a teacher, pupils, friends, monks, etc.
śīla, 尸; 尸怛羅 intp. by 淸凉 pure and cool, i.e. chaste; also by 戒 restraint, or keeping the commandments; also by 性善 of good disposition. It is the second pāramitā, moral purity, i. e. of thought, word, and deed. The four conditions of śīla are chaste, calm, quiet, extinguished, i. e. no longer perturbed by the passions. Also, perhaps śīla, a stone, i. e. a precious stone, pearl, or coral. For the ten śīlas or commandments v. 十戒, the first five, or pañca-śīla 五戒, are for all Buddhists.
precepts
Buddhism has many sets of precepts, including the Five Precepts (pañca-śīla), Eight Precepts (aṣṭāṇga-śīla), Ten Precepts (daśa-śīla), and Ten Good Deeds (daśa-kuśala-karmapatha). Monastic precepts are set out in the Prātimokṣa and Vinaya. The precepts are understood not as commandments laid down by divine authority but injunctions derived from rational principles intended to promote human well-being.
śīla (Sanskrit; Pāli, sīla).
1. Morality, or a moral precept, for example, as in the Five Precepts (pañca-śīla) and other formulations of normative moral rules. The purpose of śīla is to guide behaviour and cultivate virtue. The precepts are not commandments and are not enforced by any religious authority. Śīla thus differs from the monastic code (Vinaya) which is primarily a set of regulations for the harmonious conduct of the communal religious life and as such embodies externally enforceable penalties and sanctions. The śīlas are derived from the conduct of the Buddha, and are essentially a condensation of the moral behaviour of the enlightened. They list those things an enlightened person will not do, hence their negative form.
2. Name of the first of the three divisions of the Noble Eightfold Path, that which includes steps 3-5, namely (3) Right Speech (samyag-vāc), (4) Right Action (samyak-karmānta), (5) Right Livelihood (samyag-ājīva). In Mahāyāna Buddhism, śīla is the second of the Six Perfections (ṣaḍ-pāramitā).
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