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Difference between revisions of "Virtue"

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[[File:Ksitigarbha Bodhi.jpeg|thumb|250px|]]  
 
[[File:Ksitigarbha Bodhi.jpeg|thumb|250px|]]  
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[[Sila]] ([[virtue]], [[moral conduct]]) is the cornerstone upon which the entire [[Noble Eightfold Path]] is built.
 +
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The practice of [[sila]] is defined by the middle three factors of the [[Eightfold Path]]:
 +
 
<poem>
 
<poem>
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There are these five gifts, five great gifts — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives and brahmans. Which five?
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[[Right Speech]],  
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[[Right Action]], and
 +
[[Right Livelihood]].
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</poem>
 +
 
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Practicing [[Buddhists]] {{Wiki|voluntarily}} undertake a particular set of [[training rules]] appropriate to their [[life]]-situation:
 +
 
 +
 
 +
*    [[Lay men]] and women observe the [[Five Precepts]] ([[pañca-sila]])
 +
*    [[Lay men]] and women doing intensive [[meditation]] practice (as on [[Uposatha]] days) observe the [[Eight Precepts]] ([[attha-sila]])
 +
*    [[Novice]] [[monks]] ([[samanera]]) and [[nuns]] ([[samaneri]]) observe the [[Ten Precepts]] ([[dasa-sila]])
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*    A [[fully-ordained monk]] ([[bhikkhu]]) follows the 227 {{Wiki|rules}} of the [[Bhikkhu]] [[Patimokkha]]; a [[nun]] ([[bhikkhuni]]) would follow the 311 {{Wiki|rules}} of the [[Bhikkhuni]] [[Patimokkha]].
 +
 
 +
 
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===The [[rewards of virtue]]===
 +
 
 +
 
 +
[[File:Monk begging2.jpg|thumb|250px|]]
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([[Ananda]]:) "What, O [[Venerable One]], is the reward and {{Wiki|blessing}} of [[wholesome]] {{Wiki|morality}}?"
 +
 
 +
[The [[Buddha]]:] "Freedom from [[remorse]], [[Ananda]]."
  
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There is the case where a noble disciple, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression...
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"And of freedom from [[remorse]]?"
  
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Abandoning taking what is not given (stealing), he abstains from taking what is not given...
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"[[Joy]], [[Ananda]]"
  
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Abandoning illicit sex, he abstains from illicit sex...
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"And of [[joy]]?"
  
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Abandoning lying, he abstains from lying...
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"[[Rapture]], [[Ananda]]"
  
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Abandoning the use of intoxicants, he abstains from taking intoxicants. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression... This is the fifth gift, the fifth great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives and brahmans.
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"And of [[rapture]]?"
  
−
— A VIII.39
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"[[Tranquillity]], [[Ananda]]."
  
−
Cleansing with regard to the body, Cunda, is threefold; cleansing with regard to speech is fourfold; and cleansing with regard to the mind, threefold. And how is cleansing with regard to the body threefold? There is the case where a certain person, abandoning the taking of life, abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given. He does not take the ungiven property of another, whether in a village or in the wilderness, with thievish intent. Abandoning sensual misconduct, he abstains from sensual misconduct. He does not get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man. This is how cleansing with regard to the body is threefold.
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"And of [[tranquillity]]?"
  
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And how is cleansing with regard to speech fourfold? There is the case where a certain person, abandoning false speech, abstains from false speech. When he has been called to a town meeting, a group meeting, a gathering of his relatives, his guild, or of the royalty [i.e., a court proceeding], if he is asked as a witness, 'Come and tell, good man, what you know': If he doesn't know, he says, 'I don't know.' If he does know, he says, 'I know.' If he hasn't seen, he says, 'I haven't seen.' If he has seen, he says, 'I have seen.' Thus he doesn't consciously tell a lie for his own sake, for the sake of another, or for the sake of any reward. Abandoning divisive speech, he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing & pleasing to people at large. Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. This is how cleansing with regard to speech is fourfold.
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"[[Happiness]], [[Ananda]]."
  
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And how is cleansing with regard to the mind threefold? There is the case where a certain person is not covetous. He does not covet the property of another, thinking, "O, if only what belongs to another were mine!" He is not malevolent at heart or destructive in his resolves. He thinks, "May these beings — free from animosity, free from oppression, and free from trouble — look after themselves with ease." He has right views and an unperverted outlook. He believes, "There is what is given, what is offered, what is sacrificed. There are fruits and results of good and bad actions. There is this world and the next world. There is mother and father. There are spontaneously reborn beings; there are brahmans and contemplatives who, living rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves." This is how cleansing with regard to the mind is threefold.
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"And of [[happiness]]?"
  
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— A X.176
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"[[Concentration]], [[Ananda]]."
  
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There are these five benefits in being virtuous, in being consummate in virtue. Which five? There is the case where a virtuous person, consummate in virtue, through not being heedless in his affairs amasses a great quantity of wealth... His good name is spread about... When approaching an assembly of nobles, brahmans, householders, or contemplatives, he does so unabashed and with assurance... He dies without becoming delirious... With the break-up of the body, after death, he reappears in a good destination, in the heavenly world. These are the five benefits in being virtuous, in being consummate in virtue.
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"And of [[concentration]]?"
  
−
— D 16
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"{{Wiki|Vision}} and [[knowledge]] according to [[reality]]."
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This is to be done by one skilled in aims who wants to break through to the state of peace: Be capable, upright, and straightforward, easy to instruct, gentle, and not proud, content and easy to support, with few duties, living lightly, with peaceful faculties, masterful, modest, and no greed for supporters. Do not do the slightest thing that the wise would later censure. Think: Happy and secure, may all beings be happy at heart. Whatever beings there may be, weak or strong, without exception, long, large, middling, short, subtle, blatant, seen & unseen, near & far, born & seeking birth: May all beings be happy at heart. Let no one deceive another or despise anyone anywhere, or through anger or irritation wish for another to suffer. As a mother would risk her life to protect her child, her only child, even so should one cultivate a limitless heart with regard to all beings. With good will for the entire cosmos, cultivate a limitless heart: above, below, & all around, unobstructed, without enmity or hate. Whether standing, walking, sitting, or lying down, as long as one is alert, one should be resolved on this mindfulness. This is called a sublime abiding here & now. Not taken with views, but virtuous & consummate in vision, having subdued desire for sensual pleasures, one never again will lie in the womb.
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</poem>
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"And of the [[vision]] and [[knowledge]] according to [[reality]]?"
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"Turning away and [[detachment]], [[Ananda]]."
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"And of turning away and [[detachment]]?"
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"The [[vision]] and [[knowledge]] with regard to [[Deliverance]], [[Ananda]]."
 +
 
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::— AN 10.1 ([[Nyanatiloka]], trans.; from [[Path]] to [[Deliverance]], pp. 65-66)
 +
 
 +
 
 +
===[[Five faultless gifts]]===
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 +
 
 +
[[File:36.jpg|thumb|250px|]]
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"There are these five gifts, [[five great gifts]] — original, long-standing, [[traditional]], {{Wiki|ancient}}, unadulterated, unadulterated from the beginning — that are not open to [[suspicion]], will never be open to [[suspicion]], and are unfaulted by [[knowledgeable]] contemplatives & {{Wiki|brahmans}}.
 +
 
 +
Which five?
 +
 
 +
"There is the case where a [[disciple]] of the [[noble]] ones, [[abandoning]] the taking of [[life]], abstains from taking [[life]].
 +
 
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In doing so, he gives [[freedom]] from [[danger]], [[freedom]] from [[animosity]], [[freedom]] from oppression to [[limitless]] numbers of [[beings]].
 +
 
 +
In giving [[freedom]] from [[danger]], freedom from [[animosity]], freedom from oppression to [[limitless]] numbers of [[beings]], he gains a share in [[limitless]] freedom from [[danger]], freedom from [[animosity]], and freedom from oppression.
 +
 
 +
This is the first [[gift]], the first great [[gift]] — original, long-standing, [[traditional]], {{Wiki|ancient}}, unadulterated, unadulterated from the beginning —
 +
 
 +
that is not open to [[suspicion]], will never be open to [[suspicion]], and is unfaulted by [[knowledgeable]] contemplatives & {{Wiki|brahmans}}...
 +
 
 +
"Furthermore, [[abandoning]] taking what is not given ([[stealing]]), the [[disciple]] of the [[noble ones]] abstains from taking what is not given.
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 +
In doing so, he gives freedom from [[danger]], freedom from [[animosity]], freedom from oppression to [[limitless]] numbers of [[beings]].
 +
 
 +
In giving freedom from [[danger]], freedom from [[animosity]], freedom from oppression to [[limitless]] numbers of [[beings]], he gains a share in [[limitless]] freedom from [[danger]], freedom from [[animosity]], and freedom from oppression. This is the second [[gift]]...
 +
 
 +
"Furthermore, [[abandoning]] illicit {{Wiki|sex}}, the [[disciple]] of the [[noble ones]] abstains from illicit {{Wiki|sex}}.
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 +
In doing so, he gives freedom from [[danger]], freedom from [[animosity]], freedom from oppression to [[limitless]] numbers of [[beings]].
 +
 
 +
In giving freedom from [[danger]], freedom from [[animosity]], freedom from oppression to [[limitless]] numbers of [[beings]], he gains a share in [[limitless]] freedom from [[danger]], freedom from [[animosity]], and freedom from oppression.
 +
 
 +
This is the third [[gift]]...
 +
 
 +
"Furthermore, [[abandoning]] {{Wiki|lying}}, the [[disciple]] of the [[noble ones]] abstains from {{Wiki|lying}}.
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In doing so, he gives freedom from [[danger]], freedom from [[animosity]], freedom from oppression to [[limitless]] numbers of [[beings]].
 +
 
 +
In giving freedom from [[danger]], freedom from [[animosity]], freedom from oppression to [[limitless]] numbers of [[beings]], he gains a share in [[limitless]] freedom from [[danger]], freedom from [[animosity]], and freedom from oppression. This is [[the fourth]] [[gift]]...
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"Furthermore, [[abandoning]] the use of [[intoxicants]], the [[disciple]] of the [[noble ones]] abstains from taking [[intoxicants]].  
 +
 
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In doing so, he gives freedom from [[danger]], freedom from [[animosity]], freedom from oppression to [[limitless]] numbers of [[beings]].  
 +
 
 +
In giving freedom from [[danger]], freedom from [[animosity]], freedom from oppression to [[limitless]] numbers of [[beings]],
 +
 
 +
he gains a share in [[limitless]] freedom from [[danger]], freedom from [[animosity]], and freedom from oppression.
 +
 
 +
This is the fifth [[gift]], the fifth great [[gift]] — original, long-standing, [[traditional]], {{Wiki|ancient}}, unadulterated, unadulterated from the beginning — that is not open to [[suspicion]], will never be open to [[suspicion]], and is unfaulted by [[knowledgeable]] contemplatives & [[brahmans]].
 +
 
 +
And this is the eighth reward of [[merit]], reward of skillfulness, [[nourishment]] of [[happiness]], [[celestial]], resulting in [[happiness]], leading to [[heaven]], leading to what is desirable, [[pleasurable]], & appealing; to {{Wiki|welfare}} & to [[happiness]]."
 +
 
 +
::— AN 8.39
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===Five [[blessings]]===
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[[File:95 200.jpg|thumb|250px|]]
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"Five [[blessings]], householders, accrue to the righteous [[person]] through his practice of [[virtue]]: great increase of [[wealth]] through his [[diligence]]; a favorable reputation;
 +
 
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a confident deportment, without timidity, in every {{Wiki|society}}, be it that of [[nobles]], {{Wiki|brahmans}}, householders, or {{Wiki|ascetics}}; a [[serene]] [[death]];
 +
 
 +
and, at the breaking up of the [[body]] after [[death]], [[rebirth]] in a [[happy]] [[state]], in a [[heavenly]] [[world]]."
 +
 
 +
::— DN 16
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 +
===Admirable friends encourage the [[development of virtue]]===
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 +
 
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"And what is meant by admirable [[friendship]]?
 +
 
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There is the case where a lay [[person]], in whatever town or village he may dwell, spends [[time]] with householders or householders' sons, young or old, who are advanced in [[virtue]].
 +
 
 +
He talks with them, engages them in discussions. He emulates [[consummate]] conviction [in the [[principle]] of [[kamma]]] in those who are [[consummate]] in conviction, [[consummate]] [[virtue]] in those who are [[consummate]] in [[virtue]], [[consummate]] [[generosity]] in those who are [[consummate]] in [[generosity]], and [[consummate]] [[discernment]] in those who are [[consummate]] in [[discernment]].
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This is called admirable [[friendship]]."
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::— AN 8.54
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===[[Recalling your own virtues]]===
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[[File:90698 n.jpg|thumb|250px|]]
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"Furthermore, there is the case where you recollect your [[own]] [[virtues]]:
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They are untorn, unbroken, unspotted, unsplattered, liberating, praised by the [[wise]], untarnished, conducive to [[concentration]].'
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At any [[time]] when a [[disciple]] of the [[noble ones]] is recollecting [[virtue]], his [[mind]] is not overcome with [[passion]], not overcome with [[aversion]], not overcome with [[delusion]].
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His [[mind]] heads straight, based on [[virtue]]. And when the [[mind]] is headed straight, the [[disciple]] of the [[noble ones]] gains a [[sense]] of the goal, gains a [[sense]] of the [[Dhamma]], gains [[joy]] connected with the [[Dhamma]].
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In one who is [[joyful]], [[rapture]] arises.
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In one who is rapturous, the [[body]] grows [[calm]]. One whose [[body]] is [[calmed]] [[experiences]] ease. In one at ease, the [[mind]] becomes [[concentrated]]."
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 +
::— AN 11.12
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===[[Practice the precepts]] — and support others' practice, too===
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"[[Monks]], these four types of {{Wiki|individuals}} are to be found [[existing]] in the [[world]].
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Which four?
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The one who practices for his [[own]] [[benefit]] but not for that of others.
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The one who practices for the [[benefit]] of others but not for his [[own]].
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The one who practices neither for his [[own]] [[benefit]] nor for that of others.
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The one who practices for his [[own]] [[benefit]] and for that of others.
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"And how is one an {{Wiki|individual}} who practices for his [[own]] [[benefit]] but not for that of others?
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There is the case where a certain {{Wiki|individual}} himself abstains from the taking of [[life]] but doesn't encourage others in {{Wiki|undertaking}} [[abstinence]] from the taking of [[life]].
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He himself abstains from [[stealing]] but doesn't encourage others in {{Wiki|undertaking}} [[abstinence]] from [[stealing]].
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He himself abstains from {{Wiki|sexual}} {{Wiki|misconduct}} but doesn't encourage others in {{Wiki|undertaking}} [[abstinence]] from {{Wiki|sexual}} {{Wiki|misconduct}}.
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 +
He himself abstains from {{Wiki|lying}} but doesn't encourage others in {{Wiki|undertaking}} [[abstinence]] from {{Wiki|lying}}.
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He himself abstains from [[intoxicants]] that [[cause]] heedlessness but doesn't encourage others in {{Wiki|undertaking}} [[abstinence]] from [[intoxicants]] that [[cause]] heedlessness.
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Such is the {{Wiki|individual}} who practices for his [[own]] [[benefit]] but not for that of others.
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"And how is one an {{Wiki|individual}} who practices for the [[benefit]] of others but not for his [[own]]?
 +
 
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There is the case where a certain {{Wiki|individual}} himself doesn't abstain from the taking of [[life]] but encourages others in {{Wiki|undertaking}} [[abstinence]] from the taking of [[life]]...
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 +
(similarly with the [[precepts]] on [[stealing]], {{Wiki|sexual}} {{Wiki|misconduct}}, {{Wiki|lying}}, and [[intoxicants]]). Such is the {{Wiki|individual}} who practices for the [[benefit]] of others but not for his [[own]].
 +
 
 +
"And how is one an {{Wiki|individual}} who practices neither for his [[own]] [[benefit]] nor for that of others?
 +
 
 +
There is the case where a certain {{Wiki|individual}} himself doesn't abstain from the taking of [[life]] and doesn't encourage others in {{Wiki|undertaking}} [[abstinence]] from the taking of [[life]]...
 +
 
 +
(similarly with the [[precepts]] on [[stealing]], {{Wiki|sexual}} {{Wiki|misconduct}}, {{Wiki|lying}}, and [[intoxicants]]). Such is the {{Wiki|individual}} who practices neither for his [[own]] [[benefit]] nor for that of others.
 +
 
 +
"And how is one an {{Wiki|individual}} who practices for his [[own]] [[benefit]] and for that of others?
 +
 
 +
There is the case where a certain {{Wiki|individual}} himself abstains from the taking of [[life]] and encourages others in {{Wiki|undertaking}} [[abstinence]] from the taking of [[life]]...  
 +
 
 +
(similarly with the [[precepts]] on [[stealing]], {{Wiki|sexual}} {{Wiki|misconduct}}, {{Wiki|lying}}, and [[intoxicants]]). Such is the {{Wiki|individual}} who practices for his [[own]] [[benefit]] and for that of others.
 +
 
 +
 
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"These are the four types of {{Wiki|individuals}} to be found [[existing]] in the [[world]]."
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 +
::— AN 4.99
 
{{R}}
 
{{R}}
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[http://www.accesstoinsight.org/lib/authors/thanissaro/refuge.html www.accesstoinsight.org]
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"[[Virtue]]: [[sila]]", edited by  Access to [[Insight]]. Access to [[Insight]], 12 February 2012, http://www.accesstoinsight.org/ptf/dhamma/[[sila]]/index.html . Retrieved on 10 June 2013.
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[[Category:Buddhist Terms]]
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[[Category:Pāramitā]]
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[[Category:Virtue]]

Latest revision as of 11:16, 21 December 2016

Ksitigarbha Bodhi.jpeg



Sila (virtue, moral conduct) is the cornerstone upon which the entire Noble Eightfold Path is built.

The practice of sila is defined by the middle three factors of the Eightfold Path:

Right Speech,
Right Action, and
Right Livelihood.

Practicing Buddhists voluntarily undertake a particular set of training rules appropriate to their life-situation:



The rewards of virtue

Monk begging2.jpg

(Ananda:) "What, O Venerable One, is the reward and blessing of wholesome morality?"

[The Buddha:] "Freedom from remorse, Ananda."

"And of freedom from remorse?"

"Joy, Ananda"

"And of joy?"

"Rapture, Ananda"

"And of rapture?"

"Tranquillity, Ananda."

"And of tranquillity?"

"Happiness, Ananda."

"And of happiness?"

"Concentration, Ananda."

"And of concentration?"

"Vision and knowledge according to reality."

"And of the vision and knowledge according to reality?"

"Turning away and detachment, Ananda."

"And of turning away and detachment?"

"The vision and knowledge with regard to Deliverance, Ananda."

— AN 10.1 (Nyanatiloka, trans.; from Path to Deliverance, pp. 65-66)


Five faultless gifts

36.jpg

"There are these five gifts, five great gifts — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives & brahmans.

Which five?

"There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life.

In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings.

In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression.

This is the first gift, the first great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning —

that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans...

"Furthermore, abandoning taking what is not given (stealing), the disciple of the noble ones abstains from taking what is not given.

In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings.

In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the second gift...

"Furthermore, abandoning illicit sex, the disciple of the noble ones abstains from illicit sex.

In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings.

In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression.

This is the third gift...

"Furthermore, abandoning lying, the disciple of the noble ones abstains from lying.

In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings.

In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fourth gift...

"Furthermore, abandoning the use of intoxicants, the disciple of the noble ones abstains from taking intoxicants.

In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings.

In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings,

he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression.

This is the fifth gift, the fifth great gift — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives & brahmans.

And this is the eighth reward of merit, reward of skillfulness, nourishment of happiness, celestial, resulting in happiness, leading to heaven, leading to what is desirable, pleasurable, & appealing; to welfare & to happiness."

— AN 8.39

Five blessings

95 200.jpg

"Five blessings, householders, accrue to the righteous person through his practice of virtue: great increase of wealth through his diligence; a favorable reputation;

a confident deportment, without timidity, in every society, be it that of nobles, brahmans, householders, or ascetics; a serene death;

and, at the breaking up of the body after death, rebirth in a happy state, in a heavenly world."

— DN 16

Admirable friends encourage the development of virtue

"And what is meant by admirable friendship?

There is the case where a lay person, in whatever town or village he may dwell, spends time with householders or householders' sons, young or old, who are advanced in virtue.

He talks with them, engages them in discussions. He emulates consummate conviction [in the principle of kamma] in those who are consummate in conviction, consummate virtue in those who are consummate in virtue, consummate generosity in those who are consummate in generosity, and consummate discernment in those who are consummate in discernment.

This is called admirable friendship."

— AN 8.54

Recalling your own virtues

90698 n.jpg

"Furthermore, there is the case where you recollect your own virtues:

They are untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, conducive to concentration.'

At any time when a disciple of the noble ones is recollecting virtue, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion.

His mind heads straight, based on virtue. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma.

In one who is joyful, rapture arises.

In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated."

— AN 11.12

Practice the precepts — and support others' practice, too

"Monks, these four types of individuals are to be found existing in the world.

Which four?

The one who practices for his own benefit but not for that of others.

The one who practices for the benefit of others but not for his own.

The one who practices neither for his own benefit nor for that of others.

The one who practices for his own benefit and for that of others.

"And how is one an individual who practices for his own benefit but not for that of others?

There is the case where a certain individual himself abstains from the taking of life but doesn't encourage others in undertaking abstinence from the taking of life.

He himself abstains from stealing but doesn't encourage others in undertaking abstinence from stealing.

He himself abstains from sexual misconduct but doesn't encourage others in undertaking abstinence from sexual misconduct.

He himself abstains from lying but doesn't encourage others in undertaking abstinence from lying.

He himself abstains from intoxicants that cause heedlessness but doesn't encourage others in undertaking abstinence from intoxicants that cause heedlessness.

Such is the individual who practices for his own benefit but not for that of others.

"And how is one an individual who practices for the benefit of others but not for his own?

There is the case where a certain individual himself doesn't abstain from the taking of life but encourages others in undertaking abstinence from the taking of life...

(similarly with the precepts on stealing, sexual misconduct, lying, and intoxicants). Such is the individual who practices for the benefit of others but not for his own.

"And how is one an individual who practices neither for his own benefit nor for that of others?

There is the case where a certain individual himself doesn't abstain from the taking of life and doesn't encourage others in undertaking abstinence from the taking of life...

(similarly with the precepts on stealing, sexual misconduct, lying, and intoxicants). Such is the individual who practices neither for his own benefit nor for that of others.

"And how is one an individual who practices for his own benefit and for that of others?

There is the case where a certain individual himself abstains from the taking of life and encourages others in undertaking abstinence from the taking of life...

(similarly with the precepts on stealing, sexual misconduct, lying, and intoxicants). Such is the individual who practices for his own benefit and for that of others.


"These are the four types of individuals to be found existing in the world."

— AN 4.99

Source

"Virtue: sila", edited by Access to Insight. Access to Insight, 12 February 2012, http://www.accesstoinsight.org/ptf/dhamma/sila/index.html . Retrieved on 10 June 2013.

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