Post # 17 - The  Direct Path to Enlightenment; Seela Part 

Are you visiting this Blog for the first time? It would be good if you could read the 1^st Post to know about this Blog. In Post # 16 we discussed in outline the Noble Eightfold Path. This Post will deal with the Seela Part of the Path in more detail.

The Direct Path to Enlightenment; Seela Part

1.0 We saw in the previous Post that the Noble Eightfold Path, is made up of eight factors which were ‘right view’( samma ditti) ; ‘right intention’ (samma sankappa) ; ‘right speech’ (samma vacha) ; ‘right action’   (samma kammantha) ; ‘right livelihood’ (samma ajeewa); ‘right effort’ (samma wayamma); ‘right mindfulness’ (samma sathi) and ‘right concentration’ (samma samadhi).

2.0 We also saw that these eight factors can be grouped into three parts, identifying them respectively as the Seela (Moral Restraint) Part, Samadhi (Concentrated Mind) Part, and the Panna (Wisdom) Part.

3.0 The factors of the eight fold path falling into seela part are‘right speech’ (samma vacha) ; ‘right action’   (samma kammantha) ; ‘right livelihood’ (samma ajeewa); Of the others, I would like to also expand on two factors for the present which are not in the Seela Part, as they have relevance to the process we are about to discuss. The first is ‘right intention’ (samma sankappa) which is made up of Nekkamma Sankalpana (intent to ‘let go’ of attachments or renunciation); Aviyapada Sankalpana (intent to develop compassion); Avihinsawada Sankalpana (intent to develop kindness).  The second one is ‘right effort’ (samma wayamma). The right effort typically is the effort you make to stop any unwholesome deeds that you are already doing and the effort you put in to not do any unwholesome deeds you are yet to do. In addition the effort required for maintaining the wholesome deeds you are currently engaged in and the effort made to do other wholesome deeds that are not yet being done by you. This in Pali is referred to as Satara Samya-padana Weeriya. Let us also see how these latter two factors will separately develop during this Seela exercise.

4.0 We saw that a lay follower may find it practicable to associate the development in the Path with the observance of pancha seela (the vows that we take for moral restraint). Most of us observe pancha seela regularly, sometimes even daily. This practice is often done with observing the varithra (restraint) aspects of the precept, whereas there is also the possibility to observe the corresponding charithra (righteous action) aspects of the precept. It is by observing the latter aspects that we are able to develop most of the factors of the Noble Eightfold Path during the observance of pancha seela. You will also observe that some aspects of Right View also develop as you reflect on the varithra (restraint) aspects of the precept, and the corresponding charithra (righteous action) aspects of the precept. This will become clear when we discuss the details of how we engage in the practice to achieve this goal as given below.

5.0 Given the importance of this activity, we may have to find some way to dedicate a convenient time of the day for the observance. Then by associating each precept with the relevant factor in the eightfold path you will engage in a practice that progressively develops the required spiritual qualities. 

6.0 This observance of seela is also followed under eight virtues, instead of the five. Here the fourth virtue of refraining from false speech is expanded to include three other sub specifics of malicious speech, harsh speech and idle speech or gossip. The fifth virtue of refraining from consuming intoxicants is substituted by refraining from unethical livelihood patterns, which also includes refraining from taking intoxicants. This way it becomes convenient to relate the factors of the Path to the corresponding vows in the expanded pancha seela (the vows we take for moral restraint under eight precepts - ajeewa ashtamaka seela).

When you engage in a simple process on the above lines you will find that the Seela (moral restraint) Part gradually matures. You will also  find that factors of the Path relating to Right Effort and Right Intention and some aspects of Right View, which are not in the seela part also developing  as you engage in the observance of the charithra aspects of the eight precepts.

 Let us see how this can be achieved?  Let us discuss our understanding of each factor of the path as relevant to the Seela Part.

The specific references and recollections that are made in respect of each precept and observance of the corresponding charithra (righteous action) aspects of the precept is very personal. They depend on each individual’s perceptions and life experiences cultivated from the past.

7.0 As an example let me suggest some reflections I make in this regard based on my own experiences. This by no means is a typical way, but only an illustration as to how I understand this. You have to make your own decisions based on your own past experiences.

i. When we recite the 1st precept for the observance of pancha seela (the vows that we take for moral restraint), we use the Pali version of the precept as our habit. By also reciting the meaning in our own language as well, the commitment to it is enhanced. Thus the first precept after the Pali version is recited  will be observed as - “I shall refrain from taking the life of other living 'Beings' ”. By dwelling on the refrain aspect of the precept, I try to eradicate the unwholesome traits of cruelty, hatred and ill will etc. that may be present in my mind towards all 'Beings'. In addition I try to reflect on and cultivate the noble traits of compassion, kindness, goodwill etc. towards all 'Beings'. This is Aviyapada Sankalpana and Avihinsawada Sankalpana the constituents of the factor samma sankappa (right intentions) of the Path.

The corresponding charithra (righteous action) aspects would be- “I shall care for all living 'Beings' including humans, be helpful in relieving them from suffering and danger, and where possible engage in acts to free beings due for slaughter etc. I will accordingly develop compassion, kindness and sympathy for all living 'Beings' (both human and non-human). These righteous intentions will be translated into thoughts, words and action in the way that is practicable for me. This is practicing samma kammantha (right action).

Simultaneously the effort employed to refrain from such unethical practices that may already be in my daily routine or those that can arise in the future and the effort employed to continue the ethical practices in this respect already in my lifestyle and to cultivate effort to engage in such practices, hitherto that were not in my agenda, will be samma wayama (the right effort).

Thus observing the 1^st precept both in the warithra and charithra aspects as above, I find that I engage myself in a practicable process for the development of the three factors - samma sankappa , samma kammantha and samma wayama of the Noble Eightfold Path. By differentiating the charithra aspect and warithra aspect of this precept, that is seeing unwholesome traits present in me and also the wholesome traits operating in my mind simultaneously and seeing what needs to be done in this regard,  I also develop that part of Samma Ditthi (mundane right view).   This way I contemplate on the cultivation of these virtues of the Path on a regular basis. I try to find even the simplest of ways to engage in these actions very regularly in my daily life, with the right chethana (will).  I am hopeful that they will give me the expected result progressively and in an incremental way. .

For the sake of brevity I will not be discussing in detail the other precepts but leave it to you to develop your own method in respect of each such precept. However the following are given as pointers.

ii. In the next precept we recite in Pali the English version may go like– I shall refrain from stealing, taking what belongs to others, taking things not given to you, etc., the refrain aspect should be clear. The charitra side instead is to cultivate benevolence by giving to charity etc. of part of what you own etc. By this observance Nekkamma Sankalpana (intent to ‘let go’ of attachments and what you own), the factor samma sankappa, begins to develop. In addition samma kammantha (right actions)  and samma wayama (right effort) and that part of Right View of the Noble Eightfold Path also develops at the same time

iii. With the observance similarly of the 3^rd precept which is– I shall refrain from sexual misconduct and other desire driven acts, you will find that the factors of nekkamma sankalpana of samma sankappa along with samma kammantha and samma wayama of the Noble Eightfold Path developing. Here you may need some meditation practice such as contemplating on pattikkula manisakaraya - undesirable/unattractive nature of body, the nature of impermanence of all assets and formations, contemplating on the the four universal truths  chathu-ariya-sattha  -the unsatisfactory nature of all phenomena, the cause, its cessation and the path to its cessation; and Pattica Samupada (the teaching on cause and effect), to  practice letting go or renunciation. That is letting go kamma thanha (clinging to sensual pleasure) ;  bhawa thanna (desire for re-becoming in material realms and including desire for certain happenings), vibawa thanna (desire for non-becoming in material realms including desire for certain non-happenings). Ven. Ududumbara  Sobitha Thero in a Dhamma talk on the path to Nibbana says that when a person develops a view of self (sakkaya ditthi) and realizes  that life is subject to suffering, he will not wish for this self to be born again to undergo suffering. This is his vibawa thanna.  The factor kamma thanha (clinging to sensual pleasure) consists of the two sub factors of Vasthu Kama (desire for material things) and Kilesa Kama (  desire arising from unwholesome traits of excessive indulgence in sensual pleasures).This way you cultivate nekkamma sankalpana of the factor samma sankappa of the Path. The other factors of the Noble Eightfold Path that simultaneously develop are samma kammantha and samma wayama and that part of Right View .

iv. The next precept is I shall refrain from false speech and saying lies etc. This results in developing Samma Vacha (right speech). What does right speech imply? It is clear that false speech, slanderous speech, harsh speech and gossip are harmful. They create sorrow, distress and unhappiness etc. in the minds of the recipient of such words from you. When you willfully contemplate on this virtue, ie abstaining from such speech, you will find that kindness, compassion and wish for well-being of others manifesting in you. You see a shift in your attitudes and personality. This is the cultivation of Aviyapada Sankalpana (intent to develop compassion) and Avihinsawada Sankalpana (intent to develop kindness) and thus cultivating the factor samma sankappa of the Path.   On the other hand observance of the corresponding charithra (righteous action) aspects of the precept enables us to develop certain other factors of the Path. That is the use of virtuous, truthful, and helpful words and words that are comforting and making one happy, result in cultivating the Samma Vacha factor of the Path. The effort employed to refrain from wrong speech and cultivating right speech, enables the development of the factor Samma Vayama. Also the development of that part of Right View.  

v. The last precept of refraining from unethical livelihood patterns and taking of intoxicants you eradicate the traits that inhibit maintaining yoniso manasikara -skillful attention or  right mindfulness and engaging in relevant charithra part you cultivate the factor right livelihood of the Path. Also refraining from those unethical habits you practice the skills of  abstaining from those unwholesome habits thus developing  , the factor right effort (samma wayama)  and in a similar review you tend to develop that part of the factor Right View .

8.0 You would then see that by practicing the Seela part this way, the factors ‘right speech’ (samma vacha); ‘right action’ (samma kammantha) ; ‘right livelihood’ (samma ajeewa); ‘right effort’ (samma wayamma); and ‘right intention’ (samma sankappa) and that part of Right View of the eight fold path developing. 

 I gave these examples to convey the general idea as I understand them, of how to engage in this practice. They are certainly not prescriptions for the only way they can be done. Once you get the right idea, you would be developing your own contemplative actions to achieve the objective. I will discuss the Samadhi (Concentrated Mind) Part, in the next post and the Panna (Wisdom) Part in the one after.

May you have the comfort that engaging in the dhamma practice this way you will have the necessary protection from Dhamma in the Samsaric process.