The gradual path begins with Sila, or Virtue, which is the intention to free oneself from unwholesome bodily and verbal actions that lead to coarse afflictions and remorse. Sila involves practicing self-discipline to let go of clinging, aversion, and delusion in oneself and towards others.
In simple terms, it means renouncing or letting go of desires or expectations from interactions with others and letting go any hateful, aversive, or harmful thoughts, speech or actions. The practice of virtue and goodwill helps protect us and others from the most detrimental forms of stress and unhappiness that our actions, speech, and intentions might cause when interacting with the world.
By strict self-discipline, one ensures that no unskillful behavior will cause us to become entangled in the problems of the external world. Success in self-discipline brings confidence and peace of mind that one has never known before.
True virtue and goodwill comes from the understanding that everyone, including ourselves, is afflicted by clinging of the Five Aggregates and that everyone who is not liberated acts based on clinging, aversion, and delusion. It comes from understanding that our perceptions, emotions, thoughts, and views can't be relied upon, and that it's common for people to come to false conclusions from the delusions that arise from not correctly seeing reality as it is.
Since everyone is afflicted by the fires of Nibbana, instead of taking anything personally, one should understand that people's actions in the present, including our own, are based on past causes and conditions. We cannot know what others have been through in life that might cause them to act in the present; therefore, any judgment about others is ignorance. Also, taking things personally is another form of ignorance, as no one can "do" anything to another. Even if there is intent to cause harm, this intention is rooted in past greed, aversion, and ignorance, and the result of their suffering. For example, one might have been abused or molested as a child and developed unwholesome behaviours or ways to interact with the world. This is why compassion and goodwill are required towards oneself and others.
Judgments Towards Others
It's important to remember that when we judge others, we are really just looking at our own Five Aggregates. In other words, when we have negative feelings, perceptions, thoughts, speech, and actions towards others, they are just a reflection of the preconceived notions stored in memory, re-cognized through the Five Aggregates.
So when you see greed, hatred, aversion, you are really looking at yourself.
As we approach any situation, we first establish the right view that all interactions with others are fraught with possible dangers and that we must not cling to, not get entangled with any judgments or expectations, as doing so will cause distress and dissatisfaction.
This is why it is important to constantly be mindful of our thoughts, speech, and actions and reflect on them.
When interacting with others, it's important to also maintain mindfulness to notice any tension or tightness in the mind or body, which may indicate clinging to the interaction, either expecting something or being adverse to the situation.
Any unskillful interaction will be easy to identify and reflect upon because of the lingering thoughts, distress and dissatisfaction that they create.
The practice of Sila or goodwill is protection from our own delusions and delusions of others
The following sutta describes the purpose of Virtue and how practicing it correctly can lead all the way to liberation:
AN11.1
Kimatthiyasutta
Thus have I heard: At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.
Then the venerable Ānanda approached the Blessed One; having approached, having paid homage to the Blessed One, he sat down at one side. Sitting at one side, the venerable Ānanda said to the Blessed One:
For what purpose, master, are wholesome virtues? What is their benefit? For the purpose of non-remorse, Ānanda, wholesome virtues are for the benefit of non-remorse.
But, master, for what purpose is non-remorse? What is its benefit? Non-remorse, Ānanda, is for the purpose of joy, for the benefit of joy.
And joy, master, for what purpose? What is its benefit?
Joy, Ānanda, is for the purpose of rapture, for the benefit of rapture.
And rapture, master, for what purpose? What is its benefit? Rapture, Ānanda, is for the purpose of tranquility, for the benefit of tranquility.
And tranquility, master, for what purpose? What is its benefit? Tranquility, Ānanda, is for the purpose of happiness, for the benefit of happiness.
And happiness, master, for what purpose? What is its benefit? Happiness, Ānanda, is for the purpose of concentration, for the benefit of concentration.
And concentration, master, for what purpose? What is its benefit? Concentration, Ānanda, is for the purpose of knowledge and vision of things as they really are, for the benefit of knowledge and vision of things as they really are.
And knowledge and vision of things as they really are, master, for what purpose? What is its benefit?
Knowledge and vision of things as they really are, Ānanda, is for the purpose of disenchantment, for the benefit of disenchantment.
And disenchantment, master, for what purpose? What is its benefit? Disenchantment, Ānanda, is for the purpose of dispassion, for the benefit of dispassion.
And dispassion, master, for what purpose? What is its benefit? Dispassion, Ānanda, is for the purpose of knowledge and vision of liberation, for the benefit of knowledge and vision of liberation.
Thus, Ānanda, wholesome virtues are for the purpose of non-remorse, for the benefit of non-remorse, non-remorse is for the purpose of joy, for the benefit of joy, joy is for the purpose of rapture, for the benefit of rapture, rapture is for the purpose of tranquility, for the benefit of tranquility, tranquility is for the purpose of happiness, for the benefit of happiness, happiness is for the purpose of concentration, for the benefit of concentration, concentration is for the purpose of knowledge and vision of things as they really are, for the benefit of knowledge and vision of things as they really are, knowledge and vision of things as they really are is for the purpose of disenchantment, for the benefit of disenchantment, disenchantment is for the purpose of dispassion, for the benefit of dispassion, dispassion is for the purpose of knowledge and vision of liberation, for the benefit of knowledge and vision of liberation.
Thus, Ānanda, wholesome virtues gradually lead to the highest.
The Tathagata describes how the whole path starts with virtue and gives advice on how to practice virtue: (some practices only apply to disciples)
AN10.99
Upāli Sutta
Then the venerable Upāli approached the Blessed One; having approached, having paid homage to the Blessed One, he sat down at one side. Sitting at one side, the venerable Upāli said to the Blessed One:
I wish, venerable sir, to live in remote forest and woodland lodgings.
It is difficult, Upāli, to maintain remote forest and woodland lodgings. Solitude is hard to achieve and not delightful. I think the forests carry away the mind of a disciple who does not attain concentration. If someone were to say: Without attaining concentration, I will maintain remote forest and woodland lodgings, it should be expected that he will either sink or drift away.
Just as, Upāli, a great lake. Then a royal bull elephant with seven or eight factors might come. He might think: Let me plunge into this lake, play a game with my trunk, play a game with my back. Having played a game with my trunk, played a game with my back, having bathed and drunk, I will leave as I wish. He would plunge into the lake, play a game with his trunk, play a game with his back; having played a game with his trunk, played a game with his back, having bathed and drunk, he would leave as he wished. Why is that? Because, Upāli, a great being finds a firm footing in the deep. Then a hare or a cat might come.
He might think: Who am I, and who is a royal bull elephant? Let me plunge into this lake, play a game with my trunk, play a game with my back; having played a game with my trunk, played a game with my back, having bathed and drunk, I will leave as I wish. He would suddenly, without consideration, jump in. It should be expected that he will either sink or drift away. Why is that? Because, Upāli, a small being does not find a firm footing in the deep.
In the same way, Upāli, if someone were to say: Without attaining concentration, I will maintain remote forest and woodland lodgings, it should be expected that he will either sink or drift away. Just as, Upāli, a young boy, weak, lying on his back, plays with his own urine and feces.
What do you think, Upāli, isn't that just mere child's play? Yes, venerable sir. That boy, Upāli, in time, having grown, having matured, would engage in games suitable for young boys, such as toy plows, tip-cat, hoop, pinwheel, toy windmill, toy cart, toy bow.
What do you think, Upāli, isn't this play more excellent and refined than the former? Yes, venerable sir. That boy, Upāli, in time, having grown, having matured, would enjoy himself provided and endowed with the five cords of sensual pleasure: forms cognizable by the eye that are wished for, desired, agreeable and likable, connected with sensual desire, and provocative of lust. Sounds cognizable by the ear... Odors cognizable by the nose... Flavors cognizable by the tongue... Tangibles cognizable by the body that are wished for, desired, agreeable and likable, connected with sensual desire, and provocative of lust.
What do you think, Upāli, isn't this play more excellent and refined than the former ones? Yes, venerable sir. Here, Upāli, the Tathāgata appears in the world, accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.
He declares this world with its gods, Māras, and Brahmās, this generation with its recluses and brahmins, its princes and people, which he has himself realized with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.
A householder or householder's son or one born in some other clan hears that Dhamma. Having heard that Dhamma, he acquires faith in the Tathāgata. Possessing that faith, he considers thus: Household life is crowded and dusty; life gone forth is wide open. It is not easy, while living in a home, to lead the holy life utterly perfect and pure as a polished shell.
What if I shave off my hair and beard, put on the ochre robe, and go forth from the home life into homelessness? After some time he abandons a small or large fortune, leaves a small or large circle of relatives, shaves off his hair and beard, puts on the ochre robe, and goes forth from the home life into homelessness.
Leaving behind a small or large family circle, having shaved off his hair and beard, donning yellow robes, he goes forth from home to homelessness. Thus gone forth, adhering to the training and way of life of disciples, he abstains from taking life, becomes averse to taking life, laying aside the rod and weapon, he is modest, compassionate, living for the welfare of all living beings.
Abandoning the taking of what is not given, he lives purely, accepting what is given, expecting what is given, living with a mind purified by honesty. Abandoning misconduct in sensual pleasures, he lives celibately, walking and acting free from sexual activity. Abandoning false speech, he becomes averse to false speech, speaks the truth, is reliable, trustworthy, not deceptive to the world.
Abandoning divisive speech, he does not repeat elsewhere what he has heard here to cause division, and vice versa; thus, he is a reconciler of those divided, a promoter of friendships, enjoying concord, rejoicing in concord, delighting in concord, speaking words that promote concord.
Abandoning harsh speech, he speaks words that are gentle, pleasing to the ear, loving, going to the heart, courteous, desired by many, agreeable to many. Abandoning idle chatter, he speaks at the right time, speaks what is factual, what is in accordance with the goal, the Dhamma, and the discipline; his speech is like a treasure, spoken at the right time, accompanied by reasons, moderate, and full of sense.
He abstains from injuring seeds and plants. He eats once a day, abstaining from eating at night and outside the proper time. He abstains from dancing, singing, music, and seeing shows; from wearing garlands, using perfumes, and beautifying the body with cosmetics; from high and luxurious beds; from accepting gold and silver; from accepting raw grain; from accepting raw meat; from accepting women and girls; from accepting male and female slaves; from accepting goats and sheep; from accepting fowl and pigs; from accepting elephants, cattle, horses, and mares; from accepting fields and land; from running messages and errands; from buying and selling; from false weights, false metals, and false measures; from cheating, deceiving, defrauding, and trickery; from wounding, murdering, binding, theft, fraud, deceit, and foolishness.
He is content with robes to protect his body and with alms food to protect his stomach. Wherever he goes, he takes only these with him, just as a bird, wherever it goes, flies with its wings as its only burden. Thus, this disciple is content with robes to protect his body and with alms food to protect his stomach. Wherever he goes, he takes only these with him. Endowed with this noble aggregate of virtue, he experiences an unblemished happiness within himself. Seeing a form with the eye, he does not grasp at its signs or features.
Since, if he left the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practices the way of its restraint, he guards the eye faculty, he undertakes the restraint of the eye faculty. Hearing a sound with the ear... smelling an odor with the nose... tasting a flavor with the tongue... touching a tangible with the body... cognizing a mental object with the mind, he does not grasp at its signs or features. Since, if he left the mind faculty unguarded, evil unwholesome states of covetousness and grief might invade him, he practices the way of its restraint, he guards the mind faculty, he undertakes the restraint of the mind faculty.
Endowed with this noble restraint of the faculties, he experiences an unsullied bliss within himself. In going forward and returning, he acts clearly knowing; in looking ahead and looking away... in bending and stretching... in wearing robes and carrying the outer robe and bowl... in eating, drinking, chewing, and tasting... in defecating and urinating... in walking, standing, sitting, falling asleep, waking up, talking, and keeping silent, he acts clearly knowing.
Endowed with this noble aggregate of virtue, this noble restraint of the faculties, and this noble mindfulness and full awareness, he resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. Having gone to the forest, to the root of a tree, to an empty hut, he sits down; having folded his legs crosswise, set his body erect, and established mindfulness in the body, he, abandoning covetousness for the world, lives with a mind free from covetousness, he purifies his mind from covetousness.
He purifies his mind from covetousness. Abandoning ill-will and hatred, he dwells with a mind free from ill-will, compassionate for the welfare of all living beings, purifying his mind from ill-will and hatred. Abandoning sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and fully aware, purifying his mind from sloth and torpor.
Abandoning restlessness and remorse, he dwells unagitated, with a mind inwardly peaceful, purifying his mind from restlessness and remorse. Abandoning doubt, he dwells having crossed over doubt, without doubting about wholesome states, purifying his mind from doubt. Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, secluded from sensual pleasures, secluded from unwholesome states, he enters and dwells in the first jhāna, which includes applied and sustained thought, with rapture and pleasure born of seclusion. What do you think, Upāli, is not this abode more excellent and sublime than the previous abodes?
Yes, venerable sir.
This too, Upāli, my disciples, seeing the Dhamma in themselves, frequent remote forest and tree-root dwellings, yet they do not dwell having attained their goal. Furthermore, Upāli, a disciple, with the stilling of applied and sustained thought, enters and dwells in the second jhāna… Again, Upāli, a disciple, with the fading away of rapture… enters and dwells in the third jhāna. What do you think, Upāli, is not this abode more excellent and sublime than the previous abodes?
Yes, venerable sir.
This too, Upāli, my disciples, seeing the Dhamma in themselves, frequent remote forest and tree-root dwellings, yet they do not dwell having attained their goal. Furthermore, Upāli, a disciple, with the abandoning of pleasure… enters and dwells in the fourth jhāna…. Furthermore, Upāli, a disciple, having completely surpassed the perception of form, with the disappearance of the perception of resistance, not paying attention to the perception of diversity, thinking Infinite space, enters and dwells in the base of infinite space. What do you think, Upāli, is not this abode more excellent and sublime than the previous abodes?
Yes, venerable sir.
This too, Upāli, my disciples, seeing the Dhamma in themselves, frequent remote forest and tree-root dwellings, yet they do not dwell having attained their goal. Furthermore, Upāli, a disciple, having completely surpassed the base of infinite space, thinking Infinite consciousness, enters and dwells in the base of infinite consciousness…. Having completely surpassed the base of infinite consciousness, thinking There is nothing, enters and dwells in the base of nothingness…. Having completely surpassed the base of nothingness, This is peaceful, this is sublime, that is, the base of neither-perception-nor-non-perception, enters and dwells. What do you think, Upāli, is not this abode more excellent and sublime than the previous abodes?
Yes, venerable sir.
This too, Upāli, my disciples, seeing the Dhamma in themselves, frequent remote forest and tree-root dwellings, and they do dwell having attained their goal. Now, Upāli, dwell in the Sangha. It will be for your comfort in the Sangha.
Precepts are not Rules
It's important to look at virtue and the precepts not as rules (clinging) but as a practice.
History is filled with people blindly believing they are a "a good person" yet justify wars and untold suffering in the name of "good". For this reason, we should not look at lying, stealing, killing, drinking, and sexual misconduct as simple concepts or attributes. But understand how their application needs to be skillfully adapted based on the unlimited circumstances one might encounter.
Practicing virtue is protection from getting tangled in wordly matters. It allows us to renounce the world, without hating the world. Its also one of the best ways to train the mind, as one must constantly be mindful if their own and others actions are tainted by greed, aversion, and delusion.
Practicing virtue is also the best way to judge our progress on the path, as we can evaluate the amount of clinging, aversion, and delusion that manifests in difficult situations, when we interact with difficult people.
For example, without encountering annoying individuals, how can we develop patience? It's through others triggering our "buttons" or testing our tolerance that we uncover the greed, aversion and clinging to expectations that still exist within us.
MN39
Mahāassapurasutta
Thus have I heard: At one time the Blessed One was dwelling in the Anga country, in a town of the Angas named Assapura.
There, the Blessed One addressed the disciples:
Disciples.
Venerable Sir, those disciples replied to the Blessed One.
The Blessed One said:
People recognize you as ascetics, disciples. When asked who are you? you claim we are ascetics. Therefore for those of you recognized and claiming thus, We will undertake and practice those Dhammas that make one an ascetic and a Brahmin, so that our recognition and claim may be true and accurate.
And for those from whom we accept robes, almsfood, lodging, and medicinal requisites, our use of them will bring great fruit and benefit, and our going forth will not be in vain but fruitful and beneficial. Thus should you train.
And what are the Dhammas that make one an ascetic and a Brahmin? We will be endowed with moral shame and fear of wrongdoing. Thus should you train.
But it might be that you think: We are endowed with moral shame, our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.
And what is further to be done? Our bodily conduct will be pure, open, clear, and restrained. And by being endowed with such pure bodily conduct, we will neither look down upon ourselves nor upon others. Thus should you train.
But it might be that you think: We are endowed with moral shame, our bodily conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.
And what is further to be done? Our verbal conduct will be pure, open, clear, and restrained. And by being endowed with such pure verbal conduct, we will neither look down upon ourselves nor upon others. Thus should you train.
But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.
And what is further to be done? Our mental conduct will be pure, open, clear, and restrained. And by being endowed with such pure mental conduct, we will neither look down upon ourselves nor upon others. Thus should you train.
But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.
And what is further to be done? Our livelihood will be pure, open, clear, and restrained. And by being endowed with such pure livelihood, we will neither look down upon ourselves nor upon others. Thus should you train.
But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that. I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.
And what is further to be done? We will guard the doors of our sense faculties; upon seeing a form with the eye, we will not grasp at its signs or features. Since if we left the eye faculty unguarded, evil unwholesome states of covetousness and grief might invade us.
While dwelling, if covetousness and displeasure, evil unwholesome states, should invade one's mind, we will undertake restraint, we will guard the eye faculty, we will enter upon restraint of the eye faculty.
Upon hearing a sound with the ear…
Upon smelling an odor with the nose…
Upon tasting a flavor with the tongue…
Upon touching a tangible with the body…
Upon cognizing a mental object with the mind, not grasping at signs or features.
Because if the mind faculty is unrestrained, bad unwholesome states of covetousness and displeasure might invade one, for its restraint, we will undertake practice, we will guard the mind faculty, we will enter upon restraint of the mind faculty. Thus indeed should you train yourselves.
But it might be that you think:
We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.
I inform you I declare to you, disciples:
Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.
And what is more to be done?
We will be moderate in eating, reflecting wisely we will consume food, not for fun, not for pleasure, not for fattening, not for beautification, but only for the maintenance and nourishment of this body, for keeping it healthy, for pursuit of the holy life, thinking thus: I will terminate old feelings without arousing new feelings and I will be healthy and blameless and will live in comfort.
Thus indeed should you train yourselves.
But it might be that you think:
We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating;
enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.
I inform you I declare to you, disciples:
Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.
And what is more to be done?
We will be devoted to wakefulness, during the day, walking back and forth and sitting, we will purify our minds of unwholesome states.
In the first watch of the night, walking back and forth and sitting, we will purify our minds of unwholesome states.
In the middle watch of the night, we will lie down on the right side in the lions pose, placing foot on foot, mindful and fully aware, after setting our minds to the idea of waking up.
In the last watch of the night, upon rising, walking back and forth and sitting, we will purify our minds of obstructive states. Thus indeed should you train yourselves.
But it might be that you think:
We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating, we are devoted to wakefulness; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.
I inform you I declare to you, disciples:
Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.
And what is more to be done?
We will be endowed with mindfulness and unobstructed awareness, unobstructed awareness when going forward and returning, unobstructed awareness when looking ahead and looking away, unobstructed awareness when flexing and extending limbs, unobstructed awareness when wearing robes and carrying the outer robe and bowl, unobstructed awareness when eating, drinking, consuming food, and tasting, unobstructed awareness when defecating and urinating, unobstructed awareness when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. Thus indeed should you train yourselves.
But it might be that you think:
We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating, we are devoted to wakefulness, we are equipped with mindfulness and full awareness; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.
I inform you I declare to you, disciples:
Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done. And what is more to be done?
Here a disciple frequents a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle grove...
He sits down cross-legged after his meal, having returned from his alms round, setting his body erect and establishing mindfulness in the body. He lives with a mind free from covetousness for the world, cleansing his mind of covetousness; free from ill-will and harm, compassionate for the welfare of all living beings, cleansing his mind of ill-will; free from sloth and torpor, alert and mindful, cleansing his mind of sloth and torpor; free from restlessness and remorse, calm in mind, cleansing his mind of restlessness and remorse; free from doubt, having crossed over doubt, confident in skillful qualities, cleansing his mind of doubt.
Just as a person would take a loan for a venture, and the venture succeeds, he would then repay his old debts and still have surplus for supporting his family, thinking, I took a loan for a venture, it succeeded, I repaid my debts and have surplus for my family, and he would be joyful and happy.
Similarly, a sick person, suffering and severely ill, unable to eat and lacking strength, later recovers, can eat and regains strength, thinking, I was sick, suffering, unable to eat, now I am recovered, can eat, and have regained strength, and he would be joyful and happy.
Just as a person imprisoned would later be released safely without loss of property, thinking, I was imprisoned, now I am released safely without loss of property, and he would be joyful and happy.
Just as a slave would later be freed, becoming independent and free to go where he wishes, thinking, I was a slave, now I am free and independent, and he would be joyful and happy. Just as a wealthy person traveling through a dangerous road would emerge safely without loss of property, thinking, I traveled through a dangerous road and emerged safely without loss of property, and he would be joyful and happy.
In the same way a disciple sees these five hindrances un-abandoned in himself as debt, sickness, imprisonment, slavery, and a dangerous road. When these five hindrances are abandoned, he sees himself as debt-free, healthy, released from prison, freed from slavery, and in a safe place.
Having abandoned these five hindrances, impurities of the mind that weaken wisdom, secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.
He suffuses, drenches, fills, and irradiates his body with the rapture and pleasure born of seclusion, so that there is no part of his body not suffused by the rapture and pleasure born of seclusion.
Just as a skilled bathman or his apprentice would knead water into bath powder so that the ball of bath powder is soaked and saturated with moisture, enveloped inside and out yet does not drip; in the same way, a disciple suffuses his body with the rapture and pleasure born of seclusion.
He enters and dwells in the second jhana, which is without directed thought and evaluation, has unification of awareness, and is born of concentration, filled with rapture and pleasure.
He drenches, steeps, fills, and suffuses this very body with the rapture and pleasure born of concentration, so that there is no part of his whole body not suffused by the rapture and pleasure born of concentration.
Just as if there were a lake whose waters welled up from below and it had no inflow from east, west, north, or south, and would not be replenished from time to time by showers of rain, then the cool fount of water welling up in the lake would drench, steep, fill, and suffuse the lake with cool water, so that there would be no part of the whole lake not suffused with cool water.
In the same way, he drenches, steeps, fills, and suffuses this very body with the rapture and pleasure born of concentration, so that there is no part of his whole body not suffused by the rapture and pleasure born of concentration.
Furthermore, with the fading of rapture, he dwells equanimous, mindful, and fully aware, feeling pleasure with the body, he enters and dwells in the third jhana, of which the noble ones declare, Equanimous and mindful, he has a pleasant abiding.
He drenches, steeps, fills, and suffuses this very body with the pleasure devoid of rapture, so that there is no part of his whole body not suffused by the pleasure devoid of rapture.
Just as in a pond of blue, red, or white lotuses, some lotuses born and growing in the water might flourish while immersed in the water, without rising above it, and the cool water would drench, steep, fill, and suffuse them to their tips and roots, so that there would be no part of those lotuses not suffused with cool water.
In the same way, he drenches, steeps, fills, and suffuses this very body with the pleasure devoid of rapture, so that there is no part of his whole body not suffused by the pleasure devoid of rapture.
Furthermore, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.
He sits, suffusing his body with a pure, bright mind, so that there is no part of his whole body not suffused by the pure, bright mind. Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his whole body not suffused by the white cloth. In the same way, he sits, suffusing his body with a pure, bright mind, so that there is no part of his whole body not suffused by the pure, bright mind.
With his mind thus concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births...
Thus with their aspects and particulars, he recollects his manifold past lives. Just as if a man went from his own village to another village, and then from that village to yet another village, and then returned from that village to his own village. He would think, I went from my own village to that village; there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way.
From that village, I went to that other village, and there too, I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. Now I have come back to my own village. In the same way, he recollects his manifold past lives with their aspects and particulars.
With his mind thus concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowledge of the passing away and reappearance of beings.
With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions.
Just as if there were two houses with doors, and a man with good sight standing there could see people coming and going, entering and leaving. In the same way, with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing.
He understands beings as they arise, whether they are low or high, in a good or bad state, according to their actions. Thus, with a concentrated mind that is pure, cleansed, without blemishes, free from defilements, soft, workable, established, and having reached imperturbability, he directs his mind towards the knowledge of the destruction of the taints.
He truly understands: This is suffering, This is the origin of suffering, This is the cessation of suffering, and This is the path leading to the cessation of suffering. He truly understands: These are the taints, This is the origin of the taints, This is the cessation of the taints, and This is the path leading to the cessation of the taints. For one who knows and sees in this way, the mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance.
In the liberated one, there arises the knowledge: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being. Just like in a mountain pool, clear, undisturbed, and serene, where a person standing on the shore can see shells, gravel, and fish moving about or staying still.
He knows: This pool is clear, undisturbed, and serene. Here are these shells, gravel, and fish moving about or staying still. In the same way, a disciple truly understands suffering, its origin, its cessation, and the path leading to its cessation.
He knows: There is no more coming to any state of being. This is called a disciple who is a recluse, a Brahmin, a bathed one, a knower of the Vedas, a learned one, a noble one, an arahant. How does a disciple become a recluse? His evil unwholesome states that are defiling, leading to future birth, associated with distress, resulting in suffering, and leading to future old age and death, are calmed. Thus, a disciple becomes a recluse.
How does a disciple become a Brahmin? His evil unwholesome states are expelled. Thus, a disciple becomes a Brahmin. How does a disciple become a bathed one? His evil unwholesome states are washed away. Thus, a disciple becomes a bathed one.
How does a disciple become a knower of the Vedas? His evil unwholesome states are known. Thus, a disciple becomes a knower of the Vedas. How does a disciple become a learned one? His evil unwholesome states are heard and learned. Thus, a disciple becomes a learned one.
How does a disciple become a noble one? His evil unwholesome states are distanced. Thus, a disciple becomes a noble one.
How does a disciple become an arahant? His evil unwholesome states are distanced. Thus, a disciple becomes an arahant.
The Blessed One said this.
The disciples were pleased and delighted in the Blessed One's words.
The Great Discourse at Assapura is concluded.
Right Action
And what is right action? Abstaining from taking life, from stealing, & from sexual misconduct: This is called right action.
“And how is one made impure in three ways by bodily action? There is the case where a certain person takes life, is brutal, bloody-handed, devoted to killing & slaying, showing no mercy to living beings. He takes what is not given. He takes, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them. He engages in sexual misconduct. He gets 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 one is made impure in three ways by bodily action."
Right Speech
And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech.
“And how is one made impure in four ways by verbal action? There is the case where a certain person tells lies. 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 royal court proceeding], if he is asked as a witness, ‘Come & tell, good man, what you know’: If he doesn’t know, he says, ‘I know.’ If he does know, he says, ‘I don’t know.’ If he hasn’t seen, he says, ‘I have seen.’ If he has seen, he says, ’I haven’t seen.’ Thus he consciously tells lies for his own sake, for the sake of another, or for the sake of a certain reward. He engages in divisive speech. What he has heard here he tells there to break those people apart from these people here. What he has heard there he tells here to break these people apart from those people there. Thus breaking apart those who are united and stirring up strife between those who have broken apart, he loves factionalism, delights in factionalism, enjoys factionalism, speaks things that create factionalism. He engages in harsh speech. He speaks words that are insolent, cutting, mean to others, reviling others, provoking anger and destroying concentration. He engages in idle chatter. He speaks out of season, speaks what isn’t factual, what isn’t in accordance with the goal, the Dhamma, & the Vinaya, words that are not worth treasuring. This is how one is made impure in four ways by verbal action.
Unskillful Mental Action
“And how is one made impure in three ways by mental action? There is the case where a certain person is covetous. He covets the belongings of others, thinking, ‘O, that what belongs to others would be mine!’ He bears ill will, corrupt in the resolves of his heart: ‘May these beings be killed or cut apart or crushed or destroyed, or may they not exist at all!’ He has wrong view, is warped in the way he sees things: ‘There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’ This is how one is made impure in three ways by mental action.
Right Livelihood
And what is right livelihood? There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: This is called right livelihood.
“And what more is to be done? Our livelihood will be pure, clear & open, unbroken & restrained. We will not exalt ourselves nor disparage others on account of that pure livelihood: That’s how you should train yourselves. Now the thought may occur to you, We are endowed with shame & compunction. Our bodily conduct is pure. Our verbal conduct… our mental conduct is pure. Our livelihood is pure. That much is enough, that much means we’re done, so that the goal of our contemplative state has been reached. There’s nothing further to be done, and you may rest content with just that. So I tell you. I exhort you. Don’t let those of you who seek the contemplative state fall away from the goal of the contemplative state when there is more to be done."
SN3.19
The Discourse on the Son of a Prostitute
At Sāvatthī.
Then King Pasenadi of Kosala went to the Blessed One in the middle of the day, and after paying homage to him, he sat down to one side. Sitting to one side, King Pasenadi of Kosala said to the Blessed One:
Where have you come from, great king, in the middle of the day? Here, venerable sir, in Sāvatthī, a householder named Anāthapiṇḍika has passed away.
I have come after taking over the royal capital from the son of a prostitute. He had eighty thousand in gold alone, not to mention silver. And his food was like this: he ate broken rice with ghee. His clothing was like this: he wore coarse hempen cloth. His vehicle was like this: he went in a chariot with a canopy of leaves. This is how it was, great king, this is how it was.
A bad person, great king, having acquired vast wealth, does not provide for his own happiness and well-being, nor that of his mother and father, nor his children and wife, nor his servants, employees, and workers, nor his friends and colleagues, nor does he establish an uplifting offering for ascetics and brahmins, leading to happiness, prosperity, and heaven.
As he consumes these resources properly, kings or thieves seize them, or fire burns them, or water sweeps them away, or unloved heirs take them. Thus, great king, these resources, when not consumed properly, lead to their depletion, not to their enjoyment.
Just as a lotus pond in a deserted place is clear, cool, refreshing, and delightful, yet no one would take from it, drink from it, bathe in it, or use it in any way. For if they did, the water would be used up, not enjoyed.
In the same way, great king, a bad person, having acquired vast wealth, does not provide for his own happiness and well-being, nor that of his mother and father, nor his children and wife, nor his servants, employees, and workers, nor his friends and colleagues, nor does he establish an uplifting offering for ascetics and brahmins, leading to happiness, prosperity, and heaven.
As he consumes these resources properly, kings or thieves seize them.
Thieves steal, fire burns, water flows, unloved heirs take. Thus, great king, possessions are being consumed properly, not the consumer. A virtuous person, having obtained great wealth, makes themselves happy and pleased, makes their parents happy and pleased, makes their spouse and children happy and pleased, makes their servants and workers happy and pleased, makes their friends and companions happy and pleased, establishes an uplifting offering among ascetics and brahmins, leading to heavenly results and the attainment of heaven. With these possessions being consumed properly in this way, neither kings nor thieves take, neither fire burns, nor water flows, nor unloved heirs take.
Thus, great king, possessions being consumed properly lead to consumption, not depletion. Just as, great king, a lotus pond is not far from a village or town, with clear, cool, pleasant, and beautiful water. People might steal, drink, or bathe in that water as they wish. In the same way, great king, if that water is consumed properly, it leads to consumption, not depletion. In the same way, a virtuous person, having obtained great wealth, makes themselves happy and pleased, makes their parents happy and pleased, makes their spouse and children happy and pleased, makes their servants and workers happy and pleased, makes their friends and companions happy and pleased, establishes an uplifting offering among ascetics and brahmins, leading to heavenly results and the attainment of heaven. With these possessions being consumed properly in this way, neither kings nor thieves take, neither fire burns, nor water flows, nor unloved heirs take.
Thus, great king, possessions being consumed properly lead to consumption, not depletion. Just as water in a non-human place, though cold, is consumed and used up, so too, when a person acquires wealth, they neither use it nor give it away. The wise and discerning, having attained wealth, consume it and are industrious. They support their relatives and dependents, blameless, they reach a heavenly abode.
AN4.61
Fitting Deeds
Then Anathapindika, the householder, approached the Blessed One;
having approached, having greeted the Blessed One, he sat down at one side. Sitting down at one side, the Blessed One said to the householder Anathapindika: Householder, these four qualities are desirable, agreeable, and pleasing but hard to obtain in the world. What are the four?
May wealth come to me in a righteous way, this is the first quality desirable, agreeable, and pleasing but hard to obtain in the world.
Having obtained wealth in a righteous way, may fame come to me along with my relatives and teachers, this is the second quality desirable, agreeable, and pleasing but hard to obtain in the world.
Having obtained wealth and fame in a righteous way, along with my relatives and teachers, may I live long and have a long life, this is the third quality desirable, agreeable, and pleasing but hard to obtain in the world.
Having obtained wealth and fame in a righteous way, along with my relatives and teachers, having lived long and having had a long life, may I, at the breakup of the body, after death, be reborn in a good destination, in a heavenly world, this is the fourth quality desirable, agreeable, and pleasing but hard to obtain in the world.
Householder, these four qualities are desirable, agreeable, and pleasing but hard to obtain in the world. For the attainment of these four desirable, agreeable, and pleasing but hard to obtain qualities in the world, these four qualities lead:
Accomplishment in faith,
Accomplishment in virtue,
Accomplishment in generosity,
Accomplishment in wisdom.
And what is the accomplishment in faith? Here a noble disciple has faith, he believes in the enlightenment of the Tathagata: Indeed, the Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. This is called accomplishment in faith.
And what is the accomplishment in virtue? Here a noble disciple abstains from taking life... abstains from intoxicating drinks and drugs that lead to heedlessness. This is called accomplishment in virtue.
And what is the accomplishment in generosity? Here a noble disciple, dwelling at home, heart freed from the stain of miserliness, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing. This is called accomplishment in generosity.
And what is the accomplishment in wisdom? A noble disciple, understanding as it really is, abandons the mental defilements of covetousness and greed, ill will, sloth and torpor, restlessness and remorse, and doubt. This is called accomplishment in wisdom.
Householder, for the attainment of these four desirable, agreeable, and pleasing but hard to obtain qualities in the world, these four qualities lead.
Here the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, performs four functions. What four?
Here the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, makes himself happy and satisfied, properly enjoys his wealth. He makes his parents happy and satisfied, properly enjoys his wealth. He makes his children, wife, slaves, workers, and servants happy and satisfied, properly enjoys his wealth. He makes his friends and associates happy and satisfied, properly enjoys his wealth. This is his first station of consumption, enjoyed in this very way.
Again the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, protects himself from dangers such as fire, water, kings, thieves, and displeasing heirs, and keeps himself safe. This is his second station of consumption, enjoyed in this very way.
Again the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, performs the fivefold offering: to relatives, guests, ancestors, kings, and deities. This is his third station of consumption, enjoyed in this very way.
Again the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, establishes an uplifting offering to ascetics and brahmins, those who abstain from intoxication and heedlessness, who endure patience and gentleness, who tame, calm, and extinguish themselves. He establishes an offering leading to heaven, resulting in happiness, leading to heaven. This is his fourth station of consumption, enjoyed in this very way.
Indeed the disciple of the noble ones, with wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow, righteous wealth righteously gained, performs these four functions. For anyone apart from these four functions, wealth is exhausted; these are called wealth gone to waste, not enjoyed, not properly utilized.
For anyone with these four functions, wealth is not exhausted; these are called wealth well stationed, well enjoyed, properly utilized. Wealth enjoyed, dependents supported, adversity overcome, and the fivefold offering made; virtuous, restrained in righteous living: such a wise mans purpose in household life is achieved, without regret. Remembering this, a mortal, a man standing in the noble Dhamma, is praised in this life and rejoices in heaven hereafter.
Contemplation of Sila
To improve our interactions with others, one should regularly contemplate how to engage in a way that lessens attachment, greed, and aversion, while promoting kindness and goodwill.
This means letting go of any judgments towards others and continually improving one's skill in interacting with people so that no 'fires of Nibbana' are created, which would lead to lingering thoughts and feelings of regret or negativity afterwards.
AN11.2
Cetanākaraṇīyasutta
For a virtuous person who is endowed with virtue, there is no need to will: May I not regret. It is natural for a virtuous person endowed with virtue to not have regret.
For one without regret there is no need to will: May joy arise in me. It is natural for one without regret to feel joy.
For the joyful there is no need to will: May rapture arise in me. It is natural for the joyful to experience rapture.
For one with rapture there is no need to will: May my body be tranquil. It is natural for one with rapture to have a tranquil body.
For one with a tranquil body there is no need to will: May I feel pleasure. It is natural for one with a tranquil body to feel pleasure.
For the pleasurable there is no need to will: May my mind be concentrated. It is natural for the pleasurable to have their mind concentrated.
For the concentrated there is no need to will: May I know and see things as they really are. It is natural for the concentrated to know and see things as they really are.
For one who knows and sees things as they really are there is no need to will: May I feel disenchantment. It is natural for one who knows and sees things as they really are to feel disenchantment.
For the disenchanted there is no need to will: May I be dispassionate. It is natural for the disenchanted to become dispassionate.
For the dispassionate there is no need to will: May I realize the knowledge and vision of liberation. It is natural for the dispassionate to realize the knowledge and vision of liberation.
Thus dispassion is for the purpose of the knowledge and vision of liberation, the benefit of the knowledge and vision of liberation; disenchantment is for the purpose of dispassion, the benefit of dispassion; the knowledge and vision of things as they really are is for the purpose of disenchantment, the benefit of disenchantment; concentration is for the purpose of the knowledge and vision of things as they really are, the benefit of the knowledge and vision of things as they really are; pleasure is for the purpose of concentration, the benefit of concentration; tranquility is for the purpose of pleasure, the benefit of pleasure; rapture is for the purpose of tranquility, the benefit of tranquility; joy is for the purpose of rapture, the benefit of rapture; non-regret is for the purpose of joy, the benefit of joy; and virtuous behaviors are for the purpose of non-regret, the benefit of non-regret.
Thus dhammas lead to dhammas, dhammas fulfill dhammas for the crossing over to the far shore.
Finally, read the above Sutta, a description of how if one follows the path correctly, there's no need for an act of will; the path will automatically fall into place.
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