365bet娱乐

The Buddha preached that 蝉墨濒补 is the moral conduct led by mind or mental state and the foundation of 蝉补尘腻诲丑颈 (concentration) and 辫补帽帽腻 (insight knowledge or wisdom). One can solve all the tangle or problems of the round of rebirth if he can firmly stand at 蝉墨濒补, the foot of 蝉补尘腻诲丑颈 and 辫补帽帽腻.

It is stated in Visuddhimagga and Dhammapada as fowllow:鈥�

鈥�厂墨濒别 辫补峁�峁�丑腻测补 naro 蝉补辫补帽帽辞, 肠颈迟迟补峁� pa帽帽a帽ca bh膩vaya峁�.
膧t膩p墨 nipako bhikkhu, so ima峁� vijataye 箩补迟补峁�.鈥�^[1]

It means that:鈥�
鈥淎 man established in virtue, discerning,
Developing discernment and mind,
A monk ardent, astute:
He can untangle this tangle.鈥�

In other words,

鈥淲hen a wise man, after establishing well in virtue,
Develops consciousness and understanding,
Then as bhikkhu ardent and sagacious
He succeeds in disentangling this tangle.鈥�^[2]

An aspirant therefore specially needs purity of body (action), purity of speech and purity of mind. In the texts, it is said that a person has been perfected with 蝉墨濒补 when he does not violate actions of body and of speech (蝉墨濒补-蝉补尘辫补诲腻).

Evil, in fact, is usually done by way of actions through the door of body or speech or mind; reversely, good is also done in the same way of outside circumstances, nor due to a force existing apart from ourselves, but the unwholesome way in which we conduct ourselves in body, speech and mind, and all this has its roots in our mental processes, collectively called 鈥渕ind鈥�, as the Buddha taught in the Dhammapada:鈥�

1.鈥�惭补苍辞辫耻产产补峁単补尘腻 诲丑补尘尘腻, manose峁�峁環膩 尘补苍辞尘补测腻.
Manass膩 ce padu峁�峁環ena, bh膩sti 惫腻 karoti 惫腻.
Tato na峁� dukkhamanveti, 肠补办办补峁� va vahoto 辫补诲补峁�.^[3]

2.鈥�惭补苍辞辫耻产产补峁単补尘腻 诲丑补尘尘腻, manose峁�峁環膩 尘补苍辞尘补测腻.
Manass膩 ce pasannena, 产丑腻蝉补迟颈 惫腻 karoti 惫腻.
Tato na峁� sukkha-manveti, 肠丑腻测腻 va anup膩yin墨.鈥�^[4]

1. 鈥淢ind is the forerunner of all mental states or concomitants.
Mind is their chief and they are mind-made.
If one speaks or acts with an impure mind,
Then suffering follows one,
Even as the wheel follows, the hoof of the ox that draws the cart.

2. If one speaks or acts with a pure mind, then happiness follows one,
Even as shadow that never departs from one.鈥�

Here, suffering consequently follows one by virtue of one鈥檚 own deeds. In this respect, the main task in gaining happiness and dispelling suffering is to avoid evil deeds (惫腻ritta 蝉墨濒补) and do good moral deeds (肠腻谤颈迟迟补 蝉墨濒补), as prescribed by the Buddha. Such a hehaviour is called moral conduct of a man in Buddhism.^[5]

In the Buddha鈥檚 Teaching, moral virtue (蝉墨濒补) is of vital importance, for only by laying a firm foundation of moral purity as a first step will one be able to proceed towards the attainment of higher stages of concentration (蝉补尘腻诲丑颈) and wisdom (辫补帽帽腻). A person who is aspiring to the attainment of supreme wisdom or enlightenment positively needs to abstain from all vicious and sinful deeds and words in order to perfect himself or herself in the establishment of moral purity.

The Visuddhimagga describes thus:

鈥淎 wise man after establishing well his virtue develops consciousness (蝉补尘腻诲丑颈) and understanding (辫补帽帽腻).鈥�^[6]

In this way only, one is said to have been perfected with virtue when one does not violate actions of one鈥檚 body and speech (蝉墨濒补-蝉补尘辫补诲腻).

As the moral principles taught by the Buddha are indeed universal and applicable to all people, at all times and at all places, the happiness or misery of al person therefore depends on himself or herself on how he or she can or cannot abide by the precepts of his or her moral conduct. Obviously, moral purity can only be gained by the actual practice of restraint by oneself in not violating one鈥檚 moral precepts bodily, verbally and mentally. Moral precepts are in fact observed for the sake of one鈥檚 happiness and security from troubles or dangers.

For instance, when we observe the people around us, we will see that those who can abide by the moral precepts are living happily without anxiety, fear or repentance; on the contrary, we are sure to come across those who break or violate the moral precepts and suffer a lot because of their evil deeds and various guilt or crimes. For this reason, the Buddha laid down the Five Precepts (辫补帽肠补 蝉墨濒补) as a moral code for one鈥檚 daily life for a layperson to observe for his moral conduct. The Five Precepts have already been mentioned above.

These Five Precepts are called the Permanent Precepts (nicca 蝉墨濒补) or the Precepts of a Householder (gha峁�峁�峁環a蝉墨濒补) or Very Essential rule of a Person (garudhamma蝉墨濒补), or the Precepts which are delighted by the Noble Ones (补谤颈测补办补苍迟补蝉墨颈濒补).

Moreover, one must refrain from the Ten Kinds of Evil Deeds. They are:鈥�

(1) Three bodily misdeeds, namely, the first three in the Five Precepts;
(2) Four verbal misdeeds, viz., telling lies, backbiting or talking ill of others, abusive and rude speech, frivolous and gossip talk;
(3) Three mental misdeeds, viz., covetousness, ill-will and wrong view.^[7]

It is not good enough to merely avoid these evil deeds (惫腻ritta), one has also to follow the meritorious deeds (肠腻谤颈迟迟补), such as, charity or almsgiving, morality, mental development or meditation, reverence, service to the Triple Gems and elderly persons, sharing one鈥檚 merits, gladness in other merits, listening to the Dhamma, teaching the Dhamma to others and righteous view for oneself. Furthermore, one has also to fulfill the Ten Kinds of Perfection (辫腻谤补尘墨), namely:

(1) Generosity (诲腻苍补),
(2) Moral conduct (蝉墨濒补),
(3) Renunciation (nekkhamma),
(4) Wisdom (辫补帽帽腻),
(5) Perseverance (惫墨谤颈测补),
(6) Forbearance (办补苍迟墨),
(7) Truthfulness (sacca),
(8) Determination (补诲丑颈峁�峁�丑腻苍补),
(9) Loving-kindness (尘别迟迟腻) and
(10)Equanimity (耻辫别办办丑腻)^[8]

Besides these, one should also live a good life earning one鈥檚 own living justly, honestly and purely. A person of right livelihood therefore only follows harmless occupations without any selfish motive. One should never commit oneself to deceit, trickery or fraud in ones鈥� living, but deal only with work which is fair, just, profitable and virtuous for oneself as well as for others. In one鈥檚 earning of life one must avoid trading in arms, poisons, flesh, intoxicating drinks and living beings.

By avoiding de-meritorious actions and following the moral principles laid down by the Buddha, only then will one become a real virtuous person with perfect purity of moral conduct. As a result, one will live quite a happy and peaceful life without any anxiety, grief, fear, repentance or remorse, and finally can attain the Supreme Blissful Happiness of 狈颈产产腻苍补.^[9]

Footnotes and references:

[back to top]

[1]:

S. I, P. 13. Pali Text Society I, P. 13. Visuddhimagga I, P. 1.

[2]:

The Path of Purification. P. 2.

[3]:

Dh. Verse-1, P. 13. Pali Text Society I, P. 1. Nett. P. 107. Pali Text Society, P. 129.

[4]:

An. I,P. 10. Pali Text Society I, P. 11. Dh. Verse-2, P. 13. Pali Text Society 1. Ptp. P. 184. Pali Text Society, P. 24.

[5]:

Buddha 顿别蝉补苍腻. P. 60-61.

[6]:

Visuddhimagga I, P. 2.

[7]:

Netti. P. 37. Pali Text Society, P. 43.

[8]:

Bu. P. 306. Pali Text Society, P. 6. Buddhavamsa Commentary, P. 80. Pali Text Society, P. 59. D.T. I, P. 68.

[9]:

Buddha 顿别蝉补苍腻. P, 57-60.