Posted by: Michael Rickicki | 10/23/2018


One who wishes to practice silanussati should find a quiet, secluded place and contemplate his or her own moral conduct (sila) in accordance with the eight virtues of moral conduct which are:

1. Sila are not torn (akhandani): Precepts (sila) for house holders and for monks are not broken at the beginning or at the end [first or last precept], like a cloth which is frayed at the edges; therefore, the precepts are not torn. [This means if one breaks the first or the last precepts, his or her precepts are like the cloth which is frayed at the edges]

2. Sila are not holed (acchiddani): No single precept is broken in the middle [such as the third of five precepts], like a cloth with a hole in the middle.

3. Sila are not blotched (asabalani): Precepts are not broken in consecutive order. No two or three consecutive precepts are broken, — like a cow with big black or red spots on her back or belly, — these precepts are not blotched.

4. Sila are not mottled (akammasani): Precepts are not broken here and there like a cow speckled with different colored spots. Such precepts are not mottled.

In another sense, Sila are not torn, holed, blotched or mot tled when they are not destroyed by the seven bonds of sexuality (methunasanyoga) or by unwholesome states such as anger and hatred.

5. Sila are liberating (bhujissani): Precepts liberate one from the slavery of craving.

6. Sila are praised by the wise (vififiupasatthani): Precepts are praised by the wise such as Lord Buddha and the Noble ones.

7. Sila are untouched by craving and wrong view (apara matthani): Precepts are untouched by craving (tanha) and wrong view (ditthi). They are precepts that nobody can criticize by saying, ‘There are flaws in your Sila.’

8. Sila are for concentration (samadhisanvattanikani): Pre cepts bring one to gain access concentration (upacara-samadhi) and they also help one to develop the paths and fruits of concentration.

When the meditator reviews his or her precepts both extensively and intensively, the power of sila such as being untorn will protect one’s mind from being disturbed by lust, anger or delusion. The mind is filled with morality. The jhana will be attained by the one who calms the Five Hindrances. He or she will attain at least access concentration. However, the virtues of morality are both multiple and profound. A meditator may contemplate various virtues of morality and, as a result, the jhana may reach only access concentration level, not attainment concentra tion (appana-samadhi).

One who practices silanussati will always respect the precepts, and behave compatibly with precepts, avoiding dangers such as self blame. One will always see the slightest fault, attain virtues such as faith and be filled with joy and happiness. If he does not reach spiritual attainment in this lifetime, a happy world will be his destination after death.

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