Chapter 7
Why Should One Practice Sila?
If there was such a thing as a wishing tree, its reality could be realized by Sila practice.
Sila practice cleanses the mind of impurity. A pure mind is the source of incomparable power. The purer the mind, the more powerful it is. It is the kind of power that brings about success, prosperity, and wish fulfillment as exemplified in the following story.
Suparaka, the Sage
During the time that King Kuru ruled the kingdom of Kuru, our Bodhisatta was born the son of a marine navigator of the Bharukaccha Harbor. And he was given the name "Suparaka". His complexion was as lovely as pure gold. And he had many friends. He was learnt in the art of marine navigation since he was just sixteen years old. He also observed the Five Precepts regularly and flawlessly.
After his father's passing, Suparaka replaced his father as the marine navigator of the Bharukaccha Harbor. Given his talents and abilities, none of the ships navigated by him ever came to harm. Unfortunately, Suparaka had to eventually give up his work because his eyesight had been completely destroyed by the seawater.
Suparaka then had to go and ask for work from the king. The king gave him the job of setting a price for the things that had to be acquired for the royal household.
One day, a man wanted to sell a black elephant to the king, thinking it to be an auspicious elephant. The king told Suparaka to look it over. Suparaka felt the elephant all over before proclaiming that the elephant was not an auspicious elephant after all. The reason was that while it was being born, its dam did not receive it in time and it fell to the ground causing its legs to become too short. When the man who wanted to sell the elephant to the king was questioned, it turned out that things happened just the way Suparaka had described. The king was pleased with Suparaka's ability, but he was paid just eight pieces of money.
Sometime later, a person brought a horse to sell to the king, thinking it to be an auspicious horse. Suparaka felt the horse all over and knew the horse not to be an auspicious horse, since its dam died on the day that it was born. Without the benefit of its dam's milk, its body was not as fit as it could be. Upon interrogation, it turned out that what Suparaka had said was true. The king was very pleased but once again Suparaka was paid just eight pieces of money.
Later still, a person wanted to sell a carriage to the king. Upon checking it, Suparaka said that the wood used to construct the carriage contained cavities. It turned out once again that Suparaka was correct. Once again, he was paid just eight pieces of money by the king.
One day, a person offered the king a very expensive piece of woolen cloth. Suparaka found that there was a rat-bite mark in the cloth. He was as usual paid just eight pieces of money by the king.
Suparaka felt that he received far too little money under the king's employ, and he decided to return to his birthplace.
Upon his return, the sea traders entreated him to be the navigator on their ship. They believed in his ability despite his blindness. Suparaka finally agreed to do it.
The ship navigated by Suparaka had sailed safely for four months even in the midst of strong waves. At one point, the ship arrived at a particular ocean and the sea traders saw a school of strange-looking fish, each looking like a man with a sharp nose.
The traders asked Suparaka what the name of the ocean was. Suparaka said that it was called Kharamali. But what he did not tell the traders was the fact that this particular ocean was replete with diamonds for fear that they would overload the ship with as many diamonds as they could and put their lives in danger.
Suparaka slowed the ship down and lowered a net as if he was about to catch some fish. He obtained an amount of diamonds and told his men to throw some cheap goods overboard to make room for the diamonds.
When the ship arrived at an ocean the color of fire, the traders asked Suparaka for the name of the ocean. Suparaka told them that it was called Aggimali. But he did not tell them that this particular ocean was replete with gold. He lowered a net and obtained an amount of gold before continuing on with their journey.
When the ship arrived at an ocean the color of milk, the traders asked Suparaka for the name of the ocean. Suparaka told them that it was called Dathimali. But he did not tell them that the ocean was replete with silver. He did obtain an amount of silver before continuing on with their journey.
When the ship arrived at an ocean the color of grass, he told the traders that the ocean was called Kusamali. It was replete with rubies. Suparaka obtained an amount of rubies before continuing on with their journey.
When the ship arrived at an ocean that looked like a bamboo grove, he told the merchants that the ocean was called Nalamali. Suparaka obtained an amount of emeralds and chrysoberyl gems before continuing on with their journey.
Finally, the ship arrived at a vast ocean where thunderous gale-force winds were blowing. The traders shook with fear and wanted to know the name of the ocean. Suparaka told them that it was called Balavamukhi. And it was an ocean filled with all forms of danger. The traders began to weep with fear of death. It then occurred to Suparaka that no one could help these men but him and his words of truth.
Suparaka then proclaimed these truthful words: Ever since I was born up until now, I have never killed an animal. I have never stolen anything. I have never touched another man's wife or even looked at her lustfully. I have never told a lie. And I have never drunk even just one drop of alcohol. By these truthful words, may the ship be safe from danger.
Suddenly, the ship that had been off course for the entire four months headed toward the Bharukaccha Harbor and arrived there within a day. Miraculously, the ship sailed ashore and came to stop at Suparaka's house.
Suparaka divided the diamonds, gold, silver, rubies, emeralds, and chrysoberyl gems among the sea traders and him said to them,
"These valuable items are sufficient for your need and want. Do not set sail again but be sure to make merit and give alms from now on."
The sage, Suparaka, had done nothing but good deeds in his entire life. After his death, he was reborn in the Celestial Realm.
Suparaka believed in his Sīla practice so much so that in times of real danger, he was able to cite his practice to help save his own as well as his companions' lives.
Suparaka had practiced Sila all throughout his life. This caused his mind to be filled with the power of purity. And it is this power that attracted good things into his life including material wealth.
The story of Suparaka's life exemplifies the miraculous fruits of Sila practice. On this subject, this is what the Lord Buddha has to say.
"Behold, men of wealth, what are the five fruits of Sila practice?
The first fruit of Sila practice is material wealth.
The second fruit of Sila practice is a good reputation.
The third fruit of Sīla practice is boldness. The practitioner of Sila is never awkward in the company of others whether they are royalties, Brahmins, millionaires or ascetics.
The fourth fruit of Sila practice is mindfulness and self-possession at the moment of death.
And the fifth fruit of Sila practice is rebirth in the Celestial Realm.
Behold, men of wealth, these are the five fruits of Sila practice."
It can be said that Sila practice does not only bear fruits in the Human Realm, but they also bring its practitioner great celestial wealth in the hereafter.
For the practitioner of Sila, death is not something to fear as exemplified in the following story.
The Story of 700 Sea Traders
A very long time ago, 700 sea traders set sail with their cargo for a foreign land. On the seventh day of their sea voyage, their ship encountered a bad storm and high waves with the result that it was wrecked. All of the traders except one feared for their lives and began to entreat their various deities to come to their rescue. This one particular trader felt no fear because all he could think about was how he had offered alms to the Buddhist monks on the day that they set sail. He also reflected on the virtues of the Triple Gem and his own Sila practice. The rest of the traders wanted to know why he did not fear for his life. Upon receiving his answer, his fellow traders wanted him to teach them about Sila practice.
This particular trader told his fellow traders to get in line so that each row consisted of 100 men. Altogether, seven rows were formed. He then went to the first row of men and had them pledge the Five Precepts. By then, the seawater was at the level of the men's ankles.
By the time the second row of men pledged the Five Precepts, the seawater was at the level of the men's knees.
By the time the third row of men pledged the Five Precepts, the seawater was at the level of the men's waist.
By the time the fourth row of men pledged the Five Precepts, the seawater was at the level of the men's navel.
By the time the fifth row of men pledged the Five Precepts, the seawater was at the level of the men's chest.
By the time the sixth row of men pledged the Five Precepts, the seawater was at the level of the men's neck.
By the time the seventh row of men pledged the Five Precepts, the seawater was at the level of the men's mouth. Having had all the men pledge the Five Precepts, this particular trader said in a loud voice,
"There is no other refuge, so think now only of your Sila practice." Eventually, all of the traders drowned.
This particular trader was reborn in the celestial realm of Tavatimsa. So did the rest of the traders. All of these celestial beings were called "Yakasatapurusa" because all of them were elevated by the Five Precepts pledged just before their death. Their celestial castles were arranged in seven respective tiers, in the middle of them was the celestial castle made of gold standing 1,600 kilometers high belonging to this particular trader. The rest of the celestial castles stood at different levels lower than the one in the middle. The celestial castles at the outermost tier were 192 kilometers high.
Realizing that their rebirth in the Celestial Realm and their celestial wealth were the results of their Sila practice as taught by their leader, at midnight one night, they came to sing his praises in front of the Lord Buddha at the Jetavana Temple.
"One should associate with the wise. One should keep the company of the wise because the truth taught by the wise makes one better and never worse."
Five other celestial beings also sang the praises of the wise. The Lord Buddha confirmed that the words of these celestial beings were true and said,
"One should associate with the wise. One should keep the company of the wise because the truth taught by the wise helps one to be emancipated from all suffering."
Had it not been for the wise trader who had practiced Sila all throughout his life, these traders would have died with deep fear in their hearts. To die with a sad and gloomy mind would not forebode well for them as far as their hereafter was concerned.
These traders realized that when they died, they could not take a thing with them except for the Five Precepts pledged during their last moments on earth. And it was this very act that led them to be reborn in the Celestial Realm.
Besides rebirth in the Celestial Realm, Sila practice also enables one to be emancipated from the round of rebirth and attain the most sublime treasure of all which is Nibbana Wealth.
Nibbana Wealth is a mental treasure in that it arises when the mind becomes clear and pure as a result of earnest Sila practice.
The attainment of Arahatship may be extremely difficult and beyond realization but not so for the person who has practiced Sila to the fullest extent. For when such a person sits down to practice meditation, his mind would be free, expansive, and bright. It is the state of mind that allows him to attain Enlightenment easily as exemplified in the following story.
The Story of Venerable Sappadasa
A young man from a noble family living in the city of Savatthi decided to enter the monkhood after having heard the Lord Buddha's Dhamma lecture. As time went by, he began to pine for the householder's life.
Still, he reminded himself that having come from a family such as his, it would not be fitting for him to leave the monkhood. Therefore, he had to remain in the monkhood until he died. From then on, he began to think of a way to commit suicide.
One day, he heard that a fellow monk had caught a poisonous snake and kept it inside a pot. He thought that perhaps the snake would bite him and put an end to him. So he volunteered to release the snake from the pot in a suitable place.
Strangely enough, the snake refused to bite his hand even though he had put it inside the pot and even inserted a finger inside the snake's mouth. Therefore, he believed the snake to be non-poisonous and released it before returning to the temple.
When asked about the snake, the monk told his fellow monks that the snake was non-poisonous.
But they told him that the snake had spread its hood and hissed loudly at them. It had taken them a while to catch it. They asked him how he knew that the snake was non-poisonous.
He told them that he had tried to let the snake bite him to no avail. His fellow monks heard his answer but made no comment.
Sometime later, the monk found a razor left by the barber and thought that he could slit his throat with the razor. He then took the razor and went to stand by a tree. He leaned his head against the tree trunk and placed the razor against his throat. But before he pressed on it, he recalled how he had observed the Precepts immaculately since the day he entered the monkhood. As a result, he saw with his mind the Sila Sphere as pure and bright as the moon. As he kept his mind on the Sila Sphere, he was overwhelmed with joy. He did his best to contain the joy and allow his mind to go deeper and deeper into meditation until he was able to attain Arahatship, complete with the four kinds of Analytical Knowledge.
He returned to the temple with the razor in his hand. His fellow monks wanted to know where he had been.
He told them that he had meant to commit suicide by slitting his throat with the razor. But instead of committing suicide, he was able to extinguish all defilements with the sharpness of his supernormal insight. Therefore, he no longer had need of any weapon.
His fellow monks went to see the Lord Buddha and told Him about the monk who claimed to have attained Arahatship.
The Lord Buddha confirmed that the monk had indeed attained Arahatship. The monks wanted to know how a person who wanted to commit suicide should have the ability to attain Arahatship and why was it that the poisonous snake did not bite this monk.
The Lord Buddha told them that three lifetimes ago, the snake had been the monk's slave. Therefore, it could not harm its former master. This monk was called Venerable Sappadasa because he used to have a snake for a slave.
The Lord Buddha then told the monks about one previous existence of Venerable Sappadasa which took place during the time of the Lord Kassapa Buddha.
In that existence, Venerable Sappadasa was also a Buddhist monk. He had a fellow monk who was growing tired of the monastic life. Venerable Sappadasa kept reminding his fellow monk of the danger and suffering of the householder's life until his fellow monk felt inspired to remain in the monkhood. He then brought out his requisites and began to clean them after having neglected them for a while.
As he did so, he told Venerable Sappadasa that if he did disrobe, he was going to give his requisites to Venerable Sappadasa.
Suddenly, Venerable Sappadasa wanted his fellow monks' requisites and he said to his fellow monk that the monastic life was a real waste. One had to beg for alms. One did not have a wife or children to keep one company.
Moreover, he kept telling his fellow monk how the householder's life was good until his fellow monk began to fret. As he was once again contemplating leaving the monastic life, it occurred to him that Venerable Sappadasa had to have wanted his requisites for him to change his view that way. Having realized Venerable Sappadasa's ulterior motive, he decided not to leave the monkhood.
This past misdeed caused Venerable Sappadasa to fret to the point of wanting to commit suicide in this existence. But from the merit accumulated by having practiced righteousness according to the Dhamma-Vinaya for close to 20,000 years, he was able to attain Arahatship in this existence. (It should be noted that during the time of the Lord Kassapa Buddha, the average human lifespan was 20,000 years.)
The Buddhist monks still had a question about the manner in which Venerable Sappadasa attained Arahatship. They wondered if the attainment of Arahatship could occur instantly, that is, in the time it took for Venerable Sappadasa to place the razor blade against his throat.
The Lord Buddha told them that for the Buddhist monk who has practiced meditation diligently, Arahatship can be attained instantly. Therefore, it is better for a person who has practiced meditation diligently to live for a short while than for a lazy person to live for 100 years.
The Lord Buddha said to the monks,
"One day in the life of a person who has practiced meditation diligently is more sublime than a hundred years in the life of a lazy person."
At the end of the Dhamma lecture, a large number of monks attained Ariyahood.
The story of Venerable Sappadasa shows clearly how Sila practice has the power to overcome a past misdeed and allows one's accumulated merit to work in such a way that Arahatship can be attained in an instant.
Sila practice is the source of human wealth, celestial wealth, and Nibbana wealth. Therefore, Sila practice is like a wishing tree that can bring about wish fulfillment at every level. It also follows its practitioner to bless him forever and ever until Nibbana can be attained.
It is said of Sila practice that ...
Silena Sugatin Yanti: Sila practice leads to the States of Happiness.
Silena Bhogasampada: Sīla practice is the source of material wealth.
Silena Nibbutin yanti: Sīla practice leads to the attainment of Nibbana.
The Fruits of Each Precept
It is no wonder that Sila practice should be the source of so many good things, since the observation of just one Precept bears incalculable fruits. For example,
The Fruits of Not Killing include:
1. Being born complete with all of the body parts.
2. Having a tall and well-proportioned body.
3. Agility.
4. The soles of the feet being full.
5. Litheness.
6. Gentleness.
7. Cleanliness.
8. Boldness.
9. Great physical strength.
10. Being articulate.
11. Being endearing.
12. No divisiveness among the retinue of attendants.
13. Fearlessness.
14. Indestructibility.
15. Death not being caused by assault.
16. Having a large retinue of attendants.
17. Having a lovely complexion.
18. Having a fine physique.
19. Having few illnesses.
20. Not being plagued by depression.
21. Not being parted from the things and the people that one loves.
22. Longevity. Etc.
The Fruits of Not Stealing include:
1. Prosperity.
2. Plenty of money and food.
3. Great material wealth.
4. Attracting more and more material wealth.
5. Financial stability
6. Getting the material wealth one wants quickly.
7. Material wealth not being threatened by any form of disaster.
8. Receiving unique material wealth.
9. Being a world-class person.
10. Not knowing poverty.
11. Having a comfortable lifestyle. Etc.
The Fruits of Not Committing Sexual Misconduct include:
1. Having no enemy.
2. Being endearing to everyone.
3. Receiving food and things.
4. Restful sleep.
5. Waking up feeling joyful.
6. Being far removed from the state of loss and woe.
7. Not being born a female or a hermaphrodite.
8. Not being quick to anger.
9. Having nothing to hide.
10. No disappointment or sadness.
11. Not having to hide from anyone.
12. Having a faithful spouse.
13. Having a good body.
14. Having good physical attributes.
15. Fearlessness.
16. Not encountering disturbances of any kind.
17. Having a comfortable lifestyle.
18. Being a harmless person.
19. Not being parted from the things and the people that one loves. Etc.
The Fruits of Not Lying include:
1. A bright and clear physique.
2. Words which are endearing yet sacred.
3. White, smooth teeth.
4. Not being too fat.
5. Not being too thin.
6. Not being too short.
7. Not being too tall.
8. A joyful sense of touch.
9. Breath as sweet as the lotus flower.
10. Having obedient attendants.
11. Having credible words.
12. Having a thin and red tongue the shape of a lotus petal.
13. The mind being composed and not scattered.
14. Imperturbability. Etc.
The Fruits of Not Consuming Alcohol and Other Addictive Substances include:
1. Knowing what one should do in the past, in the present and in the future.
2. Possessing full awareness.
3. Not suffering from insanity.
4. Being knowledgeable.
5. Not being lazy.
6. Not being stupid.
7. No deafness or muteness.
8. No drunkenness.
9. No recklessness.
10. No forgetfulness.
11. No fearfulness.
12. No need to compete with others.
13. No jealousy.
14. Having truthful words.
15. No divisive speech, no offensive speech, and no nonsensical speech.
16. Being a grateful person.
17. A person who knows to repay those who have been good to him.
18. No miserliness.
19. Being self-sacrificing.
20. Morality.
21. Impartiality.
22. Not being quick to anger.
23. Being ashamed of unwholesomeness.
24. Being fearful of the ill consequences of unwholesome deeds.
25. Good judgement.
26. Great wisdom.
27. Sagacity.
28. Scholarliness.
29. Knowing what is useful and what is useless. Etc.
The Amazing Protective Power of Sila Practice
The one thing that can ensure longevity and good health is Sila practice.
This fact is exemplified in the following story.
The Mahadhammapala Jataka
At the time that King Brahmadata was the ruler of the city of Varanasi, there was a Brahmin by the name of Dhammapala. He was the head of the Dhammapala Village. This Brahmin observed the Five Precepts and practiced the Tenfold Wholesome Course of Action. He had a son by the name of Dhammapalakumara.
When Dhammapalakumara was of age, he went to study with a famous teacher in the city of Taxila. He was assigned as the head of the class of 500 students.
Sometime later, the teacher's son passed away and his death was grieved by everyone except for Dhammapalakumara. He was very surprised at the untimely death of the teacher's beloved son. He said to his fellow classmates,
"How is it possible that our teacher's son should die an untimely death? Isn't it impossible for young men and young women to die?"
One of his classmates asked, "Dhammapala, do you not know anything about death?"
"Of course, I do. I know that death only happens when one is old."
Another classmate said, "But death can come at any time."
"I only know that death is normal for elderly people."
One classmate asked, "Dhammapala, have you never seen anyone in your hometown die young?"
"Never! Only the elderly people die in my hometown."
"Has it always been so?"
"Yes, it has."
Dhammapala's classmates could not help but tell their teacher about their conversation with Dhammapala. The teacher went directly to talk to Dhammapala, "Is it true that no one in your family has ever died young?"
"It is true, sir."
The teacher wanted to find out from Dhammapala's father if what Dhammapala said was true.
After his son's funeral, the teacher said to Dhammapala,
"Dhammapala, I have some business to attend to in another town. I want you to teach in my place until my return."
The teacher had some goat bones cleaned and contained in a sack. He and the servant who carried the sack of bones then set off together to the Dhammapala Village.
The slaves of the Brahmin, Dhammapala, saw the teacher approach and went to welcome him at the door. They took his umbrella and his shoes as well as the sack of bones from the servant. The slaves then went to inform the Brahmin of the teacher's visit.
The Brahmin warmly welcomed the teacher and invited him inside the house. He had food brought for the teacher.
After the meal, the teacher said to the Brahmin, "Sir, your son, Dhammapalakumara, who was learnt in the Vedas and the eighteen branches of the arts, is now dead. He died of a terrible disease. I am terribly sorry to have to bring you this awful news."
The Brahmin clapped his hands and laughed loudly. The teacher wanted to know why the Brahmin was laughing.
"The dead person could not possibly be my son."
"Sir, I have brought you your son's bones in this sack."
"These are not my son's bones. My son is alive and well because for seven generations now, no one in my family has ever died young. You must be joking, surely."
The Brahmin and other family members now clapped and laughed loudly.
"Sir, there has to be a reason for your family's longevity. What virtuous practice has made it possible for your family to live to a ripe old age, pray tell?
The Brahmin was only too happy to share with the teacher the virtues cultivated by his family.
"Everyone in my family practices wholesomeness and abstains from unwholesomeness."
We do not keep the company of fools. But we keep only the company of the wise.
We gladly give alms and we practice Sila.
We are faithful to our spouse.
We do not kill, steal, consume alcohol, or lie.
Our wives practice Sila and the children they bore are wise, clever, and sagacious.
Everyone in our family from parents, children, spouses, siblings, male and female slaves, servants, and other occupants practice wholesomeness. We aim for a good rebirth. This is the reason that no one in our family has ever died young.
My son is alive and well because those who practice wholesomeness are blessed with happiness and a long lifespan. My son has always practiced wholesomeness; therefore, he is happy and well."
The teacher said, "I have learnt so much from you today. I must apologize for having told you a lie earlier. Indeed, your son is alive and well and these are the bones of a goat. I just wanted to make sure that what your son had said was true. Now that I have learnt the truth, I too wish to practice wholesomeness after the manner of you and your family."
With the Brahmin's permission, the teacher wrote down every wholesome practice taught by the Brahmin before returning to Taxila.
After graduation, Dhammapalakumara returned home to his parents. He was accompanied by a large retinue of attendants.
Sila Protects Those Who Practice It
Dhammapalakumara practiced Sila all throughout his life. Sila practice prevented him from harming anyone and from incurring harms from others. Sila practice protects and safeguards its practitioner such that one can live a happy and long life.
The members of the Dhammapala Village were confident that Sila practice provided them with the best longevity insurance.
An Economic Crisis Solved
by the Power of Sila Practice
The solution to an economic crisis exists and not in theory only. It has been proven to work over and over again all throughout the ages.
Humanity has experienced economic crises all throughout the ages as a result of natural disasters in the forms of drought, flood, etc., or man-made disasters in the forms of corruption, embezzlement, market manipulation, etc.
However, it has been proven over and over again all throughout the ages that Sila practice has the power to solve every economic crisis.
The economic crisis in the kingdom of Kalinga was but one example of how the power of Sila practice could end an economic crisis.
The Kurudhamma
At one point in the kingdom of Kalinga, prolonged drought had caused food shortage. As the situation worsened, an epidemic broke out. The situation proved so unbearable that the people had to come to the palace to ask for King Kalinga's help.
Initially, King Kalinga solved the crises by following the example of the previous king who had observed the Eight Precepts for seven consecutive days. Even then, there was still no sign of rain. The king learnt from his ministers that the kingdom of Kuru which was ruled by King Dananjaya was a land of abundance and peace. And the reason could be the presence of a sacred elephant, the color of the butterfly pea. King Kalinga sent a group of envoys to the kingdom of Kuru to ask for the sacred elephant from King Dananjaya.
It so happened that King Dananjaya delighted in giving alms. He had the elephant decorated in an elaborate manner before giving it to the kingdom of Kalinga. Still, the presence of the sacred elephant could not bring rain to fall in the kingdom of Kalinga.
Upon further investigation, King Kalinga and his ministers learnt that the reason for the prosperity of the kingdom of Kuru was wholesomeness in that every inhabitant practiced the Kurudhamma. Once again, King Kalinga sent a group of envoys to the kingdom of Kuru to learn more about the Kurudhamma and to return the sacred elephant as well.
The envoys went to see King Dananjaya and asked the king to teach them the Kurudhamma. The king said to the envoys,
"It is true that we practice the Kurudhamma, but we are afraid our practice has since been tainted. At one point during the festival, we had dressed like a celestial being in order to practice archery. But one of our arrows fell into the water, and we were not sure if a fish had been hurt by the arrow. Therefore, it is better that you ask the queen mother to teach you the Kurudhamma."
Upon hearing the king's words, the envoys said to the king,
"Since your majesty had no intention of killing any living being, your majesty's practice is still intact. Therefore, we entreat your majesty to teach us the Kurudhamma."
And the king said to them,
"Do not kill.
Do not steal.
Do not commit sexual misconduct.
Do not lie.
Do not drink alcohol."
Having inscribed the king's words on the gold sheet, the envoys went to see the queen mother. But she said to them,
"We are afraid our practice has been tainted, for on one occasion, we received the core of sandalwood worth 100,000 pieces and some flowers made of gold worth 1,000 pieces. We felt that our senior daughter-in-law already had much material wealth, so we gave her the gold flowers. And we gave the core of sandalwood to the junior daughter-in-law whose material wealth was not yet great. We showed partiality because we felt sorry for her. We think you had better ask our senior daughter-in-law to teach you the Kurudhamma."
The envoys said to the queen mother, "Your Majesty has the right to give whatever you want to whomever you want. Therefore, your practice has not been tainted."
Having inscribed what the queen mother taught them on a gold sheet, the envoys went next to see the chief queen. But the queen said to them,
"On one occasion, we had the thought that should the king pass away, we could still maintain our position as queen if we could marry the viceroy. We believe our practice has been tainted. You should ask the viceroy to teach you the Kurudhamma instead."
The envoys said to the queen, "It was just a fleeting thought; therefore, your majesty's practice has not been tainted."
Having inscribed the queen's words about the Kurudhamma on a gold sheet, the envoys went to see the viceroy. He said to them,
"On one occasion, I went to the palace to see the king. Later, it rained very hard and my attendants had to stand in the rain for a long while. Because of their hardship, I am afraid that my practice has been tainted. It is better that you ask the court advisor to teach you the Kurudhamma."
The envoys told the viceroy that his practice had not been tainted in any way. Having inscribed the viceroy's words about the Kurudhamma on a gold sheet, they went next to see the court advisor. The court advisor said to them,
"I am afraid that my practice has been tainted because one day I saw a beautiful royal carriage and thought that if the king gave it to me, I would ride it around for my pleasure. But when the king did give me the carriage, I did not dare accept it because I had had a greedy thought earlier. It is better that you ask the minister who is in charge of land survey to teach you the Kurudhamma."
The envoys told the court advisor that his practice had not been tainted in any way. After having inscribed his words about the Kurudhamma on a gold sheet, they went to see the minister who was in charge of land survey. But the minister said to them,
"Once, I went to survey some rice paddies in the countryside. The measurement ended at a crab hole. If I placed the marking stick to the front of the hole, it would not be fair to the king. If I placed the marking stick to the back of the hole, it would not be fair to the merchant. I looked into the crab hole to make sure that there was not a crab in it before placing the marking stick inside the hole. Alas, I heard a sound as I did so. I am afraid that my practice has been tainted. And it is better for you to ask the driver to teach you about the Kurudhamma."
The envoys told the minister that his practice had not been tainted in any way. Having inscribed his words about the Kurudhamma on a gold sheet, they went next to see the driver. But the driver said to them,
"One day, I was driving the king back to the palace. Dark clouds appeared and for fear that the king might get wet, I encouraged the horses to gallop. Ever since then, whenever we arrived at the area, the horses would gallop thinking that it was a place of danger. I caused them to be tired; therefore, my practice has been tainted. It is better that you ask the millionaire to teach you the Kurudhamma."
The envoys told the driver that his practice had not been tainted in any way. Having inscribed his words about the Kurudhamma on a gold sheet, they went next to see the millionaire. But the millionaire said to them,
"On one occasion, I went to check on my wheat fields and told my servant to remove some wheat sheaf. It was not until later that I realized that I had not yet paid the tax on it. Therefore, I am afraid that my practice has been tainted and it is better that you ask the minister in charge of taxing rice crops to teach you the Kurudhamma."
The envoys told the millionaire that his practice had not been tainted in any way. Having inscribed his words about the Kurudhamma on a gold sheet, they went next to see the minister. But the minister said to them,
"On one occasion while I was measuring the rice crop the rain came. In my haste, I made a mistake causing the owner to pay a higher tax. It is better that you ask the gatekeeper to teach you the Kurudhamma.
The envoys told the minister that his practice had not been tainted in any way. Having inscribed his words about the Kurudhamma on a gold sheet, they went next to see the gatekeeper. But the gatekeeper said to them,
"One day, a man and a woman went outside the city to look for firewood and were late in returning to the city. So I said to the man, 'You were too busily frolicking with your wife in the forest. Don't you know that the gate is about to be closed for the night.' The man told me that the woman was his sister and not his wife. I am afraid my practice has been tainted, and you should ask the woman, Vannadasi, to teach you the Kurudhamma.
The envoys told the gatekeeper that his practice had not been tainted in any way. Having inscribed his words about the Kurudhamma on a gold sheet, they went next to see Vannadasi. But she said to them,
"On one occasion, a young man came to me and paid for my service in advance saying that he would use my service at a later date. In the meantime, I did not entertain another man because I felt that I owed my service to this young man. I had waited for him for three years until all of my funds had been depleted. Therefore, I went to see the judge to ask him for permission to resume my work. Having gained the judge's permission, I received a payment from a certain man. As I extended my hand to take the money, who should show up but the young man in question? I immediately withdrew my hand from taking the other man's payment. It turned out that the young man was King Sakka, the sovereign of the Tavatimsa Realm. He transformed himself into a young man those years ago in order to test my honesty. He was so pleased with my conduct that he gave me an enormous amount of precious gems. Anyhow, I feel that my Kurudhamma practice has been tainted."
The envoys told Vannadasi that her practice had not been tainted in any way. And they inscribed her words about the Kurudhamma on a gold sheet.
The Kurudhamma practiced by these eleven individuals were the same thing as the Five Precepts. The envoys returned to the kingdom of Kalinga and submitted the gold sheets to the king. They told the king how earnestly the inhabitants of the kingdom of Kuru had observed the Five Precepts.
King Kalinga felt deeply inspired to observe the Five Precepts immaculately from that day onward. So did all of the high-ranking court officials and all of the inhabitants. Their collective wholesome conduct ended the prolonged drought and ushered in the rain. With seasonal rainfall, prosperity eventually returned to the kingdom of Kalinga.
Certain crises may require a heroic action, but an economic crisis is serious and its effect is widespread. It requires everyone concerned to act heroically by keeping his body, speech, and mind clean and pure. In other words, it requires that everyone concerned observe the Five Precepts immaculately.
The clean energy generated by the people's Sila practice has the power to remove every calamitous situation and solve the worst economic crisis. It has the power to create a good and safe environment and ensure economic stability for everyone concerned.
Sila practice is the very instrument needed to solve every economic crisis.
Transgression of the Precepts
In the story about the Kurudhamma, it is obvious how the inhabitants of Kuru had earnestly observed the Five Precepts. It was unfortunate, however, that they could not feel proud of their Sila practice because they had no way of evaluating if and when they had actually transgressed the Precepts.
The same situation also applies today in that at times we have inadvertently caused the death of a certain animal or done something that should not have been done, and we wonder if our Sīla practice has been tainted in any way.
Therefore, it is important that we can tell for certain whether or not our action is causing us to transgress the Precepts.
The Components of Sila
The act of killing consists of the following
five components.
1. The animal is alive.
2. One knows that the animal is alive.
3. One thinks about killing the animal.
4. One tries to kill the animal.
5. The animal is dead as a result of one's effort.
The act of stealing consists of the following
five components.
1. The object belongs to a possessive owner.
2. One knows that the object belongs to a possessive owner.
3. One thinks about stealing the object.
4. One tries to steal the object.
5. One succeeds in stealing the object.
Sexual misconduct consists of the following
four components.
1. The person involved has already been spoken for.
2. One thinks about having sexual intercourse with the person.
3. Sexual activities have taken place.
4. Sexual intercourse has occurred.
The act of lying consists of the following
four components.
1. The story is not true.
2. One has the intention to mislead others.
3. One tries to mislead others.
4. One succeeds in misleading others.
Alcohol consumption consists of the
following four components.
1. It is an alcoholic drink.
2. One thinks about drinking it.
3. One tries to drink it.
4. One succeeds in drinking it.
The information above allows us to evaluate whether or not our action has caused us to transgress any of the Five Precepts.
For example, in chasing a mosquito, one inadvertently causes it to die. In this case, one has not transgressed the First Precept because all five components have not been met.
However, if four of the five components are met, it means that one's Sila practice has been pierced. If three components or less are met, it means that one's Sīla practice has been discolored or tainted.
In the Commentary, it is said that the level of retribution for the transgression of each Precept depends on the following factors.
Killing: The level of the retribution for killing
depends on...
1. Virtue: Killing a living being that possesses a greater level of virtue incurs a higher level of retribution than killing a living being that possesses a lower level of virtue. For example, killing an Arahat incurs a higher level of retribution than killing an ordinary person. Killing a working animal incurs a higher level of retribution than killing a ferocious animal. Etc.
2. Size: For all the animals which are devoid of virtue, killing a large animal incurs a higher level of retribution than killing a small animal.
3. Effort: The greater the effort spent in killing an animal, the higher the level of retribution is incurred.
4. Intention: A strong intention incurs a higher level of retribution than a weak intention. For example, killing a living being out of anger or hatred incurs a higher level of retribution than killing for self-defense.
Stealing: The level of the retribution for
stealing depends on...
1. The value of the object.
2. The virtue of its owner.
3. The effort spent in stealing the object.
Sexual Misconduct: The level of the
retribution for sexual misconduct depends on...
1. The virtue of the person being transgressed against.
2. The level of defilements involved.
3. The effort spent in committing sexual misconduct.
Lying: The severity of the retribution for
lying depends on...
1. The level of the damage caused.
2. The virtue of the person being transgressed against.
3. The person who does the lying, for example,
- A householder that lies by saying, "No", because he does not want to share what he has incurs a low level of retribution. But bearing false witness incurs a high level of retribution.
- A Buddhist monk speaking in jest incurs a low level of retribution. But a Buddhist monk who boasts about supernormal insight when he does not actually possess it incurs a high level of retribution.
Alcohol Consumption: The level of the
retribution for alcohol consumption depends on...
1. The desire to drink.
2. The amount consumed.
3. The misdeeds committed as a result of having consumed alcohol.
At whatever level of Sila transgression, be it broken, pierced, discolored or tainted, the retribution incurred works to destroy the quality of our mind. When Sila transgression gives rise to grave misdeeds, it causes the mind to become gloomy.
Therefore, it behooves every one of us to understand Sila practice and to practice it in such a way as to keep our mind pure, clean, and happy.
