Cultivation of the 3rd Training Rule of Pancasila (Silanussati) (AI GENERATED)

As a natural order and sexual pleasure, reproductive functions are not uncommon. Between humane and animal alike. But for human beings there are at least some controls for normality and morality, e.g. Pancasila (the basic five training rules), so to guard the verbal and physical behaviors. The 3^rd Sila, so to mention, the volition to abstain from sexual misconduct.

The third precept, kāmesu micchācārā veramaṇī, or "abstention from sexual misconduct," is a foundational moral principle in Buddhism for lay followers. Its cultivation is discussed across the Pāli Tipiṭaka, its commentaries, and the Visuddhimagga, each providing a different level of detail and emphasis.

In the Pāli Tipiṭaka

The Pāli Tipiṭaka, the canonical texts of Theravāda Buddhism, establishes the third precept as a fundamental training rule for laypeople.

• The Precept Itself: The core of the precept is the commitment to abstain from sexual misconduct. It is one of the pañcasīla (five precepts) that lay Buddhists undertake as a form of moral training.
• The Rationale: The texts link the keeping of the precepts to the principle of ahiṃsā (non-harming). By abstaining from sexual misconduct, one refrains from causing harm and suffering to others, and oneself. It is a way of cultivating compassion and respecting the rights and relationships of others.
• The Benefits: The Tipiṭaka describes the benefits of upholding the precepts as leading to a good rebirth (as a human) and laying the groundwork for further spiritual development. The practice of the five precepts is considered "the Dhamma for human beings" (manussa-dhamma).
• Context: Some suttas, like the Brahmajāla Sutta, may list only the first four precepts, while others list all five together. The third precept is explicitly stated as abstaining from "going with another's wife" and is seen as a source of bad karma.

In the Commentaries

The post-canonical commentaries on the Pāli Tipiṭaka, such as those by Buddhaghosa, provide a more detailed analysis and definition of the precepts.

• Defining Sexual Misconduct: The commentaries elaborate on what constitutes sexual misconduct. They define forbidden partners (agamma-vatthu), which include:
• Persons protected by family or guardians: Virgins, fiancés, and others who are under the protection of their parents or family.
• Married persons: Those with a living spouse.
• Religious persons: Monks, nuns, or those who have taken vows of celibacy.
• Prostitutes: While the act with a prostitute may not break the letter of the precept in all interpretations, it goes against the spirit of the precept by promoting unwholesome desire and exploitation.
• The Four Factors: To constitute a complete and full transgression of the precept, the commentaries outline four conditions:

1. Forbidden Object: A person who is off-limits for sexual relations.
2. Intention: A conscious desire to engage in sexual misconduct.
3. Attempt: An effort or action is made to commit the act.
4. Completion: The sexual act is successfully carried out.

• Degrees of Transgression: The commentaries also introduce the idea of different degrees of transgression. The severity of the karmic consequences depends on factors such as the status of the person with whom the misconduct is committed and the strength of the intention.

In the Visuddhimagga

The Visuddhimagga ("Path of Purification"), a fifth-century treatise by Buddhaghosa, is a systematic and comprehensive guide to the practice of Theravāda Buddhism. It places the cultivation of the precepts (sīla) within the broader framework of the "seven stages of purification."

• Sīla-visuddhi (Purity of Conduct): The first of the seven stages of purification is the purification of conduct. The Visuddhimagga explains that a practitioner must establish a firm foundation of ethical conduct by observing the precepts, including the third precept.
• As a Foundation for Meditation: The text emphasizes that purified conduct is a prerequisite for successful meditation (samādhi). A mind that is troubled by guilt or remorse over unwholesome actions cannot achieve the deep concentration necessary for insight (paññā). Therefore, the cultivation of the third precept is not an end in itself, but a necessary step to calm the mind and prepare it for higher spiritual training.
• Beyond the Letter: While the Visuddhimagga follows the commentaries in defining the specific actions that violate the precept, its primary focus is on the purification of the mind. The abstinence from sexual misconduct is seen as an expression of non-greed (alobha) and non-hatred (adosa), virtues that need to be cultivated internally.

In summary, the Pāli Tipiṭaka provides the fundamental rule of abstaining from sexual misconduct. The commentaries expand on this rule by defining the objects and actions that constitute a violation. The Visuddhimagga places the third precept within the larger path of practice, highlighting its crucial role as a foundation for mental purification and the development of wisdom. The cultivation of this precept, in essence, moves from a simple rule of abstention to a deep-seated commitment to honesty, respect, and non-harming in all sensual relationships.

The cultivation of the third precept, kāmesu micchācārā veramaṇī (abstaining from sexual misconduct), yields significant meritorious benefits for both the individual and society. These benefits are both psychological and karmic, laying a crucial foundation for spiritual progress.

Personal and Psychological Benefits

1. Inner Peace and a Blameless Conscience: By refraining from actions that cause harm, one avoids the guilt, remorse, and anxiety that arise from sexual misconduct. This leads to a peaceful mind, which is a necessary condition for successful meditation and mental development. The Buddha praised the "bliss of blamelessness" (anāvajjā-sukhaṃ), a state of contentment that comes from knowing one's actions are pure.¹
2. Increased Self-Control and Mindfulness: Upholding the precept requires discipline, self-restraint, and constant mindfulness over one's thoughts, speech, and actions regarding sexuality. This practice strengthens one's mental faculties, making it easier to control other desires and aversions, which are obstacles on the path to liberation.
3. Cultivation of Compassion and Respect: The motivation behind the precept is to avoid causing harm to oneself and others.² By practicing this abstention, one cultivates compassion (karuṇā) and respect for the rights, relationships, and well-being of others.³ It teaches the practitioner to see others as beings worthy of respect, not as objects of one's own desire.
4. Strengthening of Relationships: Practicing this precept fosters honesty, faithfulness, and trust within one's own relationships.⁴ It promotes a foundation of mutual respect and kindness, leading to deeper, more meaningful connections with one's partner and family.⁵

Karmic and Future Benefits

1. Favorable Rebirth: According to Buddhist teachings on karma, actions rooted in non-greed, non-hatred, and non-delusion lead to wholesome karmic results. Upholding the third precept creates karma that is conducive to a good rebirth, free from the suffering that arises from sexual exploitation and broken relationships.
2. Avoidance of Negative Consequences: Transgressing this precept can lead to negative karmic consequences, such as being reborn in unhappy states or facing relationship problems and suffering in future lives.⁶ By observing the precept, one avoids this negative karmic debt.
3. Foundation for Higher Spiritual States: In the systematic path to enlightenment, the precepts (sīla) are the essential foundation for concentration (samādhi) and wisdom (paññā). A mind free from the turmoil of sexual misconduct can settle more easily in meditation, leading to deeper states of absorption and ultimately to the liberating insight that puts an end to suffering.

In essence, the cultivation of the third precept is a practice of non-harming that purifies the mind, strengthens one's moral character, and creates the conditions for happiness and spiritual progress in this life and beyond.

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Photo Description

Title: A Path of Purity

Description: This image symbolizes the journey of a married couple walking a path of purity. The winding path represents the ups and downs of life, while the vibrant greenery and wildflowers symbolize the blessings and growth that come from a strong, non-sexual bond based on spiritual connection and mutual respect. The couple, holding hands, signifies their commitment to walk this journey together, supporting each other every step of the way.