Sīla sutta
Monks,
There are monks who embody the virtues,
who embody mental collectedness,
who embody knowledge,
who embody liberation,
who embody the direct knowledge of liberation; [i]
I say that to merely see such monks is highly beneficial
to follow such monks is highly beneficial
to approach such monks is highly beneficial
to serve such monks is highly beneficial
to merely remember such monks is highly beneficial
to go forth under such monks is highly beneficial. [ii]
For what reason?
In this way, having heard their teachings,
others will be drawn to two kinds of disengagements: [iii]
Physical disengagement
and mental disengagement.
1. Awareness
Meditating, disengaged in such a way,
one remembers and applies those teachings. [iv]
At that time,
The support of awakening of awareness is undertaken,
It is being developed,
And it gradually matures by development. [v]
2. Discernment
Meditating with this awareness,
one uses discernment to
seek [wholesome states],
let go of [unwholesome ones],
And understand the different mental states that arise; [vi]
At that time,
The support of awakening of discernment is undertaken,
It is being developed,
And it comes to maturation by development.
3. Devotion
Then, practicing continually, devotedly, [vii]
seeking [wholesome states],
letting go of [unwholesome ones],
and understanding the different mental states that arise
using discernment,
At that time,
The support of awakening of devotion is undertaken,
It is being developed,
And it comes to maturity by development.
4. Joy
From this continual and devoted practice,
high-minded joy arises. [viii]
At that time,
The support of awakening of joy is undertaken,
It is developed,
And it comes to maturity by development.
5. Relaxation
With the mental joy, the body relaxes,
and the mind relaxes. [ix]
At that time,
The support of awakening of relaxation is undertaken,
It is being developed,
And it comes to maturity by development.
6. Collectedness
With this relaxed body,
the happy mind becomes collected. [x]
At that time,
the support of awakening of collectedness is undertaken,
It is being developed,
And it comes to maturity by development.
7. Steadiness of Mind
With this calm and collected mind,
one steadily attends with discernment. [xi]
At that time,
the support of awakening of mental steadiness is undertaken,
It is being developed,
And it comes to maturity by development.
Seven Results
When these seven supports to awakening are cultivated
And developed in this way, seven results, seven benefits can be expected.
Which results and benefits?
(1) Here and now, in this life, one realizes liberation. [xii]
(2) Otherwise, at the time of death, one realizes liberation. [xiii]
(3) Otherwise, by completely wearing away the five worldly fetters, one becomes fully extinguished in between (this life and the next).[xiv]
(4) Otherwise, by completely wearing away the five worldly fetters, one becomes fully extinguished shortly upon rebirth. [xv]
(5) Otherwise, by completely wearing away the five worldly fetters, one becomes fully extinguished without effort. [xvi]
(6) Otherwise, by completely wearing away the five worldly fetters, one becomes fully extinguished with effort. [xvii]
Otherwise, by completely wearing away the five worldly fetters, one flows upstream to the akaniṭṭha plane.[xviii]
Monks, when the seven supports of awakening are developed and cultivated in such a way,
These seven results, these seven benefits can be expected.
[i] “sīlasampannā samādhisampannā ñāṇasampannā vimuttisampannā vimuttiñāṇadassanasampannā”
[ii] Dassanampāhaṁ, savanampāhaṁ, upasaṅkamanampāhaṁ, payirupāsanampāhaṁ, anussatimpāhaṁ, anupabbajjampāhaṁ
[iii] This simply means that others will be drawn to meditation, because they were inspired by the teachings. dvayena vūpakāsena vūpakaṭṭho viharati— kāyavūpakāsena ca cittavūpakāsena ca.
[iv] Here, at the beginning of every support of awakening, the original text repeats, word for word, the same paragraph, to the exception of the word the first words. In this first bojjaṅga of awareness, it starts wit “So tathā sato” or “he, with this awareness.” The formula here, for the whole sutta, consists of the first paragraph indicating the meditator’s next step in the meditation, and the second paragraph indicating that “whenever a person practices this step, that particular support of awakening is being developed.” This is represented ere with the words yasmiṃ samaye, “At the time when” followed by the exact same sequence of word from the first paragraph. I have judged it unnecessary and burdensome for the readers to have to trudge their way through such repetition. I believe the meaning remains unchanged and that the less repetition, in fact, makes it easier to understand. So tathā vūpakaṭṭho viharanto taṁ dhammaṁ anussarati anuvitakketi.
[v] satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; satisambojjhaṅgo tasmiṁ samayebhikkhuno bhāvanāpāripūriṁ gacchati.
[vi] So tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁ samāpajjati.
[vii] Tassataṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ.
[viii] Āraddhavīriyassa uppajjati pīti nirāmisā.
[ix] Pītimanassa kāyopi passambhati, cittampi passambhati.
[x] Passaddhakāyassa sukhino cittaṁsamādhiyati.
[xi] So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti.
[xii] Diṭṭheva dhamme paṭikacca aññaṁ ārādheti.
[xiii] atha maraṇakāle aññaṁ ārādheti.
[xiv] Here is the idea of the Tibetan Bardo and the Theravadin Gandhabba. BuddhaSasana: Concise Pali-English Dictionary gandhabba: (m.) 1. a musician; a heavenly musician belonging to the demigods; 2. a being ready to take a new existence. atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.
[xv] I am following the understanding that upahacca means cutting short. Also allowing room for the probable misinterepreataion with upapajja, instantaneous rebirth (in deva-loka). upahaccaparinibbāyī hoti.
[xvi] Atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ-parikkhayā asaṅkhāraparinibbāyī hoti.
[xvii] sasaṅkhāraparinibbāyī hoti.
[xviii] One of the highest classes of devas, the fifth class of suddhāvāsas, the purified mansions. uddhaṁsoto hoti akaniṭṭhagāmī.
