We are intertwined all through outside and inside by the tangles of desire (ta@nhâ ja@tâ), and the only way by which these may be loosened is by the practice of right discipline (sîla), concentration (samâdhi) and wisdom (paññâ). Sîla briefly means the desisting from committing all sinful deeds (sabbapâpassa akara@nam). With sîla therefore the first start has to be made, for by it one ceases to do all actions prompted by bad desires and thereby removes the inrush of dangers and disturbances. This serves to remove the kilesas, and therefore the proper performance of the sîla would lead one to the first two successive stages of sainthood, viz. the sotâpannabhâva (the stage in which one is put in the right current) and the sakadâgâmibhâva (the stage when one has only one more birth to undergo). Samâdhi is a more advanced effort, for by it all the old roots of the old kilesas are destroyed and the ta@nhâ or desire is removed and
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[Footnote 1: Dhammasa@nga@ni, p. 180.]
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by it one is led to the more advanced states of a saint. It directly brings in paññâ (true wisdom) and by paññâ the saint achieves final emancipation and becomes what is called an arhat [Footnote ref 1]. Wisdom (paññâ) is right knowledge about the four âriya saccas, viz. sorrow, its cause, its destruction and its cause of destruction.
Sîla means those particular volitions and mental states, etc. by which a man who desists from committing sinful actions maintains himself on the right path. Sîla thus means 1. right volition (cetanâ), 2. the associated mental states (cetasika), 3. mental control (sa@mvara) and 4. the actual non-transgression (in body and speech) of the course of conduct already in the mind by the preceding three sîlas called avîtikkama. Sa@mvara is spoken of as being of five kinds, 1. Pâ@timokkhasa@mvara (the control which saves him who abides by it), 2. Satisa@mvara (the control of mindfulness), 3. Ñânasa@mvara (the control of knowledge), 4. Khantisa@mvara (the control of patience), 5. Viriyasa@mvara (the control of active self-restraint). Pâ@timokkhasa@mvara means all self-control in general. Satisa@mvara means the mindfulness by which one can bring in the right and good associations when using one's cognitive senses. Even when looking at any tempting object he will by virtue of his mindfulness (sati) control himself from being tempted by avoiding to think of its tempting side and by thinking on such aspects of it as may lead in the right direction. Khantisa@mvara is that by which one can remain unperturbed in heat and cold. By the proper adherence to sîla all our bodily, mental and vocal activities (kamma) are duly systematized, organized, stabilized (samâdhânam, upadhâra@na@m, pati@t@thâ) [Footnote ref 2].
The sage who adopts the full course should also follow a number of healthy monastic rules with reference to dress, sitting, dining, etc., which are called the dhûta@ngas or pure disciplinary parts [Footnote ref 3]. The practice of sîla and the dhûtangas help the sage to adopt the course of samâdhi. Samâdhi as we have seen means the concentration of the mind bent on right endeavours (kusalacittekaggatâ samâdhi@h) together with its states upon one particular object (ekâramma@na) so that they may completely cease to shift and change (sammâ ca avikkhipamânâ) [Footnote ref 4].
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[Footnote 1: Visuddhimagga Nidânâdikathâ.]
[Footnote 2: Visuddhimagga-sîlaniddeso, pp. 7 and 8.]