Sila (morality), samadhi (concentration) and panna (wisdom)

Sila (morality), samadhi (concentration) and panna (wisdom)

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Now, we are able to realize that every time we are confronted with suffering it is due to sorrow (soka)- heat in mind- elevating to unbearable levels. Heat, which originates due to attachment in mind, spreads and elevates to unbearable levels, eliminating mental composure and happiness.  In Satapattana Sutta, we find the technique to overcome the origination and intensification of sorrow in our lives. This technique is laid down as, “ soka pariddavanam samathikkamaya…”. In other words, this means the ability to be free from getting caught in defilements which generate and spread heat in the mind and the body. The two-fold defilements which are responsible for generating heat in the mind are greed (lobha) and aversion (dosa). As soon as an attachment arises in mind, it generates a certain degree of heat, making a life stressful, uncomfortable. In view this, it should be evident that if one can surpass greed- related and aversion- related thoughts, then, one is able to cool off the heat in the mind and bring about peace and happiness in its place. From the time we started our journey on the cycle of rebirth and death, we continued to inflame our minds with greed and aversion related thought processes through our non-awareness. We never thought of transforming our minds from an inflamed state to a peaceful, blissful state. The Blessed One assigned us three precepts in order to surpass mental states with defilements and transform the mind from inflamed states to peaceful, blissful states. Those three precepts are morality (sila), concentration (samadhi) and wisdom (panna). So, we need to surpass defilements and purify our minds, commencing with morality, concentration and culminating with wisdom, if we are to escape from our uncontended, desperate lives.  This is the only way to achieve a contended, blissful life.
From now onwards, let us look at the way of surpassing sorrow and lamentation with the precept of morality (sila) which is the first in line. As analysed in the Satipattana Sutta, Sila means not initiating any verbal or physical action based on unwholesome thoughts which arise in the mind. Sila prevents initial thoughts from growing, extending to verbal and physical action. Sila enables one to surpass the usual growing, extending nature of unwholesome thoughts to verbal and physical action. It is the exercise of restraint in respect of verbal and physical action. For instance, if anger arises in an individual, he becomes aware that anger just arose in him. This individual does not go beyond the point of becoming aware of this thought. What is the outcome of this procedure? When one reacts with verbal or physical action as a result of an unwholesome thought-anger in this case- an imprint is created in the brain (mano dhatu), incorporating energy with the same intensity of anger just arose, with the potential of generating and sustaining future angry thoughts. While only arising of an angry thought leaves an imprint with less intensity in the brain, escalating this angry thought to verbal and physical action leaves a very strong, intense imprint in the brain.  These imprints in the brain would trigger similar reaction with a strong intensity and influence, when anger arises in this individual in a future time. This process is surpassed (samatikkamaya) by the precept of sila.
When one keeps practicing the exercise of surpassing  unwholesome thoughts without escalating to verbal and physical action, one is able to exercise effective restraint in respect of  future verbal and physical action. This function becomes easier as mano dhatu (brain) does not exert too much pressure, as restraint by way of sila had prevented leaving stronger imprints in the brain. This is how the precept of sila averts sorrow (soka) and lamentation (parideva) in a virtuous individual.
Then, we need to consider the precept of concentration (Samadhi). In terms of the analysis in the Satipattana Sutta, concentration means preserving the mind without getting in to contact with defilements. The spell, during which the mind is devoid of defilements, is known as Samadhi (concentration). The principle of surpassing sorrow and lamentation is also applied in the case of the precept of Samadhi as well. Even though, there is potential for defilements to arise in an individual, mind could be isolated from defilements, through the restraint of verbal and bodily action (sila). As the restraint of verbal and bodily action progresses to a higher level, mind getting in to contact with defilements becomes gradually weakened. Only non-restraint of verbal and bodily action would reinforce the future potential of emerging similar unwholesome thoughts and accompanying imprints in the brain.  When we take the analogy of a car engine which is idling for some time, you will notice how a battery gets weaker unless you step on the accelerator to boost the engine and battery power. Similarly, when we escalate our unwholesome thoughts to action, that would reinforce the magnetic energy (kama) inherent in us. So, unwholesome thoughts would inflame the mind and the inflamed mind would reinforce the magnetic energy (kama) to intense levels. Restraint of action would weaken the reinforcement of magnetic energy gradually. One who practices morality (sila) for the purpose of restraint of action would find such mental states to be filled with peace and bliss.  So,One continues to retain the mind free from defilements. This would result in a meditator developing a Samadhi state in the mind. This Samadhi state would enable a meditator to develop thoughts based on loving kindness (metta) which would always establish the mind on wholesome sense objects. (kusalarammana). This is how the precept of concentration (Samadhi) would result in a peaceful, blissful mental state.
Finally, we need to consider the precept of wisdom (panna). Panna means “rightful judgement”. This is the judging of all phenomena in the world (loka) in terms of its true nature of transiency. Every phenomenon lasts for a fleeting moment. With the arising of wisdom, perception of the world, based on a permanent and egoist entity, would transform to the true nature of transiency. When a meditator truly realizes the true, inherent nature of transiency, he would make a personal judgement to the effect that there is nothing in the world for a person to attach or crave for. When one truly comprehends this true nature, one’s mind tends to reject attachment, desire. This is the arising of wisdom (panna). 
In summing up, at this stage, a meditator observes and judges that only attachment inflames a mind,and staying away from attachment calms down a mind. When there is is no heat as a result of an inflamed mind (sorrow), then, there is no potential heat capable of spreading all over a body (lamentation). So, a meditator who could calm down the heat in a mind, resulting from defilements, to some extent, would be able to extinguish the heat totally one day and attain the bliss of NIBBANA.