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# Mahāyāna (Indo-Tibetan): ''Saṃvṛtibodhicitta'' (T. ''kun rdzob byang chub kyi sems''), often translated as "conventional bodhicitta" or "relative bodhicitta," is a foundational concept in Mahāyāna Buddhism, representing the compassionate and altruistic mind aspiring towards Buddhahood for the sake of all sentient beings. It stands in contrast to, yet is indispensable for cultivating, ultimate bodhicitta (''paramārthabodhicitta''
+, T. '' 'jug pa byang chub kyi sems'' or ''byang chub la 'jug pa'i sems''): This is the practical application and active engagement that follows the cultivation of aspirational bodhicitta. It involves formally taking the bodhisattva vows (''bodhisattvasaṃvara'') and diligently practicing the path of the six perfections (''ṣaṭpāramitā''): generosity (''dāna''), ethical discipline (''śīla''), patience (''kṣānti''), effort (''vīrya''), meditative concentration (''dhyāna''), and wisdom (''prajñā''). This stage is likened to actually undertaking the journey.
The cultivation of ''saṃvṛtibodhicitta'' is considered the gateway to the Mahāyāna path. It is the very essence of the bodhisattva's way of life and the driving force behind all their virtuous actions. Texts like Śāntideva's ''Bodhicaryāvatāra'' provide extensive teachings on how to cultivate and maintain both aspects of conventional bodhicitta. While conceptual in nature, it is the necessary precursor to the non-conceptual realization of ultimate bodhicitta. +, T. ''don dam byang chub kyi sems''), the direct wisdom realizing emptiness.
''Saṃvṛtibodhicitta'' is comprised of two distinct yet sequential stages:
#* Aspirational Bodhicitta (Skt. ''praṇidhicitta'' or ''bodhipraṇidhicitta'' +, …
'''Abhidharma (Indo-Tibetan):''' In Abhidharma, ''śīla'' (T. ''tshul khrims'') is primarily understood as the mental factor of volition (''cetanā'') associated with abandoning unwholesome bodily, verbal, and mental actions, and the actual abstention itself. It is often analyzed in terms of the ten unwholesome courses of action (''akuśalakarmapatha'' +, T. ''mi dge ba bcu'i las kyi lam'') and their wholesome counterparts. While ''śīla'' itself is not always listed as a distinct primary mental factor (''caitasika''), its basis lies in wholesome volitions and associated factors like conscientiousness (''apramāda''), shame (''hrī''), and decorum (''apatrāpya''), which prevent engagement in non-virtue. The observance of ''prātimokṣa'' vows by monastics is a key expression of ''śīla'', directly leading to the purification of conduct as a basis for higher attainments.
'''Pramāṇa (Indo-Tibetan):''' While ''pramāṇa'' focuses on epistemology, the cultivation of ''śīla'' is considered a prerequisite for developing the mental clarity and stability necessary for valid cognition (''pramāṇa'') of subtle truths, especially those realized through meditative insight (''bhāvanāmayī prajñā''). A disciplined ethical life reduces mental agitation and biases, allowing for a more objective and penetrating analysis of reality.
'''Mahāyāna (Indo-Tibetan):''' In Mahāyāna, ''śīla'' is elevated to the status of a perfection (''pāramitā''), known as ''śīlapāramitā'' (T. ''tshul khrims kyi pha rol tu phyin pa''). This perfection is not merely about adherence to rules but is deeply infused with ''bodhicitta'' (the aspiration to attain enlightenment for all beings) and the wisdom realizing emptiness (''śūnyatā''). The scope of Mahāyāna ''śīla'' is traditionally defined by three cumulative categories:
#* ''Saṃvaraśīla'' (T. ''sdom pa’i tshul khrims''): The discipline of restraint, encompassing the avoidance of the ten non-virtues and upholding the Bodhisattva vows.
#* ''Kuśaladharmasaṃgrāhakaśīla'' (T. ''dge ba chos sdud kyi tshul khrims''): The discipline of actively gathering or cultivating all virtuous dharmas, such as practicing the other perfections, studying, reflecting, and meditating on the teachings.
#* ''Sattvārthakriyāśīla'' or ''Sattvānugrāhakaśīla'' (T. ''sems can don byed kyi tshul khrims''): The discipline of working for the welfare of all sentient beings through various skillful means. This aspect highlights the compassionate and altruistic dimension of Mahāyāna ethics.
'''Vajrayāna (Indo-Tibetan):''' In Vajrayāna, while fully incorporating the foundational principles of ''śīla'' from the Hīnayāna and Mahāyāna, there is an additional layer of specific vows and commitments known as ''samaya'' (T. ''dam tshig''). These are taken in relation to the tantric guru, deities, and practices. Maintaining pure ''samaya'' is considered paramount in Vajrayāna for spiritual progress and avoiding obstacles. The three types of ''śīla'' (restraint, gathering virtue, benefiting beings) are understood and practiced within the unique framework of tantric view and methods, often emphasizing the transformation of all experiences into the path.
'''Theravāda/Pāli Tradition Context:''' In the Pāli tradition, ''sīla'' (T. ''tshul khrims'') refers to virtuous conduct and is the first of the three trainings (''sikkhā'': ''sīla, samādhi, paññā''). It is the foundation upon which concentration and wisdom are built. ''Sīla'' generally involves abstaining from unwholesome actions of body and speech. Key components include the Five Precepts (''pañcasīla'') for lay practitioners, the Eight or Ten Precepts for more committed lay practitioners or during observances, and the extensive ''Pāṭimokkha'' rules for monastic sangha. Its cultivation leads to a blameless life, mental calm, and favorable rebirth, and is indispensable for progress towards Nibbāna. The Pāli term ''khrims'' is given the etymology of "cooling" the fevers of defilements.
'''East Asian Buddhism Context:''' ''Śīla'' (Ch. ''jiè'', Jp. ''kai'', Kr. ''kye'') is a fundamental concept across East Asian Buddhist traditions. Monastic discipline (''vinaya'') and the upholding of precepts are central, with specific developments like the Bodhisattva precepts of the ''Brahmajāla Sūtra'' (Ch. ''Fanwang jing'') being particularly influential in Mahāyāna schools. Various schools may emphasize different aspects, from strict monastic adherence (e.g., Risshū in Japan) to interpretations that integrate precepts with specific meditative practices or philosophical views, such as in Zen (Ch. ''Chan'') where precepts are often seen as expressions of the inherently pure Buddha-nature.
