Sila, ethics, Morality? | what it really is скачать в хорошем качестве

Sila, ethics, Morality? | what it really is

What if the Buddha did not teach morality the way religion presents it? What if right and wrong were never about commandments, virtue signaling, or moral identity — but about something far more practical? In this episode of Lone Wolf Philosophy, we examine ethics before morality — how the Buddha originally framed right and wrong as functional tools for clarity, not moral systems for judgment. This is not about becoming a “good person. It is about removing inner disturbance. We explore: • Why sīla (ethical conduct) comes before meditation • Why non-remorse is more important than moral purity • Why intention — not rules — defines action• How ethics supports liberation rather than identity • The radical difference between functional ethics and religious morality This is Buddhism before Buddhism. Before institutions. Before commandments. Before spiritual identity. A clear, practical guide to understanding the structural role of ethics in awakening. If you are looking for original teachings rather than inherited interpretations, this episode is for you. REFERENCES & ANCHORS — ETHICS BEFORE MORALITY Primary Early Sources (Pāli Canon & Parallels) Sabbāsava Sutta (MN 2)— wise attention, restraint, and the ending of mental fermentations; ethics as functional clarity, not moral law Alagaddūpama Sutta (MN 22)— danger of clinging to views, teachings, and practice; the raft simile as non-appropriation Cūḷamāluṅkya Sutta (MN 63)— rejection of metaphysical speculation; pragmatism over belief and doctrine Ambalaṭṭhika-Rāhulovāda Sutta (MN 61)— ethics framed as reflection on consequences, not moral judgment Saṃyutta Nikāya — Sīla, Samādhi, and Paññā passages— ethical conduct as support for calm and insight, not as an end in itself Aṅguttara Nikāya — non-remorse (avippaṭisāra) sequences— ethical restraint leading to gladness, calm, concentration, and insight Upādāna Saṃyutta (SN 12 & SN 22)— clinging as the core mechanism of suffering Udāna 8.1–8.4 (Nibbāna passages)— cessation described as release, not annihilation Chinese Āgama parallels (MĀ, SĀ)— corroboration of non-moralized ethics, restraint, and non-clinging in early strata Scholarly & Comparative Works Bhikkhu Analayo— early Buddhist ethics, non-clinging, and practice integrity; consistent emphasis on functional over moral framing Rupert Gethin— structure of the path; ethics, meditation, and wisdom as interdependent conditions Richard Gombrich— early Buddhism as pragmatic, non-metaphysical, and non-moralistic in the religious sense Johannes Bronkhorst— historical layers of Buddhist practice; distinction between early soteriology and later systematization