Abstract

This thesis has three objectives; to study of Sila in theTheravada Buddhist Scriptures to study of the Dhamma Attainment in the Theravada Buddhist Scriptures and to study of the Relationship Between Moral Conduct and Dhamma Attainment Clarified data are taken from the Theravada Buddhist scriptures and other related documents, then composed, summarized, analyzed, explained in details, corrected and verified by Buddhist scholars. From the study it found that;

Sila means the rule of morality in the Theravada Buddhism which has three categories, 1) Culla-sila: Smaller percepts, is the five rules of morality for controlling behaviors of body and speech in order to maintain in virtues for common benefit as happiness and unexploited social 2) Majjhima-sila: moderate precepts of worldling due to control behaviors of body and speech in order to maintain in virtues for encouragement of higher level of moral 3) Maha-Sila: Greater precepts; precepts for monasticism who carry 227 orders of precepts. As prohibits of monastic disciplines which determined by Lord Buddha for purpose of monastic order and common behaving to effective religious life of monastic.

Dhamma Attainment means attaining in the four Magga four Phala one Nibbāna which are Lokuttara in the four Sammappadhāna (Great Efforts) which encourage to Dhamma Attainment. The rules of doctrine are composed of the four nobles known as diligent and obviously occurred in the Four Foundation of Mindfuness towards Magga Phala Nibbāna.

Sila and Dhamma Attainment are manifest to of whoever practices by disciplines for result of purify precepts, purify meditation and purify knowledge that cause form practicing in the four Pārisuddhisila such as Pātimokkhasamvarasila, Indriyasamvarasila Ājivapārisuddhisila and Paccayapaccavekkhana etc. By appropriately practice with state of being to purify precepts then resulting in purify thought and knowledge respectively until purify from all defilements. For cessation of suffering, likewise maintaining in Sila (moral), Samādhi (concentration) and Panna (wisdom) are relatively involve by inseparable. Sila trains concentration, concentration trains knowledge then well knowledge trains mind, as an instrument to develop greater mind for greater knowledge.

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