the five precepts - buddhist publication society
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TheFivePrecepts
CollectedEssays
by
Dr.PaulDahlke,BhikkhuSīlācāra,L.R.Oates,and
G.ConstantLounsbery
BuddhistPublicationSocietyKandy•SriLanka
TheWheelPublicationNo.55FirstEdition1963.SecondImpression1975.ISSN0068–3345
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BPSOnlineEdition©(2008)
DigitalTranscriptionSource:BPSTranscriptionProject
Forfreedistribution.Thisworkmayberepublished,reformatted,reprintedandredistributedinanymedium.However,anysuchrepublicationandredistributionistobemadeavailabletothepubliconafreeandunrestrictedbasis,andtranslationsandotherderivativeworksaretobeclearlymarkedassuch.
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TheFivePrecepts
PañcaSīla1. Pāṇātipātāveramaṇī,sikkhāpadaṃsamādiyāmi.
2. Adinnādānāveramaṇī,sikkhāpadaṃsamādiyāmi.
3. Kāmesumicchācārāveramaṇī,sikkhāpadaṃsamādiyāmi.
4. Musāvādāveramaṇī,sikkhā-padaṃsamādiyāmi.
5. Surāmerayamajjapamādaṭṭhānā,sikkhāpadaṃsamādiyāmi
.1. Iundertaketoobservetheprecepttoabstain
fromkillinglivingbeings.
2. Iundertaketoobservetheprecepttoabstainfromtakingwhatisnotgiven.
3. Iundertaketoobservetheprecepttoabstainfromsexualmisconduct.
4. Iundertaketoobservetheprecepttoabstainfromfalsespeech.
5. Iundertaketoobservetheprecepttoabstain
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fromintoxicatingdrinksanddrugscausingheedlessness.
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T
ThePreceptsinBuddhism
Dr.PaulDahlke
herearefivepreceptsinBuddhismwhicharebindingonallwhocallthemselvesBuddhists.Theyare:
Nottotakethelifeofanylivingbeing.
Nottotakewhatisnotgiven.
Abstainingfromsexualmisconduct.
Abstainingfromwrongspeech.
Abstainingfromintoxicants.
ThesepreceptsarenotcommandmentsintheChristiansense.Thereisnodivinelaw-giverwhoraisesathreateningfingerfrombehindtheclouds.Thesepreceptsareself-givenrulesofconduct,whichtheindividualvoluntarilyacceptsandendeavourstokeep—nottopleaseaGod,butforbringinghimselfmorallyintoconformitywiththeresultsofhisthinking.
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Hencethepreceptsbeginwiththefollowingwords:“Itakeuponmyselftheruleoftrainingtoabstain…”Thisisrepeatedforeachoftheserules.
TheJudaeo-Christiancommandment“Thoushaltnotkill”readsinBuddhistformulation:“Itakeuponmyselftheruleoftrainingtoabstainfromtakingthelifeoflivingbeings.”Fromthewidedomainofhair-splittingcasuistryandtheorizingwearrivehereataquiteunambiguousmentalfact:whethersomeactoftakinglifeconstitutes,morally,legallyorconventionally,“killing”or“murder,”thismaybeamatterofargument,andsometimesofavainargument.Butthephrase“Takingthelifeoflivingbeings”isunambiguouslyclear.Whethertheindividualcanobservethatpreceptinallsituationsoflifeisanotherquestion.Butifhecannotdoit,hewill,inanycase,knowthathehastransgressedaself-givenrule:hewillhaveabadconscienceandwillagainandagainendeavourtodobetterinfuture.
TheJudaeo-Christiancommandment“Thoushaltnotsteal”runsinitsBuddhistversionasfollows:“Itakeuponmyselftheruleoftrainingtoabstainfromtakingwhatisnotgiven.”Whatwesaidaboutthefirstcommandmentappliesheretoo.Whetheranyappropriationofanother’spossessionscanbecalled“stealing”maybearguable.Butifwesay,“Nottotakewhatisnotgiven,”thatisclearandanybodyknows
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whatitimplies.Thebondsinwhichthatinjunctionholdshimarestrictbutunambiguous.
TheJudaeo-Christiancommandment“Thoushaltnotcommitadultery”readsinitsBuddhistformulation:“Itakeuponmyselftheruleoftrainingtoabstainfromsexualmisconduct.”Here,too,theself-givenruleoftheBuddhistismuchbroaderandmoredefinite.Someonemayrefrainfromadulteryandyethemaynotbeavoidinganyotherkindofsexualmisconductandbeveryfarfromapurelife.Anditisthatpuritywhichalonemattersiftheconcernisnotonlywithsettingupsocialbarriersandprotectedfences,buttoelevatemoralityingeneral.
TheJudaeo-Christiancommandment“Thoushaltnotlie”isformulatedinBuddhismas:“Itakeuponmyselftheruleoftrainingtoabstainfromfalsespeech.”Whatwassaidaboutthefirstandsecondpreceptholdsgoodherealso.Whatanenormouslyambiguousthingistheconceptof“tellinglies”!Butanyhair-splittingaboutithaslostitsgroundassoonasonenolongerclingstotheconcept,butadherestothefacts.Everyoneknowswhatitmeans:nottousefalsespeechthatisnotinaccordancewiththefacts.Presentsocialconditions,however,havemadeenormouslydifficultthestrictobservanceofthispreceptinparticular.Theso-called“conventional”or“white”liehasforalmostallofusbecomeakindofexpedientforprotectingusagainst
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thebrutalitiesofmodernlife.EvenhewhoendeavourstoleadagoodBuddhistlifewillsometimesfinditveryhardtodowithoutthatexpedient;butitmakesagreatdifferencewhetheronedoessomethingwithagoodorabadconscience.Ifitisdonewithabadconscience,onewillconstantlyfightagainstit;andifone’ssocialconditionsaresuchthatthisinnerfightdoesnotyieldanexternalsuccess,thenonewilltrytochangethesecircumstancesbyreturningtomoresimpleconditionsoflifewhichdonotrequiresuchanelaborateapparatusofconventionaluntruths.Butifthattooprovesimpossible,onewillatleastcherishalongingforthosesimplerandmoretruthfulconditions.Muchisgainedforinnerprogressifamanisdissatisfiedwithhimself;andthiswillbethecasewhenheknowsthathislifeisnotinharmonywithhisself-givenrulesofconduct.
Astothefifthprecept“Itakeuponmyselftheruleoftrainingtoabstainfromintoxicants,”thereisnoequivalentofitintheJudaeo-Christiancodeofmorality.Christianityinparticularshowsinthisrespectatrulyastoundingindifference,theresultbeingalaxityofmoralsashasneverprevailedinanyotherreligion.
ThegrapewasoneofthemostimportantproductsofancientPalestine,andwineanecessarypartofthedailymeal.ThoughChristcensuredgluttony,hedid
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notseeanythingwrongindrinkingwine.Hehimselfsettheexampleofwine-drinkinginoneofthemostimportantactsofhiscareer.HenceitisnotsurprisingthatalreadyintheearlyMiddleAges,monasterieswereprominentingrapecultivationandlaterinthemanufactureofspecialliquorsandspirits.
Torepeat:BuddhismhasnocommandmentsorprohibitionswithaGodasauthorityorprimemover,butself-givenpreceptswhichareanecessityforeveryonewhoknowslifeasitreallyisandwhohasthecouragetodrawthemoralconsequencesfromthatknowledge.IfIhaveunderstoodlifeasitreallyis,IhavealsounderstoodthatIamcommittedtothoseself-givenprecepts.Foranyactofviolencetowardsotherlivingbeings,anyappropriationofwhatisnotgiven,anyunchastity,anyfalsespeech,andanypartakingofintoxicants,debasesandcontaminatesmyownconditionsofexistence,givesundesirablestimuli,andimpartsimpulsesforadownwardpath;inbrief,itdoesharmtomyself.WhetherthroughanevilactIamdoingharmtoanother,Icannotalwaysknow.Ifthisweretobethemeasureofouractions,therewouldsometimesbeexcusesforviolence,untruth,theft,unchastityandgluttony,andundercertaincircumstances,theymayevenberegardedaspraiseworthy.Butthisisnotwhatmatters.Themoralneedsoftheworldwouldbefullysatisfiedifeveryone
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wouldmeasureone’sactionswiththeconsequencesonehasforoneself,andnotforothers.Tobeabletodothat,onemusthavearealisticphilosophyoflife.Andtohavethat,onemustbeaBuddhist.BeingaBuddhist,onewillsoonunderstand:evenifthegoodorbadresultsofmydeedstakeeffectnowhereelse,theywilltakeeffectinme,thedoer,necessarilyandunavoidably.For,Idonothavetheseactionsasaqualityofmine,butIamtheseactionsmyself,andamnothingbutmyactions.HenceImyselfshallbecometheresultofthoseactions,shallgrowmyselfintotheseresults.
Thiswillhavetobecomprehendedwellforenablingonetoputintopracticeamoralitythatisinaccordancewithactualityandwiththeethicalpostulatesresultingfromactuality.Evenifonedoesnotpossesstheinnerstrengthtoliveuptotheseethicalpostulates,one’scomprehensionwillhaveremovedthepossibilityofhavingagoodconscienceintheviolationoftheprecepts.Throughthatfactalonemuchisgainedforone’sfuturedevelopment,andbypatience,earnestaspiration,andrepeatedattemptsatperfectingone’smorality,someprogresswillbeattainedintimestocome.
Thegoalstandsbeforeus:clear,sureanddefinite,independentofaGod’sactsofgraceandcompassion,agoalworthyofman’sdignityandattainableby
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man’seffort.IfImakeprogress,itisbyvirtueofmyownstrength,becauseIhavethoughtintelligentlyandhaveputthesethoughtsintopracticeenergetically.IfIdonotmakeprogressandslideback,itisbecauseIhavethoughtunintelligentlyandactedaccordingly.IfIrealizethatthisisso,thenImustjusttrytodobetterinfuture.Thatisall.
AbridgedtranslationfromtheGermanNeu-BuddhistischeZeitschrift,Sommerheft1918.
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s
Exhortation
Dr.PaulDahlke
ydearfriends,youaresoverykeenondoingsomethinggoodfortheworld,formankind!Butwhynot,foronce,dosomethinggoodfor
yourselves?Tobesure,whatisgoodalwaysremainsgood,mustalwaysshowitselftobegood,irrespectivewhetheryoupractiseittowardsothersortowardsyourself.Theonlydifferenceisthatyoucannotbealwayssurewhatisgoodforothers;butyoucanquitewellknowwhatisgoodforyourself.
Youask:“WhyshouldIbesomuchconcernedwithdoinggoodjustformyself?”
Ianswer:Firstly,becausedoingsomethinggoodtoyourselfisthesafestwayofdoingsomethinggoodfortheworld;andsecondly,becausebythatyouprepareforyourselfagooddeathandafavourablerebirth.thehereandnowharboursmuchmorethanthehereandnow.Thislifeofourscontainsmorethanjustthislimitedlifespan.Asafatherbyprovidingforhimself
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alsoprovidesforhisson,somanbyprovidingforthislifealsoprovidesforthenext.
Andhowcanmandogoodforhimself?
Herefrainsfromtakingthelifeoflivingbeingsandfromusingforceagainstthem,evenifintendedforthosebeings’ownbest.Eventhoughyouwhowishtodosomethinggoodforthatbeingbyforceorcoercion,youcannotknowwhatisactuallygoodforit.Butyoucanknowforsurethatanattempttobringforcetobearuponanotherbeingwilldoharmtoyourself,theuserofforce.Hencegiveitupforyourownandforothers’sake!
Herefrainsfromtaking,thatisfrommakinghisown,whathasnotbeengiventohim.Theftishereincluded,buttherulegoesmuchfurtherthanthat.
Herefrainsfromblindlyindulginghissensuality.Tobesure,anormalhealthypersonhasameasureofsensuality,andwill,attimes,yieldtoit.Inmomentsofgratification,asfarastheactitselfisconcerned,hewillbeonthesamelevelwiththelecher.Butthereisagreatdifferenceinthewayhowoneyieldstolust:Onemightassociatewithasetofpeoplebecauseonelikesthemandfeelsattractedtothem;andonemightassociatewiththemreluctantly,byforceofcircumstances,remainingevermindfulofmakingone’sescapefromthatcompany.Similarlyonecan
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willinglyseekthecompanyofone’slustfuldesiresbecauseoneisattractedbythem;oronemayassociatewithlustreluctantly,andremainconstantlymindfuloftryingtoescapefromthebondage.He,whoyieldstolustbutremainsmindfuloftheescape,willevenwhenyieldingtoluststillcontinuehisfightagainstit,andifhepatientlypersists,theurgetoescapewillfinallyvanquishtheurgetoyield.Buthappyishewho,withoutyieldinganymore,isstrongenoughtomakehissteepandstraightascentofthePath.
Herefrainsfromfalsespeech.Thisincludestellinglies,butagain,thisprecepthasawiderrange.
Herefrainsfromtheuseofintoxicants.Hewilldosobecause,foronewhoregardsthinkingasman’shighestfaculty,itisaveritablesintoimpairtheclarityofthought.
Theseareallprohibitions.ButthereisalsothatgreatpostulateofBuddhism,thatofGiving.
Giveasmuchasyoucan,andforemostgiveintheserviceoftheTeaching,intheserviceofthosewhoservetheTeaching!TheBuddhaspokeofhismonksas“theincomparablefieldofmerit.”Toplantseedsinthatfieldmeanstosecureagoodharvest.Togivemeansgivingagiftthatyieldsinterest.HewhogivesintheserviceoftheTeachingdoestheverybestforhimself.Hewhobecomespoorerintheserviceofthe
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Teachingbecomesricherwithinhimself.TogivefortheDhammaisthemostworthyandthemostprofitablegift.
TranslatedfromtheGermanNeu-BuddhistischeZeitschrift,Sommerheft1919
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W
TakingthePrecepts
BhikkhuSīlācāra
henonUposathadaystheBuddhistlaymangoestothemonasteryandhavingofferedhisgifts(dāna),repeatsaftertheBhikkhuthe
wordsofthepledgetoabstainfromkillingandstealing,fromlewdnessandlying,fromthedrinkingofintoxicatingliquors,itmeansthatheimpressesuponhismemoryoncemoretheRulebywhichheistoconducthisdailylife.WhenUposathadayisoverandheisoncemorebackinthemidstofworldlydutiesandoccupations.To’taketheprecepts’onUposathadays,oronanyotherday,meanstoremindoneselfafreshofwhattheworld’spressureofbusinessandpleasureissoapttomakemanforget,namely,thecourseofconductwhichleadstothesuresthappinessinthisandinallworlds,andbringshimalittlenearertothatwhichisfarbetterthananyotherhappinessthisoranyotherworldcangive—thegreatpeaceofNibbāna.Theprecepts,inshort,arenomagicalformulaorspellbythemereutteranceofwhichgreat
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andmiraculousresultsaretobeachieved.Theyarepurelyandsimplyaremindertothelaymanofwhathemustdoashemixesinthelifeofthegreatworld,sothathemayavoidputtinganyobstaclesorhindrancesonhispathtowardstheBeyond-of-Life.
If,however,after’takingtheprecepts’,hegoesoffandimmediatelyforgetsallaboutthemuntilnexttimehevisitsthemonastery,obviously,forallthegoodtheydohim,hemightjustaswellneverhave’taken’thematall.Foritcannotbetooofteninsistedthatitisnotthemere’takingtheprecepts’,repeatingthewordsofthevowsastheBhikkhuuttersthem,whichleadstohappinesshereandtoNibbānawhenalllivesareended;itisthekeepingofthesepreceptsinpractice,thefulfillingofthevowindailylifeandconduct.
Inthismatter,itiswithSīla,asitiswithDāna(giving).NooneisconsideredtohavemadeDānawhoonlygivesapromisetoprovidebreakfastfortheBhikkhus,orsimplysaysthathewillfurnishsomanythousandbrickstohelptobuildanewPagoda.ItisonlywhenamanactuallydoeswhathehaspromisedtodothatitisconsideredDāna;untilthenitisnotDānaatall,butonlysomanyvainwords.ItisexactlythesamewithSīla,thepreceptsofRightConduct,thenextstageafterDāna,whichthelaymanisrecommendedtofollowuponthehighroadtoNibbānapointedoutbyourLordBuddha.Untilthese
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preceptsofGoodarekept,acteduponindailylifeinlesserorgreaterdegree,thereisnoSīlainthematteratallbutonlyidletalkaboutSīla.
Sīla,inshort,meansthepracticeofSīla,andinthisunderstandingoftheword,itmayperhapsbecomparedtoarailwaytrain,whichconveyspassengerstoacertaindestination.Intakingadvantageofsuchatrain,thefirstthingtobedoneistogetaticket,andafterwardstoenterthetrain.Sodoing,induetime,amanwillreachthetownorvillageforwhichheisbound.
Butif,afterpurchasinghisticket,insteadofgoingintothetrain,amangoesawayhomeorsetsabouttosomeotherbusiness,willhereachtheplacetowhichhewishestogo?Therecanbeonlyonereply:hewillnot,eventhoughheshouldbuyahundredtickets.Theyare,allofthem,uselesstobringhimtothedesireddestinationifthetrainisnotentered.Thoughaticketisnecessary,indeedindispensable,itisnottheticketbutthetrainthatactuallydoestheworkofconveyingthepassengertohisdestination.
Now,’takingtheprecepts’fromabhikkhu,isonlytakingtheticketfortheBuddha’strain,Sīla,whichcarriesallwhowillavailthemselvesofittoNibbāna,ortoatleastacertainstageofit.Butnotinthiscase,anymorethanintheother,cananyonegettothe
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desireddestinationbymerelytakingaticket.Whatisneededinadditionistousetheticketafterithasbeentaken,togetintothetrainofthepracticeofSīla;thenandthenonlyisitcertainthatthedestinationwillbereached.Butthenitiscertain.Fortherearenoaccidentsorbreak-downsonthisrailway;everythingisorderedandregularandsure.Whatamandoes,ofthathecannotfailtoreaptheripenedfruit.
Yettherearemanypeople,inotherrespectsquitesensible,whoseemtoimaginethatalltheyneedistotaketheticketforthistrain,thateverythingthenissettled,andthattheyhavedonealltheyneeddointhematter.Andsotheygotothemonasteryandtaketheirticket—yea,weekafterweek,taketicketafterticket,untiltheymusthaveaccumulatedquiteahugenumberofthem;buttheyneverenterthetrain,nevertrytopractisetheSīla.WillsuchpersonseverreachNibbāna?Assuredlynot.Foralltheirticket-takingtheywillnotbeoneinchnearertoNibbānathantheywereatthebeginning.Andwhynot?Becausetheyhavenevertakentheirseatsinthetrain.
Or,toputitanotherway,ourLordBuddhahasprovideduswithamapoftheroadthatleadstowardsNibbāna.Itisagoodmap,areliablemap,thebestmapoftheNibbānaroadinexistence;forithasbeenplannedout,drawnandcolouredbyOnewhohasbeenoveralltheground,surveyedthewholeroute
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Himself.Onthismap,theSīlapartofthatroadisclearlyanddistinctlymarked,sothatnonecanmistakeit.Butwhatarewetosayofapersonwhositsdownbythewaysideandpasseshoursinlookingatandadmiringthismap,inthinkingwhatafine,correctmapitis,howsuperiortoanyothermapthatcanbehad,supremelysatisfiedatthethoughtthatthissoexcellentmapishis?Willthismanevergettohisdestinationbythissittingandlookingatitasitismarkedthereonthemap?Assuredlynot,eventhoughheshouldlookatittillhiseyesgrowdimwithlooking,andcanlooknomore.Forthethingthatbringsonetoanygivendestinationisnotthelookingathowonemaygetthere,buttheactofgoing.Howeverlongandearnestlyhemaygivehimselftosuchconsiderationofwaysandmeans,attheendofitallamanisjustinthesameplacehewasinatthebeginning,stillsittinginonespot,notaninchnearertothedesiredgoal.Andmeanwhileothertravellersalongthesameroad,whoperhapsdonotpossesssuchagoodmapashehas,orperhapshavenotgotoneatall,buthaveonlybeentoldoftheroadbysomepersonwhohas,aremanfullysteppingoutalongthehighwayandgettothejourney’sendlongbeforehedoes.Andwhy?Becausetheyarewalkingtheroad.
Inmuchthesamefashion,itistobefeared,therearemanycallingthemselvesfollowersoftheLordBuddha
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andproudtocallthemselvessuch,proudthattheypossesshissoexcellentchartofthewaytoNibbānawhoyetdonotfollowhimatallbutjustsitstillbytheroadsideadmiringthesplendidchartwithwhichHehasprovidedthem,thechartwhereeveryby-roadandforkthatmightleadthemastrayisclearlymarkedout,sothattheymayavoidit.Meanwhile,onthehighroadofSīla,Christians,Hindus,Mohammedans,andmanyotherfellowpilgrimswithchartsoftheroadnotnearlysocompleteandsoaccurateashisown,andsomewithnochartsatall,areallsteadilypassingalong,stoutlyfollowingtheroad.Willthesereachtheendoftheroadbeforethemanwiththesuperiorchart?Thereisverymuchprobabilitythattheywill.Nay,itiscertainthattheywillifhecontinuestositstill,admiringhischartandhimselfastheownerofit;foritisnotthechartthatbringsonetothecity,butthefollowingoftheroadmarkedonit.Thoseotherswiththeirinferiorchartsmayattimesgoastrayfromthedirectroadandforwantofaperfectlyaccurateguidetoittakeawrongturning;yettheyarealwaysmoving.Oncetheyhavefoundthattheyhavetakenthewrongturning,theycanretracetheirstepsandlookfortherightturning,findthatrightturning,followit,andsocometotheirdestination,evenwithallthatlossoftime,longbeforetheBuddhistwhoiscontenttotakeafewlistlessstepswhenthemood
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seizeshimandthensitsdownagaintoadmireanewhisfinechartandhimselfasthefortunate,much-to-be-enviedownerofit.
ButtheroadtoNibbānaisaverylongone,anditisnotafewfitfulstepsnowandagainthatwillbringonetoitwithinanyreasonabletime.Onthatlongjourneynothingavailsbutaresoluteandcontinuoussteppingoutalongtheroadshowntous,theroadofSīla.’Takingtheprecepts’isonlytakinganotherlookatthemapofthatroadtorefreshthememory,toremindourselvesoftheexistenceofthedepictedside-pathsandalleysthatmightotherwisecauseustowanderfromit.Whatremainstodo,whenwehavesorefreshedourmemory,istogetuponourfeet,and,staffinhand,thestaffofcourageandconstancy,fareforthalongthatgrandhighway,withthesureconfidencethatifonlywekeepon,weshallinevitablyreachitsgloriousend.“Appamādenasampādetha”saidHewhofirstthoroughlyexploredandtravelledandmadeknownthatroad,theworld-honouredBuddha.“Appamādenasampādetha!”:“Bydiligenceattainthegoal!”
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A
TheRoleofthePrecepts
L.R.Oates
llreligions,aswellasthemorepracticalphilosophies,havetheircodesofethicsintendedtogivesomeguidanceastothe
everydayconductexpectedoftheiradherents.ChristianityhasitsTenCommandmentsandtheGoldenRule;IslamitsFiveCommandments;TaoismitsThreeTreasuresofLove,Moderation,andHumility;ConfucianismitsThreePrinciplesofKindliness,Justice,andCourage;andBrahmanismitscomplexruleslayingdownthelifeprescribedforeachcaste.Itisnoteworthythatthislastnamedtraditiondoesnotenvisageauniformethicalsystemforallcastes.Forinstance,membersofthewarriorcastemaytakelifeundercertaincircumstanceswithoutguilt,whiletheothercastesmaynotdoso.Buddhism,however,resemblestheotherworldreligionsinthatitspreceptsareregardedasuniversallyapplicable,atleastundertheconditionsofhumanexistence.
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Thesepreceptsareusuallyformulatedasfive,whichincertaincases,especiallyinNorthernBuddhism,areexpandedtoamoredetailedlistoften.Thefive,itmayberecalled,aredefinedasabstinencefromtakinglife,fromtheft,fromsexualmisconduct,fromfalsehood,andfromintemperance.Asanamplificationoftheirtruesignificance,itisworthenumeratingtheten,consistingofabstinencefromthethreebodilyevils(takinglife,theft,andsexualmisconduct),thefourverbalevils(falsehood,abuse,slander,andidlegossip),andthethreementalevils(greed,hatred,andwrongviews).Allpossibleactivitiescomeunderthesethreeclassesofthebodily,theverbal,andthemental,soevenwhenonlytheusualfivearementioned,theimplicationisthatwrongmentalstatesareattherootofallwrongconduct.
Ithasoftenbeennotedthathowevermuchthedoctrinaltheoriesofreligionsmaydiffer,theirethicalformulationsareremarkablysimilar,evenindetail.Forexample,bywayofcomparisonwiththeChristianGoldenRule,wehavetheConfucianruleofreciprocity,andtheBuddhistprincipleof“likeningyourselftoothers”(Attānaṃupamamkatvā),asinverse129oftheDhammapada.Thereasonwhysomanyparallelsoccurinethicalsystemsthroughouttheworldisdoubtlessbecauseallreligionshavehadto
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adoptasocialroleaswellasapersonalone,andwhatevertheunderlyingtheorymightbe,itisnecessarytosolvesimilarsocialproblemsinsimilarways.TheBuddharecognizedthis,becauseintheethicalfieldheonlyclaimedtoconfirmwhatthewisestteachershadalwaystaught.Thedistinctivepartofhisdoctrineliesinthereasonswhichhegivesforethicalconduct.
Thisisthemainquestion,asotherreligiousteacherswouldprobablyagree.Thereshouldnotbemuchdisputethatthetheisticreligions,notablyChristianityandIslam,adoptacertainlineofaction,notforitsownsake,butbecauseitispleasingtotheCreator,whoseserviceisheldtobetheonlyreasonforexistence.Acertainweaknessinthisattitude,however,isapparentfromthehistoryofthesetworeligions,becauseinpracticecertainauthoritieshavetakenituponthemselvestodefinetheDivinewill,andifthesedeclaredthattheslaughterofheretics,ortheplunderoftheheathen,wasalsopleasingtotheCreator,theirfollowershavefeltfreetodoso.Thisattitudehasgonefartounderminethehighstandardswhichthefounderssoughttoestablish.
Turningfurthereastward,Confucianismtriestojustifyitsethicalcodebyanappealtotheinterestsofthesocialorder,conceivedpartlyasanendinitselfandpartlyasfoundedonagrandercosmicorder,
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which,however,itisbeyondthescopeofthehumanmindtodefine.Taoismreversesthisschemeinaninterestingway,since,believingthatthesocialorderisentirelydependentonthecosmicorderitadvisesthatthebestwayistointerfereaslittleaspossiblewiththeultimatelawsoastoretainthebalanceandharmonyofallthings.Initsattempttoawakentoultimaterealityandharmonizewithit,TaoismapproachestheBuddhistspiritmorecloselythananyotherphilosophy.
TheBuddhajustifiedtheethicalprinciplestaughtbyhimontwomaingrounds:firstly,thattheyformthefoundationofallprogresstowardsenlightenmentanddeliverancefromallsorrow,andsecondly,thatintheintervalbeforethisfinalconsummation,theyarethebasisforthehappiestconditionspossibleintherealmofbirthanddeath.Themostconcisedefinitionofhisteachingwasthatitconcerned“sufferingandtheendofsuffering.”Bysufferingismeanttheindefiniteseriesofcyclesofbirthanddeath,drivenbywrongdesires,bredundertheswayofillusion.Byitsendismeantthedispersionofillusionbywisdom,withconsequentemancipationfrombirthanddeathintherealizationofthechangelessReal.
Sotheroleofethicsistwofold,firstastheinitialpracticalsteptowardsfinalemancipation,andsecondasconditionforgreaterhappinessduringtheinterval
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whileweareworkingtowardsthatgoal(which,dependingonourstateofdevelopment,maystilltakemanylivestoreach).Letusconsiderthesecondreasonfirst,asitconcernsthepreparatorystagewhichwemustentertobeginwith.Beforeawakeningtotheneedofethicalconductourthoughtsandactsarebasicallyconditionedbythreeforces:greed,aversion,anddelusion.Thefirstpairistheattractionandrepulsionarisingfromthemind’sdeludeddiscriminationofthingsaspleasantandpainful,lovableorhateful,withtheresultantstruggletobeunitedwiththepleasantandseparatedfromthepainful.
Thesestrugglescanneverreachanyfinalconclusionbecauseoftheperpetualanduniversalchangethatpervadestheentireuniverse.Nowhereisthereanysecurityfromseparationfromthelovedandunionwiththeunloved,yetmanyofusneverseemtoseethingsastheyare.Thosetwoforces,greedandaversion,aremadepossiblebythethird,delusion.Thismorespecificallymeansthat,althoughsurroundedbytheoceanofceaselesschange,wefailtoperceivethatthischangeoperatesaccordingtoanunalterablelaw:thatwhatwesowwereap.Itisnoteasytoovercomethisobtuseness,becausethecausesthatproducedtoday’sfruitsmayhavebeensetinmotiontoolongagoforeasyrecall,eitherinthislife,
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orinearlieronesinapastwhosebeginningisbeyondconception.Butaslongastheblindnesspersists,wewillhavetheurgetoinjurethosewehate,tostealwhatwecovet,tolietoconcealouraims,andsoforth,notrealizingthatthesedeedswillreboundandfrustrateourdesignsnotonlyinthislifebutinotherstocome.
Ontheotherhand,totheextentwebecomeawakenedtothelawofmoralcausalityproclaimedbytheMaster,wecometoseewhereourhighestgoodlies.Itistruethatmostofusdonothabituallybreakthepreceptsinaflagrantwaybecause,formutualprotection,humansocietyhasevolvedrestraintsoflawandcustomwhicharedifficulttochallengetoodirectly.Sooutwardly,theremaynotseemtobemuchdifferencebetweentheconductofBuddhistsandthosewithoutanyrealethicalconvictions.Butinwardlythereisagreatdifference.
Thosewhoseconductisrestrainednotbyconvictionbutbythefearofthelawareneveratpeace.Theirthoughtsarefullofsuppressedpassionsandhatredswhichallowthemnocontentment,andif(astoooftenhappens)socialrestraintbreaksdownthroughwarorotherdislocationthehiddenpassionsburstoutinsavagefury.ItisotherwisewithaconvincedBuddhist.Hekeepsthepreceptswillinglyandcontentedlywithoutanywishtotransgressthem.So
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heisatpeacewithin,andcandedicatehisconducttothegoaltowhichtheMasterpointedtheway.
Thatiswhy,inBuddhistservices,thepreceptsarenottakenfortheirownsake,butasthecorollaryoftakingrefugeintheTripleGem:theBuddha,theTeachingandtheOrder.Thismeansthatwekeepthepreceptsnotforpurelytemporalreasonsalone,butbecausetheBuddhaadoptedthemasthefoundationofhisTeaching(thePathtoAwakening),andbecausetheyhavealwayspreparedthewayfortheOrderoftheEnlightenedofallages,thecommunityofallthosewhohaverealizedthegoal.
TherelationshipofthepreceptstotheThreefoldRefugewasdescribedbytheZenMasterDogeninthesewords:“WetakerefugeintheBuddhabecauseheisthesupremeteacher.WetakerefugeintheDoctrinebecauseitisthebestmedicine.WetakerefugeintheOrderbecauseitsmembersareourexcellentfriends.ItisthroughtakingtheThreefoldRefugethatwebecometheBuddha’sdisciples.Whateverpreceptswetake,weshouldfirsttaketheThreefoldRefugeandthentheprecepts.Thatistosay,thetakingofthepreceptsisbasedontheThreefoldRefuge.”Thisbringsustotheconsiderationoftheultimatereasonbehindtheprecepts,thefulfillmentofthelifeofenlightenment.
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Evenfromthebeginningthisis,ofcourse,alwaysafactor.Itisnotpossibletorefrainfromwrongconductwithoutputtingsomethinginitsplace.Themerelynegativemethodofrepressionisfullofpsychologicaldangers.Itleadstoatendencytobroodonourpastmistakesandweaknesses,andifthesecontinuetooccupyourthoughts,wecannotbefreedfromthem.ThatiswhytheBuddhasaidtheholylifeislikeaserpentwhich,ifgraspedwronglyismoredangerousthanwhenleftalone.Ourthoughtsmustnotbesuppressed,butliberatedandturnedtoworthierends.
InthetraditionallifeofBuddhistmonksoranchorites,themainpreoccupationhasbeenmeditation,whichopensupaworldofsubtleexperiencesosatisfyingthatallyearningforgrossmundaneattachmentsdiesawayofitself.Itisnoteasy,however,forlayBuddhiststodeveloptheartofmeditationdeeplyenoughfortheirthoughtstobewhollytransformedinthisway.Thisneedsagreatdealoftimeand(inmostcases)expertguidancewhichmaynotbeeasytoobtain.Thatisnoreason,ofcourse,whyweshouldnottrytocultivatethehabitofmeditationtotheextentwefindpossible,butatthesametimeitisdesirabletosupplementitwithotherdesirablehabits.ForinstanceitmaybefoundprofitabletodevelopaninterestinBuddhistliterature.Althoughitsextentandvarietymayseembewilderingatfirst,itsexplorationwill
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revealinexhaustibletreasuresofbeautyandwisdom,whichwillnotonlygivegoodexercisetotheintellect,butwillproveafruitfulsourceofpracticalhintsontheartofliving.
ThesameappliestoBuddhistart.JapaneseBuddhismhasbeenparticularlyfruitfulindevisingmeansofexpressingtheBuddhistspiritinmanydiversefieldssuchastheteaceremony,landscapegardening,architecture,calligraphy,archery,andmanyothers,eachofwhichrepresentsaformofexpressioncompletelyfreefromegoism.Theonlymotivebehindthemistoforgettheselfbylosingitinawiderharmonywitheverythingaroundus,inanimateoranimate.Theycan,therefore,ifrightlypractisedgiveacertainforetasteofthemeaningofultimateawakening,whentheself-illusionisforgottenandsorrowisatanend.
FromMettā,TheJournaloftheBuddhistFederationofAustralia,Vol.II,No.2.
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H
TheImportanceofPañcaSīla
G.ConstantLounsbery,B.Sc.President“LesAmisduBouddhisme,”
Paris.
oweasyitistorepeattheprecepts,howsimpletheyseemaswesay:’OkāsaahaṃBhante,tisaraṇenasaddhiṃpañcasīlaṃyācāmi’.
Buthowmanyreflectonthesignificanceofthesefiveabstentions:fromevilandfoolishliving;fromthoseordinarywaysoflifewhichcreatesufferingforourselvesandothers(individuals,nations,animals,allformsofsentientlife).
Infactmodernlife,consciouslyorunconsciously,violatesthesepreceptscontinuously.Itisdifficultindeedtoliveaharmlesslife;todosoitisnecessarytohaveacquiredacertainamountofSammādiṭṭhi(rightviews),viewsthatarenotsteepedinignoranceoftheFourNobleTruths,etc.
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Now,toacquirerightviewswemusthavelearnedtopractiserightattention(Sammāsati),vigilantobservationofthephenomenaaroundandaboutus,andtohavealsoacquiredthehabitofobservinginternalmentalphenomena.Hewhodoesnotseethesufferingthatisboundupwithsentientexistenceandtheperpetualchangeofphenomena,hasnotlearnedtopractiserightattention,norunderstoodwhywetaketheseprecepts.Thereforewhenwesay“givemetheprecepts,”weshouldsay“teachmetheprecepts.”Teachmethemeaningandthepracticalapplicationwhichwillleadtotheexperienceofpurifyingthemindandofestablishingacertainharmlesswayoflife,adifferentattitudetowardslife,seenintelligentlyandcompassionately.Havingacquiredthisattitudethesesimpleprecepts,whenapplieddaily,willdiminishthesufferingforusandforothers.Thesignificanceofthepreceptsisofwidesocialimportance.
Weshouldreflectthatthefirstprecept,thatofabstainingfromtakinglife,anyandalllife,willawakenandincreasethesentimentofmettā.Itwillestablishfriendlinessbetweenmanandman,andmanandbeast.Inthispreceptisembodiedintelligent,all-embracingcompassionandgoodwill.Italonecouldsavehumanityfromdestruction.
Ifalargebodyofmenfollowedthisprecepttheywouldbepeacefulandtheywouldabjurewar.No
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merelipserviceofcoursecouldsopacifythesavageinstinctofkillingthisorthat.Lifetothesavage,astotheproudscientist,isnotheldsacred;someslayforgreedoffood,someforgreedofpower,someformeresport,othersformerecuriosity“toseehowthewheelgoesround.”Scientificcuriosityoftenprefersthewickednessofwillfuldestructiontothepeacefulwisdomthatiscompassionateandprotectiveoflife.
Whohasceasedfromallhurttoanylivingthing,activeorstill;Whoneitherslaysnorcausestoslay—himdoIcallBrahmin.
(Dhammapada405)
Soweseethattheobservanceofthefirstpreceptcouldchangeourheartsandpacifythelivesofmultitudesofmen.Butoursocialstructureisbasedonignorantstriferatherthanonintelligentcompassion.Menreallybelievethatthejunglelawof“slayorbeslain”isanormalandinevitablewayoflife.
Thenagainthesecondpreceptaffirmsthenecessityoffairplay.Itrenouncesgreedandgraspingunfaircompetitionthat,atanycost,leadsonetoacquireandaccumulaterichesbyruiningothers(aswellasbyflagrantthieving).Thefirstandsecondprecepts,associalobligations,wouldleadtoafriendlyco-operation
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insteadoffiercecompetition.However,warjustifiespillageandplunderandeventhetheftoflifeitselfisconsideredcommendable.Slaughterofmanandofbeastcharacterizesour“civilization.”
Thethirdpreceptalsoisofgreatsocialimportance.Itimpliesself-controlandwouldavoidsensualexaggeration.Itwouldestablishfidelityinthemarriedlife.Itwouldcurbphysicalexcesses.Thedangerofcertaincontaminationswouldbeeliminated.Healthandfamilyandsocietywouldbenefit.
Whowilldenythatmusāvādāleadstocorruptionofmind,one’sownmind,andcauseshurttoothers.Lyingandslanderingareformsofcheating.Stealingaman’sgoodcharactermaybemoreharmfulthanstealinghispurse.Whennationstreacherously,fraudulently,failtokeeptheirtreatieswithothernations,weunderstandthesocialcatastropheofdissimulation.
Nowwhenthedrughabitorthedrinkhabithasweakenedthemoralstaminaofaman,societyatlargesuffers.JustastherepetitionofgoodactionestablishesKusalaKamma,sotherepetitionofindulgenceinpoisonsbecomesasocialevil.
Notoneofthesepreceptscanbepersistentlybrokenwithoutcausingsocialaswellasmentalharm.Forhowcantheslayer,thegreedy,thesensualist,the
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deliberateliarorhewhoispoisonedbydrinkordrugsbepacified,controlhissenses,purifyhismind,quenchhispassionsand“cometocoolness”?Howcouldheconsciouslymeditate,cultivateanddeveloptheFourIllimitables,thosesentimentsthatmakeforhappinesswhenminddwellspeacefully,andhappilyradiatesmettā,karunā,muditāandupekkhā?
Inthetempleandtheschoolwe“take”thesecivilizingprecepts,butthatisnotenough;theymust“take”us,“getus”asthepopularsayingis,liveinus,livebyandthroughus,andhelptomakeandmouldapeacefulsociety.
Wecountonourbhikkhustobelivingexamplesoftheharmlesslife.Byexampleandbyexplanationweshouldcometounderstandthatonlybyabstainingfromevilcanwegaingood,andestablishthegoodlifethatleadsbeyondsuffering.
FromTheBosat,Vol.XVIIINo.4.
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TheFiveRules
MoreisthetreasureoftheLawthangems;Sweeterthancombitssweetness:itsdelightsDelightfulpastcompare.TherebytoliveHeartheFiveRulesaright:
Killnot-forpity’ssake—andlestyouslayThemeanestthinguponitsupwardway.
Givefreelyandreceive,buttakefromnoneBygreed,orforce,orfraud,whatishisown.
Bearnotfalsewitness,slandernot,norlie;Truthisthespeechofinwardpurity.
Shundrugsanddrinkswhichworkthewitabuse;Clearminds,cleanbodies,neednoSomajuice.
Touchnotthyneighbour’swife,neithercommitSinsofthefleshunlawfulandunfit.
EdwinArnold,TheLightofAsia
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THEBUDDHISTPUBLICATIONSOCIETY
TheBPSisanapprovedcharitydedicatedtomakingknowntheTeachingoftheBuddha,whichhasavitalmessageforallpeople.
Foundedin1958,theBPShaspublishedawidevarietyofbooksandbookletscoveringagreatrangeoftopics.ItspublicationsincludeaccurateannotatedtranslationsoftheBuddha’sdiscourses,standardreferenceworks,aswellasoriginalcontemporaryexpositionsofBuddhistthoughtandpractice.TheseworkspresentBuddhismasittrulyis—adynamicforcewhichhasinfluencedreceptivemindsforthepast2500yearsandisstillasrelevanttodayasitwaswhenitfirstarose.
FormoreinformationabouttheBPSandourpublications,pleasevisitourwebsite,orwriteane-mailoralettertothe:
AdministrativeSecretaryBuddhistPublicationSociety
P.O.Box61
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54SangharajaMawathaKandy•SriLankaE-mail:bps@bps.lk
website:http://www.bps.lk
Tel:0094812237283•Fax:0094812223679
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TableofContents
TheFivePrecepts 2TheFivePrecepts(PañcaSīla) 4ThePreceptsinBuddhism,byDr.PaulDahlke 6Exhortation,byDr.PaulDahlke 13TakingthePrecepts,byBhikkhuSīlācāra 17TheRoleofthePrecepts,L.R.Oates 24TheImportanceofPañcaSīla,byG.ConstantLounsbery 33
TheFiveRules 38
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