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

39

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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