Five precepts

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The five precepts (Pali: pañcas?la; Sanskrit: pañca??la) or rules of training (Pali: sikkhapada; Sanskrit: ?ik?apada) constitute the basic code of ethics undertaken by up?saka and up?sik? (lay followers) of Buddhism. The precepts in all the traditions are essentially identical and are commitments to abstain from harming living beings, stealing, sexual misconduct, lying and intoxication.

Undertaking the five precepts is part of both lay Buddhist initiation and regular lay Buddhist devotional practices.

Video Five precepts

Role in Buddhist doctrine

Buddhist scriptures explain the five precepts as the minimal standard of Buddhist morality. It is the most important system of morality in Buddhism, together with the monastic rules. ??la (Sanskrit; Pali: s?la) is used to refer to Buddhist precepts, including the five. But the word also refers to the virtue and morality which lies at the foundation of the spiritual path to enlightenment, which is the first of the three forms of training on the path. Thus, the precepts are rules or guidelines to develop mind and character to make progress on the path to enlightenment. The five precepts are part of the right speech, action and livelihood aspects of the eight-fold path, the core teaching of Buddhism. Moreover, the practice of the five precepts and other parts of ??la are forms of merit-making, means to create good karma. The five precepts have also been described as social values that bring harmony to society.

The five precepts also form the basis of the eight precepts, which are a stricter level of precepts for laypeople, similar to monastic precepts. Secondly, the five precepts form the first half of the ten or eleven Mah?y?na precepts, as mentioned in the Brahmajala S?tra, a text believed to have been composed in China. The five precepts are also partly found in the teaching called the ten good courses of action, referred to in Therav?da Buddhism (Pali: dasakusalakammapatha) and Tibetan Buddhism (Wylie: dge ba bcu).

Maps Five precepts

History

The five precepts were part of early Buddhism and are common to nearly all schools of Buddhism. In early Buddhism, the five precepts were regarded as an ethic of restraint, to restraint unwholesome tendencies and thereby purify one's being. Although the five precepts were common in the religious milieu of the time, the Buddha's emphasis on 'awareness' (Pali: appam?da) was unique.

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Formulas

In P?li tradition

The following are the five precepts, rendered in English and P?li:

In the fifth precept sura, meraya and majja are kinds of alcoholic beverages. In some modern translations, Sur?merayamajjapam?da??h?n?, is rendered more broadly, variously, as, intoxicants, liquor and drugs, etc. The monastic discipline allows the use of alcohol when taken as part of medicinal treatments.

In other textual traditions

The format of the ceremony for taking the precepts occurs several times in the Chinese Buddhist canon, in slightly different forms, and each temple or tradition has different ordination ceremonies.

One ceremonial version of the precepts can be found in the Treatise on Taking Refuge and the Precepts (simplified Chinese: ????; traditional Chinese: ????; pinyin: Gu?jiè Y?ojí).

1. As all Buddhas refrained from killing until the end of their lives, so I too will refrain from killing until the end of my life.
2. As all Buddhas refrained from stealing until the end of their lives, so I too will refrain from stealing until the end of my life.
3. As all Buddhas refrained from sexual misconduct until the end of their lives, so I too will refrain from sexual misconduct until the end of my life.
4. As all Buddhas refrained from false speech until the end of their lives, so I too will refrain from false speech until the end of my life.
5. As all Buddhas refrained from alcohol until the end of their lives, so I too will refrain from alcohol until the end of my life.

The same treatise outlines the option of undertaking fewer than all five precepts, though nearly all modern ceremonies involve undertaking all five precepts. Some modern teachers, such as the Taiwanese teacher Yin-Shun, have used simplified formulas for the five precepts.

Similarly, in the M?la-Sarv?stiv?da texts used in Tibetan Buddhism, a statement is included as part of the formula to the effect that one takes the precepts upon oneself for one's entire lifespan, following the examples of the enlightened disciples of the Buddha (arahant).

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Textual analysis

The five precepts are regarded as means to building good character, or as an expression of such character. The P?li texts also describe the precepts as ways for devotees to avoid harm to themselves and others. In the P?li Canon, the five precepts are described as gifts toward oneself and others. Moreover, the texts describe that people who uphold the precepts will be confident in any gathering of people, will have wealth and a good reputation, and will die a peaceful death, reborn in heaven or as a human being, effectively preventing a rebirth in an unhappy destination.

The precepts are normative rules, but are usually not understood as commandments enforced by a moral authority, but rather as "undertakings", according to the voluntary and gradualist standards of Buddhist ethics. The precepts are forms of restraint, but are also accompanied by virtues and positive behaviors. These are also cultivated through the practice of the precepts. The most important of these is non-harming (P?li and Sanskrit: ahi?sa), which underlies all of the five precepts. Precisely, the texts say that one should keep the precepts, adhering to the principle of comparing oneself with others:

In the upholding or violation of the precepts, intention is crucial. In the P?li scriptures, an example is mentioned of a person stealing an animal only to set it free, which was not seen as an offense of theft. In the P?li commentaries, a precept is understood to be violated when the person violating it finds the object of the transgression (e.g. things to be stolen), is aware of the violation, has the intention to violate it, does actually act on that intention, and does so successfully.

The first precept prohibits the taking of life of a sentient being. It is violated when someone intentionally and successfully kills such a sentient being, having understood it to be sentient and using effort in the process. Injury goes against the spirit of the precept, but does, technically speaking, not violate it. This includes taking the lives of animals, even small insects. Nevertheless, it has also been pointed out that the seriousness of taking life depends on the size, intelligence and the spiritual attainments of that living being. Killing a large animal is worse than killing a small animal (because it costs more effort); killing a spiritually accomplished master is regarded as more severe than the killing of another "more average" human being; and killing a human being is more severe than the killing an animal. But all killing is condemned. The first precept is not motivated by a principle of preserving life, but rather by respect for dignity of life. Other virtues that accompany this precept are kindness and compassion, expressed as "trembling for the welfare of others". A positive behavior that goes together with this precept is protecting living beings.

The description of the first precept can be interpreted as a prohibition of abortion, since in an act of abortion, the criteria for violation are all met. Ordering another person to kill is also included in this precept.

The second precept prohibits theft, and involves the intention to steal what one perceives as not belonging to oneself ("what is not given") and acting successfully upon that intention. The severity of the act of theft is judged by the worth of the owner and the worth of that which is stolen. Underhand dealings, fraud, cheating and forgery are also included in theft, Accompanying virtues are generosity and renunciation, and the positive behavior is the protection of other people's property.

The third precept condemns adultery with women that are "claimed" or "acquired", or, in other words, condemns "going with the wife of another". The precept also includes women who are engaged with another man, young women that are still "protected by any relative", and women who are prostitutes. Rape and incest are also breaches of this precept. In later texts, details such as intercourse at an inappropriate time or inappropriate place is also counted as a breach of the third precept. Masturbation goes against the spirit of the precept, though it is not prohibited for laypeople in traditional texts. This precept is explained as leading to greed in oneself and harm to others. The transgression is regarded as more severe if the other person is a good person. Virtues that go hand-in-hand with the third precept are contentment, especially with one's partner, and recognition and respect for faithfulness in a marriage.

The fourth precept involves falsehood spoken or committed to by action. Avoiding other forms of wrong speech are also considered part of this precept. Breach of the precept is considered more serious if the falsehood is motivated by an ulterior motive (rather than, for example, "a small white lie"). The accompanying virtue is being honest and dependable. In Buddhist texts, this precept is considered most important next to the first one, because a lying person is regarded to have no shame, and therefore capable of many evils. Truthfulness is not only to be avoided because it harms others, but also because it goes against the Buddhist ideal of finding the truth.

The fifth precept prohibits intoxication through alcohol, drugs or other means, and its virtue is mindfulness and responsibility. The importance of awareness, meditation and heedfulness in Buddhist doctrine is clarified by the last words ascribed to the Buddha, in which awareness of mind has a central role.

Upholding the precepts is sometimes distinguished in three levels: to uphold them without having formally undertaken them, to uphold them formally, willing to sacrifice our own life for it, and finally, to spontaneously uphold them. The latter refers to the arahant, who are understood to be morally incapable of violating the first four precepts.

The most serious violations of the precepts are the five actions of immediate retribution, which are believed to lead the perpetrator to an unavoidable rebirth in hell. These consist of injuring a Buddha, killing an arahant, killing one's father or mother, and causing the monastic community to have a schism.

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In practice

Lay followers often undertake these training rules in the same ceremony as they take the refuges, In Therav?da Buddhism, this ceremony also implies that one is a Buddhist layperson (up?saka for a layman and up?sik? for a laywoman), as there is no other ceremony for conversion.

The five precepts are at the core of Buddhist morality. Nevertheless, Buddhists do not all follow them with the same strictness. Devotees who have just started keeping the precepts, will typically have to exercise considerable restraint. When they become used to the precepts, they start to embody them more naturally. Researchers doing field studies in traditional Buddhist societies have found that the five precepts are generally considered demanding and challenging. Yet, people do adhere to them out of fear of being reborn in hell or because they believe in that the Buddha issued these rules, therefore they should be kept.

The first precept

Field studies in Cambodia and Burma have shown that Buddhists considered the first precept the most important, or the most blamable. In some traditional communities, such as in Kandal Province in Cambodia, it was uncommon for Buddhists to slaughter animals, to the extent that meat had to be bought from not-Buddhists. The prohibition on killing has motivated early Buddhists to form a stance against animal sacrifice, a common ritual practice in ancient India. It did not, at least according to the P?li Canon, lead them to adopt a vegetarian lifestyle, however. Indeed, in several P?li texts vegetarianism is described as irrelevant in the spiritual purification of the mind. There are prohibitions on certain types of meat, however, especially those which are condemned by society. The idea of abstaining from killing animal life has also led to a prohibition on professions that involve trade in flesh or living beings, but not to a full prohibition of all agriculture that involves cattle. In modern times, however, referring to the law of supply and demand or other principles, some Therav?din Buddhists have attempted to promote vegetarianism as part of the five precepts. For example, the Thai Santi Asoke movement practices vegetarianism.

Furthermore, among some schools of Buddhism, there has been some debate with regard to a principle in the monastic discipline. This principle states that a Buddhist monk cannot accept meat if it comes from animals especially slaughtered for him. Some teachers have interpreted this to mean that when the recipient has no knowledge on whether the animal has been killed for him, he cannot accept the food either. Similarly, there has been debate as to whether laypeople should be vegetarian when adhering to the five precepts.

Though vegetarianism among Therav?dins is generally uncommon, it has been practiced much in East Asian countries, as some later Mah?y?na texts, such as the Mah?paranirvana S?tra and the La?k?vat?ra S?tra, condemn the eating of meat. Nevertheless, even among Mah?y?na Buddhists--and East Asian Buddhists--there is disagreement on whether vegetarianism should be practiced. In the La?k?vat?ra S?tra, biological, social and hygienic reasons are given for a vegetarian diet; however, historically, a major factor in the development of a vegetarian lifestyle among Mah?y?na communities may have been that they cultivated their own crops for food, rather than living from alms.

There is some debate and controversy surrounding the problem whether a person can commit suicide, such as self-immolation, to reduce other people's suffering in the long run, such as in political protest to improve a political situation in a country. Teachers like the Dalai Lama and Shengyan have rejected forms of protest like self-immolation, as well as fasting or other acts of self-harming.

The first precept does not include an absolute prohibition of termination of pregnancy, but this is considered very much unwanted.

In general, the first precept has been interpreted by Buddhists as a call for non-violence. However, there have been exceptions. For example, in the twentieth century, some Japanese Zen teachers wrote in support of violence in war, and some of them argued this should be seen as a means to uphold the first precept.

Other precepts

The second precept includes different ways of stealing and fraud. Borrowing without permission is sometimes included, as well as gambling.

The third precept is interpreted as harming another by using sensuality in the wrong way. It involves engaging with inappropriate partners, but also respecting one's commitment to a relationship. In some traditions, the precept also condemns adultery when the husband of the person the adultery is committed with agrees with the act, since the nature of the act itself is condemned. Furthermore, flirting with a married woman may also be regarded as a violation. With regard to applications of the principles of the third precept, the third precept is usually not connected with a stance against contraception. In traditional Buddhist societies such as Sri Lanka, pre-marital sex is considered to violate the precept, though some allowance is made for people who already intend to marry. In the interpretation of modern teachers, the precept includes any person in a sexual relationship with another person, as the precept is defined by terms such as "sexual responsibility" and "long-term commitment". Some modern teachers include masturbation as a violation of the precept.

The fourth precept includes avoidance of lying and harmful speech. Some modern teachers such as Thich Nhat Hanh interpret this to include avoiding spreading false news and uncertainties.

As for the fifth precept, this is regarded as important, because drinking alcohol is condemned for the lack of self-control it leads to. Nevertheless, in practice it is often disregarded. Medicinal use of alcohol is generally not frowned upon.

At the social and institutional level

Several modern teachers such as Thich Nhat Hanh and Sulak Sivaraksa have written about the five precepts in a wider scope, with regard to social and institutional relations. In these perspectives, mass production of weapons or spreading untruth through media and education also violate the precepts. On a similar note, human rights organizations in Southeast Asia have attempted to advocate respect for human rights by referring to the five precepts as guiding principles.

Present trends

In modern times, adherence to the precepts among Buddhists is less strict than it traditionally was. This is especially true for the third precept. For example, in Cambodia in the 1990s and 2000s, standards with regard to sexual restraint were greatly relaxed. Some Buddhist movements and communities have tried to go against the modern trend of less strict adherence to the precepts. In Cambodia, a millenarian movement led by Chan Yipon promoted the revival of the five precepts. And in the 2010s, the Supreme Sangha Council in Thailand ran a nationwide program called "The Villages Practicing the Five Precepts", aiming to encourage keeping the precepts, with an extensive classification and reward system.

In many Western Buddhist organizations, the five precepts still play a major role in developing ethical guidelines.

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Implications for theory of ethics

Studying lay and monastic ethical practice in traditional Buddhist societies, anthropologist Melford Spiro argued ethical guidelines such as the five precepts are adhered to as a means to a higher end, that is, a better rebirth or enlightenment. He therefore concluded that Buddhist ethical principles like the five precepts are similar to Western utilitarianism. Bioethicist Damien Keown, however, has observed that the five precepts are regarded as rules that cannot be violated, and therefore may indicate a deontological perspective in Buddhist ethics. On the other hand, he has suggested that Aristoteles' virtue ethics could apply as well, since the precepts are considered good in themselves, and mutually dependent on other aspects of the Buddhist path of practice. Philosopher William Edelglass points out that the precepts are based on virtues.

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See also

• Anagarika - one who keeps the eight precepts on a more permanent basis, or as preparation to ordain.
• Dhammika Sutta
• The Golden Rule

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Citations

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References

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External links

• Aitken, Robert (1984). The Mind of Clover: Essays in Zen Buddhist Ethics. NY: North Point Press. ISBN 0-86547-158-4.
• "Access to Insight: the Panca Sila (with Pali)". Retrieved 2011-03-14. 
• Bullitt, John T. (2005). The Five Precepts: Pañca-sila. Retrieved 2008-02-15 from "Access to Insight" at http://www.accesstoinsight.org/ptf/pancasila.html.
• Khantipalo (1982). Lay Buddhist Practice: The Shrine Room, Uposatha Day, Rains Residence (Wheel No. 206/207). Kandy: Buddhist Publication Society. Retrieved 2008-02-15 from "Access to Insight" (1995) at http://www.accesstoinsight.org/lib/authors/khantipalo/wheel206.html.
• "Buddhist Ethics". buddhanet. Retrieved December 6, 2013. 

Source of article : Wikipedia