Observance of the five precepts constitutes the minimum
moral obligation of a practicing lay Buddhist. These five precepts enjoin
against killing living beings, taking what is not given (or stealing), sexual
misconduct, false speech, and use of intoxicating drink or drugs.
The practice of Buddhist moral precepts deeply affects
one’s personal and social life. The fact that they represent a course of
training which one willingly undertakes rather than a set of commandments
willfully imposed by a God or supreme being is likely to have a positive
bearing upon one’s conscience and awareness. On the personal level, the
precepts help one to lead a moral life and to advance further on the spiritual
path. Moreover, popular Buddhism
believes that the practice of morality
contributes to the accumulation of merits that both support one in the present
life and ensure happiness and prosperity in the next. On the social level,
observing the five precepts helps to promote peaceful coexistence, mutual
trust, a cooperative spirit, and general peace and harmony in society. It also
helps to maintain an atmosphere which is conducive to social progress and
development, as we can see from the practical implications of each precept.
The first precept admonishes against the destruction of
life. This is based on the principle of goodwill and respect for the right to
life of all living beings. By observing this precept one learns to cultivate
loving kindness and compassion. One sees others’ suffering as one’s own and
endeavors to do what one can to help alleviate their problems. Personally, one
cultivates love and compassion; socially, one develops an altruistic spirit for
the welfare of others.
The second precept, not to take things which are not
given, signifies respect for others’ rights to possess wealth and property.
Observing the second precept, one refrains from earning one’s livelihood
through wrongful means, such as by stealing or cheating. This precept also
implies the cultivation of generosity, which on a personal level helps to free
one from attachment and selfishness, and on a social level contributes to
friendly cooperation in the community.
The third precept, not to indulge in sexual misconduct,
includes rape, adultery, sexual promiscuity, paraphilia, and all forms of sexual
aberration. This precept teaches one to respect one’s own spouse as well as
those of others, and encourages the practice of self-restraint, which is of
utmost importance in spiritual training. It is also interpreted by some
scholars to mean the abstention from misuse of senses and includes, by
extension, non-transgression on things that are dear to others, or abstention
from intentionally hurting other’s feelings. For example, a young boy may
practice this particular precept by refraining from intentionally damaging his
sister’s dolls. If he does, he may be said to have committed a breach of
morality. This precept is intended to instill in us a degree of self-restraint
and a sense of social propriety, with particular emphasis on sexuality and
sexual behavior.
The fourth precept, not to tell lies or resort to
falsehood, is an important factor in social life and dealings. It concerns
respect for truth. A respect for truth is a strong deterrent to inclinations or
temptation to commit wrongful actions, while disregard for the same will only
serve to encourage evil deeds. The Buddha has said: “There are few evil deeds
that a liar is incapable of committing.” The practice of the fourth precept,
therefore, helps to preserve one’s credibility, trustworthiness, and honor.
The last of the five Buddhist moral precepts enjoins
against the use of intoxicants. On the personal level, abstention from
intoxicants helps to maintain sobriety and a sense of responsibility. Socially,
it helps to prevent accidents, such as car accidents, that can easily take
place under the influence of intoxicating drink or drugs. Many crimes in
society are committed under the influence of these harmful substances. The
negative effects they have on spiritual practice are too obvious to require any
explanation.
The five precepts
Theravada
Buddhism preserves the Buddha’s teachings and conducts religious ceremonies
mainly in the original Pali language. The five precepts are also recited in
Pali, and their meanings are generally known to most Buddhists. In the
following the original Pali text is given in italics, and the corresponding
English translation is given side by side:
1. Panatipata veramani
sikkhapadam samadiyami: I observe the precept of
abstaining from the destruction of life.
2. Adinnadana veramani
sikkhapadam samadiyami: I observe the precept of
abstaining from taking that which is not given.
3. Kamesu micchacara
veramani sikkhapadam samadiyami: I
observe the precept of abstaining from sexual
misconduct.
4. Musavada veramani
sikkhapadam samadiyami: I observe the precept of
abstaining from falsehood.
5. Suramerayamajjapamadatthana
veramani sikkhapadam samadiyami: I
observe the precept of abstaining from
intoxicants that cloud the mind and cause carelessness.
The refrain
“I observe the precept of abstaining from …” which begins every precept clearly
shows that these are not commandments. They are, indeed, moral codes of conduct
that lay Buddhists willingly undertake out of clear understanding and
conviction that they are good for both themselves and for society.
source : Buddhistpage.com