The 5 Precepts
The Buddhist Golden Rule
Human beings born into this world cannot choose the kind of body they would like to have. There are creative forces belonging to each which are responsible for the variety and diversity of human types, thus making some of them good-looking and others displeasing to the sight. Those who are good-looking can, like brilliant flowers, do better than those displeasing to the sight in attracting the eyes of the passer-by, but that is all they can do as far as ‘skin-deep’ beauty is concerned.
A fragrant flower, though of dull hue, emanates more charm and deserves deeper admiration than a brightly-hued type which possesses nothing but superficial attractiveness. If it gives out an offensive smell, it is more than worthless in spite of its beauty. The same is true in the world of human beings wherein a virtuous person, however unsightly, is more worthy of respect than one without any virtue, who, although good-looking, is good-for-nothing.
It is far worse in the case of a vicious person who, despite his or her outward beauty and charm, is to be given a wide berth by all. It is a fact that a manÂ’s life depends on both aspects of his being, that is to say, his body and mind. The former is independent of will and consequently unchangeable, whereas the latter, given the strength of will, is subject to alteration and development.
Of course, a man is very likely to choose a line of action that he has followed before, but with training and discipline the mind can be made less wavering and more stable. It is for this purpose that a system of mind control and self mastery is laid down.
The first step is called Precepts, by which a code of moral conduct is laid down as the basis and framework during the elementary stage of the course. This, like a ruler for drawing a straight line, prevents Buddhists from side-stepping the right path and urges them on straight to the goal. With this elementary stage well-established the rest is sure to be won sooner or later.
Violent offenses are of two kinds, physical and verbal. Physical violence includes personal offenses such as killing, property offenses such as stealing, and sexual offenses such as adultery. Verbal violence is principally the telling of lies.
All such misdeeds are based on bewilderment, the chief cause of which is intoxicating drugs such as alcoholic liquors. These harmful drugs stupefy the mind and under their influence a person has no control of his senses.
To prevent this, a system of basic morality has been laid down by the sages. It is founded on the five prohibitive articles which are as follows:
1. To abstain from taking the lives of living beings.
2. To abstain from taking that which is not given.
3. To abstain from sexual misconduct.
4. To abstain from telling falsehoods.
5. To abstain from distilled and fermented intoxicants which are the occasion for carelessness
(which also includes drugs).
Each of the five above is called a sikkhapada or ‘step of training’, and collectively they are usually referred to as the five precepts. They have been formulated for the welfare and security of everyone and their observance means peace and happiness, not only of the individual undertaking to preserve them in purity, but also to all others with whom he has contact.
Contrasted with the negative virtues of precepts, there is also a set of five positive practices which correspond to them, thus forming a complete practice of virtue. They are:
1. Loving-kindness and compassion.
2. Patience in the right means of livelihood.
3. Contentment in married life.
4. Truthfulness.
5. Watchfulness.
The following is an outline for the explanation of the ten practices and the details of each are elaborated in the chapters which follow.
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