The Buddhist Five Precepts In A Nutshell Philosophy Essay

Published Date: 23 Mar 2015

Many of us "know" that negative emotions and behaviour are unwholesome and lead to suffering, and that, in contrast, positive emotions and behaviour are wholesome and lead to happiness. Yet, even with this knowledge, few of us are dedicated practitioners, following the Buddhist Five Precepts faithfully and sincerely on a daily basis. In other words, there is a gap between "knowledge" and "practice".

The purpose of Dharma education is not the accumulation of knowledge, but the use and application of knowledge to bring about change within us. The teachings of Dharma help us develop a good heart and true happiness for the benefit of ourselves as well as for others. True happiness requires training and a certain degree of inner discipline. We need to train the intellect and feelings, as well as the heart and mind. In this process we undergo a transformation of our attitudes, and our entire outlook, as well as our approach to living. Buddhism provides the framework and guidance to work towards this transformation.

However, such transformation does not come naturally. As human beings, we have many negative mental traits; we need to address and counteract each of these and there is no easy way out. We are unlike computers, where a simple push of a keyboard button can delete a negative trait from our mind. As humans, we need to apply a variety of approaches and methods, such as observing the precepts, meditation and so forth to deal with our varied and complex negative mental traits. Observing the Five Precepts is one of the very basic methods, a set of guiding principles with which to counteract our negative traits. The Five Precepts also help to guide our bodily actions, our speech and our mental attitudes. It is a systematic means of actualising our aim of purifying our body, speech and mind. The process of transformation requires commitment and perseverance. We need to constantly apply various techniques and take time to familiarise ourselves with the practices. Determination and inner discipline are important qualities we need to develop if we are to bring about successful transformation.

The training process encompasses faith, understanding, practice, experience and realisation. First, we need to have a certain degree of faith to enter the path. We need to have faith that the Five Precepts will lead us to happiness and that we can uphold them. Next, we need to learn the value of upholding the precepts, and how this can be accomplished by understanding their contents and principles. Learning the precepts helps us to understand the importance of becoming more ethical in our behavior and increasing our mental discipline. Subsequently, we transform this knowledge into action, that is, keeping the precepts sincerely on a daily basis. Determination and inner discipline are very important in upholding the precepts. By learning, understanding and upholding the precepts, we change our perception of the world, and most importantly of ourselves. As a result, our interactions with others and the way we conduct our daily lives will become positive, fruitful and light. Such experience and realisation will further enhance our understanding and faith in the precepts.

In the beginning, positive changes may be very minor. The negative influences that we have held for so long within our minds remain strong, leading us to continue to violate the precepts. We have to be patient with ourselves and keep working at it. Little by little, our life will come into alignment with wisdom. With growing wisdom, we will become more mindful (aware) of our thoughts and actions. Negative actions that we once committed with little or no awareness are suddenly revealed to us. As a result, it becomes easier to maintain the precepts. Just like learning to ride a bicycle, we will fall often. However, with constant practice, we will get there eventually. Observing the Five Precepts is an ethical discipline which will require constant effort from ourselves, as old negative habits are replaced with new, positive ones. We need to work with ourselves and be patient. No one saves us but ourselves, and the Buddha merely guides the way!

3.1 THE BUDDHIST FIVE PRECEPTS IN A NUTSHELL

The Five Precepts were recommended by the Buddha for anyone who wishes to lead a life of peace, while also contributing to the happiness of family and society. The Five Precepts are voluntarily observed by lay Buddhists; they are not commandments that have to be strictly abided by. They form the basis of universal morality outlined in the Noble Eightfold Path, which is very important, especially when one is beginning to follow the Buddhist way.

WHAT ARE THE FIVE PRECEPTS?

THE FIRST PRECEPT:

ABSTAIN FROM KILLING

Respect Life, Not Kill and Being Compassionate

I undertake the training rule to abstain from taking life, so that

I will practise compassion by protecting and benefiting all life.

THE SECOND PRECEPT:

ABSTAIN FROM STEALING

Respect Personal Property, Not Steal and Being Generous

I undertake the training rule to abstain from taking what is not given, so that I will practise generosity by sharing and giving away my material and spiritual wealth.

THE THIRD PRECEPT:

ABSTAIN FROM SEXUAL MISCONDUCT Respect Personal Relationships, Not Indulge the Senses and To Be Content

I undertake the training rule to abstain from misconduct regarding objects and subjects of sense pleasures, especially adultery, so that I will practices contentment and channel my energies towards spiritual development.

THE FOURTH PRECEPT:

ABSTAIN FROM UNTRUTHFUL SPEECH Respect Truth, Not Lying and Being Truthful in Speech

I undertake the training rule to abstain from false speech, and other unwholesome modes of speech, so that I will communicate positively.

THE FIFTH PRECEPT:

ABSTAIN FROM CONSUMING INTOXICATING DRINKS AND DRUGS

Respect Mental and Physical Well-being, Not Taking

Intoxicants and Being Mindful

I undertake the training rule to abstain from taking alcohol, and that which causes intoxication, so that I will be more healthy and not break the precepts through loss of mindfulness.

2.1.1 The First Precept: ABSTAIN FROM KILLING

I undertake the training rule to abstain from taking life

The pali word panna means "that which breathes." A living being is one that has breath and consciousness, including human beings, animals and insects. Plants are excluded as they do not have consciousness.This precept prohibits the killing of living beings. In broader terms, it should also be understood to prohibit injuring, maiming, and torturing a living being. Conditions Under Which A Violation Is Considered to Have Occurred

• Object: The fact and presence of a living being, human or animal

• Knowledge: The knowledge that the object is a living being

• Intention: The intent or resolution to kill

• The Act: The act of killing

• Consequence: A resulting death

Exceptions

• By accident - no intention

The act of killing can take place through action of the body, or speech, such as commanding someone to kill, resulting in the death of a living being. The key factor for the violation of this precept is intention. The mental factor is the propeller while the body only functions as the channel for actualising the intent to kill. A complete act of killing constituting a full violation of the precept needs to involve the five conditions stated earlier. Let us first look at the first condition: Object. There is violation only when a living being is present and one perceives it as a living being. Here is a straightforward example to illustrate this idea. In a demonstration or riot where mobs are very angry with a political leader, they might burn the photos and/ or slash the statue of the political leader. In this case, there is no killing as the rioters only perceive the photo or statue as a living being. Intending to kill one being and killing another by mistake also does not constitute a full transgression.

The second condition, Knowledge, denotes that killing occurs only when the killer is aware that the object of his action is a living being, not a photo or statue. So, if we step on an insect we do not see, the knowledge (awareness) of a living being is not there and hence full violation has not occurred.

The third condition, Intention, ensures that the taking of life is intentional. There is no violation if there is no intent to kill, for example accidentally killing a fly when we try to keep it away.

The fourth condition holds that the action must be directed towards killing and the fifth, that the being (human or animal) dies as a result of this action. Full violation of the precept is not deemed to have happened if there is no resulting death.

Underlying Motivations for Killing

• Greed

• Hatred

• Delusion

An example of killing motivated primarily by greed is killing for material gain, such as hunting; or to gain enjoyment, such as fishing or eating seafood. Killing motivated by hatred is evident in cases of vicious murder - out of strong aversion, cruelty, or jealousy. Killing motivated by delusion can be seen in the case of animal sacrifices in certain religious practices, or in holy wars, where one kills followers of other religious beliefs, and believing that to be a sacred act.

How the Precept is Violated

• Committed by oneself

• By commanding or instructing

• Rejoicing in the act

The precept could be violated by taking a life, or by commanding someone else to do so verbally or with gestures. A common example of instructing someone else to kill on our behalf is by ordering "live" seafood in a restaurant.

Sometimes we may rejoice in the act of killing, for example, rejoicing in the murder of someone we do not like. When reading the news that an enemy has been killed, we must be careful not to rejoice in it.

The Intensity / Severity of Violation

• "Spiritual Nobility" of the victim

• Size of animal

• Type of animal

There is a difference between killing a human being and an animal. Killing a human being is certainly a more serious violation than killing an animal. Within the category of humans, it is a more serious violation to kill one's parent or benefactor, than a stranger. In the case of animals, the severity of violation is said to be proportional to the size of the animal, that is, killing a larger animal is more reprehensible than killing a small animal (such as a tiny insect). It also matters if the animals are domesticated or wild, and if they have a gentle or vicious temperament. Of all killings, the most culpable is the killing of an arahant/arahantini (a fully liberated being), and of one's parents.

The Purpose of the this Precept

• To respect life

• To have compassion

The purpose of this precept is to respect all living beings. In doing so, we learn to be kind and compassionate to all living beings and live in harmony with them. By upholding the precept of not killing, we give all living creatures security and freedom from danger.

Quotes from Scriptures

Giving up killing, we abstain from taking the life of any living being; laying aside stick and sword, modest and merciful, he lives kind and compassionate to all living beings. (DN.1)

There is the case where a disciple of the noble ones, abandoning the taking of life, abstains from taking life. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the first gift, the first great gift - original, long- standing, traditional, ancient, unadulterated, unadulterated from the beginning - that is not open to suspicion, will never be open to suspicion, and is unfaulted by knowledgeable contemplatives and priests. (AN8.39)

The First Mindfulness Training by Thich Nhat Hanh

Aware of the suffering caused by the destruction of life, I am committed to cultivating compassion and learning ways to protect the lives of people, animals, plants, and minerals. I am determined not to kill, not to let others kill, and not to condone any act of killing in the world, in my thinking, and in my way of life.

Thich Nhat Hanh has extended the First Precept of not killing humans and animals (sentient beings) to the protection of plants and minerals, which are technically not sentient beings though they are part of nature. The essence of observing this precept is to respect life, cultivate loving kindness and to live in harmony with our ecosystem and environment. In view of the consumerist world we live in, driven often by greed, this mindfulness training can help in our reflection on how we live, and how our actions contribute to harming our environment and the planet.

FREQUENTLY ASKED QUESTIONS REGARDING THE FIRST PRECEPT

What is the Buddhist perspective on suicide?

Chan Master Sheng Yen: According to the Buddhist teaching of cause and effect, since one has not realised the truth of all phenomena, or is not liberated from life and death, suicide is pointless. When one's karmic retribution is not exhausted, death by suicide only leads to another cycle of rebirth. This is why Buddhists do not support suicide, and instead, encourage constructive living, using this life to diligently practise good, thus changing the present and the future for the better.

His Holiness the 14th Dalai Lama: Some people commit suicide; they seem to think that there is suffering simply because there is the human life, and that by cutting off the life there will be nothing… But, according to the Buddhist viewpoint, that's not the case; your consciousness will continue. Even if you take your own life, this life, you will have to take another body that again will be the basis of suffering. If you really want to get rid of all your suffering, all the difficulties you experience in your life, you have to get rid of the fundamental cause (greed, hatred and delusion) that gives rise to the aggregates that are the basis of all suffering. Killing yourself isn't going to solve your problem.

Ven. K. Sri Dhammananda: Taking one's own life under any circumstances is morally and spiritually wrong. Taking one's own life owing to frustration or disappointment only causes greater suffering. Suicide is a cowardly way to end one's problems of life. A person cannot commit suicide if his mind is pure and tranquil. If one leaves this world with a confused and frustrated mind, it is most unlikely that he would be born again in a better condition. Suicide is an unwholesome or unskillful act since it is encouraged by a mind filled with greed, hatred and delusion. Those who commit suicide have not learnt how to face their problems, how to face the facts of life, and how to use their mind in a proper manner. Such people have not been able to understand the nature of life and worldly conditions.

Ven. S. Dhammika, Good Question Good Answer, 2008, p26: When one person murders another they might do it out of fear, anger, fury, greed or some other negative emotions. When a person kills himself or herself they might do it for very similar reasons or because of other negative emotions like despair or frustration. So whereas murder is the result of negative emotions directed towards another, suicide is the result of negative emotions directed towards oneself, and therefore would be breaking the Precept. However, someone who is contemplating suicide or has attempted suicide does not need to be told that what they are doing is wrong. They need our support and our understanding. We have to help them understand that killing themselves is perpetuating their problem, surrendering to it, not solving it.

To keep the precept of not killing, must we be vegetarian?

There are various opinions among the different Buddhist traditions with regards to this question. The Buddha, himself, was not a vegetarian. Traditionally, Theravadin monastics live on alms food; they receive whatever is put into their alms bowl. In other words, they have no control over their diet. However, in the Jivaka Sutta (MN 55), it is mentioned that the Buddha only allowed meat to be taken on the condition that it is pure in three aspects - that the monastic:

1. did not see the animal being killed

2. did not hear the cry of the animal being killed

3. did not suspect that the animal was killed specifically for the monk/nun

Although these conditions technically apply only to monastics, they are often used as a reasonable guide by devout lay people. The Mahayanists relate these three types of "purified meat"

to the nurturing of compassion. If we see the

suffering of the dying animal, we should be compassionate towards them and try to relieve their suffering. It is against the principle of compassion if we do not help them, and indeed, even go ahead to consume their meat.

Exceptions have also appeared in Tibetan Buddhism. In Tibet, people traditionally lived as nomads and it was, and probably still is, difficult to grow vegetables in the high altitudes, making it difficult to be vegetarian. Hence, monastics from the Theravadin and Tibetan traditions are generally not vegetarian.

When Buddhism spread to China, the idea of compassion was developed further in the Chinese Mahayanist tradition, and the Bodhisattva vow of not taking meat was strongly emphasised and made compulsory. Chinese Mahayanist monastics are therefore vegetarian, and so are many devotees who have taken the Bodhisattva precepts.

Today, more and more Theravadin monastics are encouraging vegetarianism, and His Holiness the 14th Dalai Lama also encourages Tibetan monastics living outside Tibet, and who have control over their diet, to be vegetarian.

In my opinion, vegetarianism should be encouraged, but not imposed on others.

Are we not contributing to killing by eating meat? Isn't the meat in restaurants and supermarkets killed for our consumption?

Let us look at the example of poultry farming. In the old days, chickens were allowed to roam freely and grow in a natural environment. They were only sent for slaughter when naturally fully grown. In other words, the production of meat was not human-controlled but based on the natural growth of the animals.

Today, driven by demand in capitalist economies, poultry is "produced" in controlled high-tech conditions. Poultry and other animals are now raised in large-scale factory farms, deprived of natural conditions which allow them to move around and seek food freely in a natural environment. They are fed solely by humans and/or machines and kept

in cages or pens, just big enough for them to stand in, day and night. Driven by human greed, some poultry farmers, for example, speed up the growth of the chickens to generate more income, causing tremendous pain and suffering to the poultry. By creating longer days and shorter nights with the use of indoor lighting, the animals are misled into eating more often than normal. Under these factory farming conditions, these animals suffer greatly. Some reports say these animals attack each other, pecking out of frustration and wounding their mates, causing each other to bleed and suffer. To prevent them from attacking each other, farmers cut their beaks off, inflicting even more pain and suffering to the poor chickens.

During festive seasons, there is massive slaughter of animals to satisfy the sensual pleasures of humans. So, if we look deeply into the consumption of meat, we could be indirectly contributing to the act of killing, because the production of meat today is dependent on demand in the market. Therefore, if we can reduce our meat consumption, it will certainly reduce the demand for meat, and thereby minimising animal slaughter.

If we are truly concerned for the well-being of animals and not wanting to contribute to the cruelty of modern industrial farming, we will naturally develop a kind heart and compassion towards animals. The practice of the First Precept - to abstain from killing - is a celebration of life. We do not support any act of killing, and we can extend it further by teaching others not to. Being mindful of what we eat and what we buy, and making an effort in our diet are ways of preventing killing.

Many Buddhists find that as they develop in their spiritual

path, they have a natural tendency to become vegetarian. By doing so, they live up to the Buddha's teaching on loving kindness. This energy of loving kindness brings feelings of safety, health and joy to them and all sentient beings.

What did the Buddha say about vegetarianism?

(Taken from Ven. Sangye Khadro's article, Mandala Magazine, June 2007)

There is a lot of debate within Buddhism about this issue. There are some Buddhists who are vegetarian (no meat or fish), and some who are vegans (no animal products at all, including dairy products and eggs). And there are some Buddhists who do eat meat.

What did the Buddha himself say about eating meat? Well, it seems that he said different things at different times. This may sound like he contradicted himself, but the Tibetans say that the Buddha was a very skilful teacher who understood the minds and needs of his listeners and would teach them accordingly. So to some, the Buddha said it was okay to eat meat, provided that they did not kill the animal themselves, or order it to be killed. But to others, the Buddha said that if you are a follower of the bodhisattva path, and truly compassionate, you should not eat meat. To these people he spoke of the harmful consequences of doing so.

In fact, there is an entire chapter in the Lankavatara Sutra (a Mahayana sutra which has been translated into English) in which the Buddha spoke very strongly against meat-eating. So as I understand it, the Buddha did not actually forbid his followers to eat meat, but left it up to each person to decide this issue for him/herself. In a way, that was compassionate of the Buddha, because some people live in places and conditions where it would be extremely difficult to abstain from meat, and if they had to be vegetarian in order to be Buddhist, they probably would not be able to do it.

Also, some people are unable to be strictly vegetarian because of their physical make-up or their health. His Holiness the 14th Dalai Lama is an example of this. He tried to be vegetarian, but his health suffered and his doctors advised him to eat meat. But I am sure he eats as little as possible, because in his teachings he often encourages people (especially the Tibetans, who are quite fond of meat) to either give up or at least cut down on the consumption of meat. His advice seems to be working, because I have noticed in the last few years an increase in the number of Tibetans who have given up meat, as well as Tibetan-run organisations promoting vegetarianism. I even heard that Sera Monastery in South India is a meat- free zone!

Is abortion a form of killing? Isn't it better to end a pregnancy if the couple is not ready?

Abortion is medically defined as the expulsion of a not yet viable foetus in humans as well as animals before the end of pregnancy, during which the foetus is not capable of maintaining an independent existence.

Is abortion a form of killing? To answer this question, we need to understand when life begins. According to Buddhist teachings, the existence of a human being begins from the mind's "first arising," that is, from the first moment of the existence of consciousness in a foetus. In other words, life begins from the moment of conception, when an egg is fertilised by a sperm. Hence, abortion is indeed a form of killing.

However, according to Buddhism, abortion is allowed only in situations where it is the most humane alternative; for example, in order to save the life of the mother. But let us be honest, most abortions are performed simply because the pregnancy is inconvenient, or an embarrassment (pre-marital pregnancy or the result of adultery). These are very poor reasons for the destruction of a life.

Abortion is never a good solution to unwanted pregnancies. Prevention is better than cure. Education is the long term solution. Educating couples on sexual responsibility is a better option than destroying a life. Couples entering into sexual activity should think carefully beforehand. Are they ready to bring a new life into this world? Are they financially ready to bring up the child? Sexual activity should not be carried out without long term commitment; that is, if pregnancy occurs, the couple must be responsible for their act of bringing a new life into the world.

What if a woman is raped?

A child conceived as a result of rape is entitled to live and be loved just as any other child. The baby (foetus) is innocent. He or she should not be killed simply because their biological father committed a crime. In dealing with unwanted pregnancy, the child could be given away or adopted by others.

How should I deal with an infestation of ants or cockroaches?

Our intention is not to kill. We try our best to bring the least harm to all living creatures. We can avoid using harmful pesticides by using organic/natural ones that do not kill the creatures. For example, fresh pandan (pandanus) leaves are good for keeping cockroaches away without killing them. We also need to be aware of actions that may invite pests into our house. Some people have the habit of leaving dishes and cutlery in the basin after meals. Some wash the dishes only when there are no more clean plates and spoons in the cupboard. This will certainly invite ants and cockroaches into their homes. When their house is infected with ants and cockroaches, they start spraying pesticides. We need to be mindful and responsible for our actions. If we make an effort to keep our environment clean and dry, and keeping food out of reach, it will certainly reduce the incidence of pests. At other times when it is unavoidable, we just need to be patient and tolerant. With mindfulness and perseverance, we can do our best to minimise harm to living creatures. Refer to Appendix 1 (p87) for tips on how to keep insects away without killing them.

Some detractors say, "You Buddhists are too concerned about ants and bugs."

(Taken from Ven. S. Dhammika, Good Question Good Answer, p25)

Buddhists try to develop a compassion that is undiscriminating and all-embracing. We see the world as a unified whole where each thing and creature has its place and function. We believe that before we destroy or upset nature's delicate balance, we should be very careful. Where emphasis has been on exploiting nature to the full, squeezing every last drop out of it without putting anything back, conquering and subduing it, nature has revolted. The air is becoming poisoned, the rivers polluted and dead, so many animals and plants are heading for extinction, the slopes of the mountains are barren and eroded. Even the climate is changing. If people were a little less anxious to crush, destroy and kill, this terrible situation might not have arisen. We should strive to develop a little more respect for all life. And this is what the First Precept is about.

What if we are practicing non-violence and someone breaks into our house and threatens us? What should we do?

It all depends on your level of cultivation. If you are an experienced practitioner who practises non-violence in your daily life, the chances are you will be more likely to react calmly and intelligently without harming anyone. The compassion one generates could influence the intruder to be less violent. But in order to be able to react in an intelligent and non-violent way, our day-to-day training is important. It may take years to develop. If you wait till a crisis happens, it will be too late. And at that crucial moment, even if you know all the teachings - to embrace compassion, to be non- violent, it is only intellectual knowledge. Since it is not an intrinsic part of your being, you may not be able to act in a non-violent manner. The self-centred cherishing attitude, the fear and anger in you will likely obstruct you from acting that way. Hence, it is important to transform our knowledge into practice and to embrace loving kindness and compassion in our daily life. Here is the story of a practising Buddhist reacting in a non-violent way when confronted with a robber. Home Intrusion and the Protection by the Triple Gems (The following article is extracted from the Buddhist Society of Western Australia Newsletter, Feb/Mar issue, 2010)

On that fateful night of 19 January 2010, a masked intruder armed with a knife, garden fork and a hammer walked into my house through an unlocked door around 9 p.m. I was cooking in my kitchen and happened to turn around to be confronted by this strange looking masked man standing about 4 feet away holding up his weapons.

Extreme terror came over me. I let out two blood curdling screams in quick succession. In a split second, I went into denial as I stared into his face to see if it was my husband, Sunny dressed up like that to frighten me.

Hearing the screams, Sunny came flying into the kitchen to investigate. The intruder ordered both of us to lie down on the kitchen floor and not to look at him. He told us to just look at his feet to know where he was.

As we went down on the floor, Sunny started chanting "om mani padme hum," the Buddha of Compassion's mantra, and I joined him in chanting quietly under our breaths.

At that point I was shaking with fear. Thoughts of being robbed, bashed senseless, raped or even killed ran amok in my mind. Minutes later a calmness came over me. I even questioned myself then as to why I was feeling so calm.

The first thing I said to the intruder was "We are peaceful people. Just tell us what you want and we will give it to you but please do not harm us." His reply to that was, "I am also a peaceful person. If you do as I tell you, I will not harm you." That was cold comfort to us as he was the one holding the

weapons and looked quite agitated and menacing. He added, "I want money. My wife is pregnant and I am homeless." To that Sunny said, "I have $50 in my wallet."

When he opened the wallet, he only found a $20 note. So then I gave him my purse which contained $30. At that point I thought he would ask us to drive him to the nearest ATM to get more cash and then will probably finish us off, but surprisingly there were no demands from him for more cash or anything else.

He was quite happy with the $50 cash, mobile phone and our car. He said he would return the car keys another day and leave them in our letter box. He later changed his mind, saying he would drive to Warwick Station and leave the keys under the car seat.

During our half hour ordeal, he apologised numerous times and asked for forgiveness. Twice he sounded as though he was about to cry for putting us through all this. Before leaving he asked for my name and I said "Lee Chew," upon which he said "Oh, Mr and Mrs Lee Chew. Give me a minute to pray, God please forgive me. I am very very sorry."

Immediately I said to him, "We have forgiven you. I will pray for you and I wish you all the best." Even when he had reversed the car out onto the road he called out to us to come to him and apologised one more time before driving off.

After he left, we felt no anger towards him. In fact we were thankful to him for not physically hurting us. We also felt a little sorry for him for having to commit such negative actions which will definitely bring great suffering to him in the future.

The TV reporters who turned up at my house the next morning requested to interview us because according to them it was a bizarre story. Initially I turned them down but when they explained that our TV appearance will serve to warn and benefit others, we reluctantly consented for that reason only.

Looking back now we actually had a gentleman robber who showed concern for his victims. Although we had the negative karma to experience this terrifying ordeal, we also had a lot of good karma to protect us from a worse outcome.

We can still rejoice in the fact we now have one less negative imprint to experience. One of my Dharma friends wrote in an email to me saying, "If there is one thing she had learnt from our misfortune, it is the power of mantras, the power of forgiveness and the power of staying calm".

If the story appeared bizarre to viewers with the aggressor saying sorry and asking for forgiveness, it is equally bizarre with the victims expressing forgiveness, offering prayers for the aggressor and wishing him all the best.

As I have told him I will pray for him, I have been faithfully dedicating my daily merits to him and for him to find peace, happiness, contentment in accordance with the Dharma and to immediately cease to create terror in other peoples' minds, to have every opportunity to hear the Dharma and be transformed by the Dharma. This is my sincere wish for him.

Lastly we'd like to thank all our Dharma teachers for imparting Lord Buddha's precious teachings that must have influenced the way we handled ourselves at a time like that.

2.1.2 ABSTAIN FROM STEALING

I undertake the training rule to abstain from taking what is not given, so that I will practise generosity by sharing and giving away my material and spiritual wealth.

Conditions Under Which A Violation Is Considered to Have Occurred

• Object: Anything belonging to another legally

• Knowledge: The perception of the item as belonging to another

• Intention: The thought/intention of stealing

• The Act: The action of taking the item

• Consequence: The actual misappropriation of the article, and thinking of the article as our own

A complete act of stealing constituting a full violation of the

precept involves these five factors.

Exceptions

• One has legal rights to the property or its use

• The "stealing" was a mistake

• Between parties in a relationship of trust/intimacy

• With regards to discarded/abandoned articles

• Borrowing something

There is no offense if you have legal rights over the article and are therefore at no fault for using it. For example, in a work situation, you may have the legal rights to use something even if you are not the owner of the item. However, if you use it for unethical purposes or in ways the owner did not give permission for it to be used, then there is an offense. There is also no offense if an identical item is taken by mistake, such as an umbrella or stationery. When an item taken from a person with whom one has a relationship of trust or intimacy, such as between husband and wife, siblings or close friends, or when one can be sure that the other party would not mind, then also there is no offense. If an item has no owner, such as a discarded article (garbage), no offense is committed. Similarly, there is no offense when one borrows an item with permission. However, there is an offense if one borrows an item and does not return it.

How the Precept is Violated

• Committed by oneself

• By commanding or instructing others to do it

• Rejoicing in the act

The violation can be committed directly by one, by asking someone else to steal, or by facilitating the theft. One could also violate this precept by rejoicing in the act, perhaps out of revenge.

Categories of Stealing

• Robbery

• Cheating

• Fraud

• Coercion

• Embezzlement

Stealing is basically taking what is not given, either without the knowledge or the consent of the owner. Examples are shoplifting in the supermarket, burglary, pick pocketing, etc. Robbery is taking by force what is not given, either by snatching or by compelling another to hand over their property under threat. Cheating is using deceptive means for material gain, such as when storekeepers use false weights and measures. Fraud is making false claims or telling lies in order to gain possessions belonging to someone else. Coercion or embezzlement happens when an unethical official misappropriates an item, exerts control over the item, or asks for a bribe.

The Intensity / Severity of Violation

• Value of the stolen item

• "Spiritual nobility" of the victim

Stealing under any circumstances is always an offense. The severity of the offense is also dependent on the motivation behind the theft. If a person steals out of survival or poverty, then the karmic effect is less intense than a person stealing out of greed. Stealing out of hatred is also more serious than stealing out of greed.

In addition, the severity of the offense will also depend on the value of the stolen item and the "spiritual nobility" of the victim. Stealing five million dollars is certainly a more serious violation than stealing five dollars. Stealing from a person of high virtuous qualities (for example an arahant/arahantini) is a more serious offense that stealing from an ordinary person with lesser virtuous qualities. Likewise, stealing from a personal benefactor is more serious than stealing from an unrelated person.

If someone steals an alms bowl from a mendicant monastic, who depends on the bowl for receiving alms with, the offense is certainly more severe than stealing an expensive bowl from a rich person. If someone steals from the donation box in the temple, again, the ensuing karma will be heavier than stealing from a rich person. This is because the temple collects donations from many people, and so, stealing the donation box is as good as stealing from many people, hence creating very bad karma. Also, the temple is using the money for the benefit of many people, so this stealing affects many people.

The Purpose of the Precept

• To respect others' property

• Social justice

• To guard against greed

• To encourage honesty and right livelihood

The fundamental purpose of the precept is to protect the property of individuals from unjustified confiscation by others. It exhorts us to abide by right livelihood, which, in an ethical way, brings about honesty and justice in society. Not only do we learn to live simply and not to take more than our share, we learn not to enrich ourselves at the expense of others. By abstaining from stealing, we free others from fear. The belongings of others are also safe with us, and those around us would have no reason to fear that we would steal what belongs to them. This precept guards us against our own greed. By not stealing, we do not create the bad karma that leads to poverty in future lives.

Quotes from Scriptures

Furthermore, abandoning taking what is not given (stealing), the disciple of the noble one abstains from taking what is not given. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the second gift, the second great gift... (AN8.39)

Second Mindfulness Training by Thich Nhat Hanh

Aware of the suffering caused by exploitation, social injustice, stealing, and oppression, I am committed to cultivating loving kindness and learning ways to work for the well-being of people, animals, plants, and minerals. I will practice generosity by sharing my time, energy, and material resources with those who are in real need. I am determined not to steal and not to possess anything that should belong to others. I will respect the property of others, but I will prevent others from profiting from human suffering or the suffering of other species on Earth.

If we are not mindful, there is also a possibility of violating this precept subtly. For example, it is not right when one brings home from our workplace small items such as office supplies, over which we have no rights as these are meant to be used at work. An employee may idle away time on the job for which he or she is being paid, and conversely, an employer could violate this precept by not adequately compensating employees for work done, and/or exploiting the employees. When we use someone else's telephone to make long-distance calls without the consent of the owner and leaving the owner to take care of the bill, this too is a transgression. Similarly, it is a violation when one brings articles into a country without declaring them to customs in order to avoid paying duty on them. Keeping this precept reminds us to be mindful, to reflect on the way we live, and to learn to guard against our subtle greed, unfairness or exploitation of others.

FREQUENTLY ASKED QUESTIONS REGARDING THE SECOND PRECEPT

Can one steal out of poverty?

There is a segment of the society which feels victimised by the modern economic system. They feel that multi-national companies such as Internet providers, phone companies, banks, chain stores, etc, have been ripping consumers off by charging high processing fees and interest rates, among other unjustified actions, and compelling consumers to contribute to their coffers. Some have argued that we have the right to steal for survival and have even outlined "ethics" for stealing

- to take only what one needs, from multi-national companies who can afford the losses.

To reply to this, let us first take a look at the impact of modern

advertising.

Most of us are exposed to a myriad of commercial advertisement - in trains/buses, along the highways, and on various media platforms such as the Internet, TV and radio. However, we often do not reflect on the impact that these have on us. Quite un-mindfully, we tend to believe what the advertisers say and we literally buy into this consumerist system. In reality, these commercial messages compel us to believe that we must possess certain things and if we do not, we are deemed inadequate or marginalised. Our unlimited wants are misinterpreted as basic needs, and often with undesirable outcomes. We start to believe that we need certain things when in fact we only want more.

The precept of not stealing sets the boundaries; it stops one from taking possessions which belong to others. Once we hit the boundaries, we bounce back to check our mind and action. The practice of mindfulness enables us to examine our mind. In fact it is our mind - the state of wanting something we do not have - that makes us feel poor, unhappy and dissatisfied. If we are not mindful, the discontented mind will compel us to steal. By looking deeply into ourselves, we will be able to find the underlying reasons which make us unhappy. Seeing the state of wanting and grasping, how it makes us and others suffer, we naturally begin to drop the thought of "wanting." The only way out of poverty is through cultivation, to overcome the undesirable state of mind which traps us in inadequacy. Only when our evil roots - wanting, ill-will, and ignorance - are up-rooted, will we feel rich within and be truly happy. Only then will we become free and not be a slave to consumerism. The precept of not stealing also addresses what I will call the "sickness" of contemporary culture. It emphasises social responsibility.

Not only should we respect the property of others, but we should also not exploit them by enriching ourselves at the expense of others. In a capitalist culture, trying to maximise our profits fans our greed. This precept reminds us to be mindful and not become a slave to greed.

Stealing is never an answer to poverty or want. If we believe that it is alright to steal, we are creating insecurity and chaos. How would you feel living in a society full of thieves? Applying the "take from the rich" concept, the losers in the end are the consumers. Consider this - by stealing from a giant chain store - although they could probably write off the losses - the cost would subsequently be passed on to other consumers.

This is unfair to innocent consumers and also creates social disharmony and insecurity. According to Buddhism, if one is poor, he or she cannot become rich by taking others' possessions. The Law of Karma and its results show that we are responsible for our actions and the results we experience due to them. In fact, if we steal, we are planting the seeds of poverty. If we constantly feel poor, such a mental state will certainly lead us to poverty! Conversely, generosity and sharing our belongings are the causes of wealth.

In the Parinirvana Sutta the Buddha said, "Contentment is the greatest happiness." If we are contented, even if we sleep on the floor, we are happy; if we are not contented, even if we are in heavenly realms enjoying luxury, we feel dissatisfied. Ajahn Brahm, an Australian monk, goes to prisons to teach meditation. One day after a meditation session, the inmates asked him to share his story as a monastic. He told the inmates that there are walls surrounding the monastery just like walls surround a jail. Monastics wake up early, have only one meal a day and stop eating after mid-day. They do not have coffee breaks, and eat only what is donated to them. They sleep on simple beds, without TV, radio or newspapers. After hearing his story, the inmates told Ajahn that it is better for him to live with them in jail! Monastics live simple and frugal lives, yet they feel happy within. Regardless of being rich or poor, the mind is crucial.

2.1.3 ABSTAIN FROM SEXUAL MISCONDUCT

I undertake the training rule to abstain from misconduct regarding objects and subjects of sense pleasures, especially adultery, so that I will practices contentment and channel my energies towards spiritual development.

Conditions Under Which A Violation Is Considered to Have Occurred

• Object: An illicit partner

• Intention: Lustful intention

• The Act: The act of engaging in union, defined here as

sexual intercourse between a male and a female

• Consequence: The acceptance of union

Sexual misconduct occurs when one has sexual relations with an illicit partner with lustful intentions. The key question is, who qualifies as an illicit partner? According to the Pali text, an illicit partner is:

• A woman1 who is under the protection of her parents or guardian, for example, a young girl2

• A woman who is married or engaged to another man.

For married women, any man other than her husband is an illicit partner

• A woman prohibited by custom and tradition. For example, nuns who observe celibacy are prohibited partners under the religious rule.

Having a sexual relationship with underage children constitutes sexual misconduct. Such sexual abuse of children is extremely damaging to the child's physical and psychological well-being. Human trafficking, particularly that of women and children for the sex trade, is reprehensible and shows a lack of human respect and compassion. Many women and young children are forced or sold into prostitution due to poverty. Other times they are tricked with the promise of a job and then sold to a pimp who controls them and forces them to have sex with numerous customers. As a society we should do our best to prevent and correct such situations.

Adultery is a form of sexual misconduct because when one marries, one promises one's spouse to be loyal to them. By committing adultery, we break that promise and betray our partner's trust.

Sexual activity should not take place under any force, violence, or coercion, under physical or psychological pressure. Such sexual acts are irresponsible; they are expressions of craving, violence and disrespect. When there is the element of disrespect, sex become destructive; it causes negative consequences and suffering to both parties. Rape is not only a sexual misconduct, it is also an act of violence. The victim of rape is not to be blamed or humiliated, but treated with compassion.

Sexual activity should only take place between two mutually consenting adult partners in a committed relationship, and on the basis of love, respect, and gentleness.

It is also sexual misconduct when one engages a partner at an inappropriate time, such as when a woman is pregnant, or when she is nursing. It is unethical to take the mother away from the baby for sex. It is also misconduct to have sex at inappropriate places, such as at places of worship.

Exceptions

When the person in question is:

• Unconscious

• In a deep sleep

• Does not accept the act (non-acceptance)

If one is unconscious, in deep sleep or does not want to have intercourse, he or she does not violate the precept if someone has sex with them. However the person who forced the other person to have intercourse violates the precept.

There was a recorded incident about a Bhikkhuni who was raped. She told the Buddha about it. The Buddha asked how she felt at the time of intercourse and she replied, "Pain - like fire burning." The Buddha then explained to her that she had not violated the precept. In fact, the man who had raped her violated the precept.

In a situation where a woman or a man is raped, if the victim enjoys the intercourse, the sexual act becomes consensual and the precept is violated. However, in general, a rape victim does not enjoy this violent act. Therefore, we should avoid blaming the victim and instead teach proper sexual ethics to children as they are growing up so that they do not become perpetrators of rape.

The Intensity / Severity of Violation

• The degree of lust

• The spiritual qualities of the victims

The underlying root of violating this precept is always greed accompanied by delusion. The severity of violation is dependent on the degree of lust and the qualities of the person against whom the transgression is committed. If the lust is strong, and force is used, it is certainly more serious than when lust is weak and no force is used. The violation is certainly more severe when the transgression involves someone of high spiritual qualities rather than a partner with less developed qualities. The most serious violation is when one rapes an arahant/arahantini.

The Purpose of the Precept

• Respect for self and others' sexual rights

• Prevention of abduction, rape and adultery

• Giving others a sense of security

• Guarding against lust and sexual desire

There are various reasons for keeping this precept. At a personal spiritual level, it is to guard against our attachment, prevent ourselves from falling into the temptations of harmful and overwhelming lust and sexual desire. At the level of personal ethics, it establishes our respect for our sexual right and those of our sexual partner. We should be responsible for our actions, and guard against irresponsible sexual relationships that will only cause pain to ourselves and others. For that reason, it is best if sexual activity is within the confines of love and long-term commitment.

Quotes from Scriptures

Furthermore, abandoning sexual misconduct, the disciple of the noble ones abstains from sexual misconduct. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the third gift... (AN8.39)

Third Mindfulness Training by Thich Nhat Hanh

Aware of the suffering caused by sexual misconduct, I am committed to cultivating responsibility and learning ways to protect the safety and integrity of individuals, couples, families, and society. I am determined not to engage in sexual relations without love and a long-term commitment. To preserve the happiness of myself and others, I am determined to respect my commitments and the commitments of others. I will do everything in my power to protect children from sexual abuse and to prevent couples and families from being broken by sexual misconduct.

FREQUENTLY ASKED QUESTIONS REGARDING THE THIRD PRECEPT

Is this precept (sexual misconduct) still relevant in contemporary society? How should we understand the precept of sexual misconduct? What if one chooses sex outside of marriage?

With the passing of time, society changes - there are changes in family structure, in value systems and so forth. Traditionally, marriage and building a family were almost compulsory. Life was considered incomplete without marriage and family. With modernisation, such a value system has changed. Women in modern society are independent; many do not need to depend on a husband for financial and social security. It has now become a trend that marriage is no longer compulsory, but rather an option.

Regardless of societal changes, we still need to be responsible for our actions. Sex should be an expression of love and long- term commitment between two parties contributing to mental and emotional well-being. In traditional Asian societies, a "long-term commitment" was built on customary/traditional marriages. As societies modernised, legal marriages replaced traditional ones.

Today, when people choose not to marry and still want to have sex; there needs to be a sense of responsibility and commitment towards each other, and also a sense of commitment in raising offspring (in case of pregnancy), and ensuring their happiness.

We also need to value the other person and show respect towards him/her, because a sexual relationship is one that

involves two people trying to bond their lives. They will share ups and downs in life; they will share a sense of intimacy beyond superficial sexual attraction.

We should use our sexuality wisely and kindly. This means abandoning any activities that could hurt others physically or emotionally. We need to check and be mindful of one's motivation and attitude towards sex. How do we relate to our own and others' sexual needs? Is sexual activity an expression of love, or an expression of craving for sensual pleasure? Irresponsible sexual relationships will only cause pain and suffering to both self and others.

Most of my friends are sexually active. If I don't act like them, they will think I am odd.

Traditionally, talking about sex has been taboo in many societies, and religion set ethical guidelines for sexual matters. As societies evolved, religion has lost much of its influence over society. Attitudes towards sex have also changed considerably over the years, with more liberal views becoming the norm, such as sex outside of marriage. In the name of "sexual liberation," casual sex and one-night stands are openly discussed and almost encouraged. It will be helpful to reflect deeply on our own attitude towards sex and moral values - what are our influences, who is doing the talking, are these attitudes our own, or simply what society or our peers consider "cool." Do we simply follow?

Many young people may think that a sexual act is just like any other thing they do for fun and enjoyment, and so long as both parties agree, it is okay. However, the reality is, many young people have told me that they regretted having casual sex. When we are not mentally ready enough for a sexual relationship, casual sex can increase the risk of destroying what could have been a good friendship and even our lives. Imagine what could happen if a baby was not just born, but born premature? Just like a premature baby, the hurt resulting from premature sex could be deep-seated and could remain unhealed for many years. Some young people have expressed that they lost joy in their lives as a result of the mental wounds from having a sexual relationship they were not ready for.

Just as there are restricted zones on the roads, so too do our bodies. We only allow very special persons whom we trust completely, to enter these restricted zones. It takes time to build trust and intimacy.

We need to be mindful and check ourselves, our mental attitudes, and values. Choose wisely the values you want to be influenced by - the social norms set by magazines, or the ones offered by the wise sages. Which ones will lead you to genuine happiness?

Many of my friends, including myself, have two or three sexual partners. How do you suggest I can keep the Third Precept?

(taken from Thich Nhat Hanh, For a Future to Be Possible, 2007, Appendix

1,p107)

When you do two or three things at the same time, like eating your dinner, watching television, and having a conversation with friends at the dinner table, you do not do any of the three things deeply. You cannot truly taste and enjoy each morsel of food that your beloved one prepared for you. You cannot give your full attention to the television programme, and you will be unable to listen carefully to what your friends are saying. It is even more difficult if you have several sexual partners at the same time. Please examine this deeply. None of your relationships will be profound. Ask your heart whether you are really happy. It may seem all right now, but are you certain that you are not causing suffering to yourself or your partners? A superficial, non-committed relationship never leads to real happiness or peace.

2.1.4 ABSTAIN FROM UNTRUTHFUL SPEECH

I undertake the training rule to abstain from false speech, and other unwholesome modes of speech, so that I will communicate positively.

Conditions Under Which A Violation Is Considered to Have Occurred

• Object: A human being other than oneself

• Intention: The intent to misrepresent the truth and to deceive

• The Act: The act of communicating the untruth through words or gestures or by being silent

• Consequence: The person comprehends the meaning of the lie. Otherwise, our words are considered idle talk

Exception

• Unintentional misrepresentation

The use of speech to deceive is obvious, but the body too can be used as an instrument of communication - such as in writing (email, SMS, etc), hand signals, and gestures - all can be used to deceive others. The key element in this transgression is the intention. Therefore, there is no offense if a person misrepresents the truth unintentionally. For example, speaking too quickly and saying one thing while meaning to say another, such as a slip of the tongue.

The Intensity / Severity of Violation

The intensity of violation depends on the content of the untruth and the consequence of the untruthfulness. For example, it is a serious offense when a person, out of greed, lies that he/she has attained arahanthood, and the other person believes him/her.

The Purpose of the Precept

The aim of observing this precept is to respect truthfulness. Speech is a way of expressing our thoughts. By being mindful with what we say and how we say it, we train ourselves to be more skillful speakers.

By giving up false speech, one becomes a speaker of truth. He does not deceive others, thus becoming a trustworthy and reliable person. Giving up slander, he reconciles those who are divided and brings them closer together. He strengthens friendships by living with love and harmony. Giving up harsh speech, he says what is gentle and pleasant, pleasing to the ear, affectionate and liked by most. Giving up idle chatter, he speaks at the right time in accordance with facts appropriate to the purpose, in accordance with the Dhamma. He speaks words worth treasuring, reasonable, appropriate, discriminating and to the point. (DN 1)

Quotes from Scriptures

Furthermore, abandoning lying, the disciple of the noble ones abstains from lying. In doing so, he gives freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings. In giving freedom from danger, freedom from animosity, freedom from oppression to limitless numbers of beings, he gains a share in limitless freedom from danger, freedom from animosity, and freedom from oppression. This is the fourth gift... (AN8.39)

Fourth Mindfulness Training by Thich Nhat Hanh

Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I am determined to speak truthfully, with words that inspire self-confidence, joy, and hope. I will not spread news that I do not know to be certain and will not criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or the community to break. I am determined to make all efforts to reconcile and resolve all conflicts, however small.

Although technically speaking, the precept does not include a reference to listening, Thich Nhat Hanh has wisely brought this element of listening into his interpretation of this precept. It is noteworthy that by listening carefully, one listens with heart and is then able to connect better with the person with whom we are speaking. We are then able to touch the hearts of others, bringing greater joy and harmony.

FREQUENTLY ASKED QUESTIONS REGARDING THE FOURTH PRECEPT

In order to sell my product or to close a business deal, keeping the precept of not lying is not realistic to me.

Many business people may think that it is impossible to keep the precept of not lying. However, consider this. If a business person is truthful in his/her claims and perhaps makes a little less on a honest transaction, the chances are that by creating trust, he/she would have gained a loyal client. In other words, being truthful does not conflict with doing business and can instead bring about long term success. I once r