The Five Precepts (Pañcasikkhāpada)
The Buddha said that he only taught two things: unsatisfactoriness and the stopping of unsatisfactoriness. He also taught that speculating about the origin of the universe — a “first cause” — wasn’t a useful soteriological line of inquiry. What is useful — indeed necessary — is attending to and understanding the dependently arisen and empty nature of this conditioned process of becoming that we presently find ourselves embedded in. Why? Because if we can understand the conditioned nature of our present situation we can consciously develop the thoughts, speech, and actions which promote liberation and we can learn to refrain from thoughts, speech, and actions that impede liberation. This is the foundational basis of the Buddha’s teaching. A teaching that is based upon both generating and appreciating the opportunity for development which this present moment affords us.
We all know the basics of ethical thought, speech, and action: be kind, support life, and if at times you can’t be kind, just try not to cause any harm. With this in mind we can voluntarily choose to undertake the five or eight precepts which are the foundational supports of ethical conduct for anyone wishing to engage in the noble eightfold path.
Again, these precepts are not “commandments from on high,” nor are they to be grasped as ends in themselves. They are skillful supports to create harmony in one’s life and aid in meditative stability. This in turn transforms our understanding of the dhamma from theoretical conjecture to actual experiential discernment. And as skillful guidelines these precepts are of a purely functional nature. As with all conditioned phenomena, they shouldn’t be rigidly grasped at or clung to. This non-grasping attitude is, in fact, an essential guiding principle of the precepts themselves.
The five precepts — also referred to as the fivefold ethical conduct (pañcasīlāni) — are voluntary training guidelines to be undertaken by anyone who has gone for refuge in the three jewels (tiratana, i.e. the Buddha, the dhamma, and the saṅgha). The five precepts are recited as follows:
- I undertake the training rule to abstain from taking life.
- I undertake the training rule to abstain from taking what is not given.
- I undertake the training rule to abstain from misconduct with regard to sensual pleasures.
- I undertake the training rule to abstain from false speech.
- I undertake the training rule to abstain from fermented and distilled intoxicants which are the basis for heedlessness.
The essence of the first precept is to diligently avoid killing or harming any sentient being, and to develop an attitude of universal kindness, non-ideological pacifism and harmlessness. The essence of the second precept is to diligently avoid taking anything that is not freely offered, and to develop an attitude of universal generosity. The essence of the third precept is to not engage in sexual promiscuity, and to develop universally compassionate relationships. The essence of the fourth precept is to diligently avoid false speech, malicious speech, profane speech, and frivolous speech, and to thereby develop kind and honest speech. And the essence of the fifth precept is to diligently avoid all intoxicants and addictive activities (such as gambling, etc.), and to develop a calm, clear mind.
Eightfold Ethical Conduct (Aṭṭhasīla)
The above five precepts are to be undertaken at all times if one so chooses. On Uposatha observance days1 and during meditation retreats the five precepts are amended with the inclusion of three additional training rules. Based on the five precepts, the eight precepts include the following additions:
- I undertake the training rule to abstain from taking life.
- I undertake the training rule to abstain from taking what is not given.
- I undertake the training rule to abstain from incelibacy.
- I undertake the training rule to abstain from false speech.
- I undertake the training rule to abstain from fermented and distilled intoxicants which are the basis for heedlessness.
- I undertake the training rule to abstain from eating beyond the time limit.
- I undertake the training rule to abstain from dancing, singing, instrumental music, unsuitable shows, and from wearing garlands, using scents, and beautifying the body with cosmetics.
- I undertake the training rule to abstain from high and luxurious beds and seats.
By reflecting on all of the arahants who have gone before us, and finding inspiration in the examples that their lives displayed, lay practitioners often undertake the eight precepts for set periods of time. On such occasions the third precept is amended so that one maintains complete sexual abstinence.
Undertaking the sixth precept during Uposatha and during meditation retreats means that one doesn’t eat any solid food after the midday meal. The essence of the sixth precept relates to diligently avoiding overeating and eating as a form of addictive activity, and to thereby develop an attitude of moderation and contentment.
The essence of the seventh precept is to avoid frivolous entertainment as a form of addictive escapism, to avoid obsessing over the body and physical appearances, and to see the value of developing inner qualities of mental calm and clarity.
The essence of the eighth precept is to avoid obsessing over material acquisitions and hyper-consumerism, and to develop an attitude of voluntary simplicity. By keeping the examples of the arahants who have gone before us in mind, as well as appreciating a life of voluntary simplicity, the essence of all eight precepts can serve as an inspirational foundation for anyone who understands for him or herself the relevance of the non-grasping, non-materialistic, non-addictive attitude that the precepts entail.
Notes
- For the Uposatha observance days as observed in Thailand see: 2012 Calendar of Uposatha Days. ↩
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