Pancha Sila, Five Precepts of Buddhist Morality

Pancha Sila: Five Precepts of Buddhist Morality

by Dr. Ari Ubeysekara

Introduction

Lord Gautama Buddha, who lived in India during the sixth and fifth century BC, gained enlightenement as a Samma Sambuddha having realized the four Noble Truths by His own efforts.

The four Noble Truths

1. Suffering or unsatisfactoriness (dukkha sacca)
2. Arising of suffering (samudaya sacca)
3. Cessation of suffering (nirodha sacca)
4. The path leading to the cessation of suffering (magga sacca)

The path leading to the cessation of suffering as discovered by Gautama Buddha is known as the Middle Path or the Noble Eight-fold Path.

The Noble Eight-fold Path

1. Right view (samma- ditthi)
2. Right thought (samma –sankappa)
3. Right speech (samma- vaca)
4. Right action (samma- kammantha)
5. Right livelihood (samma- ajiva)
6. Right effort (samma- vayama)
7. Right mindfulness (samma –sati)
8. Right concentration (samma- samadhi)

From the standpoint of practical training, there is a threefold division contained within the Noble Eight-fold Path, namely,

1. Training in moral discipline (sila), consisting of right speech, right action and right livelihood
2. Training in concentration (Samadhi), consisting of right effort, right mindfulness and right concentration
3. Training in wisdom (panna), consisting of right view and right thought

The Buddhist moral discipline (sila)

In the Buddhist spiritual path of liberation towards Nibbana, the state of complete freedom from all suffering, moral discipline (sila), is considered to be the basic foundation upon which the other two aspects of concentration and wisdom can be developed. Without proper morality, right concentration cannot be developed and without right concentration, wisdom cannot be developed. Moral discipline can be described as the avoidance of unskillful or unwholesome actions and engagement in skillful or wholesome actions. In Buddhist teachings, unwholesome actions are physical, verbal and mental actions in which the intention behind a particular action is based upon negative qualities of greed (lobha), hatred (dosa) and delusion (moha) resulting in negative or harmful consequences to oneself, to others or to both. Wholesome actions are those in which the intention is based on positive qualities of generosity (alobha), loving kindness (adosa) and wisdom (amoha) with positive or beneficial consequences to oneself, to others or to both.

In Buddhist teachings, there are different codes of moral discipline for the lay community and for the monastic community of Buddhist monks and nuns. For the lay community, the minimum code of morality expected of them is what is known as Pancha-sila, or five precepts, which they are expected to practise on a regular basis. The five precepts are the basic code of moral discipline in both of the two major traditions of Buddhism known as the Theravada and Mahayana traditions. There is also a higher code consisting of eight precepts which lay Buddhists may practise on special religious days such as the full moon day or the new moon day of the month and also during some meditation retreats. Those who enter the Buddhist monastic life are expected to observe ten precepts with 227 additional rules of discipline for Buddhist monks and 311 additional rules of discipline for Buddhist nuns. In the Theravada tradition of Buddhism practised mainly in Sri Lanka, Myanmar, Thailand, Cambodia and Laos, the Buddhist teachings are preserved in the original language of Pali which is believed to have been the language spoken in those parts of India where Gautama Buddha lived and preached, and hence the different codes of morality are also preserved and recited in the Pali language.

The Five Precepts

1. Panatipata veramani sikkhapadam samadiyami
   I undertake the training rule of abstaining from killing any living beings

2. Adinnadana veramani sikkhapadam samadiyami
   I undertake the training rule of abstaining from taking that which is not given

3. Kamesu micchacara veramani sikkhapadam samadiyami
   I undertake the training rule of abstaining from sexual misconduct

4. Musavada veramani sikkhapadam samadiyami
   I undertake the training rule of abstaining from telling lies

5. Surameraya- majjapama-datthana veramani sikkhapadam samadiyami
   I undertake the training rule of abstaining from alcohol and intoxicants which lead to delay and carelessness

Refuge in the Triple Gem of Buddha, Dhamma and Sangha

Before taking the above five precepts, most practising Buddhists will take refuge in the Triple Gem, namely the Buddha, the Dhamma and the Sangha, again in the Pali language. Within this context, Buddha means the “Awakened One” or “Enlightened One,” the Dhamma refers to Buddha’s teachings and the Sangha represents the monastic community of monks and nuns who have either attained the full liberation or are aspirants of the higher spiritual path. Refuge in the Triple Gem is taken by reciting the following formula:

Buddham saranam gachchami
I go for refuge in the Buddha

Dhammam saranam gachchami
I go for refuge in the Dhamma

Sangham saranam gachchami
I go for refuge in the Sangha

The five precepts, which refer to four bodily actions and one verbal action, are the minimum ethical code for lay Buddhists to develop the skillful virtues of bodily and verbal actions which they should ideally observe throughout their lives. They are not rigid and inflexible rules or commandments from God or any other higher divine authority with due punishments if not strictly adhered to or rewards for observing them correctly. They are guidelines or training rules that lay Buddhists adopt voluntarily and on their own initiative with an understanding of the benefits to both themselves and others. In Buddhism, each individual is responsible for his or her own happiness and suffering resulting from their actions based on the universal law of cause and effect. Those who observe the five precepts regularly and sincerely will be able to maintain their morality and develop their spiritual practice towards attaining ultimate liberation from human suffering.

When one becomes a Buddhist for the first time, in addition to going for refuge in Buddha, Dhamma and Sangha, one will also recite and undertake to observe the five precepts. The five Buddhist precepts are usually taken by practising Buddhists either by repeating them following recitation by a member of the Buddhist clergy or by reciting them in front of an image or a statue of the Buddha. They are expected to renew these precepts whenever they can and some do renew them regularly through their daily recitations. The purpose of the renewal is to remind oneself of the significance of observing them for their own good in both this life and in future lives, for the good of others as well as to facilitate their spiritual journey with a purified mind.

Observation of the five precepts merely in order to avoid social disrespect or for fear of punishment for breaking the existing laws of the land or of God or other higher divine authorities will not bring any moral or spiritual benefits to the practitioner. Some Buddhists do recite the five precepts on special occasions or even on a regular basis with little intention of observing them, but this will not bring any benefit whatsoever to either themselves or to others. The precepts by themselves possess no magical powers to confer any benefit upon those who recite them but do not observe them properly. In most Buddhist countries, it is customary to recite the three refuges and the five precepts prior to the commencement of any religious event. The presence or absence of the intention in carrying out a physical or verbal action included in the five precepts is the deciding factor in determining whether a particular precept is violated or not rather than the action itself.

1. The First Precept- Undertaking to abstain from killing any living beings

In this context, living beings include not only human beings but all living beings, both big and small, including animals, insects, etc. that share our environment with us. In addition to killing, any form of harming, injuring, torturing and ill-treating a living being is also included in the spirit of this precept. Destruction of a life while carrying out one’s professional activities as well as in sporting activities for enjoyment or competition like hunting, fishing and racing may also be included within this precept. The intention or volition, referred to as cetana in Pali, is an important factor in carrying out an act of killing which can be done by a person directly through one’s own bodily actions or indirectly by giving instructions or commands to others to carry out the act of killing.

There are five factors required to complete the act of killing within this precept:

1. There has to be a living being
2. The awareness that it is a living being
3. The intention or volition to kill that living being
4. Applying a certain method to kill that living being
5. The death of that particular living being through that action

As can be seen from these five factors, the awareness that the object of this action is a living being and the intention or volition to kill that living being are important factors, and it is only when that living being loses it’s life as a result of the action that this precept is considered to be fully violated. The three roots of unwholesome actions of greed, hatred and delusion may give rise to the action of killing either separately or in combination with each other. Killing rooted in hatred is considered more serious than killing rooted in greed. Also, an act of premeditated killing may be more morally reprehensible than an impulsive killing, and the moral qualities of the victim may also affect the gravity of the violation. For example, the act of killing a human being may be considered more serious than the act of killing an animal, and among human beings killing one’s mother, one’s father or one who has attained Nibbana (an Arahant) will carry grave consequences.

2. The Second Precept – Abstaining from taking that which is not given

This precept involves stealing or taking of something that rightfully belongs to someone else which is not offered or given to oneself by the respective owner. In addition to stealing, other forms of taking things belonging to others through robbery, fraud or deceit as well as any livelihood involving any form of deception, bribery, exploitation and manipulation may also be included within this precept. Employees not fulfilling the duties they are paid for, employers failing to pay their employees adequately for the work they carry out, misuse of property belonging to employers or the state, and traders selling goods of low quality or low weight to customers can all be considered to fall within this precept.

There are five factors that are required for completion of the act of stealing within this precept:

1. An object that belongs to someone else
2. The awareness that it belongs to someone else
3. The intention or volition to steal it
4. The process of taking that object
5. Taking possession of the object

As with the first precept, the intention or volition to steal some thing that knowingly belongs to another person is an important factor in violating the precept. An action of stealing can be rooted in any of the three unwholesome roots of greed, hatred and delusion although greed may be the most frequent root involved.

3. The Third Precept – Abstaining from sexual misconduct

In addition to sexual misconduct, this precept has also been interpreted by some to include misconduct in all sensual pleasures from any sense organ of the body.

Improper sexual relations for a man include having a sexual relationship with any female who is cared for by her parents, brother, sister or any other relatives as well as someone who is married or engaged to another man. Sexual relationships with any close relative, which may be prohibited by tradition, and with religious nuns are also included within this precept.

Improper sexual relations for a woman include a sexual relationship with a man with whom it is forbidden to engage in sexual activities either by tradition or based on religious grounds. As far as a married woman is concerned, a sexual relationship with any man other than her husband falls within this precept.

Sexual relationships that involve force, violence, blackmail, trickery, threats and bribery can also be included within the spirit of this precept.

There are four factors that are required to complete the act of sexual misconduct within this precept;

1.  A sexual partner considered illegal or illicit
2.  Intention to engage in a sexual activity with that person
3. The act of engaging in a sexual activity with that person
4. Enjoyment from the sexual activity

In most instances involving violation of this precept, the root cause may be greed although, in some instances, greed can be associated with the other two unwholesome roots of hatred and delusion.

4. The Fourth Precept – Abstaining from telling lies

This precept includes false speech with the deliberate intention of deceiving another person. We do not enjoy being lied to and appreciate honesty from others in our community. Similarly, others will also not enjoy being lied to and will appreciate honesty from us. False speech can also be through non-verbal means like gestures and written communications.

There are four factors that are required to complete the act of false speech within this precept:

1. An untruth
2. The intention to deceive another person or persons
3. Effort to convey the untruth to the other person or persons
4. Conveying the untruth to the other person or persons who understand its meaning

The root cause of violating this precept through false speech can be any of the three unwholesome roots of greed, hatred and delusion either separately or in combination with other factors.

5. The Fifth Precept – Abstaining from alcohol and intoxicants

The substances included within this precept may include fermented alcohols like beer, wine and cider, distilled alcohols like whisky, brandy, vodka, gin, arrack and rum, and intoxicating drugs such as marijuana, cocaine, heroin, amphetamines, opium and many other such substances. Alcohol and other intoxicants can cause disturbances in consciousness, senses, attention, perception, mental and physical self-control and lead to heedlessness. A significant aspect of this precept is that one who violates this precept is capable of violating the other four precepts as well.

There are four factors that are required to complete the act of taking alcohol or intoxicants within this precept:

1. Alcohol or the intoxicant is available
2. Intention to take it
3. The process of taking it
4. The ingestion of alcohol or the intoxicant

The root causes for violating this precept are mainly greed and delusion and it should be noted that taking alcohol or other intoxicants contained in medications for medical purposes does not amount to violation of the precept.

Considering the fact that in all five precepts one is expected to undertake to abstain from performing certain physical and verbal actions, one may wonder whether the precepts presuppose that those who observe them carry out only negative behaviours rather than any positive behaviour. However, this is not the case as each precept has both a negative and a positive aspect and while it can be difficult to produce strict guidelines regarding abstract qualities such as compassion, goodwill, generosity, honesty and contentment, it is much easier to develop them once their negative counterparts are controlled.

In “Going for Refuge, Taking the Precepts,”[1] Bhikkhu Bodhi discusses the fact that each of the five precepts has a negative and a positive aspect to its morality.

1. Positive performance or Caritta
2. Avoidance or Varitta

For the first precept, the avoidance or the negative aspect is to abstain from killing living beings while the opposite or positive aspect is to develop loving kindness, compassion and goodwill for all living beings.

For the second precept, the negative aspect is to abstain from taking what is not given while the positive aspect is to develop the qualities of honesty, generosity and respect for the rights of others to their property.

For the third precept, the negative aspect is to abstain from sexual misconduct while the positive aspect is to develop the qualities of respect for marriage and relationships as well as self-restraint with regard to sensual desires.

For the fourth precept, the negative aspect is to abstain from telling lies while the positive aspect is to develop the habit of true speech.

For the fifth precept, the negative aspect is to abstain from consuming alcohol and other intoxicants while the positive aspect is to develop clarity of mind and heedfulness.

In the Dhammika sutta of Khuddaka Nikaya,[2] (collection of the Buddha’s minor discourses), the Buddha presents the five precepts for householders to observe in order to maintain a life of good morality. Moreover, in addition to abstaining from committing a particular physical or verbal unwholesome action, Buddha has also included abstaining from inciting others to commit the same actions within the precepts.

1. Do not kill or hurt living beings or incite others to kill living beings
2. Avoid taking what is not given or inciting others to do so
3. Observe celibacy or at least avoid adultery
4. Do not lie or incite others to lie
5. Do not drink alcohol or take intoxicants or incite others to do so

In the Vyagghapajja sutta of the Anguttara Nikaya,[3] (collection of the Buddha’s numerical discourses), Buddha has included observation of the five precepts as one of the four factors leading to happiness in future lives with the other three factors being faith, generosity and wisdom.

Benefits of maintaining morality by observing the five precepts

1. Presence of a clear conscience with no guilt, remorse or anxiety that may arise by violating any of the precepts
2. A good reputation with respect and trust among the members of one’s community
3. Ability to live in peace and harmony with others in society
4. Will not get into any trouble with the legal authorities
5. Morality is the basic foundation for concentration meditation through which deeper stages of concentration called Jhanas can be attained
6. Morality is the basic foundation for developing the Buddhist spiritual path consisting of morality, concentration and wisdom leading to the final liberation from human suffering – Nibbana
7. Ability to die peacefully with no fear or confusion
8. Rebirth in human or heavenly worlds
9. If reborn as a human being;
   1. Observation of the first precept will result in long life
   2. Observation of the second precept will result in prosperity
   3. Observation of the third precept will result in popularity
   4. Observation of the fourth precept will result in good reputation
   5. Observation of the fifth precept will result in clarity of mind and wisdom
10. Encouragement for others to develop moral behaviour by being a positive example to them

Consequences of violating the five precepts

1. Presence of feelings of guilt, remorse and anxiety
2. A bad reputation among the members of one’s community
3. Inability to live in peace and harmony with others in society
4. Likelihood of getting into trouble with the legal authorities
5. Inability to progress in concentration meditation and attain higher stages of concentration
6. Inability to develop in the Buddhist spiritual path leading to final liberation from human suffering- Nibbana
7. Inability to die peacefully due to associated fear and confusion
8. Negative effect on the moral progress of the society by being a negative example to others
9. In the Vipaka-sutta of the Anguttara Nikaya,[4] the negative results of violating the five Buddhist precepts are described as;
   a) Rebirth in the realm of hell
   b) Rebirth in the realm of hungry ghosts
   c) Rebirth in the animal kingdom
   d) If reborn as a human being, the least negative result would be the following:

1. 1. 1. Violation of the first precept will result in short life span
      2. Violation of the second precept will result in the loss of one’s wealth
      3. Violation of the third precept will result in rivalry and revenge
      4. Violation of the fourth precept will result in false accusations
      5. Violation of the fifth precept will result in mental derangement

The five Buddhist precepts are training rules that one voluntarily undertakes to observe, which will require considerable effort, vigilance and training in order to maintain them. Until one comprehends them properly and masters the training rules with confidence and with the conviction to maintain them on a regular basis, it is likely that one or more precepts may be violated under certain circumstances particularly in the initial period of observing the precepts. If for some reason one happens to violate one or more of the five precepts, it would be helpful to consider the following points:

1. Not to be overwhelmed with guilt, remorse and anxiety about it
2. Reflect on what sort of conditions led to the precept being broken
3. Make every effort to be alert and mindful to avoid or control those conditions the next time they arise
4. Make a resolution to continue to practise and improve
5. Recite and renew the five precepts as regularly as possible
6. Until we enter the path of final liberation from human suffering, it is natural to have some remaining mental defilements within ourselves that will lead us to violate some precepts from time to time, so one needs to remain pragmatic

The following is the verse on the five Buddhist precepts from the poem “The Light of Asia,”[5] an English poem on Gautama Buddha by Sir Edwin Arnold (1832-1904), first published in 1879:

More is the treasure of the Law than gems;
Sweeter than comb its sweetness; its delights
Delightful past compare. Thereby to live
Hear the Five Rules alright:-
Kill not-for Pity’s sake-and lest ye slay
The meanest thing upon its upward way.
Give freely and receive, but take from none
By greed, or force, or fraud, what is his own.
Bear not false witness, slander not, nor lie;
Truth is the speech of inward purity.
Shun drugs and drinks which work the wit abuse;
Clear minds, clean bodies, need no soma juice.
Touch not thy neighbour’s wife, neither commit
Sins of the flesh, unlawful and unfit.

References

[1] Bhikkhu Bodhi (1994) Going for Refuge, Taking the Precepts, Buddhist Publication Society, 282/284, Kandy, Sri Lanka.

[2] The Discourse Collection: Selected Texts from the Sutta Nipata (1983), translation by John D. Ireland, Buddhist Publication Society, Kandy, Sri Lanka.

[3] Narada Thera (1985) Everyman’s Ethics: Four Discourses of the Buddha, Buddhist Publication Society, Kandy, Sri Lanka.

[4]Bhikkhu Bodhi 2012, Vipaka sutta, The Numerical Discourses of the Buddha, Anguttara Nikaya, Wisdom Publications.

[5] Arnold, Sir Edwin, The Light of Asia, CreateSpace Independent Publishing Platform (6 Aug. 2013).

End.