Chapter 5
Sila-5 or the Five Precepts
It is because human beings live together as a community that they must have an agreement with each other in order to live together in peace and harmony. This agreement is called human virtues or Sila-5.
Every living being on earth, be it human or animal, cherishes his life. Every living being wishes
to live happily and safely.
Therefore, the first human virtue states that one must not end the life of another living being. The love of life motivates every human being
The love of life motivates every human being to earn a living and accumulate material wealth. The level of success and the amount of material wealth vary greatly from one person to another. It can be said that every human being cherishes his possessions and does not want anyone to take them away from him.
Therefore, the second human virtue states that one must not steal.
Every human being loves and cherishes his spouse and his family members. Every human being wishes to have a loving and warm family. Should his spouse or child be molested, he would become very troubled and sad.
Therefore, the third human virtue states that one must not commit sexual misconduct.
Honesty is what every human being needs because any decision-making process needs accurate information. Human relationship is based on trust. Human cooperation is based on trust. Every transaction is based on trust. Dishonesty brings about untold suffering and loss.
Therefore, the fourth human virtue states that one must not lie.
Peace and security are required by every human being. Peace and security are in turn based on heedfulness. A reckless person is capable of all kinds of unwholesomeness. A reckless person can do much harm not only to himself but to other people as well.
Therefore, the fifth human virtue states that one must not consume alcohol and other addictive substances, for such consumption is the source of recklessness.
Sila-5 (or the Five Precepts) is derived from human commonsense and mutual love and understanding.
"To put oneself in another's shoes" is the method used by the Lord Buddha to encourage people to practice Sila. The following Dhamma lecture appears in the Sanyuttanikaya Mahavagga 19/1458.
The Lord Buddha teaches us to consider the fact that we do not want anyone to injure or kill us. Therefore, other people also do not want us to injure or kill them.
Sila-5 has been practiced by human beings even during the time periods that the world is devoid of the Lord Buddha's Teachings as attested by the Agganna Sutta and the Cakkavati Sutta as summarized below.
"Societal problems have always been with us even during the time periods when food is abundant and people can live comfortably and happily. These societal problems stem from the differences in skin color. Some people have very fine complexion while others do not. These differences give rise to the caste system.
The caste system breeds arrogance and prejudice. Arrogance and prejudice bring about moral decline. Moral decline, in turn, brings about deterioration in the environment and the atmosphere.
As a result, natural resources begin to suffer in both quantity and quality. There is fierce competition for the limited resources and some resort to stealing or some other ways of taking advantage of other people. Havoc is wrought and human beings begin to realize that their life conditions and their environment suffer as a result of their collective immoral conduct.
To remedy the situation, human beings came together to decree the Sila-5 (or the Five Precepts) which is to be practiced by every human being. At the same time, they also appoint a virtuous person to become their leader in order to ensure that everyone observes the Five Precepts. This is the origin of monarchy. During the reign of the Universal Monarch, it is he who ensures that every human being observes the Five Precepts.
Sila-5 has been with us since the beginning of time because human beings know the importance of cause and effect as well as self-control. Sila-5 makes us true human beings.
Virati
(The Three Abstinences)
Not committing a misdeed is not the same thing as observing the Five Precepts. For example, a prisoner, who is in prison, hence, prevented from committing a misdeed cannot be said to be observing the Five Precepts.
It takes commitment to observe the Five Precepts. Therefore, to observe the Five Precepts, one begins by having the intention to abstain from evil. The Pali word for "abstinence" is "Veramani" or "Virati".
A person can be said to be observing the Five Precepts only when he has practiced one of the three following abstinences.
1. Samadanavirati
2. Sampattavirati
3. Samucchedavirati
1. Samadanavirati means the intention to abstain from an unwholesome deed because one has already pledged the Five Precepts: This is exemplified by the following story.
The Story of a Male Lay Devotee
This story took place in Sri Lanka. A male lay devotee had already pledged the Five Precepts in the presence of Venerable Pingalabuddharakkhita at the Ambariya Temple when he went out to work in the rice paddy. When it was time to take a break, he unyoked his team of oxen and allowed them to graze freely. Sometime later, he discovered that his oxen had disappeared. Therefore, he went out to look for them until he arrived at a mountain called "Dantaravaddhamana". There, he was attacked by a python. As he raised his sharp knife with the intention to kill the python, he thought to himself,
"I have already pledged the Five Precepts in the presence of the venerable monk; therefore, I should not transgress it by killing this python."
He had wrestled with his conscience while raising the knife thrice and finally, he came to a decision.
"I would rather give up my life than to transgress the Precepts."
He then threw the knife away. By the power of his resolution, the python released its grip on him and slithered away.
2. Sampattavirati means the intention to abstain from an unwholesome deed when confronted with a particular situation: A person may not have pledged the Five Precepts when he comes upon a challenging circumstance that may cause him to transgress them. But he is able to resist the temptation once he reminds himself of his family, education, goodness, etc. This is exemplified in the following story.
The Story of the Male Lay Devotee,
Cakkana
When Cakkana was a young boy, his mother had fallen ill and the physician said that live rabbit meat was needed to cure his mother. His brother told him to catch a rabbit out in the rice paddy. Cakkana went out to the rice paddy and saw one rabbit munching on some rice saplings. It took off as soon as it spotted Cakkana, but it was trapped by some vines. It cried out with fear. Cakkana removed the rabbit and saw how it struggled to free itself. He thought,
"Should I take one life in order to help safe my mother's life?"
Cakkana released the rabbit and told it to eat and drink to its fill.
Upon returning home, he told his brother the whole story and he was thoroughly scolded by him. He did not say anything back. He went to his mother's side and said these truthful words,
"Ever since I was born, I have never intentionally killed an animal. By the power of these truthful words, may my mother recover from her illness!"
In that instant, his mother was well again.
3. Samucchedavirati means abstaining completely from all unwholesomeness: It is the form of abstinence practiced by the Ariya personages who have been able to extinguish all defilements. Another name for it is Setughatavirati.
Virati or abstinence is a very important quality because without resoluteness, nothing good can be accomplished. To observe the Five Precepts, a person must first practice Virati.
Sila Is a Sublime Gift
As soon as a person observes the Five Precepts, every living being stands to benefit instantly.
For example, when a person observes the First Precept, it means that he intentionally abstains from killing. By observing this precept, he is safeguarding the life of every living being. He is giving them safety where their lives are concerned.
When a person observes the Second Precept, it means that he intentionally abstains from stealing. By observing this precept, he is safeguarding the possessions of other people. He is giving them safety where their possessions are concerned.
When a person observes the Third Precept, it means that he intentionally abstains from sexual misconduct. By observing this precept, he is safeguarding the safety of other people's spouses and children. He is giving them safety where their families are concerned.
When a person observes the Fourth Precept, it means that he intentionally abstains from lying. By observing this precept, he is giving the gift of honesty to other people.
When a person observes the Fifth Precept, it means that he intentionally abstains from consuming alcohol and other addictive substances. By observing this precept, he is keeping everyone safe. A person whose awareness is impaired is capable of every form of unwholesomeness. He can kill. He can steal. He can commit sexual misconduct. And he can lie.
The observation of the Five Precepts is a sublime gift that helps preserve the earth and its environment. It is for this reason that the Lord Buddha calls it "a great gift". He also says in the Punnabhisanda Sutta that whoever gives this great gift will receive tremendous fruits.
"Behold, monks, there are eight sources of merit. Merit brings about happiness, rebirth in the Celestial Realm, and wish fulfillment.
The first source of merit is the Ariya disciples[¹] who take refuge in the Lord Buddha.
The second source of merit is the Ariya disciples who take refuge in the Dhamma.
The third source of merit is the Ariya disciples who take refuge in the Sangha.
Behold, monks, these five gifts (The Five Precepts) are the great gifts which the sages of old
knew to be sublime.
What Are These Five Gifts?
Behold, monks, the Ariya disciples abstain from killing. They are completely harmless and they incur no retribution.
The fourth source of merit is the Ariya disciples who have abstained from killing.
The fifth source of merit is the Ariya disciples who have abstained from lying.
The sixth source of merit is the Ariya disciples who have abstained from sexual misconduct.
The seventh source of merit is the Ariya disciples who have abstained from lying.
The eighth source of merit is the Ariya disciples who have abstained from consuming alcohol and other addictive substances.
When a person observes the Five Precepts, he is doing so out of a generous heart. It is the generosity that is shown to every living being alike.
Sila practice is the source of a special form of merit. The higher the number of Precepts observed by a person, the greater the amount of merit is earned. The merit earned by Sila practice works to cleanse the mind of defilements.
Sila practice further improves the quality of one's life above and beyond the practice of Dana (or alms-giving).
