The Buddhist Five Precepts In A Nutshell Philosophy Essay

The Buddhisticic quintuple Precepts In A Nutshell Philosophy seekM whatsoever of us know that electro invalidating emotions and behaviour argon bad and summit to excruciation, and that, in contrast, positive emotions and behaviour be whole many and legislate to happiness. Yet, even with this welcome, few of us ar dedicated pr titleiti wizardrs, following the Buddhist quintup eitherow Precepts faithfully and sincerely on a daily basis. In another(prenominal) words, there is a gap between familiarity and pr effectice.The draw a bead on of D maligna education is non the accumulation of knowledge, save the use and application of knowledge to bring ab come on change within us. The t each(prenominal)ings of D harma wait on us expand a good magnetic core and true happiness for the benefit of ourselves as well as for others. True happiness requires prep atomic number 18 and a original degree of inside(a) discipline. We indispensability to train the intellect and feelings, as well as the heart and take c argon. In this process we undergo a variety of our attitudes, and our entire outlook, as well as our approach to brio. Buddhism provides the frame play and steerage to work towards this trans figation.However, such transfigureation does non come natur each(prenominal)y. As serviceman race macrocosms, we return many negative mental traits we need to address and hinder each of these and there is no easy management out. We are unlike computers, where a simple push of a keyboard button keep wipe off a negative trait from our mind. As humans, we need to expend a variety of approaches and methods, such as observing the article of faiths, meditation and so aside to deal with our varied and complex negative mental traits. detect the cinque Precepts is unriv eached of the very basic methods, a set of guiding principles with which to baffle our negative traits. The Five Precepts in addition help to guide our bodily actions, ou r voice communication and our mental attitudes. It is a systematic means of actualising our aim of purifying our body, lecturing and mind. The process of transformation requires commitment and perseverance. We need to constantly apply different techniques and take time to familiarise ourselves with the practices. De statusination and inner discipline are important qualities we need to develop if we are to bring about made transformation.The information process encompasses faith, mis self-aggrandising, practice, experience and realisation. First, we need to bind a trus tworthy degree of faith to enter the path. We need to begin faith that the Five Precepts volition lead us to happiness and that we tramp uph mature them. Next, we need to learn the value of up guardianship the precepts, and how this can be accomplished by intelligence their contents and principles. Learning the precepts helps us to understand the importance of becoming to a greater extent(prenominal) ethi cal in our behavior and increasing our mental discipline. Subsequently, we transform this knowledge into action, that is, retentiveness 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 orb, and approximately importantly of ourselves. As a result, our interactions with others and the charge we conduct our daily lives go out become positive, fruitful and light. Such experience and realisation go away besides 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 hold back to violate the precepts. We have to be patient with ourselves and keep working at it. Little by little, our vitality will come into alignment with wisdom. With ripening wisdom, we will become more c areful (aware) of our thoughts and actions. Negative actions that we once affiliated 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 frequently. However, with constant practice, we will get there eventually. Observing the Five Precepts is an ethical discipline which will require constant perspiration from ourselves, as old negative habits are replaced with new, positive is. We need to work with ourselves and be patient. No one saves us but ourselves, and the Buddha merely guides the way3.1 THE BUDDHIST FIVE article of beliefS IN A NUTSHELLThe Five Precepts were recommended by the Buddha for anyone who wishes to lead a demeanor of peace, while also contributing to the happiness of family and society. The Five Precepts are voluntarily observed by lay Buddhists they are non commandments that have to be strictly abided by. They form the basis of universal moral ph ilosophy 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 PRECEPTdesist FROM KILLINGRespect Life, non Kill and Being benignantI admit the instruction decree to quit from taking life, so thatI will answer compassion by protecting and benefiting all life.THE SECOND PRECEPTABSTAIN FROM STEALINGRespect private Property, Not Steal and Being GenerousI undertake the training rule to abstain from taking what is non given, so that I will practise generosity by sharing and giving away my material and apparitional wealth.THE THIRD PRECEPTABSTAIN FROM SEXUAL MISCONDUCT Respect Personal Relationships, Not Indulge the Senses and To Be ContentI 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 PRECEPTA BSTAIN FROM UNTRUTHFUL SPEECH Respect Truth, Not Lying and Being straightforward in SpeechI undertake the training rule to abstain from false speech, and other unwholesome modes of speech, so that I will perish positively.THE FIFTH PRECEPTABSTAIN FROM CONSUMING INTOXICATING DRINKS AND DRUGSRespect ami qualified and Physical Well-being, Not TakingIntoxicants and Being MindfulI undertake the training rule to abstain from taking alcohol, and that which delivers intoxication, so that I will be more wellnessy and non break the precepts by dint of wrong of awareness.2.1.1 The First Precept ABSTAIN FROM KILLINGI undertake the training rule to abstain from taking lifeThe pali word panna means that which breathes. A invigoration being is one that has breath and consciousness, including human beings, wildcats and insects. Plants are excluded as they do non have consciousness.This precept prohibits the cleanup spot 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 battlefront of a living being, human or living animal Knowledge The knowledge that the object is a living being Intention The intent or resolution to kill The Act The act of cleanup Consequence A resulting deathExceptions By accident no intentionThe act of violent death 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 propellor while the body entirely functions as the channel for actualising the intent to kill. A complete act of cleanup spot constituting a full violation of the precept needs to involve the five look intos stated earlier. allow us root look at the first originator Object. on that point is violation that when a living being is present and one encompasss it as a living being. Here is a straightforward example to illustrate this idea. In a demonstration or riot where mobs are very maddened with a semipolitical 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 plainly 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 sea wolf 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 whence full violation has not occurred.The third condition, Intention, ensures that the taking of life is intentional. thither 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 condit ion 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 aversion DelusionAn example of killing propel primarily by avaritia is killing for material achieve, 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 spectral practices, or in holy wars, where one kills followers of other sacred beliefs, and believing that to be a sacred act.How the Precept is Violated connected by oneself By commanding or instructing Rejoicing in the actThe precept could be violated by taking a life, or by commanding someone else to do so verbally or with gestures. A comm on example of instructing someone else to kill on our behalf is by entraping live seafood in a restaurant. manytimes we may prevail 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 minute not to rejoice in it.The Intensity / Severity of Violation phantasmal Nobility of the victim Size of animal Type of animalThere 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 ones parent or benefactor, than a str vexation. In the case of animals, the severity of violation is verbalise to be proportional to the size of it 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 v icious temperament. Of all killings, the near culpable is the killing of an arahant/arahantini (a fully emancipate being), and of ones parents.The Purpose of the this Precept To respect life To have compassionThe endeavor 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 uniformity with them. By upholding the precept of not killing, we give all living creatures surety and exemption from danger.Quotes from ScripturesGiving 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 liberty from danger, freedom from animosity, freedom from oppression to limitless(prenominal) numbers of beings. In giving freedom from danger, freedom from animosity, free dom 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 well-read contemplatives and priests. (AN8.39)The First Mindfulness Training by Thich Nhat HanhAware of the suffering caused by the destruction of life, I am committed to cultivating compassion and learning slipway 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 ringing, 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 t hey are part of nature. The essence of observing this precept is to respect life, knead loving kindness and to live in harmony with our ecosystem and milieu. In resume of the consumerist world we live in, driven often by covetousness, 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 PRECEPTWhat is the Buddhist perspective on self-destruction?Chan Master Sheng Yen According to the Buddhist seeing of cause and effect, since one has not realised the truth of all phenomena, or is not liberated from life and death, felo-de-se is pointless. When ones karmic retribution is not exhausted, death by self-annihilation only leads to another cycle of rebirth. This is wherefore Buddhists do not corroboration suicide, and instead, encourage constructive living, using this life to diligently practise good, thereof changing the present and the future for the break dance.His Holiness the fourteenth Dalai Lama virtually 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, thats 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 wish to get rid of all your suffering, all the concentratedies 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 isnt going away to solve your problem.Ven. K. Sri Dhammananda Taking ones own life under any circumstances is morally and spiritually wrong. Taking ones own life owing to foiling or disappointment only causes greater suffering. Suicide is a horrific way to end ones 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 back up 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, undecomposed Question goodish 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 desp oxygenize or frustration. So whereas murder is the result of negative emotions directed towards another, suicide is the result of neg ative 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 effect to be taken on the condition that it is pure in three aspects that the monastic1. did not see the animal being killed2. did not hear the cry of the animal being k illed3. did not suspect that the animal was killed specifically for the monk/nunAlthough these conditions technically apply only to monastics, they are often used as a sound guide by devout lay people. The Mahayanists relate these three types of purified meatto the nurturing of compassion. If we see thesuffering of the dying animal, we should be compassionate towards them and try to lenify 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 convey 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 potently emphasised and made compulsory. Chinese Mahayanist monastics are therefore vegetarian, and so are many devotees who have taken the Bodhisattva precepts.To twenty-four arcminute period, more and more Theravadin monastics are boost vegetarianism, and His Holiness the 14th Dalai Lama also encourages Tibetan monastics living after-school(prenominal) 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? Isnt the meat in restaurants and supermarkets killed for our custom?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 drudgery of meat was not human-controlled but based on the natural process of the animals.Today, driven by demand in capitalist economies, poultry is pro duced 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 about and seek food freely in a natural environment. They are fed solely by humans and/or machines and keptin cages or pens, on the dot big enough for them to stand in, day and night. control by human greed, some poultry farmers, for example, speed up the harvest 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 rate 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 gigantic 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 subordinate 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 really concerned for the well-being of animals and not wanting to contribute to the cruelty of mod 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 slipway of preventing killing.Many Buddhists find that as they develop in their s piritualpath, they have a natural tendency to become vegetarian. By doing so, they live up to the Buddhas teaching on loving kindness. This energy of loving kindness brings feelings of safety, wellness and joy to them and all sentient beings.What did the Buddha narrate about vegetarianism?(Taken from Ven. Sangye Khadros 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 severalise 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 t hat 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 rundle 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 wheel 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 ineffective 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 age 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 zoneIs stillbirth a form of killing? Isnt it better to end a pregnancy if the couple is not ready? spontaneous 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 confident 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 minds 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 activ ity should think carefully beforehand. Are they ready to bring a new life into this world? Are they financially ready to bring up the tiddler? 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 ravaged?A small fry conceived as a result of rape is entitle 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 biologic 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 crush to bring the least harm to all living creatures. We can invalidate using harmful pesticides by using organic/natural ones that do not kill the creatures. For example, fresh pandan (pandanus) leaves are good for keeping cockro aches away without killing them. We also need to be aware of actions that may demand 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 request 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. quote 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 natures diffuse balance, we should be very careful. Where emphasis has been on exploiting nature to the full, squeezing either 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 d o?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 defend 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 answer 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 trey 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 clothed intruder fortify 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 break up second, I went into denial as I stared into his face to see if it was my husband, prosperous dressed up like that to frighten me.Hearing the screams, Sunny came speedy 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 u s 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 Compassions mantra, and I joined him in chanting lightly under our breaths.At that point I was shaking with fear. Thoughts of being robbed, bashed senseless, attack 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 theweapons and looked quite agitated and menacing. He added, I want money. My wife is great(predicate) 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 conta ined $30. At that point I thought he would ask us to drive him to the nearest aura to get more cash in and then will probably ending 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 telephony 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 throug