Dhr. Seven, Ashley Wells, CC Liu, Amber Dorrian, Wisdom Quarterly (edited from Alankhoo)
PART I. Buddhism or the Dharma (the authentic message of the historical Buddha, see Kalama Sutra) is profound and wholesome, for it leads to the highest good.
It benefits not only meditators but society. It benefits even those who only, as a result of hearing it, give. The Buddha, having himself experienced and confirmed it, out of compassion taught it in this world.
To this day it is freely offered to all, not limited to some special group.
Why then does anyone become a monastic with additional precepts? It is only because such a person wants to advance toward the goal more quickly and/or preserve the teaching for others.
Buddhism teaches virtue, concentration, and wisdom -- an ethical/moral code that brings peace of mind for the successful development of a systematic meditative practice that brings serenity and insight (concentration and wisdom, samadhi and prajna). Wisdom is founded on profound concentration called "absorption" (jhana), which is based on peace of mind, joy (piti), and happiness (sukha), which are based on virtue. 
A fortunate person deliberately avoids killing living creatures -- either by committing the act, getting others to, or approving of acts of killing. Refraining is respecting others' lives.
Respecting what belongs to others is refraining from taking what is not given. One abstains from taking by force or fraud. One avoids misusing money and property belonging to the public, the collective, as well as individuals. In a broader sense, the second precept means not evading one’s responsibilities. For example, if an employee is lazy and neglects his/her duties or assigned tasks, that is taking what is not given while not living up to what is expected.
In an even broader sense, observing the second precept also means one cultivates the virtue of generosity. One gives to the needy (and even the wanty) as well as the sick because of their need and thereby helps society. One helps the virtuous -- with offers of support for Buddhist monks, nuns, masters, and practitioners -- out of respect for the good they are cultivating.
One helps the unvirtuous out of a hope that they be won over to the good by receiving good (that they give up stinginess and stealing by receiving generosity, give up killing by receiving compassion, give up harming by being respected...
If one were to hope that they would give these up through more suffering and punishments, one would likely wait a long time: Karma is not so obvious as to teach one that what one engages in now leads to results one meets with right away. Meditation brings about a shorter lag time.
As hard as it may be to believe, the strength of our karma is conditioned not only by our intention and the act itself by by WHOM it is done to. The more virtuous the receiver, the much stronger the effects.
Therefore giving to the virtuous (the enlightened), our parents (who provided so much for us however much we may think they left us wanting), teachers, helpers, friends, and well wishers is a great source of merit. Reflecting on the good we receive whether in the form of advice, guidance, kindness, generosity, respect, and so on is also very helpful. The grateful are very rare in the world, whereas the ungrateful are very common.
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| Buddha in ancient Siam, Sukhothai, Thailand (JonBauer/flickr.com) |
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| (Moonbird/flickr.com) |
It benefits not only meditators but society. It benefits even those who only, as a result of hearing it, give. The Buddha, having himself experienced and confirmed it, out of compassion taught it in this world.
To this day it is freely offered to all, not limited to some special group.
Why then does anyone become a monastic with additional precepts? It is only because such a person wants to advance toward the goal more quickly and/or preserve the teaching for others.
FIVE PRECEPTS
The Five Precepts are basic virtue, an expression of our humanity, our wish to get along, our basic goodness. "Original sin" is a Christian concept true to some extent from a Buddhist perspective: No one is actually born "innocent" and karma-free. It may certainly seem that way, staring at a joyous infant without a thought (intention) in its head/heart.
But for all that blissful ignorance, babies do not actually come in as "blank slates" (tabla rasas). They are impressionable. They are educable. But they bring karma and karmic tendencies (character as a result of past habits), which is almost a default personality built in previous lives. Still, there is talk of "original goodness," for humans certainly have merit or they would not have been born on this the lowest of the "fortunate" planes of existence.
Indeed, the human plane is the worst world that is still considered a "good and fortunate" place to be reborn. In at least one way, however, it is the best place to be reborn: Here one sees more starkly than anywhere else in the universe pleasure and pain, happiness and suffering, impermanence and the illusion of permanence in almost equal balance.
The Five Precepts are basic virtue, an expression of our humanity, our wish to get along, our basic goodness. "Original sin" is a Christian concept true to some extent from a Buddhist perspective: No one is actually born "innocent" and karma-free. It may certainly seem that way, staring at a joyous infant without a thought (intention) in its head/heart.But for all that blissful ignorance, babies do not actually come in as "blank slates" (tabla rasas). They are impressionable. They are educable. But they bring karma and karmic tendencies (character as a result of past habits), which is almost a default personality built in previous lives. Still, there is talk of "original goodness," for humans certainly have merit or they would not have been born on this the lowest of the "fortunate" planes of existence.
Indeed, the human plane is the worst world that is still considered a "good and fortunate" place to be reborn. In at least one way, however, it is the best place to be reborn: Here one sees more starkly than anywhere else in the universe pleasure and pain, happiness and suffering, impermanence and the illusion of permanence in almost equal balance.
Animals and ghosts, as a general rule, face many more troubles. And what about that lucky dog who inherited millions from the old millionairess who was his former companion?! (What's a dog going to do with that fortune other than eat out of a nicer bowl?) There are of course exceptions but animals, ghosts (pretas), ogres (yakkhas), titans (asuras), and hellions (narakas) experience far more misery than even the most pathetic human.
Moreover, humans have the chance to make merit, which is rare elsewhere.
Moreover, humans have the chance to make merit, which is rare elsewhere.
- Mahayana and Vajrayana Buddhism narrowly speak only of "Six Realms" or Six Paths of Rebirth. The older Theravada remembers that the historical Buddha taught that there are 32 Planes of Existence. The six spoken of most often comprise only one of Three Spheres, the Sensual Sphere, which has a low celestial (space) realm, the human world, and subhuman realms. But there are vastly superior Fine-Material and Immaterial Spheres where radiant devas live.
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| Merit causes smiles (baconbabble.com) |
By observing precepts we not only cultivate moral strength (self-restraint) but also help our fellow beings through the highest service. The Five Precepts are:
- Refraining from taking life
- Refraining from taking what is not given
- Refraining from taking sexual liberties (misconduct)
- Refraining from taking the truth lightly
- Refraining from taking intoxicants that occasion heedlessness.
These are basic responsibilities or observances all people everywhere wishing for a good future should cultivate and abide by.
As a result of maintaining and bringing them to perfection one will be reborn along three fortunate courses (or corridors leading straight to brahma, deva, and human planes). And one will be able to avoid three unfortunate states (hell, ghost, and animals). One will be able to enjoy many blessings, happiness, and forms of freedom among humans and devas (literally, "shining ones") here, now, and hereafter.
As a result of maintaining and bringing them to perfection one will be reborn along three fortunate courses (or corridors leading straight to brahma, deva, and human planes). And one will be able to avoid three unfortunate states (hell, ghost, and animals). One will be able to enjoy many blessings, happiness, and forms of freedom among humans and devas (literally, "shining ones") here, now, and hereafter.
A fortunate person deliberately avoids killing living creatures -- either by committing the act, getting others to, or approving of acts of killing. Refraining is respecting others' lives.One abandons and avoids depriving living beings of life, which includes bringing about harm to animals. If one were hurt or killed, family and friends would suffer. Harming others is the cause of rebirth in three unfortunate courses of rebirth. The effects of killing harm one over many lives not only the very next life; it is one cause of a short life, ill health, and fear.
In observing the first precept, one protects life whenever possible. One cultivates an attitude of loving kindness toward all by wishing that they be happy and free from harm.
Respecting what belongs to others is refraining from taking what is not given. One abstains from taking by force or fraud. One avoids misusing money and property belonging to the public, the collective, as well as individuals. In a broader sense, the second precept means not evading one’s responsibilities. For example, if an employee is lazy and neglects his/her duties or assigned tasks, that is taking what is not given while not living up to what is expected. In an even broader sense, observing the second precept also means one cultivates the virtue of generosity. One gives to the needy (and even the wanty) as well as the sick because of their need and thereby helps society. One helps the virtuous -- with offers of support for Buddhist monks, nuns, masters, and practitioners -- out of respect for the good they are cultivating.
One helps the unvirtuous out of a hope that they be won over to the good by receiving good (that they give up stinginess and stealing by receiving generosity, give up killing by receiving compassion, give up harming by being respected...
If one were to hope that they would give these up through more suffering and punishments, one would likely wait a long time: Karma is not so obvious as to teach one that what one engages in now leads to results one meets with right away. Meditation brings about a shorter lag time.
- Most acts (karma) take many lives to ripen, so that it is very unlikely that one will know what one has done. Mystics teach that as one sows (does) one receives (experiences) precisely because it is not obvious. The doer (in this life) is very unlikely to be the receiver (in this life). And when the unwelcome befalls one in the future, one often cannot find a reason why that should be so. One would have to look to previous lives.
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| Yungang, China (Johntrthome/flickr.com) |
Therefore giving to the virtuous (the enlightened), our parents (who provided so much for us however much we may think they left us wanting), teachers, helpers, friends, and well wishers is a great source of merit. Reflecting on the good we receive whether in the form of advice, guidance, kindness, generosity, respect, and so on is also very helpful. The grateful are very rare in the world, whereas the ungrateful are very common.
Besides giving material things to the needy and the worthy, Buddhists are encouraged to offer sympathy and encouragement to those who are hurt or discouraged. How? It is said that the best of all gifts is the "Gift of the Dharma" in the form of teachings that encourage virtue, concentration (peace of mind), and wisdom. This is why many Buddhists support the production and distribution of Buddhist books.
Greed (a category that includes sensual craving, selfishness, stinginess, indifference towards others' needs, hoarding, craving, discontentedness, etc.) is one of the Three Poisons. It leads to craving, grasping, clinging/attachment...and suffering. The unwelcome (eventual) karmic effects of stealing are poverty, misery, disappointment, and so on. CONTINUED
