Sila & The 5 precepts

The Pali word for moral discipline, sila, has three levels of meaning: (1) inner virtue, i.e., endowment with such qualities as kindness, contentment, simplicity, truthfulness, patience, etc.; (2) virtuous actions of body and speech which express those inner virtues outwardly; and (3) rules of conduct governing actions of body and speech designed to bring them into accord with the ethical ideals. These three levels are closely intertwined and not always distinguishable in individual cases. But if we isolate them, sila as inner virtue can be called the aim of the training in moral discipline, sila as purified actions of body and speech the manifestation of that aim, and sila as rules of conduct the systematic means of actualizing the aim. Thus sila as inner virtue is established by bringing our bodily and verbal actions into accord with the ethical ideals, and this is done by following the rules of conduct intended to give these ideals concrete form.

The Buddhist texts explain that sila has the characteristic of harmonizing our actions of body and speech. Sila harmonizes our actions by bringing them into accord with our own true interests, with the well-being of others, and with universal laws. Actions contrary to sila lead to a state of self-division marked by guilt, anxiety, and remorse. But the observance of the principles of sila heals this division, bringing our inner faculties together into a balanced and centered state of unity. Sila also brings us into harmony with other men. While actions undertaken in disregard of ethical principles lead to relations scarred by competitiveness, exploitation, and aggression, actions intended to embody such principles promote concord between man and man — peace, cooperation, and mutual respect. The harmony achieved by maintaining sila does not stop at the social level, but leads our actions into harmony with a higher law — the law of kamma, of action and its fruit, which reigns invisibly behind the entire world of sentient existence.


The need to internalize ethical virtue as the foundation for the path translates itself into a set of precepts established as guidelines to good conduct.

The most basic set of precepts found in the Buddha's teaching is the pañcasila, the five precepts, consisting of the following five training rules:
(1) the training rule of abstaining from taking life;

(2) the training rule of abstaining from taking what is not given;

(3) the training rule of abstaining from sexual misconduct;

(4) the training rule of abstaining from false speech; and

(5) the training rule of abstaining from fermented and distilled intoxicants which are the basis for heedlessness.

These five precepts are the minimal ethical code binding on the Buddhist laity. They are administered regularly by the monks to the lay disciples at almost every service and ceremony, following immediately upon the giving of the three refuges. They are also undertaken afresh each day by earnest lay Buddhists as part of their daily recitation.

The precepts function as the core of the training in moral discipline. They are intended to produce, through methodical practice, that inner purity of will and motivation which comes to expression as virtuous bodily and verbal conduct.

1. The First Precept: Abstinence from Taking Life

The first of the five precepts reads in Pali, Panatipata veramani sikkhapadam samadiyami; in English, "I undertake the training rule to abstain from taking life." Here the word pana, meaning that which breathes, denotes any living being that has breath and consciousness. It includes animals and insects as well as men, but does not include plants as they have only life but not breath or consciousness. The word "living being" is a conventional term, an expression of common usage, signifying in the strict philosophical sense the life faculty (jivitindriya). The word atipata means literally striking down, hence killing or destroying. Thus the precept enjoins abstinence (veramani) from the taking of life. Though the precept's wording prohibits the killing of living beings, in terms of its underlying purpose it can also be understood to prohibit injuring, maiming, and torturing as well.

The Pali Buddhist commentaries formally define the act of taking life thus: "The taking of life is the volition of killing expressed through the doors of either body or speech, occasioning action which results in the cutting off of the life faculty in a living being, when there is a living being present and (the perpetrator of the act) perceives it as a living being"

The first important point to note in this definition is that the act of taking life is defined as a volition (cetana). Volition is the mental factor responsible for action (kamma); it has the function of arousing the entire mental apparatus for the purpose of accomplishing a particular aim, in this case, the cutting off of the life faculty of a living being.

2. The Second Precept: Abstinence from Taking What Is Not Given

The second precept reads: Adinnadana veramani sikkhapadam samadiyami, "I undertake the training rule to abstain from taking what is not given." The word adinna, meaning literally "what is not given," signifies the belongings of another person over which he exercises ownership legally and blamelessly (adandaraho anupavajjo). Thus no offense is committed if the article taken has no owner, e.g., if logs are taken to make a fire or stones are gathered to build a wall. Further, the other person has to have possession of the article taken legally and blamelessly; that is, he has to have the legal right over the article and also has to be blameless in his use of it.

The act of taking what is not given is formally defined thus: "Taking what is not given is the volition with thievish intent arousing the activity of appropriating an article belonging to another legally and blamelessly in one who perceives it as belonging to another." As in the case of the first precept the transgression here consists ultimately in a volition. This volition can commit the act of theft by originating action through body or speech; thus a transgression is incurred either by taking something directly by oneself or else indirectly, by commanding someone else to appropriate the desired article. The fundamental purpose of the precept is to protect the property of individuals from unjustified confiscation by others. Its ethical effect is to encourage honesty and right livelihood.

3. The Third Precept: Abstinence from Misconduct in regard to Sense Pleasures

The third precept reads: Kamesu micchacara veramani sikkhapadam samadiyami, "I undertake the training rule to abstain from misconduct in regard to sense pleasures." The word kama has the general meaning of sense pleasure or sensual desire, but the commentaries explain it as sexual relations (methunasamacara), an interpretation supported by the suttas. Micchacara means wrong modes of conduct. Thus the precept enjoins abstinence from improper or illicit sexual relations.

Misconduct is regard to sense pleasures is formally defined as "the volition with sexual intent occurring through the bodily door, causing transgression with an illicit partner". The primary question this definition elicits is: who is to qualify as an illicit partner? For men, the text lists twenty types of women who are illicit partners. These can be grouped into three categories: (1) a woman who is under the protection of elders or other authorities charged with her care, e.g., a girl being cared for by parents, by an older brother or sister, by other relatives, or by the family as a whole; (2) a woman who is prohibited by convention, that is, close relatives forbidden under family tradition, nuns and other women vowed to observe celibacy as a spiritual discipline, and those forbidden as partners under the law of the land; and (3) a woman who is married or engaged to another man, even one bound to another man only by a temporary agreement. In the case of women, for those who are married any man other than a husband is an illicit partner. For all women a man forbidden by tradition or under religious rules is prohibited as a partner. For both men and women any violent, forced, or coercive union, whether by physical compulsion or psychological pressure, can be regarded as a transgression of the precept even when the partner is not otherwise illicit. But a man or woman who is widowed or divorced can freely remarry according to choice.


4. The Fourth Precept: Abstinence from False Speech

The fourth precept reads: Musavada veramani sikkhapadam samadiyami, "I undertake the training rule to abstain from false speech." False speech is defined as "the wrong volition with intent to deceive, occurring through the door of either body or speech, arousing the bodily or verbal effort of deceiving another." The transgression must be understood as intentional. The precept is not violated merely by speaking what is false, but by speaking what is false with the intention of representing that as true; thus it is equivalent to lying or deceptive speech. The volition is said to arouse bodily or verbal action. The use of speech to deceive is obvious, but the body too can be used as an instrument of communication — as in writing, hand signals, and gestures — and thus can be used to deceive others.

Four factors enter into the offense of false speech: (1) an untrue state of affairs; (2) the intention of deceiving another; (3) the effort to express that, either verbally or bodily; and (4) the conveying of a false impression to another. Since intention is required, if one speaks falsely without aiming at deceiving another, as when one speaks what is false believing it to be true, there is no breach of the precept.


5. The Fifth Precept: Abstinence from Intoxicating Drinks and Drugs   

The fifth precept reads: Suramerayamajjapamadatthana veramani sikkhapadam samadiyami, "I undertake the training rule to abstain from fermented and distilled intoxicants which are the basis for heedlessness." The word meraya means fermented liquors, sura liquors which have been distilled to increase their strength and flavor. The world majja, meaning an intoxicant, can be related to the rest of the passage either as qualified by surameraya or as additional to them. In the former case the whole phrase means fermented and distilled liquors which are intoxicants, in the latter it means fermented and distilled liquors and other intoxicants. If this second reading is adopted the precept would explicitly include intoxicating drugs used non-medicinally, such as the opiates, hemp, and psychedelics. But even on the first reading the precept implicitly proscribes these drugs by way of its guiding purpose, which is to prevent heedlessness caused by the taking of intoxicating substances.

The taking of intoxicants is defined as the volition leading to the bodily act of ingesting distilled or fermented intoxicants. It can be committed only by one's own person (not by command to others) and only occurs through the bodily door. For the precept to be violated four factors are required: (1) the intoxicant; (2) the intention of taking it; (3) the activity of ingesting it; and (4) the actual ingestion of the intoxicant. The motivating factor of the violation is greed coupled with delusion. No gradations of moral weight are given. In taking medicines containing alcohol or intoxicating drugs for medical reasons no breach of the precept is committed. There is also no violation in taking food containing a negligible amount of alcohol added as a flavoring.

Abstinence from intoxicants is prescribed on the grounds that it is essential to the self-protection of the individual and for establishing the well-being of family and society. The precept thus prevents the misfortunes that result from the use of intoxicants: loss of wealth, quarrels and crimes, bodily disease, loss of reputation, shameless conduct, negligence, and madness.


(Extracted from "Going for Refuge & Taking the Precepts", by Bhikkhu Bodhi. Access to Insight, 10 March 2011, http://www.accesstoinsight.org/lib/authors/bodhi/wheel282.html.)


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