ETHICAL GUIDELINES:

We ask that you abide by these ten Buddhist precepts for dedicated lay
practitioners while at this retreat:

1. I undertake the precept to refrain from harming or destroying living beings.

2. I undertake the precept to refrain from taking that which is not given.

3. I undertake the precept to refrain from sexual misconduct.

4. I undertake the precept to refrain from wrong speech.

5. I undertake the precept to refrain from the intoxicants that cause
carelessness.
6. I undertake the precept to refrain from sources of livelihood that bring harm
to other beings.
7. I undertake the precept to refrain from acting out of ill-will or taking
satisfaction in the misfortune of others
8. I undertake the precept to be open-hearted and generous in all my
relationships with others.
9. I undertake the precept to act with loving-kindness and compassion in all my
relationships with others.
10. I undertake the precept to live with mindfulness and follow the Eightfold Path
through daily study, meditation, and reflection.

NOBLE SILENCE:

Noble silence is a practice not just of refraining from verbal speech, but also
restraining our desires to communicate with notes and our eyes and body
language as well. The intention behind noble silence is a beautiful one: to allow
you to go deeper into your internal practice by lessening our constant external
communicating, and to allow others who may be sharing the land in retreat with
us to have the silent retreat they desire. There is a note system for
communicating your needs to your retreat hosts, and of course, in case of real
need anyone can speak to anyone.
COMMUNICATION WITH THE OUTSIDE WORLD

The experience of being on retreat is a rare opportunity for silence and

solitude. All personal and business obligations should therefore be taken care
of prior to arrival, to the extent possible.

WORK MEDITATION

As part of your intensive retreat practice, you will be asked to engage in mindful
work practice. The work will consist of 1 hour a day at tasks such as
landscaping, cleaning, gardening, etc. This work meditation, a form of service,
is also vital: it enables us to maintain relatively low retreat fees, and it allows
you the opportunity to practice mindfulness in daily activities. If you have a
particular skill you would like to offer, please let us know!

Five precepts
From Wikipedia, the free encyclopedia
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This article is about the five precepts in Buddhism. For Taoism, see Five Precepts
(Taoism).

Buddhist devotional practices

Devotional

 Offerings
 Prostration
 Merit-making
 Taking refuge
 Chanting
 Pūja

Holidays
  Buddha's Birthday
 Vesak
 Ghost Festival
 Uposatha
 Kaṭhina

Precepts

 Five Precepts
 Eight Precepts
 Bodhisattva vow
 Bodhisattva Precepts

Other

 Meditation
 Giving
 Texts
 Pilgrimage
 Fasting

 v
 t
 e

The five precepts (Pali: pañcasīla; Sanskrit: pañcaśīla) or five rules of

training (Pali: pañcasikkhapada; Sanskrit: pañcaśikṣapada[1][2])[note 1] is the most important
system of morality for Buddhist lay people. They constitute the basic code
of ethics undertaken by lay followers of Buddhism. The precepts are commitments to
abstain from killing living beings, stealing, sexual misconduct, lying and intoxication. Within
the Buddhist doctrine, they are meant to develop mind and character to make progress on
the path to enlightenment. They are sometimes referred to as the śrāvakayānaprecepts in
the Mahāyāna tradition, contrasting them with the bodhisattva precepts. The five precepts
form the basis of several parts of Buddhist doctrine, both lay and monastic. With regard to
their fundamental role in Buddhist ethics, they have been compared with the ten
commandments in Christianity[4][5] or the ethical codes of Confucianism. The precepts have
been connected with utilitarianist, deontological and virtue approaches to ethics. They have
been compared with human rights because of their universal nature, and some scholars
argue they can complement the concept of human rights.
The five precepts were common to the religious milieu of 6th-century BCE India, but the
Buddha's focus on awarenessthrough the fifth precept was unique. As shown in Early
Buddhist Texts, the precepts grew to be more important, and finally became a condition for
membership of the Buddhist religion. When Buddhism spread to different places and
people, the role of the precepts began to vary. In countries where Buddhism had to
compete with other religions, such as China, the ritual of undertaking the five precepts
developed into an initiation ceremony to become a Buddhist lay person. On the other hand,
in countries with little competition from other religions, such as Thailand, the ceremony has
had little relation to the rite of becoming Buddhist, as many people are presumed Buddhist
from birth.
Undertaking and upholding the five precepts is based on the principle of non-
harming (Pāli and Sanskrit: ahiṃsa). The Pali Canon recommends one to compare oneself
 with others, and on the basis of that, not to hurt others. Compassion and a belief in karmic
retribution form the foundation of the precepts. Undertaking the five precepts is part of
regular lay devotional practice, both at home and at the local temple. However, the extent
to which people keep them differs per region and time. People keep them with an intention
to develop themselves, but also out of fear of a bad rebirth.
The first precept consists of a prohibition of killing, both humans and all animals. Scholars
have interpreted Buddhist texts about the precepts as an opposition to and prohibition of
capital punishment,[6] suicide, abortion[7][8] and euthanasia.[9] In practice, however, many
Buddhist countries still use the death penalty. With regard to abortion, Buddhist countries
take the middle ground, by condemning though not prohibiting it. The Buddhist attitude to
violence is generally interpreted as opposing all warfare, but some scholars have raised
exceptions. The second precept prohibits theft. The third precept refers to adultery in all its
forms, and has been defined by modern teachers with terms such as sexual
responsibility and long-term commitment. The fourth precept involves falsehood spoken or
committed to by action, as well as malicious speech, harsh speech and gossip. The fifth
precept prohibits intoxication through alcohol, drugs or other means.[10][11] Early Buddhist
Texts nearly always condemn alcohol, and so do Chinese Buddhist post-canonical texts.
Buddhist attitudes toward smoking differ per time and region, but are generally permissive.
In modern times, traditional Buddhist countries have seen revival movements to promote
the five precepts. As for the West, the precepts play a major role in Buddhist organizations.
They have also been integrated in mindfulness training programs, though many
mindfulness specialists do not support this because of the precepts' religious import. Lastly,
many conflict prevention programs make use of the precepts.

Contents

 1Role in Buddhist doctrine

 2History
 3Ceremonies
o 3.1In Pāli tradition
o 3.2In other textual traditions
 4Principles
 5Practice in general
 6First precept
o 6.1Textual analysis
o 6.2In practice
 7Second precept
o 7.1Textual analysis
o 7.2In practice
 8Third precept
o 8.1Textual analysis
o 8.2In practice
 9Fourth precept
o 9.1Textual analysis
o 9.2In practice
 10Fifth precept
o 10.1Textual analysis
o 10.2In practice
 11Present trends
 12Theory of ethics
o 12.1Comparison with human rights
 13See also
 14Notes
 15Citations
 16References
 17External links

Role in Buddhist doctrine[edit]

The eight-fold path, of which the five precepts are part.

Buddhist scriptures explain the five precepts as the minimal standard of Buddhist
morality.[12] It is the most important system of morality in Buddhism, together with
the monastic rules.[13] Śīla (Sanskrit; Pali: sīla) is used to refer to Buddhist
precepts,[14] including the five.[1] But the word also refers to the virtue and morality which lies
at the foundation of the spiritual path to enlightenment, which is the first of the three forms
of training on the path. Thus, the precepts are rules or guidelines to develop mind and
character to make progress on the path to enlightenment.[1] The five precepts are part of the
right speech, action and livelihood aspects of the eight-fold path, the core teaching of
Buddhism.[1][15][note 2]Moreover, the practice of the five precepts and other parts of śīla are
described as forms of merit-making, means to create good karma.[17][18] The five precepts
have been described as social values that bring harmony to society,[11][19]and breaches of
the precepts described as antithetical to a harmonious society.[20] On a similar note, in
Buddhist texts, the ideal, righteous society is one in which people keep the five precepts.[21]
Comparing different parts of Buddhist doctrine, the five precepts form the basis of the eight
precepts, which are lay precepts stricter than the five precepts, similar to monastic
precepts.[1][22] Secondly, the five precepts form the first half of the ten or eleven precepts for
a person aiming to become a Buddha (bodhisattva), as mentioned in the Brahmajala
Sūtra of the Mahāyāna tradition.[1][23][24] Contrasting these precepts with the five precepts, the
latter were commonly referred to by Mahāyānists as the śrāvakayāna precepts, or the
precepts of those aiming to become enlightened disciples (Sanskrit: arhat; Pali: arahant) of
a Buddha, but not Buddhas themselves. The ten–eleven bodhisattva precepts presuppose
the five precepts, and are partly based on them.[25] The five precepts are also partly found in
the teaching called the ten good courses of action, referred to in Theravāda (Pali: dasa-
kusala-kammapatha) and Tibetan Buddhism(Sanskrit: daśa-kuśala-karmapatha; Wylie: dge
ba bcu).[13][26] Finally, the first four of the five precepts are very similar to the most
fundamental rules of monastic discipline (Pali: pārajika), and may have influenced their
development.[27]
In conclusion, the five precepts lie at the foundation of all Buddhist practice, and in that
respect, can be compared with the ten commandments in Christianity and Judaism[4][5] or
the ethical codes of Confucianism.[24]

History[edit]
The five precepts were part of early Buddhism and are common to nearly all schools of
Buddhism.[28] In early Buddhism, the five precepts were regarded as an ethic of restraint, to
restrain unwholesome tendencies and thereby purify one's being to attain
enlightenment.[3][29] The five precepts were based on the pañcaśīla, prohibitions for pre-
Buddhist Brahmanic priests, which were adopted in many Indic religions around 6th century
BCE.[30][31] The first four Buddhist precepts were nearly identical to these pañcaśīla, but the
fifth precept, the prohibition on intoxication, was new in Buddhism:[27][note 3] the Buddha's
emphasis on awareness (Pali: appamāda) was unique.[30]
In some schools of ancient Indic Buddhism, Buddhist devotees could choose to adhere to
only a number of precepts, instead of the complete five. The schools that would survive in
later periods, however, that is Theravāda and Mahāyāna Buddhism, were both ambiguous
about this practice. Some early Mahāyāna texts allow it, but some do not; Theravāda
texts do not discuss this practice at all.[33]
The prohibition on killing had motivated early Buddhists to form a stance against animal
sacrifice, a common ritual practice in ancient India.[34][35] According to the Pāli Canon,
however, early Buddhists did not adopt a vegetarian lifestyle.[22][35]
In Early Buddhist Texts, the role of the five precepts gradually develops. First of all, the
precepts are combined with a declaration of faith in the triple gem (the Buddha, his
teaching and the monastic community). Next, the precepts develop to become the
foundation of lay practice.[36] The precepts are seen as a preliminary condition for the higher
development of the mind.[3] At a third stage in the texts, the precepts are actually mentioned
together with the triple gem, as though they are part of it. Lastly, the precepts, together with
the triple gem, become a required condition for the practice of Buddhism, as lay people
have to undergo a formal initiation to become a member of the Buddhist religion.[27] When
Buddhism spread to different places and people, the role of the precepts began to vary. In
countries in which Buddhism was adopted as the main religion without much competition
from other religious disciplines, such as Thailand, the relation between the initiation of a lay
person and the five precepts has been virtually non-existent. In such countries, the taking
of the precepts has become a sort of ritual cleansing ceremony. People are presumed
Buddhist from birth without much of an initiation. The precepts are often committed to by
new followers as part of their installment, yet this is not very pronounced. However, in some
countries like China, where Buddhism was not the only religion, the precepts became an
ordination ceremony to initiate lay people into the Buddhist religion.[37]

In 8th-century China, people held strict attitudes about abstinence of alcohol.

In China, the five precepts were introduced in the first centuries CE, both in
their śrāvakayāna and bodhisattva formats.[38]During this time, it was particularly Buddhist
teachers who promoted abstinence from alcohol (the fifth precept), since Daoismand other
thought systems emphasized moderation rather than full abstinence. Chinese Buddhists
interpreted the fifth precept strictly, even more so than in Indic Buddhism. For example, the
monk Daoshi (c. 600–83) dedicated large sections of his encyclopedic writings to
abstinence from alcohol. However, in some parts of China, such as Dunhuang,
considerable evidence has been found of alcohol consumption among both lay people and
monastics. Later, from the 8th century onward, strict attitudes of abstinence led to a
development of a distinct tea culture among Chinese monastics and lay intellectuals, in
which tea gatherings replaced gatherings with alcoholic beverages, and were advocated as
such.[39][40] These strict attitudes were formed partly because of the religious writings, but
may also have been affected by the bloody An Lushan Rebellion of 775, which had a
sobering effect on 8th-century Chinese society.[41] When the five precepts were integrated in
Chinese society, they were associated and connected with karma, Chinese
cosmology and medicine, a Daoist worldview, and Confucian virtue ethics.[42]

Ceremonies[edit]
In Pāli tradition[edit]

In Thailand, a leading lay person will normally request the monk to administer the precepts.

In the Theravāda tradition, the precepts are recited in a standardized fashion, using Pāli
language. In Thailand, a leading lay person will normally request the monk to administer
the precepts by reciting the following three times:
"Venerables, we request the five precepts and the three refuges [i.e. the triple gem] for the
sake of observing them, one by one, separately". (Mayaṃ bhante visuṃ visuṃ
rakkhaṇatthāya tisaraṇena saha pañca sīlāniyācāma.)[43]
After this, the monk administering the precepts will recite a reverential line of text to
introduce the ceremony, after which he guides the lay people in declaring that they take
their refuge in the three refuges or triple gem.[44]
He then continues with reciting the five precepts:[45][46]

1. "I undertake the training-precept to abstain from onslaught on breathing beings."

(Pali: Pāṇātipātā veramaṇī sikkhāpadaṃ samādiyāmi.)
2. "I undertake the training-precept to abstain from taking what is not given."
(Pali: Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi.)
3. "I undertake the training-precept to abstain from misconduct concerning sense-
pleasures." (Pali: Kāmesumicchācāra veramaṇī sikkhāpadaṃ samādiyāmi.)
4. "I undertake the training-precept to abstain from false speech." (Pali: Musāvādā
veramaṇī sikkhāpadaṃ samādiyāmi.)
5. "I undertake the training-precept to abstain from alcoholic drink or drugs that are an
opportunity for heedlessness." (Pali: Surāmerayamajjapamādaṭṭhānā veramaṇī
sikkhāpadaṃ samādiyāmi.)
In the fifth precept sura, meraya and majja are kinds of alcoholic beverages. In some
modern translations, Surāmerayamajjapamādaṭṭhānā, is rendered more broadly, variously,
as, intoxicants or liquor and drugs, etc.
After the lay people have repeated the five precepts after the monk, the monk will close the
ceremony reciting:
"These five precepts lead with good behavior to bliss, with good behavior to wealth and
success, they lead with good behavior to happiness, therefore purify behavior." (Imāni
pañca sikkhāpadāni. Sīlena sugatiṃ yanti, sīlena bhogasampadā, sīlena nibbutiṃ yanti,
tasmā sīlaṃ visodhaye.)[47]

In other textual traditions[edit]

The format of the ceremony for taking the precepts occurs several times in the Chinese Buddhist
Canon.

See also: Buddhist initiation ritual

The format of the ceremony for taking the precepts occurs several times in the Chinese
Buddhist Canon, in slightly different forms.[48]
One formula of the precepts can be found in the Treatise on Taking Refuge and the
Precepts (simplified Chinese: 归戒要集; traditional Chinese: 歸戒要集; pinyin: Guījiè Yāojí):

1. As all Buddhas refrained from killing until the end of their lives, so I too will refrain
from killing until the end of my life.
2. As all Buddhas refrained from stealing until the end of their lives, so I too will refrain
from stealing until the end of my life.
3. As all Buddhas refrained from sexual misconduct until the end of their lives, so I too
will refrain from sexual misconduct until the end of my life.
4. As all Buddhas refrained from false speech until the end of their lives, so I too will
refrain from false speech until the end of my life.
5. As all Buddhas refrained from alcohol until the end of their lives, so I too will refrain
from alcohol until the end of my life.[49]
Similarly, in the Mūla-Sarvāstivāda texts used in Tibetan Buddhism, the precepts are
formulated such that one takes the precepts upon oneself for one's entire lifespan, following
the examples of the enlightened disciples of the Buddha (arahant).[45]

Principles[edit]

hideRelated to human
Precept Accompanying virtues[10][22]
rights[50][51]

1. Abstention from
Kindness and compassion Right to life
killing living beings

2. Abstention from theft Generosity and renunciation Right of property

3. Abstention from sexual Contentment and respect for Right to fidelity in

misconduct faithfulness marriage
 4. Abstention from falsehood Being honest and dependable Right of human dignity

5. Abstention from Right of security and

Mindfulness and responsibility
intoxication safety

Living a life in violation of the precepts is believed to lead to rebirth in a hell.

The five precepts can be found in many places in the Early Buddhist Texts.[52] The precepts
are regarded as means to building good character, or as an expression of such character.
The Pāli Canon describes them as means to avoid harm to oneself and others.[53] It further
describes them as gifts toward oneself and others.[54] Moreover, the texts say that people
who uphold them will be confident in any gathering of people,[13][55] will have wealth and a
good reputation, and will die a peaceful death, reborn in heaven[45][55] or as a human being.
On the other hand, living a life in violation of the precepts is believed to lead to rebirth in
an unhappy destination.[13] They are understood as principles that define a person as
human in body and mind.[56]
The precepts are normative rules, but are formulated and understood as
"undertakings"[57] rather than commandments enforced by a moral authority,[58][59] according
to the voluntary and gradualist standards of Buddhist ethics.[60] They are forms of restraint
formulated in negative terms, but are also accompanied by virtues and positive
behaviors,[10][11][22] which are cultivated through the practice of the precepts.[14][note 4] The most
important of these virtues is non-harming (Pāli and Sanskrit: ahiṃsa),[34][62] which underlies
all of the five precepts.[22][note 5] Precisely, the texts say that one should keep the precepts,
adhering to the principle of comparing oneself with others:[64]
"For a state that is not pleasant or delightful to me must be so to him also; and a state that
is not pleasing or delightful to me, how could I inflict that upon another?"[65]
In other words, all living beings are alike in that they want to be happy and not suffer.
Comparing oneself with others, one should therefore not hurt others as one would not want
to be hurt.[66] Ethicist Pinit Ratanakul argues that the compassion which motivates upholding
the precepts comes from an understanding that all living beings are equal and of a nature
that they are 'not-self' (Pali: anattā).[67] Another aspect that is fundamental to this is the
belief in karmic retribution.[68]

A layperson who upholds the precepts is described in the texts as a "jewel among laymen".
In the upholding or violation of the precepts, intention is crucial.[69][70] In the Pāli scriptures,
an example is mentioned of a person stealing an animal only to set it free, which was not
seen as an offense of theft.[69] In the Pāli commentaries, a precept is understood to be
violated when the person violating it finds the object of the transgression (e.g. things to be
stolen), is aware of the violation, has the intention to violate it, does actually act on that
intention, and does so successfully.[71]
Upholding the precepts is sometimes distinguished in three levels: to uphold them without
having formally undertaken them; to uphold them formally, willing to sacrifice one's own life
for it; and finally, to spontaneously uphold them.[72] The latter refers to the arahant, who is
understood to be morally incapable of violating the first four precepts.[73] A layperson who
upholds the precepts is described in the texts as a "jewel among laymen".[74] On the other
hand, the most serious violations of the precepts are the five actions of immediate
retribution, which are believed to lead the perpetrator to an unavoidable rebirth in hell.
These consist of injuring a Buddha, killing an arahant, killing one's father or mother, and
causing the monastic community to have a schism.[22]

Practice in general[edit]
Lay followers often undertake these training rules in the same ceremony as they take the
refuges.[1][75] Monks administer the precepts to the laypeople, which creates an additional
psychological effect.[76] Buddhist lay people may recite the precepts regularly at home, and
before an important ceremony at the temple to prepare the mind for the ceremony.[2][76]

Thich Nhat Hanh has written about the five precepts in a wider scope, with regard to social and
institutional relations.

The five precepts are at the core of Buddhist morality.[46] In field studies in some countries
like Sri Lanka, villagers describe them as the core of the religion.[76] Anthropologist Barend
Terwiel [de] found in his fieldwork that most Thai villagers knew the precepts by heart, and
many, especially the elderly, could explain the implications of the precepts following
traditional interpretations.[77]
Nevertheless, Buddhists do not all follow them with the same strictness.[46] Devotees who
have just started keeping the precepts will typically have to exercise considerable restraint.
When they become used to the precepts, they start to embody them more
naturally.[78] Researchers doing field studies in traditional Buddhist societies have found that
the five precepts are generally considered demanding and challenging.[76][79]For example, in
a 1997 survey in Thailand, only 13.8% of the respondents indicated they adhered to the
five precepts in their daily lives, with the fourth and fifth precept least likely to be adhered
to.[80] Yet, people do consider the precepts worth striving for, and do uphold them out of fear
of bad karma and being reborn in hell, or because they believe in that the Buddha issued
these rules, and that they therefore should be maintained.[81][82] Anthropologist Melford
Spiro found that Burmese Buddhists mostly upheld the precepts to avoid bad karma, as
opposed to expecting to gain good karma.[83] Scholar of religion Winston King observed
from his field studies that the moral principles of Burmese Buddhists were based on
personal self-developmental motives rather than other-regarding motives. Scholar of
religion Richard Jones concludes that the moral motives of Buddhists in adhering to the
precepts are based on the idea that renouncing self-service, ironically, serves oneself.[84]
In East Asian Buddhism, the precepts are intrinsically connected with the initiation as a
Buddhist lay person. Early Chinese translations such as the Upāsaka-śila Sūtra hold that
the precepts should only be ritually transmitted by a monastic. The texts describe that in the
ritual the power of the Buddhas and bodhisattvas is transmitted, and helps the initiate to
keep the precepts. This "lay ordination" ritual usually occurs after a stay in a temple, and
often after a monastic ordination (Pali: upsampadā); has taken place. The ordained lay
person is then given a religious name. The restrictions that apply are similar to a monastic
ordination, such as permission from parents.[85]
In the Theravāda tradition, the precepts are usually taken "each separately" (Pali: visuṃ
visuṃ), to indicate that if one precept should be broken, the other precepts are still intact. In
very solemn occasions, or for very pious devotees, the precepts may be taken as a group
rather than each separately.[86][87] This does not mean, however, that only some of the
precepts can be undertaken; they are always committed to as a complete set.[88] In East
Asian Buddhism, however, the vow of taking the precepts is considered a solemn matter,
and it is not uncommon for lay people to undertake only the precepts that they are
confident they can keep.[33] The act of taking a vow to keep the precepts is what makes it
karmically effective: Spiro found that someone who did not violate the precepts, but did not
have any intention to keep them either, was not believed to accrue any religious merit. On
the other hand, when people took a vow to keep the precepts, and then broke them
afterwards, the negative karma was considered larger than in the case no vow was taken to
keep the precepts.[89]
Several modern teachers such as Thich Nhat Hanh and Sulak Sivaraksa have written
about the five precepts in a wider scope, with regard to social and institutional relations. In
these perspectives, mass production of weapons or spreading untruth through media and
education also violate the precepts.[90][91] On a similar note, human rights organizations in
Southeast Asia have attempted to advocate respect for human rights by referring to the five
precepts as guiding principles.[92]

First precept[edit]
Textual analysis[edit]

The first of the five precepts includes abstention from killing small animals such as insects.

The first precept prohibits the taking of life of a sentient being. It is violated when someone
intentionally and successfully kills such a sentient being, having understood it to be sentient
and using effort in the process.[71][93] Causing injury goes against the spirit of the precept, but
does, technically speaking, not violate it.[94] The first precept includes taking the lives of
animals, even small insects. However, it has also been pointed out that the seriousness of
taking life depends on the size, intelligence, benefits done and the spiritual attainments of
that living being. Killing a large animal is worse than killing a small animal (also because it
costs more effort); killing a spiritually accomplished master is regarded as more severe
than the killing of another "more average" human being; and killing a human being is more
severe than the killing an animal. But all killing is condemned.[71][95][96] Virtues that
accompany this precept are respect for dignity of life,[62] kindness and compassion,[22] the
latter expressed as "trembling for the welfare of others".[97] A positive behavior that goes
together with this precept is protecting living beings.[11] Positive virtues like sympathy and
respect for other living beings in this regard are based on a belief in the cycle of rebirth—
that all living beings must be born and reborn.[98] The concept of the fundamental Buddha
nature of all human beings also underlies the first precept.[99]
The description of the first precept can be interpreted as a prohibition of capital
punishment.[6] Suicide is also seen as part of the prohibition.[100] Moreover, abortion goes
against the precept, since in an act of abortion, the criteria for violation are all met.[93][101] In
Buddhism, human life is understood to start at conception.[102] A prohibition of abortion is
mentioned explicitly in the monastic precepts, and several Buddhist tales warn of the
harmful karmic consequences of abortion.[103][104]Bioethicist Damien Keown argues that Early
Buddhist Texts do not allow for exceptions with regard to abortion, as they consist of a
"consistent' (i.e. exceptionless) pro-life position".[105][8] Keown further proposes that that a
middle way approach to the five precepts is logically hard to defend.[106] Asian studies
scholar Giulo Agostini argues, however, that Buddhist commentators in India from the 4th
century onward thought abortion did not break the precepts under certain circumstances.[107]

Buddhist tales describe the karmic consequences of abortion.[104]

Ordering another person to kill is also included in this precept,[9][94] therefore requesting or
administering euthanasia can be considered a violation of the precept,[9] as well as advising
another person to commit abortion.[108] With regard to euthanasia and assisted suicide,
Keown quotes the Pāli Dīgha Nikāya that says a person upholding the first precept "does
not kill a living being, does not cause a living being to be killed, does not approve of the
killing of a living being".[109] Keown argues that in Buddhist ethics, regardless of motives,
death can never be the aim of one's actions.[110]
Interpretations of how Buddhist texts regard warfare are varied, but in general Buddhist
doctrine is considered to oppose all warfare. In many Jātaka tales, such as that of Prince
Temiya, as well as some historical documents, the virtue of non-violence is taken as an
opposition to all war, both offensive and defensive. At the same time, though, the Buddha is
often shown not to explicitly oppose war in his conversations with political figures.
Buddhologist André Bareau points out that the Buddha was reserved in his involvement of
the details of administrative policy, and concentrated on the moral and spiritual
development of his disciples instead. He may have believed such involvement to be futile,
or detrimental to Buddhism. Nevertheless, at least one disciple of the Buddha is mentioned
in the texts who refrained from retaliating his enemies because of the Buddha, that is
King Pasenadi (Sanskrit: Prasenajit). The texts are ambiguous in explaining his motives
though.[111] In some later Mahāyāna texts, such as in the writings of Asaṅga, examples are
mentioned of people who kill those who persecute Buddhists.[112][113] In these examples,
killing is justified by the authors because protecting Buddhism was seen as more important
than keeping the precepts. Another example that is often cited is that of
King Duṭṭhagāmaṇī, who is mentioned in the post-canonical Pāli Mahāvaṃsa chronicle. In
the chronicle, the king is saddened with the loss of life after a war, but comforted by a
Buddhist monk, who states that nearly everyone who was killed did not uphold the precepts
anyway.[114][115] Buddhist studies scholar Lambert Schmithausen argues that in many of
these cases Buddhist teachings like that of emptiness were misused to further an agenda
of war or other violence.[116]
In practice[edit]
See also: Religion and capital punishment § Buddhism, and Abortion in Japan
In Buddhism, there are different opinions about whether vegetarianism should be practiced.[22]

Field studies in Cambodia and Burma have shown that many Buddhists considered the first
precept the most important, or the most blamable.[46][94] In some traditional communities,
such as in Kandal Province in pre-war Cambodia, as well as Burma in the 1980s, it was
uncommon for Buddhists to slaughter animals, to the extent that meat had to be bought
from not-Buddhists.[46][63] In his field studies in Thailand in the 1960s, Terwiel found that
villagers did tend to kill insects, but were reluctant and self-conflicted with regard to killing
larger animals.[117] In Spiro's field studies, however, Burmese villagers were highly reluctant
even to kill insects.[63]
Early Buddhists did not adopt a vegetarian lifestyle. Indeed, in several
Pāli texts vegetarianism is described as irrelevant in the spiritual purification of the mind.
There are prohibitions on certain types of meat, however, especially those which are
condemned by society. The idea of abstaining from killing animal life has also led to a
prohibition on professions that involve trade in flesh or living beings, but not to a full
prohibition of all agriculture that involves cattle.[118] In modern times, referring to the law of
supply and demand or other principles, some Theravādin Buddhists have attempted to
promote vegetarianism as part of the five precepts. For example, the Thai Santi
Asoke movement practices vegetarianism.[59][119]
Furthermore, among some schools of Buddhism, there has been some debate with regard
to a principle in the monastic discipline. This principle states that a Buddhist monk cannot
accept meat if it comes from animals especially slaughtered for him. Some teachers have
interpreted this to mean that when the recipient has no knowledge on whether the animal
has been killed for him, he cannot accept the food either. Similarly, there has been debate
as to whether laypeople should be vegetarian when adhering to the five
precepts.[22] Though vegetarianism among Theravādins is generally uncommon, it has been
practiced much in East Asian countries,[22] as some Mahāyāna texts, such as
the Mahāparanirvana Sūtra and the Laṅkāvatāra Sūtra, condemn the eating of
meat.[10][120] Nevertheless, even among Mahāyāna Buddhists—and East Asian Buddhists—
there is disagreement on whether vegetarianism should be practiced. In the Laṅkāvatāra
Sūtra, biological, social and hygienic reasons are given for a vegetarian diet; however,
historically, a major factor in the development of a vegetarian lifestyle among Mahāyāna
communities may have been that Mahāyāna monastics cultivated their own crops for food,
rather than living from alms.[121] Already from the 4th century CE, Chinese writer Xi
Chaounderstood the five precepts to include vegetarianism.[120]
The Dalai Lamahas rejected forms of protest that are self-harming.[60]

Apart from trade in flesh or living beings, there are also other professions considered
undesirable. Vietnamese teacher Thich Nhat Hanh gives a list of examples, such as
working in the arms industry, the military, police, producing or selling poison or drugs such
as alcohol and tobacco.[122]
In general, the first precept has been interpreted by Buddhists as a call for non-violence
and pacifism. But there have been some exceptions of people who did not interpret the first
precept as an opposition to war. For example, in the twentieth century, some Japanese Zen
teachers wrote in support of violence in war, and some of them argued this should be seen
as a means to uphold the first precept.[123] There is some debate and controversy
surrounding the problem whether a person can commit suicide, such as self-immolation, to
reduce other people's suffering in the long run, such as in protest to improve a political
situation in a country. Teachers like the Dalai Lama and Shengyan have rejected forms of
protest like self-immolation, as well as other acts of self-harming or fasting as forms of
protest.[60]
Although capital punishment goes against the first precept, as of 2001, many countries in
Asia still maintained the death penalty, including Sri Lanka, Thailand, China and Taiwan. In
some Buddhist countries, such as Sri Lanka and Thailand, capital punishment was applied
during some periods, while during other periods no capital punishment was used at all. In
other countries with Buddhism, like China and Taiwan, Buddhism, or any religion for that
matter, has had no influence in policy decisions of the government. Countries with
Buddhism that have abolished capital punishment include Cambodia and Hong Kong.[124]
In general, Buddhist traditions oppose abortion.[107] In many countries with Buddhist
traditions such as Thailand, Taiwan, Korea and Japan, however, abortion is a widespread
practice, whether legal or not. Many people in these countries consider abortion immoral,
but also think it should be less prohibited. Ethicist Roy W. Perrett, following Ratanakul,
argues that this field research data does not so much indicate hypocrisy, but rather points
at a "middle way" in applying Buddhist doctrine to solve a moral dilemma. Buddhists tend to
take "both sides" on the pro-life–pro-choice debate, being against the taking of life of a
fetus in principle, but also believing in compassion toward mothers. Similar attitudes may
explain the Japanese mizuko kuyō ceremony, a Buddhist memorial service for aborted
children, which has led to a debate in Japanese society concerning abortion, and finally
brought the Japanese to a consensus that abortion should not be taken lightly, though it
should be legalized. This position, held by Japanese Buddhists, takes the middle ground
between the Japanese neo-Shinto "pro-life" position, and the liberationist, "pro-choice"
arguments.[125] Keown points out, however, that this compromise does not mean a
Buddhist middle way between two extremes, but rather incorporates two opposite
perspectives.[106] In Thailand, women who wish to have abortion usually do so in the early
stages of pregnancy, because they believe the karmic consequences are less then. Having
had abortion, Thai women usually make merits to compensate for the negative karma.[126]
Second precept[edit]
Textual analysis[edit]

Studies discovered that people who did not adhere to the five precepts more often tended to pay
bribes.

The second precept prohibits theft, and involves the intention to steal what one perceives
as not belonging to oneself ("what is not given") and acting successfully upon that intention.
The severity of the act of theft is judged by the worth of the owner and the worth of that
which is stolen. Underhand dealings, fraud, cheating and forgery are also included in this
precept.[71][127]Accompanying virtues are generosity, renunciation,[10][22] and right
livelihood,[128] and a positive behavior is the protection of other people's property.[11]
In practice[edit]
The second precept includes different ways of stealing and fraud. Borrowing without
permission is sometimes included,[59][77]as well as gambling.[77][129] Psychologist Vanchai
Ariyabuddhiphongs did studies in the 2000s and 2010s in Thailand and discovered that
people who did not adhere to the five precepts more often tended to believe that money
was the most important goal in life, and would more often pay bribes than people who did
adhere to the precepts.[130][131] On the other hand, people who observed the five precepts
regarded themselves as wealthier and happier than people who did not observe the
precepts.[132]
Professions that are seen to violate the second precept include working in the gambling
industry or marketing products that are not actually required for the customer.[133]

Third precept[edit]
Textual analysis[edit]
The third precept condemns adultery with women that are "claimed" or "acquired", or, in
other words, it condemns "going with the wife of another". The precept also includes
women who are engaged with another man, young women that are still "protected by any
relative", and women who are prostitutes. Moreover, rape and incest are also breaches of
this precept.[134] In later texts, details such as intercourse at an inappropriate time or
inappropriate place are also counted as breaches of the third precept.[135] Masturbation goes
against the spirit of the precept, though in the early texts it is not prohibited for
laypeople.[136][137]
The third precept is explained as leading to greed in oneself and harm to others. The
transgression is regarded as more severe if the other person is a good person.[136][137] Virtues
that go hand-in-hand with the third precept are contentment, especially with one's
partner,[22][97] and recognition and respect for faithfulness in a marriage.[11]
In practice[edit]
The third precept is interpreted as avoiding harm to another by using sensuality in the
wrong way. This means not engaging with inappropriate partners, but also respecting one's
personal commitment to a relationship.[59] In some traditions, the precept also condemns
adultery with a woman when her husband agrees with the act, since the nature of the act
itself is condemned. Furthermore, flirting with a married woman may also be regarded as a
violation.[77][134] Though prostitution is discouraged in the third precept, it is usually not
actively prohibited by Buddhist teachers.[138] With regard to applications of the principles of
the third precept, the precept, or any Buddhist principle for that matter, is usually not
connected with a stance against contraception.[139][140] In traditional Buddhist societies such
as Sri Lanka, pre-marital sex is considered to violate the precept, though this is not always
adhered to by people who already intend to marry.[137][141]
In the interpretation of modern teachers, the precept includes any person in a sexual
relationship with another person, as they define the precept by terms such as sexual
responsibility and long-term commitment.[134] Some modern teachers include masturbation
as a violation of the precept,[142] others include certain professions, such as those that
involve sexual exploitation, prostitution or pornography, and professions that promote
unhealthy sexual behavior, such as in the entertainment industry.[133]

Fourth precept[edit]
Textual analysis[edit]

Work that involves online scams can also be included as a violation of the fourth precept.

The fourth precept involves falsehood spoken or committed to by action.[136] Avoiding other
forms of wrong speech are also considered part of this precept, consisting of malicious
speech, harsh speech and gossip.[143][144] A breach of the precept is considered more serious
if the falsehood is motivated by an ulterior motive[136] (rather than, for example, "a small
white lie").[145] The accompanying virtue is being honest and dependable,[22][97] and involves
honesty in work, truthfulness to others, loyalty to superiors and gratitude to
benefactors.[128] In Buddhist texts, this precept is considered most important next to the first
precept, because a lying person is regarded to have no shame, and therefore capable of
many wrongs.[142] Untruthfulness is not only to be avoided because it harms others, but also
because it goes against the Buddhist ideal of finding the truth.[145][146]
In practice[edit]
The fourth precept includes avoidance of lying and harmful speech.[147] Some modern
teachers such as Thich Nhat Hanh interpret this to include avoiding spreading false news
and uncertain information.[142] Work that involves data manipulation, false advertising or
online scams can also be regarded as violations.[133] Terwiel reports that among Thai
Buddhists, the fourth precept is also seen to be broken when people insinuate, exaggerate
or speak abusively or deceitfully.[77]

Fifth precept[edit]
Textual analysis[edit]
The fifth precept prohibits intoxication through alcohol, drugs or other means.[10]

The fifth precept prohibits intoxication through alcohol, drugs or other means, and its virtues
are mindfulness and responsibility,[10][11] applied to food, work, behavior, and with regard to
the nature of life.[128] Awareness, meditation and heedfulness can also be included
here.[121] Medieval Pāli commentator Buddhaghosa writes that whereas violating the first
four precepts may be more or less blamable depending on the person or animal affected,
the fifth precept is always "greatly blamable", as it hinders one from understanding the
Buddha's teaching and may lead one to "madness".[16] In ancient China, Daoshi described
alcohol as the "doorway to laxity and idleness" and as a cause of suffering. Nevertheless,
he did describe certain cases when drinking was considered less of a problem, such as in
the case of a queen distracting the king by alcohol to prevent him from murder. However,
Daoshi was generally strict in his interpretations: for example, he allowed medicinal use of
alcohol only in extreme cases.[148] Early Chinese translations of the Tripitaka describe
negative consequences for people breaking the fifth precept, for themselves and their
families. The Chinese translation of the Upāsikaśila Sūtra, as well as the Pāli version of
the Sigālovāda Sutta, speak of ill consequences such as loss of wealth, ill health, a bad
reputation and "stupidity", concluding in a rebirth in hell.[16][149] The Dīrghāgama adds to that
that alcohol leads to quarreling, negative states of mind and damage to one's intelligence.
The Mahāyāna Brahmajāla Sūtra[note 6] describes the dangers of alcohol in very strong terms,
including the selling of alcohol.[150] Similar arguments against alcohol can be found
in Nāgārjuna's writings.[151] The strict interpretation of prohibition of alcohol consumption can
be supported by the Upāli Sūtra's statement that a disciple of the Buddha should not drink
any alcohol, "even a drop on the point of a blade of grass". However, in the writing of
some Abhidharma commentators, consumption was condemned or condoned, depending
on the intention with which alcohol was consumed.[152]
In practice[edit]
As for the fifth precept, this is regarded as important, because drinking alcohol is
condemned for the sluggishness and lack of self-control it leads to,[69][153] which might lead to
breaking the other precepts.[16] In Spiro's field studies, violating the fifth precept was seen
as the worst of all the five precepts by half of the monks interviewed, citing the harmful
consequences.[16] Nevertheless, in practice it is often disregarded by lay people.[154] In
Thailand, drinking alcohol is fairly common, even drunkenness.[155] Among Tibetans,
drinking beer is common, though this is only slightly alcoholic.[151] Medicinal use of alcohol is
generally not frowned upon,[141] and in some countries like Thailand and Laos, smoking is
usually not regarded as a violation of the precept. Thai and Laotian monks have been
known to smoke, though monks who have received more training are less likely to
smoke.[40][156] On a similar note, as of 2000, no Buddhist country prohibited the sale or
consumption of alcohol, though in Sri Lanka Buddhist revivalists attempted unsuccessfully
to get a full prohibition passed in 1956.[40] Moreover, pre-Communist Tibet used to prohibit
smoking in some areas of the capital. Monks were prohibited from smoking, and the import
of tobacco was banned.[40]
Thich Nhat Hanh also includes the aspect of mindful consumption in this precept, which
consists of unhealthy food, unhealthy entertainment and unhealthy conversations, among
others.[133][157]
Love and relantionship:

The Buddha is a teacher of love, true love. Love for mother earth should be true love. And if
it is true love, it can bring a lot of happiness to you and to mother earth. And romantic love,
if it is true love, it can also bring a lot of happiness. But if it is not true love, it will make you
suffer, and make the other suffer as well. And in the teaching of the Buddha, true love
needs four elements. First of all, maitri, loving kindness, that is the capacity to offer
happiness. If you cannot offer happiness, that’s not true love. In romantic love, if you are
not able to help the other person [be] happy, that’s not true love. So you should train
yourself in order to be able to offer happiness to you and to him or to her. Without that, both
will suffer. The second element of true love is compassion. Compassion is the kind of
energy that can help remove suffering. It can help transform the suffering in you and in the
other person. If you cannot transform and take care of the suffering in you and in [the] other
person, that is not true love. That is why karuna, the second element of true love, should be
cultivated by you and by the other person. Romantic and not romantic, that’s not important.
The important [thing] is it is true love or not true love. Right? And the third element of true
love is joy. If by loving you make the other person cry all the time, and you cry all the time,
that’s not true love, romantic or not romantic. True love is inclusiveness; that you do not
exclude. His suffering is your suffering, his happiness is your happiness. There’s no
individual suffering and happiness any more. In true love, there is the element of
inclusiveness, non-discrimination, there’s no separation, there’s no frontier, between you
and the other person. In that spirit, you cannot say “That’s your problem.” No. Your problem
is my problem. My suffering is your suffering. So this is true love, the forth element of true
love. And if romantic love has these four elements, it can bring a lot of happiness also. And
the Buddha never said negative things about true love. And romantic love, if you are
successful, you will cultivate a lot of loving kindness and compassion, and very soon, your
love will be all-embracing. The other person is no longer the only object of your love,
because your love continue[s] to grow and your love will embrace all of us. And happiness
become[s] limitless. And that is the love of the Buddha. That is the meaning of the forth
element of true love, inclusiveness. If it is true love, then it will continue to grow, and
include more and more and more, not only humans, but also animals, vegetables, and
minerals, and that is great love, maha-karuna, maha-maitri. And that is the love of the
Buddha.