The 5 Precepts
The Buddhist Golden Rule
Human beings born into this world cannot choose the kind of body
they would like to have. There are creative forces belonging to
each which are responsible for the variety and diversity of human
types, thus making some of them good-looking and others displeasing
to the sight. Those who are good-looking can, like brilliant
flowers, do better than those displeasing to the sight in
attracting the eyes of the passer-by, but that is all they can do
as far as skin-deep beauty is concerned.
A fragrant flower, though of dull hue, emanates more charm and
deserves deeper admiration than a brightly-hued type which
possesses nothing but superficial attractiveness. If it gives out
an offensive smell, it is more than worthless in spite of its
beauty. The same is true in the world of human beings wherein a
virtuous person, however unsightly, is more worthy of respect than
one without any virtue, who, although good-looking, is
good-for-nothing.
It is far worse in the case of a vicious person who, despite his or
her outward beauty and charm, is to be given a wide berth by all.
It is a fact that a mans life depends on both aspects of his
being, that is to say, his body and mind. The former is independent
of will and consequently unchangeable, whereas the latter, given
the strength of will, is subject to alteration and
development.
Of course, a man is very likely to choose a line of action that he
has followed before, but with training and discipline the mind can
be made less wavering and more stable. It is for this purpose that
a system of mind control and self mastery is laid down.
The first step is called Precepts, by which a code of moral conduct
is laid down as the basis and framework during the elementary stage
of the course. This, like a ruler for drawing a straight line,
prevents Buddhists from side-stepping the right path and urges them
on straight to the goal. With this elementary stage
well-established the rest is sure to be won sooner or later.
Violent offenses are of two kinds, physical and verbal. Physical
violence includes personal offenses such as killing, property
offenses such as stealing, and sexual offenses such as adultery.
Verbal violence is principally the telling of lies.
All such misdeeds are based on bewilderment, the chief cause of
which is intoxicating drugs such as alcoholic liquors. These
harmful drugs stupefy the mind and under their influence a person
has no control of his senses.
To prevent this, a system of basic morality has been laid down by
the sages. It is founded on the five prohibitive articles which are
as follows:
1. To abstain from taking the lives of living beings.
2. To abstain from taking that which is not given.
3. To abstain from sexual misconduct.
4. To abstain from telling falsehoods.
5. To abstain from distilled and fermented intoxicants which are
the occasion for carelessness
(which also includes drugs).
Each of the five above is called a sikkhapada or step of
training, and collectively they are usually referred to as the
five precepts. They have been formulated for the welfare and
security of everyone and their observance means peace and
happiness, not only of the individual undertaking to preserve them
in purity, but also to all others with whom he has contact.
Contrasted with the negative virtues of precepts, there is also a
set of five positive practices which correspond to them, thus
forming a complete practice of virtue. They are:
1. Loving-kindness and compassion.
2. Patience in the right means of livelihood.
3. Contentment in married life.
4. Truthfulness.
5. Watchfulness.
The following is an outline for the explanation of the ten
practices and the details of each are elaborated in the chapters
which follow.
http://www.mahindarama.com/e-library/5precepts.htm#precept%201
