The Buddhist Hour Radio Broadcast Archives
Buddhist
Hour
Radio Broadcast on Hillside 88.0 FM
Broadcast 316 for
Sunday 15 February 2004
This script is entitled:
Morality,
the foundation stone of Buddha Dhamma practice
Knowing that you are blameless generates peaceful
mind states.
Last week we talked about how to apply Buddha
Dhamma in your life.
We looked at how you can follow the noble
eightfold path and the practical actions you can apply.
We
outlined The Code of Conduct for Members and Students of the Buddhist
Discussion Centre (Upwey) Ltd. as recommended by our Founder, Master
John D. Hughes.
The first of these recommendations
was:
"Practice and develop morality."
In the
Pali language word for what we know as morality is sila.
In
today's script we discuss morality as the starting point of practice.
Herbert Spencer (1820-1903) writes that, "Absolute
morality is the regulation of conduct in such a way that pain shall
not be inflicted".
Immanuel Kant (1724-1804)
philosophised that; "…there is an imperative which commands
a certain conduct immediately, without having as its condition any
other purpose to be attained by it. This imperative is Categorical…
This imperative may be called that of Morality."
Victor
Cousin (1792-1867) said in the Sorbonne lecture in 1818, "We
must have religion for religion's sake, morality for morality's sake,
as with art for art's sake… the beautiful cannot be the way to
what is useful, or what is good, or to what is holy; it leads only to
itself."
We use the analogy of morality as the foundation
stone of all Buddha Dhamma practice because without morality you
cannot see things clearly. The truth becomes twisted and blurred. It
is as though you are seeing things through a fog and think you are
seeing clearly. Once you practice keeping five precepts you will see
for yourself how different the world looks to you. It is completely
experiential. You need to experience it for yourself. Try it and see.
What have you got to loose?
So we say the foundation stone of
Buddha Dhamma practice is your morality.
Morality (In Pali
language: sila) is the first stage in Buddha Dhamma and includes all
the virtues of an honest and virtuous person.
Morality is
usually understood as referring especially to the five moral precepts
that are the practical ethics for laypersons.
Each person must
take five precepts and monitor themselves at all times to make sure
they are keeping them. Should they break a precept, retake it
immediately. The five precepts are:
I undertake to abide by
the precept to abstain from killing
I undertake to abide by the
precept to abstain from stealing
I undertake to abide by the
precept to abstain from sexual misconduct.
I undertake to abide by
the precept to abstain from lying
I undertake to abide by the
precept to abstain from intoxicants that cloud the mind.
If
you keep five precepts you will gain peace because when you keep five
precepts you are blameless.
Last week we gave the example of
one of our Members who applies the precepts to her daily life:
"I
try to apply the precepts every day whether at home or work and
concentrate on very simple things. For example, when I am at work and
need to make a personal phone call, I use my mobile phone instead of
the company telephone. This is an example of how I try to keep the
precept of no stealing."
"If I am gardening, I try
not to kill or harm any animals. I have found that I can practice
Buddha Dhamma every day, no matter where I am, because I am trying to
change my actions in body, speech and mind."
One Member
explains how they practice keeping precepts:
"I keep the
five precepts by learning them by rote first, reciting them out loud
twice a day, when I wake up and before going to sleep. I recite them
as much as I can through out the day in my mind. Then I see them in
my mind like a grid and use them as a filtering system for all my
thoughts, my actions and my speech. At the end of my day I take stock
of how I went in keeping the precepts. I look truthfully. I see where
and hoe I can improve in my practice. I look at why the precept was
broken in order to do better next day."
"Over the
years I have come to see very fine levels of how I break
precepts.
"For example, in listening to other persons
conversations I can obtain information that is not freely given to
me. It is stealing. I now make sure that persons are aware of my
presence and guard my hearing with the intention to not steal
information that is not directed to me.
"In the past, I
have agreed with someone's idea just to keep them happy or keep them
liking me even though I do not really agree with their idea. In other
words I have lied to keep persons happy.
"Now I say to
the person 'I do not agree with you' and go on to explain why. If I
feel my disagreeing with them will cause a lot of conflict, I say 'I
feel that if I disagree with you it will cause a lot of conflict
between us'. If the situation is too charged emotionally, I say
nothing and wait for another time. I have found that speaking the
truth always works. It may be uncomfortable at first, but persons
start to rely on your honesty. I have experienced a sense of relief
when keeping precepts, because I am hiding nothing. I have no reason
to be ashamed of my behavior. I am doing nothing wrong when holding
five precepts.
"I have a sense of lightness and freedom.
I feel that I have nothing to hide. Persons see me as I am. I do not
have to say or act in this manner to this person and in another
manner to another group of persons. I speak the truth and I am not
afraid to see the truth about how I am and how the world is."
The
Five Precepts form the basis of the Buddhist moral code of behaviour.
The Pali word for morality is sila and looking at the
Eightfold Path shows that it is the foundation or cornerstone of the
main Buddhist path of practice.
The practice of sila is
defined by the middle three factors of the Eightfold Path: Right
Speech, Right Action, and Right Livelihood.
Practicing Buddhists
voluntarily undertake a particular set of training rules appropriate
to their life-situation:
Lay men and women observe the Five
Precepts (pañca-sila)
Lay men and women undergoing
intensive meditation practice observe the Eight Precepts (attha-sila)
Novice monks (samanera) and nuns (samaneri) observe the Ten
Precepts (dasa-sila)
A fully-ordained monk (bhikkhu) follows the
227 rules of the Bhikkhu Patimokkha; a nun (bhikkhuni) would follow
the 311 rules of the Bhikkhuni Patimokkha.
Keeping five precepts
is the minimum standard for human behaviour, observing any less than
these five is regarded as animal behaviour.
Buddhist morality
is not presented as a set of edicts, the breaking of which might
result in any form of religious or social exclusion. They are instead
proposed as something one might willingly undertake as a basis for
restraint. Sila is a form of action [kamma c.f.] and involves an act
of will, intention or volition that occurs in three ways: body,
speech and mind - often referred to as the three doors of action.
As
well as the suggestion in the precepts of what one should not do
there is a positive counterpart to be considered. Sila is not merely
a matter of avoiding doing 'evil' things but, as an act of restraint,
it is a conscious choice that implicitly involves the arising of a
noble state, however subtle it might seem.
Consciously
restraining from or even just 'passively' not killing or harming is
in essence an act of kindness.
The precepts themselves are
quite straightforward.
I undertake the precept:
To
refrain from destroying living creatures. To refrain from taking that
which is not given. To refrain from sexual misconduct. To refrain
from incorrect speech. To refrain from intoxicating drink and drugs
which lead to carelessness.
The Buddhist Precepts are not
obscure terms. They can be easily understood my modern people
especially because they all have some expression in common law; e.g.
murder, theft, rape, slander and addiction. Each precept addresses a
relatively base inclination in humanity and although their intention
is quite clear there are levels of subtlety.
As well as the
various levels of restrain within a precept - the "do not do"
side of things - each has a variety of positive, balancing factors -
a "do this". The energy that leads us to break a precept is
weakened by consciously cultivating these various qualities.
The
Anguttara Nikya describes the five precepts as five faultless
gifts:
"There are these five gifts, five great gifts --
original, long-standing, traditional, ancient, unadulterated,
unadulterated from the beginning -- that are not open to suspicion,
will never be open to suspicion, and are unfaulted by knowledgeable
contemplatives & holy persons. Which five?
"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 freedom from
danger, freedom from animosity, freedom from oppression to limitless
numbers of beings. In giving freedom from danger, freedom from
animosity, freedom 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
knowledgeable contemplatives & priests...
"Furthermore,
abandoning taking what is not given (stealing), the disciple of the
noble ones abstains from taking what is not given. In doing so, he
gives freedom from danger, freedom from animosity, freedom from
oppression to limitless numbers of beings. In giving freedom from
danger, freedom from animosity, freedom 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
second gift...
"Furthermore, abandoning illicit sex, the
disciple of the noble ones abstains from illicit sex. In doing so, he
gives freedom from danger, freedom from animosity, freedom from
oppression to limitless numbers of beings. In giving freedom from
danger, freedom from animosity, freedom 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
third gift...
"Furthermore, abandoning lying, the disciple
of the noble ones abstains from lying. In doing so, he gives freedom
from danger, freedom from animosity, freedom from oppression to
limitless numbers of beings. In giving freedom from danger, freedom
from animosity, freedom 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 fourth
gift...
"Furthermore, abandoning the use of intoxicants, the
disciple of the noble ones abstains from taking intoxicants. In doing
so, he gives freedom from danger, freedom from animosity, freedom
from oppression to limitless numbers of beings. In giving freedom
from danger, freedom from animosity, freedom 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 fifth gift, the fifth 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 knowledgeable contemplatives &
priests. And this is the eighth reward of merit, reward of
skillfulness, nourishment of happiness, celestial, resulting in
happiness, leading to heaven, leading to what is desirable,
pleasurable.
We include here more detail on each
of the five precepts to help you get a clear understanding about what
is meant by each precept.
The first precept is: "I
undertake to abide by the precept to abstain from killing."
No
killing means having the intention to not kill or harm another
sentient being.
It means doing actions that prolong the life
of sentient beings.
For example, keeping the toilet seat down
to prevent insects from flying in and drowning.
Or if you see
an insect drowning in a puddle, save the insect by removing it from
the water. There is no need to become paranoid, just aware. Always
have the intention to do no harm and be aware of what you are doing.
Do not go duck shooting, fishing or kill any animals or birds
to eat.
The first is basically just not killing things but one
can consider degrees of harming. Not pushing in a queue; brushing
insects away rather than swatting them; restrained, non-threatening
body language.
Harming is countered by the practice of
loving-kindness, by developing an attitude of care and consideration
for living creatures, by considering that every life form prefers
comfort not pain.
The second precept is: "I undertake to
abide by the precept to abstain from stealing."
In
today's Information Society the issue of copyright of written and
other works has become increasingly important.
At our Centre
we pay close attention to the copyright laws and the changes made to
it. By working within copyright law we refraining from stealing the
work of others.
A recent newspaper article in The Age reported
that according to Australian National University law lecturer Matthew
Rimmer, "…copyright protection had been extended under the
deal from 50 to 70 years after the death of the author. In the case
of film and television, the 70 years dates from the release of the
production."
Now whether this is a good or bad change is
of little concern to us as what is important is that we know and
abide by the law.
This change in law affects our Centre
because we house the John D. Hughes Collection library and we plan to
publish many rare books when under this law they become 'public
domain' as to make the information available on our websites for the
benefit of many.
The basic intent around not taking things is
simply not stealing. A more refined standard is that if it's not
yours then do not even touch it. There is the impulse to grab things
off others, to fiddle about with other people’s property. How
annoying it is to return to your work and find things have been
shifted around.
The practice of generosity counters meanness
and selfishness around possessions. Practicing giving things away,
especially the things we like, eases our grasping nature.
The
third precept is: "I undertake to abide by the precept to
abstain from sexual misconduct."
The third precept is
literally 'sensual' restraint. This can cover too many pizzas
[taste], too much television [sight], loud music [hearing], etc. Sex
is generally the strongest sense drive and this precept has generally
come to be thought of as sex restraint [touch]; this is fidelity, as
in not committing adultery. For younger [pre-adolescent] children
this precept can be considered as 'faithfulness in relationships',
taking care of one's friends.
Unfaithfulness is countered by
practicing compassion. In feeling the pain that others feel when
hurt, a sense of tenderness and consideration replaces the tendency
to act selfishly.
The fourth precept is: "I undertake to
abide by the precept to abstain from lying."
Speech is
probably the most difficult precept. This is made clear when looking
at the 8-Fold Path and one sees that a whole 'step' on that path is
given over to right speech. Not telling lies is the minimum standard.
It also includes telling tales, gossip and abusive language.
Wrong
speech is countered by right speech and by considering the great harm
we can do to others using words. The precept is particularly about
lying so words of truth are critical but the practice of using words
of encouragement, and kindness support this process.
The fifth
precept is: "I undertake to abide by the precept to abstain from
fermented liquor that clouds the mind."
A quote from the
Pali scriptures covers the fifth precept: 'Taking drink and drugs
brings a sixfold misfortune: it leads to a loss in one's property, to
quarrels, is a source of sickness, creates a bad reputation, destroys
the sense of moral shame and weakens the intellect.' A clear mind is
the key to Buddhist liberation and drink and drugs mess it up. Also,
breaking this precept increases the chances of breaking the other
four.
Keeping this precept is the minimum standard for mental
clarity. The regular practice of meditation extends this process.
So
what are the other benefits of morality. We present here the rewards
of virtue expounded by the Buddha to Ananda in Anguttara Nikaya
[Ananda:] "What, O Venerable One, is the reward and
blessing of wholesome morality?" [The Buddha:] "Freedom
from remorse, Ananda." "And of freedom from remorse?"
"Joy, Ananda" "And of joy?" "Rapture,
Ananda" "And of rapture?" "Tranquillity, Ananda."
"And of tranquillity?" "Happiness, Ananda." "And
of happiness?" "Concentration, Ananda." "And of
concentration?" "Vision and knowledge according to
reality." "And of the vision and knowledge according to
reality?" "Turning away and detachment, Ananda." "And
of turning away and detachment?" "The vision and knowledge
with regard to Deliverance, Ananda."
The Buddha taught
that there are ten types of moral and skillful action that will bring
about a pleasant or wholesome result and ten types of immoral or
unskillful action that bring about an unwholesome result. All actions
are made through body, speech and mind.
The ten unskillful
actions are:
1. killing
2. stealing
3. sexual misconduct
4.
lying
5. slandering
6. rude speech
7. frivolous talk
8.
covetousness
9. ill will
10. wrong view
From these ten
unskillful actions, we make our suffering for the future.
The
Buddha taught the ten skillful actions which are:
1.
generosity
2. restraint (from lying, killing, intoxicants that
cloud the mind)
3. mental development (tranquility and insight)
4.
respect (for teachers, parents, the Buddha, etc)
5. service (being
helpful)
6. sharing of merits (with beings in other realms)
7.
rejoicing in others' merits
8. listening to Dhamma
9. teaching
Dhamma
10. straightening one's views (understanding)
The
other guidelines of conduct for members and Friends were:
Practice
and develop generosity, in the Pali language, Dana. Give whatever you
can - even if it is one stick on incense. Give to others regularly.
Take flowers or gifts when ever you visit any person or organisation,
even your doctor or dentist. Offer food regularly to Sangha members,
other persons, birds and animals - do whatever you can. Remember
Dhamma Dana is the highest gift.
Practice kindness, in the
Pali language metta. Be kind to others, even strangers- lend a
helping hand. Be kind to your Mother and Father, offer them cups of
tea and give them your support as much as you can. Help persons at
your work.
Practice and develop refuge in the Triple Gem.
Build a Buddha Altar at your home. Chant homage to the Buddha and
Triple Gem refuge every morning and evening. Offer flowers, water,
incense and light and Buddha Dhamma texts on your altar. Visit other
Temples and do the same. Attend to the Sangha. Visit the Sangha
regularly, offer food, robes, and gifts and help the Monks and Nuns
however you can.
Practice and develop Buddhist meditation.
Samantha and Vipassana meditation. Attend regular meditation sessions
to learn to sit daily at your home. Attend regular meditation courses
at the Centre or other authentic Buddhist organizations.
Practice
and develop merit making. Make merit every day. Keeping precepts,
practicing generosity and lending a helping hand makes merit. Seek
out merit making activities. Helping in Buddha Dhamma activities,
anywhere is high merit. Make more merit than you consume each day.
Learn how to dedicate and share your merits.
Develop your
scholarship. Develop your scholarship in worldly subjects and in
Buddha Dhamma. Read from the Tipitika and other Buddha Dhamma texts
daily. Peruse your professional development. Remember you need to
make many causes to continue learning in future lives.
Whenever
you take food or liquid, do "Five Reflections on Food".
Reflect on who provided the food to you. Practice mindfulness on your
body when eating. Remember you need to generate many causes for
receiving food in future times. Offer food to others every day. Offer
food to the Sangha regularly as much as you can.
Support
Buddhist Organisations locally, nationally and internationally.
Assist wherever you can. Attend to the Sangha. Offer your assistance
to Monks and Nuns however you can.
Practice and develop our
five styles of friendliness, cultural adaptability, professionalism,
scholarship, and practicality. Develop these five styles, each for
himself or herself to work in and generate harmony no matter where
you are. Always dress in a modest and professional style. Business
suits for functions and white clothing for meditation and teachings
is the general rule.
Plan to become debtless. Become
financially stable. You can help more persons when you are asset
rich. You can then gain more leisure time for your Buddha Dhamma
practice.
Write a life plan. Incorporate all the above and
review regularly. Be careful what you wish for, it will come
true.
Our Members and students successfully live their lives
according to Buddha Dhamma by following the above recommendations.
Their lives improve and they become happier.
We will explore
and explain the second of these recommendations to "Practice and
develop generosity, in the Pali language, Dana" next week.
May
you find benefit in developing morality, the foundation of Buddha
Dhamma practice.
May all beings, in the ten directions, seen
and unseen, receive blessings from this script.
May all beings
in the ten directions, seen and unseen know, realise and follow the
path out of suffering.
We thank the Devas and Devatas of
Learning for their help in and guidance with the writing of this
script.
May you be well and happy.
This script was
written and edited by the Buddhist Hour Radio team: Anita Hughes,
Julie O'Donnell and Pennie White.
References
Chan
Academy Australia (2004) How to apply Buddha Dhamma to your Life,
Buddhist Hour Broadcast Script 315, 8 February 2004 available at
www.bdcublessings.net.au accessed on 7 February 2004, Buddhist
Discussion Centre (Upwey) Ltd., Melbourne.
Cousin, Victor
(1792-1867) cited in The Oxford Dictionary of Quotations, 1979, Third
Edition, Oxford University Press, Oxford, p 163.
Jordan, Jill
& Giles, Richard (nd) Abhidhamma notes in An Introduction to the
Abhidhamma, Two Essays, Dhamma Study Group, Bangkok.
Kant,
Immanuel (1724-1804) cited in The Oxford Dictionary of Quotations,
1979, Third Edition, Oxford University Press, Oxford, p
288.
Saddhatissa, Hammalawa (1999) He Honours Me Best Who
Practises My Teaching Best, Inward Path Publishers, Penang, Malaysia,
pp 10-11.
Spencer, Herbert (1820-1903) cited in The Oxford
Dictionary of Quotations, 1979, Third Edition, Oxford University
Press, Oxford, p 514.
Web References
Anguttara Nikya X.1, and VIII.39
available at URL:
http://www.accesstoinsight.org/canon/sutta/anguttara/index.html on 13
February 2004
Lifestyle, Five-Precepts, Resources,
Introduction available at URL:
http://www.buddhamind.info/leftside/lifestyl/5-preceps.htm accessed
on 12 February 2004
Virtue, sila available at URL:
http://www.accesstoinsight.org/ptf/sila.html accessed on 13 February
2004
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