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

Words: 3667
Characters: 18281
Paragraphs: 151
Sentences: 234

Averages
Sentences per paragraph: 2.0
Words per Sentence: 14.5
Characters per word: 4.7

Readability Statistics
Passive Sentences: 7%
Flesch Reading Ease score: 57.8
Flesch-Kincaid Grade Level score: 8.6



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Disclaimer

As we, the Chan Academy Australia, Chan Academy being a registered business name of the Buddhist Discussion Centre (Upwey) Ltd., do not control the actions of our service providers from time to time, make no warranty as to the continuous operation of our website(s). Also, we make no assertion as to the veracity of any of the information included in any of the links with our websites, or another source accessed through our website(s).

Accordingly, we accept no liability to any user or subsequent third party, either expressed or implied, whether or not caused by error or omission on either our part, or a member, employee or other person associated with the Chan Academy Australia (Buddhist Discussion Centre (Upwey) Ltd.)

This Radio Script is for Free Distribution. It contains Buddha Dhamma material and is provided for the purpose of research and study.

Permission is given to make printouts of this publication for FREE DISTRIBUTION ONLY. Please keep it in a clean place.

"The gift of Dhamma excels all other gifts".

For more information, contact the Centre or better still, come and visit us.


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