[Amin]

Hello.
I did write this long ago for a friend it may be useful.

The Five Precepts

° Pānātipātā veramaṇī sikkhāpadaṃ samādiyāmi

° Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi

° Kāmesu micchācārā veramaṇī sikkhāpadaṃ samādiyāmi

° Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi

° Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi

Before explaining the precepts, it’s good to know a few things.

• Only an Arahant can keep the precepts without ever breaking them, even if his life is threatened. Under any circumstances, he will not break the precept.

• When we recite the precepts, it is with the intention to do our utmost to live a moral life like Arahants do.

• As we begin to practice the precepts, we begin to feel more peaceful and less burdened by guilt and remorse. But, since the mind is becoming sharper and more sensitive, it will notice the wrongs we have done in the past, and they may come up. That is not a bad thing; just make sure to not repeat it.

• And if we have done something harmful to someone, if it can be resolved by apologizing, you can try apologizing. In some serious cases, I don’t recommend meeting and apologizing.

• There have been cases where the person has gone for an apology and has come back with a broken foot and arm!
In such cases, it should be done mentally.
And a resolve to not repeat it.(forgiveness kammattana can be helpful)

• After getting better at keeping the precept there will be more peace of mind.
Then we can begin the practice of Dhamma.
As our understanding of reality develops
Keeping the precept becomes easier.

• When understanding of reality anicca, dukkha, anatta, asubha and the law of cause and effect (Paticchasamupada) deepens.
And one comes to this understanding that our actions have consequences. And that our existence does not end with this life.
When our views are purified, the five precepts are not followed as a ritual or set of rules.

• At the level of sotappana the precepts are kept automatically.
A sotappana never engages in actions that are suitable for birth in lower rooms (four great hell).

• When our thoughts, words and deeds are based on raga (greed), dosa (hatred), and delusion (moha) we begin to generate kamma.
When the result of such actions comes back to us we call it vipaka.

• When we engage with raga, dosa and moha we enter some kind of debt relationship with other beings, and the world.
So these precepts are kind of kamma blockers.

The Five Precepts in Detail

1. Pānātipātā veramaṇī sikkhāpadaṃ samādiyāmi

• I undertake to observe the precept to abstain from killing other living beings intentionally.

• When it comes to killing, depending on the mindset and what is being killed, the kamma that is generated can be stronger or weaker.

• For example, killing an ant has fewer consequences compared to killing a cow. And killing a cow compared to a human has less weight. And that doesn’t mean killing animals is okay. If a person kills two cows, the one he has killed with a happy mindset would have generated a stronger kamma.

• When it comes to humans. Killing the one who is more advanced spiritually, will have stronger consequences.
For example, killing an average person compared to a sotappana.

• The five worst kamma are, drawing blood from a Buddha, and trying to kill a Buddha (since a Buddha can’t be killed). Killing an Arahant. Killing one’s Mother. Killing one’s Father. Causing division in the sangha.

• Those that you should be very careful of are your parents. Since we don’t have buddha right now. And arahant is not found easily, as for dividing the sangha you have to be a higher ordain monk.

• One who commits the above actions, no one will be able to help him anymore. He is destined to fall to the lowest room. (probably avicci hell)

• On the bright side helping or offering something to the above-mentioned can be extremely meritorious. Some people are kind to animals, but don’t think twice before kicking a bagger.
Hitting a human has much more drastic results compared to killing animals.
Similarly helping a human has much more merit compared to an animal.

• Another thing that comes to my mind is that the intention to kill by itself generates kamma. (intent, our purpose for doing it is the kamma)
For example, if you see a rope and think it is a snake and attack with the intention to kill.
Even if there is no snake to die, still the kamma will be generated.
Of course, compared to when there is a snake and is killed, has less weight.

• And if you have a personality that flares up easily, it is best to take metta kammattana as your main practice.
And contemplating bad consequences of anger (adinava), on one’s body and mind.

2. Adinnādānā veramaṇī sikkhāpadaṃ samādiyāmi

• Taking what is not given (stealing).

• That is not just robbing a bank. It can be subtle things like taking a pen from your workplace without permission. And use it at home for your personal work. Or giving it to your children.

• Gain by immoral means. Borrowing money without paying it back is included too.

• So if taking without permission is demeritorious, then giving is the opposite, meritorious. And the happier you are when giving, the more merit it will generate.
The amount of merit depends on whom are you giving to, and with what kind of attitude or mindset.

• And please keep your house and cars if you are not ready to give them up.
There was a practitioner who gave everything he had to charity and went on to become a monk. Things didn’t work out for him so he disrobed.
Comin back to his parents’ house, since he didn’t have anywhere else to go.
But, he was kicked out.

3. Kāmesu micchācārā veramaṇī sikkhāpadaṃ samādiyāmi

• Abstaining from engaging in immoral sensual practice.

• The precept is usually translated, as abstaining from sexual misconduct.
But “kāma” is much more than that.
It includes all sense pleasures.
“Kā” refers to eating through the senses.
“ama” refers to going against peace or Nibbana.
Therefore it’s pointing to indulgence through the 5 senses.
And “micchaccara” means, “misbehavior”

That includes excessive eating, gambling, etc.

4. Musāvādā veramaṇī sikkhāpadaṃ samādiyāmi

• Abstaining from falsehood (lying).

• This includes harsh speech, slandering, gossip and avoiding useless talks.

5. Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhāpadaṃ samādiyāmi

• Abstaining from being intoxicated, by three toxic intentions raga, dosa, moha.

• This is usually translated as abstaining from alcohol or drugs. But that is not what the Buddha meant.

“Surā,” “rā” means “raga” or excess greed.
“Meraya” means delicious.
“majja” means intoxication, and “majjapana” is getting delayed via intoxication.
And “datthana” means that mindset.

• So we take the precept to refrain from being intoxicated by the three toxic. One who abstains from them will automatically refrain from taking alcohol and drugs.

• There is a sutta called Arakkha sutta.
Based on that we can figure out the meaning of Majjhi.

•Another thing is that when the Buddha said “Majjhima patipada”.
He meant the path to be free, to be liberated from the intoxication, by three toxics of raga, dosa, and moha.
It is usually translated as between the extreme of sensual indulgence and self-mortification.
They are both based on the arising of raga, dosa, and moha.
So he never thought of a middle path, or middle way but ” majjhi ma patipada”.

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