REFLECTIONS ON THE FIVE PRECEPTS

         I had read some books about Buddhism in my classes at the university during my undergraduate studies, mainly because of tour of duty in The Republic of South Vietnam and my attempt to learn more about the land I had become emotionally and intellectually attached to. During my graduate studies I obtained a study grant to attend the Asian Studies Program at The East-West Center at The University of Hawaii. There, I got more comprehensive look at Asian cultures and religions and became even more interested in Asia. All the while, Vietnam was still my primary interest, but she was in big trouble and I thought I would never see her or her people again.

         By 1996, contact was reestablished and I was teaching English as a second language to recently arrived Vietnamese people and studying Vietnamese with the gentleman who ran the school. Eventually, he asked if I would be interested in instructing a group of Vietnamese Buddhist Nuns, which is actually beginning of the topic at hand.

         As well as meeting with the su co(Nuns) at our sessions on English, I started attending Vietnamese classes being held for the young children of members of the temple. I also started to attend the temple mainly to hear the language. It didn’t take long for me to become more aware of how the serenity and calmness of the temple life and the people who attended, especially the su co, whom by this time had made an impression upon me not only their willingness to learn English, but by their dedication and devoutness.

         I started to read more about Buddhism, especially books by Thich Nhat Hanh. One of the books, “Jesus and Buddha as Brothers” was of particular interest to me. More and more I came to see that Jesus, Buddha and Mohammad are great teachers. As divergent as their religions are perceived to be, these great teachers are actually preaching the same precepts of morality. I became more comfortable with Buddhism than with the fractured and revisionist forms of Western thought. So, during Ullambana in summer of 2006 I decided to take refuge in The Three Jewels. On 6/5/06 I went through the Ceremony of taking Refuge in the Three Jewels and started the long journey down the path to enlightenment.

         I do understand that this is a progressive journey and a slow one at that. Like any new endeavor, the change is gradual and often imperceptible to the practitioner in the beginning. However, I and a few others have seen some change in my thoughts, deeds and speech, however slightly. (See the remarks at the ending list of the Five Precepts)

         As I understand it, the purpose of Buddhist moral precepts stems from the Pali term sila which translates into the English term for morality. The term sila denotes a state of normalcy. When one practices sila, one returns to one’s own basic goodness, the original state, undisturbed and unchanged. To practice sila is thus to train in preserving one’s true nature, not allowing oneself to be modified or overpowered by negative forces.

         On the personal level, the observance of precepts serves as the primary groundwork for the cultivation of higher virtues or mental development. Sila is the most important step on the spiritual path. Without morality right concentration cannot be attained. And without right concentration wisdom cannot be fully perfected. Thus, morality not only enhances a person’s ethical values and fulfills his noble status as a human being, but it is crucial to his efforts toward the highest religious goal of Nibbana.

         On a social level, sila contributes to harmonious and peaceful coexistence among community members and also helps to promote social growth and development. Most of the problems that society experiences today are connected, directly or indirectly, with a lack of good morality. If we understand the objectives of sila and realize its benefits, we will see moral precepts as a part of life rather than as a burden that we are compelled to shoulder. Buddhist moral precepts are not commandments imposed by force; they are a course of training willingly undertaken in order to achieve a desired objective. We do not practice to please a supreme being, but for our own good and the good of society. As individuals, we need to train in morality to lead a good and noble life. In this regard, the practice of moral precepts is essential.

         The following Five Precepts are translated from the original Pali text and the corresponding English translation is given here. Also, the following remarks are the author’s and reflect perceptible changes in thoughts, deeds and words in his short practice.

1. I observe the precept of abstaining from the destruction of life.

I now find this precept more accentuated these days. I am more mindful of the fragility of all life. Even the killing of pesky critters such as insects and rodents is something to be avoided. Whenever an animal jumps in front of my car and is hurt or killed, I am in remorse for days. Hunting animals for sport is never and option to me.

2. I observe the precept of abstaining from taking that which is not given to me.

These days I am more mindful of a sentient beings being deprived of something that rightfully belongs to them.

3. I observe the precept of abstaining from sexual misconduct.

The scope and breadth of what constitutes sexual misconduct in today’s world is expansive and is as much a legal as it is a high degree of self control, sense of right and wrong, and a strong code to differentiate between good and evil.

4. I observe the precept of abstaining from falsehood.

I am more mindful to refrain from giving false information, data or indications that would cause harm to others, either mental or physical.

5. I observe the precept of abstaining from using intoxicants that could cloud
   the mind and cause carelessness.

I am more mindful as to all the damage that is caused in the world by the use and misuse of intoxicants.
I observe the precept of abstaining from which begins every precept clearly shows that these are not commandments. They are, indeed moral codes of conduct that lay Buddhists willingly undertake out of clear understanding and conviction that they are good for both themselves and for society.

                                                 John Theobald - Quảng Minh