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my youtube channel https://www.youtube.com/channel/UCX5gPI53s7A9oZ0yvfc-V5w Fifth precept 5. Abstention from intoxication The fifth precept prohibits intoxication through alcohol, drugs or other means, and its virtues are mindfulness and responsibility, applied to food, work, behavior, and with regard to the nature of life. Awareness, meditation and heedfulness can also be included here. Medieval Pāli commentator Buddhaghosa writes that whereas violating the first four precepts may be more or less blamable depending on the person or animal affected, the fifth precept is always "greatly blamable", as it hinders one from understanding the Buddha's teaching and may lead one to "madness". In ancient China, Daoshi described alcohol as the "doorway to laxity and idleness" and as a cause of suffering. Nevertheless, he did describe certain cases when drinking was considered less of a problem, such as in the case of a queen distracting the king by alcohol to prevent him from murder. However, Daoshi was generally strict in his interpretations: for example, he allowed medicinal use of alcohol only in extreme cases. Early Chinese translations of the Tripitaka describe negative consequences for people breaking the fifth precept, for themselves and their families. The Chinese translation of the Upāsikaśila Sūtra, as well as the Pāli version of the Sigālovāda Sutta, speak of ill consequences such as loss of wealth, ill health, a bad reputation and "stupidity", concluding in a rebirth in hell. The Dīrghāgama adds to that that alcohol leads to quarreling, negative states of mind and damage to one's intelligence. The Mahāyāna Brahmajāla Sūtra describes the dangers of alcohol in very strong terms, including the selling of alcohol. Similar arguments against alcohol can be found in Nāgārjuna's writings. The strict interpretation of prohibition of alcohol consumption can be supported by the Upāli Sūtra's statement that a disciple of the Buddha should not drink any alcohol, "even a drop on the point of a blade of grass". However, in the writing of some Abhidharma commentators, consumption was condemned depending on the intention with which alcohol was consumed. An example of an intention which was not condemned is taking alcohol in a small amount as a form of medicine. In practice The fifth precept is regarded as important, because drinking alcohol is condemned for the sluggishness and lack of self-control it leads to, which might lead to breaking the other precepts. In Spiro's field studies, violating the fifth precept was seen as the worst of all the five precepts by half of the monks interviewed, citing the harmful consequences. Nevertheless, in practice it is often disregarded by lay people. In Thailand, drinking alcohol is fairly common, even drunkenness. Among Tibetans, drinking beer is common, though this is only slightly alcoholic. Medicinal use of alcohol is generally not frowned upon, and in some countries like Thailand and Laos, smoking is usually not regarded as a violation of the precept. Thai and Laotian monks have been known to smoke, though monks who have received more training are less likely to smoke. On a similar note, as of 2000, no Buddhist country prohibited the sale or consumption of alcohol, though in Sri Lanka Buddhist revivalists unsuccessfully attempted to get a full prohibition passed in 1956. Moreover, pre-Communist Tibet used to prohibit smoking in some areas of the capital. Monks were prohibited from smoking, and the import of tobacco was banned. Thich Nhat Hanh also includes mindful consumption in this precept, which consists of unhealthy food, unhealthy entertainment and unhealthy conversations, among others.

my youtube channel https://www.youtube.com/channel/UCX5gPI53s7A9oZ0yvfc-V5w Fourth precept 4. Abstention from speaking lies (falsehood) The fourth precept is to abstain from speaking in the wrong way. This is a very difficult thing in daily life. Abstaining from wrong speech means: Not lying Not speaking in a way that causes division among others Not using rude language Not gossiping Actually, this rule means that you don’t chit-chat with your colleagues at the coffee machine, that you don’t gossip and don’t swear. Just look at most of the conversations you have and you will see how difficult this is. Causing no divisions means that you don’t say things that sow discord between people or groups. And then there is no lying, which also means lying for good or white lies. The Buddha equates lying with standing still on the road and throwing away everything you have accomplished. Only someone who speaks the truth, he states, can see through the truth. In a piece of text about Right Speech as part of the Eightfold Path, quote a part of the sutta that deals with this, it is very worthwhile to read. Although it is about abstaining from speaking the wrong way, every form of communication falls under it, even non-verbal or written communication. The mental aspect is abstaining from false and coarse thoughts, fooling yourself and the mental illusions about reality that occur to our untrained mind. The active side of this precept is the development of honesty or truthfulness (sacca). Those who live in honesty and speak the truth focus on reality. If you adhere to this rule of life, you also bring harmony into your own life and into the lives of those around you, you gain a soft and friendly mind, and you are trustworthy. It then becomes nice and inspiring to listen to you, and others never have to worry about what you say, whether they are there or not. In this way you contribute to peace and tranquility in the world. 5. Abstain from the use of intoxicating The fourth precept involves falsehood spoken or committed to by action.Avoiding other forms of wrong speech are also considered part of this precept, consisting of malicious speech, harsh speech and gossip. A breach of the precept is considered more serious if the falsehood is motivated by an ulterior motive (rather than, for example, "a small white lie"). The accompanying virtue is being honest and dependable, and involves honesty in work, truthfulness to others, loyalty to superiors and gratitude to benefactors. In Buddhist texts, this precept is considered second in importance to the first precept, because a lying person is regarded to have no shame, and therefore capable of many wrongs. Untruthfulness is not only to be avoided because it harms others, but also because it goes against the Buddhist ideal of finding the truth. In practice The fourth precept includes avoidance of lying and harmful speech. Some modern teachers such as Thich Nhat Hanh interpret this to include avoiding spreading false news and uncertain information.Work that involves data manipulation, false advertising or online scams can also be regarded as violations. Terwiel reports that among Thai Buddhists, the fourth precept is also seen to be broken when people insinuate, exaggerate or speak abusively or deceitfully. taruvan saranai

my youtube channel https://www.youtube.com/channel/UCX5gPI53s7A9oZ0yvfc-V5w Third precept 3.Abstention from sexual misconduct The third precept condemns sexual misconduct. This has been interpreted in classical texts to include adultery with a married or engaged person, fornication, rape, incest, sex with a minor (under 18 years, or a person "protected by any relative"), and sex with a prostitute. In later texts, details such as intercourse at an inappropriate time or inappropriate place are also counted as breaches of the third precept. Masturbation goes against the spirit of the precept, though in the early texts it is not prohibited for laypeople. The third precept is explained as leading to greed in oneself and harm to others. The transgression is regarded as more severe if the other person is a good person. Virtues that go hand-in-hand with the third precept are contentment, especially with one's partner,and recognition and respect for faithfulness in a marriage. In practice The third precept is interpreted as avoiding harm to another by using sensuality in the wrong way. This means not engaging with inappropriate partners, but also respecting one's personal commitment to a relationship. In some traditions, the precept also condemns adultery with a person whose spouse agrees with the act, since the nature of the act itself is condemned. Furthermore, flirting with a married person may also be regarded as a violation. Though prostitution is discouraged in the third precept, it is usually not actively prohibited by Buddhist teachers. With regard to applications of the principles of the third precept, the precept, or any Buddhist principle for that matter, is usually not connected with a stance against contraception. In traditional Buddhist societies such as Sri Lanka, pre-marital sex is considered to violate the precept, though this is not always adhered to by people who already intend to marry. In the interpretation of modern teachers, the precept includes any person in a sexual relationship with another person, as they define the precept by terms such as sexual responsibility and long-term commitment. Some modern teachers include masturbation as a violation of the precept, others include certain professions, such as those that involve sexual exploitation, prostitution or pornography, and professions that promote unhealthy sexual behavior, such as in the entertainment industry. taruvan saranai

taruwan saranai First precept 1. Abstention from killing living beings The first precept prohibits the taking of life of a sentient being. It is violated when someone intentionally and successfully kills such a sentient being, having understood it to be sentient and using effort in the process. Causing injury goes against the spirit of the precept, but does, technically speaking, not violate it.The first precept includes taking the lives of animals, even small insects. However, it has also been pointed out that the seriousness of taking life depends on the size, intelligence, benefits done and the spiritual attainments of that living being. Killing a large animal is worse than killing a small animal (also because it costs more effort); killing a spiritually accomplished master is regarded as capital punishment. Suicide is also seen as part of the prohibition. Moreover, abortion (of a sentient being) goes against the precept, since in an act of abortion, the criteria for violation are all met. In Buddhism, human life is understood to start at conception. A prohibition of abortion is mentioned explicitly in the monastic precepts, and several Buddhist tales warn of the harmful karmic consequences of abortion. Bioethicist Damien Keown argues that Early Buddhist Texts do not allow for exceptions with regard to abortion, as they consist of a "consistent' (i.e. exceptionless) pro-life position". Keown further proposes that a middle way approach to the five precepts is logically hard to defend. Asian studies scholar Giulio Agostini argues, however, that Buddhist commentators in India from the 4th century onward thought abortion did not break the precepts under certain circumstances. Ordering another person to kill is also included in this precept, therefore requesting or administering euthanasia can be considered a violation of the precept,as well as advising another person to commit abortion. With regard to euthanasia and assisted suicide, Keown quotes the Pali Digha Nikaya that says a person upholding the first precept "does not kill a living being, does not cause a living being to be killed, does not approve of the killing of a living being". Keown argues that in Buddhist ethics, regardless of motives, death can never be the aim of one's actions. Interpretations of how Buddhist texts regard warfare are varied, but in general Buddhist doctrine is considered to oppose all warfare. In many Jataka tales, such as that of Prince Temiya, as well as some historical documents, the virtue of non-violence is taken as an opposition to all war, both offensive and defensive. At the same time, though, the Buddha is often shown not to explicitly oppose war in his conversations with political figures. Buddhologist André Bareau points out that the Buddha was reserved in his involvement of the details of administrative policy, and concentrated on the moral and spiritual development of his disciples instead. He may have believed such involvement to be futile, or detrimental to Buddhism. Nevertheless, at least one disciple of the Buddha is mentioned in the texts who refrained from retaliating his enemies because of the Buddha, that is King Pasenadi (Sanskrit: Prasenajit). The texts are ambiguous in explaining his motives though. In some later Mahayana texts,such as in the writings of Asa?ga, examples are mentioned of people who kill those who persecute Buddhists. In these examples, killing is justified by the authors because protecting Buddhism was seen as more important than keeping the precepts. Another example that is often cited is that of King Du??hagama?i, who is mentioned in the post-canonical Pali Mahava?sa chronicle. In the chronicle,the king is saddened with the loss of life after a war, but comforted by a Buddhist monk, who states that nearly everyone who was killed did not uphold the precepts anyway. Buddhist studies scholar Lambert Schmithausen argues that in many of these cases Buddhist teachings like that of emptiness were misused to further an agenda of war or other violence. Field studies in Cambodia and Burma have shown that many Buddhists considered the first precept the most important, or the most blamable. In some traditional communities, such as in Kandal Province in pre-war Cambodia, as well as Burma in the 1980s, it was uncommon for Buddhists to slaughter animals, to the extent that meat had to be bought from non-Buddhists. In his field studies in Thailand in the 1960s, Terwiel found that villagers did tend to kill insects, but were reluctant and self-conflicted with regard to killing larger animals. In Spiro's field studies, however, Burmese villagers were highly reluctant even to kill insects. Early Buddhists did not adopt a vegetarian lifestyle. Indeed, in several Pāli texts vegetarianism is described as irrelevant in the spiritual purification of the mind. There are prohibitions on certain types of meat, however, especially those which are condemned by society. The idea of abstaining from killing animal life has also led to a prohibition on professions that involve trade in flesh or living beings, but not to a full prohibition of all agriculture that involves cattle. In modern times, referring to the law of supply and demand or other principles, some Theravādin Buddhists have attempted to promote vegetarianism as part of the five precepts. For example, the Thai Santi Asoke movement practices vegetarianism. Furthermore, among some schools of Buddhism, there has been some debate with regard to a principle in the monastic discipline. This principle states that a Buddhist monk cannot accept meat if it comes from animals especially slaughtered for him. Some teachers have interpreted this to mean that when the recipient has no knowledge on whether the animal has been killed for him, he cannot accept the food either. Similarly, there has been debate as to whether laypeople should be vegetarian when adhering to the five precepts.Though vegetarianism among Theravādins is generally uncommon, it has been practiced much in East Asian countries,as some Mahāyāna texts, such as the Mahāparanirvana Sūtra and the Laṅkāvatāra Sūtra, condemn the eating of meat. Nevertheless, even among Mahāyāna Buddhists and East Asian Buddhists there is disagreement on whether vegetarianism should be practiced. In the Laṅkāvatāra Sūtra, biological, social and hygienic reasons are given for a vegetarian diet; however, historically, a major factor in the development of a vegetarian lifestyle among Mahāyāna communities may have been that Mahāyāna monastics cultivated their own crops for food, rather than living from alms.Already from the 4th century CE, Chinese writer Xi Chao understood the five precepts to include vegetarianism. Apart from trade in flesh or living beings, there are also other professions considered undesirable. Vietnamese teacher Thich Nhat Hanh gives a list of examples, such as working in the arms industry, the military, police, producing or selling poison or drugs such as alcohol and tobacco. In general, the first precept has been interpreted by Buddhists as a call for non-violence and pacifism. But there have been some exceptions of people who did not interpret the first precept as an opposition to war. For example, in the twentieth century, some Japanese Zen teachers wrote in support of violence in war, and some of them argued this should be seen as a means to uphold the first precept. There is some debate and controversy surrounding the problem whether a person can commit suicide, such as self-immolation, to reduce other people's suffering in the long run, such as in protest to improve a political situation in a country. Teachers like the Dalai Lama and Shengyan have rejected forms of protest like self-immolation, as well as other acts of self-harming or fasting as forms of protest. Although capital punishment goes against the first precept, as of 2001, many countries in Asia still maintained the death penalty, including Sri Lanka, Thailand, China and Taiwan. In some Buddhist countries, such as Sri Lanka and Thailand, capital punishment was applied during some periods, while during other periods no capital punishment was used at all. In other countries with Buddhism, like China and Taiwan, Buddhism, or any religion for that matter, has had no influence in policy decisions of the government. Countries with Buddhism that have abolished capital punishment include Cambodia and Hong Kong. In general, Buddhist traditions oppose abortion.In many countries with Buddhist traditions such as Thailand, Taiwan, Korea and Japan, however, abortion is a widespread practice, whether legal or not. Many people in these countries consider abortion immoral, but also think it should be less prohibited. Ethicist Roy W. Perrett, following Ratanakul, argues that this field research data does not so much indicate hypocrisy, but rather points at a "Middle Way" in applying Buddhist doctrine to solve a moral dilemma. Buddhists tend to take "both sides" on the pro-life–pro-choice debate, being against the taking of life of a fetus in principle, but also believing in compassion toward mothers. Similar attitudes may explain the Japanese mizuko kuyō ceremony, a Buddhist memorial service for aborted children, which has led to a debate in Japanese society concerning abortion, and finally brought the Japanese to a consensus that abortion should not be taken lightly, though it should be legalized. This position, held by Japanese Buddhists, takes the middle ground between the Japanese neo-Shinto "pro-life" position, and the liberationist, "pro-choice" arguments.Keown points out, however, that this compromise does not mean a Buddhist Middle Way between two extremes, but rather incorporates two opposite perspectives. In Thailand, women who wish to have abortion usually do so in the early stages of pregnancy, because they believe the karmic consequences are less then. Having had abortion, Thai women usually make merits to compensate for the negative karma taruwan saranai

Second precept 2.Abstention from theft The second precept prohibits theft, and involves the intention to steal what one perceives as not belonging to oneself ("what is not given") and acting successfully upon that intention. The severity of the act of theft is judged by the worth of the owner and the worth of that which is stolen. Underhand dealings, fraud, cheating and forgery are also included in this precept.Accompanying virtues are generosity, renunciation, and right livelihood,and a positive behavior is the protection of other people's property. In practice The second precept includes different ways of stealing and fraud. Borrowing without permission is sometimes included, as well as gambling. Psychologist Vanchai Ariyabuddhiphongs did studies in the 2000s and 2010s in Thailand and discovered that people who did not adhere to the five precepts more often tended to believe that money was the most important goal in life, and would more often pay bribes than people who did adhere to the precepts.On the other hand, people who observed the five precepts regarded themselves as wealthier and happier than people who did not observe the precepts. Professions that are seen to violate the second precept include working in the gambling industry or marketing products that are not actually required for the customer. taruwan saranai

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