Essay Writing of Buddhas’ Practice Incorporated
(Issue 21)
On Precepts
Mentor: Bennie Spirit
Author: Wang Huaigu (Ziju)
April 3, 2025
Abstract
Precepts, as the foremost of the Buddhist “Precepts, Concentration, Wisdom” triad, are the cornerstone of practice. This paper systematically explores the theoretical foundation, practical content, role in practice, and modern significance of precepts. Precepts originated from the behavioral guidelines established by Shakyamuni Buddha in response to the needs of the monastic community, based on the law of cause and effect, dependent origination, and the view of no-self, aiming to purify body, speech, and mind while cultivating good causes. From the Five Precepts and Ten Virtues to the Full Precepts and Bodhisattva Precepts, precepts encompass the life guidelines for both lay and monastic practitioners, with their practice adhering to the principles of voluntariness, flexibility, and purposefulness. Through analysis of classical cases, the paper reveals the multifaceted roles of precepts in purifying the three karmas, maintaining harmony in the monastic community and society, and guiding toward liberation. In modern society, precepts align with values such as environmental protection and integrity but face challenges from technological development and cultural conflicts. The paper proposes interpreting the spirit of precepts with compassion as the foundation and flexibility to adapt to contemporary needs. The study shows that precepts are not merely ethical norms but a bridge to wisdom and liberation, with their universal value worthy of further exploration in a globalized context.
Keywords: Precepts, Triad of Learning, Liberation, Compassion, Universal Value
Chapter One: Introduction
Precepts are the core pillar of Buddhist practice. As the foremost of the “Precepts, Concentration, Wisdom” triad, they are not only the norms of monastic life but also the guide for lay practitioners. In the Buddhist tradition, precepts were gradually established by Shakyamuni Buddha in response to the needs of the monastic community and society, forming a complete system of ethics and practice from the Five Precepts and Ten Virtues to the Full Precepts and Bodhisattva Precepts. The Dhammapada states: “Refrain from all evil, cultivate all good, purify one’s mind—this is the teaching of the Buddhas.” This verse not only encapsulates the essence of Buddhist practice but also reveals the nature of precepts: through restraining body, speech, and mind, one purifies the heart, ultimately moving toward liberation.
This paper aims to systematically explore the theoretical foundation, practical content, and multifaceted roles of precepts in practice, while analyzing their significance and challenges in modern society. Specifically, it addresses the following questions: Why are precepts the cornerstone of practice? How do they function in the individual, society, and the path to liberation? Amid the changes in contemporary society, how should precepts adapt and develop? The study relies on scriptures such as the Vinaya Vibhāṣā, Dhammapada, Brahma Net Sutra, and Sutra on the Ten Virtuous Karmas, combined with historical cases and modern interpretations, using comparative analysis and textual exegesis to present a comprehensive picture of precepts.
Chapter Two: Theoretical Foundation of Precepts
1. Definition and Origin of Precepts
“Precepts” derive from the Sanskrit term “śīla,” meaning morality, norms, and self-restraint, aimed at preventing wrongdoing and stopping evil. In Buddhism, precepts are behavioral guidelines established by the Buddha for his disciples to prevent unwholesome actions, cultivate good causes, and provide a pure foundation for practice. Their origin can be traced to the time of Shakyamuni Buddha, formulated based on specific situations in monastic life. The Four-Part Vinaya records that a monk once took someone else’s property without permission, prompting the Buddha to establish the precept against stealing. Precepts are divided into monastic precepts (e.g., monks’ precepts, nuns’ precepts, monastic Bodhisattva precepts) and lay precepts (e.g., Five Precepts, lay Bodhisattva precepts), covering everything from basic ethics to daily life details, tailored to different stages of practice.
2. Philosophical Basis of Precepts
The theoretical foundation of precepts is rooted in the core teachings of Buddhism. First, the law of cause and effect is the fundamental support for precepts. The Ekottara Āgama states: “The fruits of all unwholesome karma arise from body, speech, and mind.” Precepts restrain behavior to prevent the accumulation of bad karma and create conditions for good outcomes. Second, the law of dependent origination reveals the internal logic of precepts: the afflictions of body, speech, and mind are interdependent, and precepts serve as a tool to break this vicious cycle. For example, the precept against false speech not only avoids verbal karma but also reduces the growth of anger and greed. Third, the view of no-self imbues precepts with deeper meaning. Observing precepts is not for satisfying the self but for transcending attachment and moving toward a state of no-self. As the Diamond Sutra says: “No self-form, no person-form, no sentient-being-form,” precepts are a practical path to breaking self-attachment.
3. Relationship Between Precepts and the Triad of Learning
Precepts, concentration, and wisdom complement each other, forming the complete system of Buddhist practice. The Ekottara Āgama states: “With pure precepts, concentration becomes firm, and wisdom is perfected.” Precepts are like fertile soil, providing a foundation for the seeds of concentration; concentration is like rainwater, nourishing the fruits of wisdom. Without the restraint of precepts, the mind becomes chaotic, making concentration difficult, let alone enlightenment. The Saṃyukta Āgama records that the Buddha’s disciple Upāli, due to his strict observance of precepts, entered deep concentration and ultimately attained fruition. This example shows that precepts are not merely external norms but the starting point of inner practice.
Chapter Three: Core Content and Practice of Precepts
Precepts are the basic and fundamental assurance of Buddhist practice, serving not only as behavioral norms for practitioners but also as an embodiment of Buddhist wisdom and compassion.
1. Specific Items of Precepts
The content of precepts varies depending on the practitioner. Lay followers base their practice on the Five Precepts: no killing, no stealing, no sexual misconduct, no false speech, and no intoxicants. These Five Precepts are concise yet encompass the core principles of ethical living. The Eight Precepts and Ten Precepts build on this foundation with additional restraints, such as no singing or dancing, no adorning with perfumes or flowers, no sitting on high or luxurious beds, no eating at improper times, and no hoarding money, applicable to short-term monastic practice or intensive practitioners. Monastic practitioners observe the Full Precepts, such as monks’ and nuns’ precepts, while bodhisattvas may take lay or monastic Bodhisattva Precepts, covering details like diet, clothing, and interactions with others. For instance, the monks’ precept against digging the ground aims to avoid harming living beings, reflecting Buddhism’s compassionate spirit.
2. Principles of Practicing Precepts
The practice of precepts follows three major principles. First, voluntariness. The Buddha emphasized that observing precepts should stem from self-awareness, not external coercion. The Vinaya Vibhāṣā records that the Buddha never forced disciples to take precepts but guided them through teaching, inspiring joy in their hearts. Second, flexibility. Precepts allow “exceptions,” such as taking medicine when ill or adjusting dietary rules during war, reflecting the practicality and human concern of the Dharma. Third, purposefulness. Precepts are not the ultimate goal but a means to liberation. Mahayana Buddhism further emphasizes the “mind of precepts,” as the Brahma Net Sutra states: “A pure mind leads to pure precepts.” Observing precepts is not just about following rules but about cultivating compassion and wisdom.
3. Case Studies
The Vinaya Vibhāṣā records a theft case: a monk, out of hunger, mistakenly took someone else’s fruit. The Buddha ruled that there was no intent to steal, but the monk had to repent and return it. This case shows that precepts focus not only on actions but also on intent and consequences. Another case from the Five-Part Vinaya: a monk was reprimanded for hoarding money, prompting the Buddha to establish the precept against storing wealth to prevent greed. The Direct Explanation of the Brahma Net Sutra introduces Bodhisattva Precepts, such as “not speaking of the faults of the four assemblies,” requiring bodhisattvas to prioritize benefiting others and avoid slandering monks or laypeople. These cases demonstrate that precepts are both normative and flexible, varying by time and place.
Chapter Four: Role of Precepts in Practice
1. Purifying Body, Speech, and Mind
Precepts directly affect the three karmas of body, speech, and mind. No killing restrains physical behavior, preventing violence and harm; no false speech purifies language, avoiding lies and disputes, and brings eight great benefits; no intoxicants prevents mental distraction, maintaining clarity. The Dhammapada states: “Taming body, speech, and mind is like tuning a lute—too tight, it breaks; too loose, it won’t sound.” Observing precepts keeps practitioners in a balanced state, gradually purifying the mind. For example, no killing not only avoids killing karma but also cultivates compassion; no false speech reduces anger and misunderstanding, purifying social relationships.
Take the precept against false speech from the Sutra on the Ten Virtuous Karmas as an example: it not only purifies language, avoiding lies and disputes, but also brings eight extraordinary benefits:
“Furthermore, Dragon King! If one abstains from false speech, one attains eight qualities praised by the heavens. What are these eight? First, because of abstaining from false speech, the mouth is always pure, with the fragrance of a blue lotus—naturally clean without need for brushing or rinsing. Second, because of abstaining from false speech, one is trusted and respected by all beings—naturally revered with absolute trust. Third, because of abstaining from false speech, one’s words become evidence, loved by humans and gods—whatever is proven is accepted by all. Fourth, because of abstaining from false speech, one can always comfort beings with loving words—capable of practicing the bodhisattva’s method of loving speech. Fifth, because of abstaining from false speech, one attains supreme joy, with the three karmas pure—body, speech, and mind always refreshed. Sixth, because of abstaining from false speech, one’s words are without error, and the mind is always joyful—precise expression without mistakes or omissions, with constant happiness. Seventh, because of abstaining from false speech, one’s speech is respected, followed by humans and gods—all revere and obey whatever is said. Eighth, because of abstaining from false speech, one attains supreme wisdom, unconquerable by any—gaining wisdom that none can overcome. If dedicated to unsurpassed perfect enlightenment, when the fruit ripens, these eight fruits will manifest throughout the universe.”
2. Maintaining Harmony in the Monastic Community and Society
Precepts are not only tools for individual practice but also the foundation of the monastic community and society. The Five-Part Vinaya stipulates that monks must not hoard money to avoid greed and disputes, and must not eat at improper times to maintain simplicity and focus. Such rules ensure harmony in the monastic community and set a pure example. The Five Precepts for laypeople promote social ethics: no stealing upholds fairness, no killing respects life, no sexual misconduct ensures family harmony, and no false speech prevents deceit and falsehood, sustaining an honest society. The Vinaya Vibhāṣā records that the Buddha established co-living rules due to monastic disputes, emphasizing the “Six Harmonies,” such as physical harmony in living together and verbal harmony without contention, showing the profound impact of precepts on collective harmony.
3. Path to Liberation
Precepts remove the five hindrances—greed, anger, ignorance, restlessness, and doubt—paving the way for concentration and wisdom. The Saṃyukta Āgama records that the Buddha’s disciples, due to pure observance of precepts, entered the first jhana and even attained arhatship. For example, the precept against intoxicants eliminates dullness, and the precept against false speech reduces doubt, both creating conditions for concentration. Ultimately, the purpose of precepts is to transcend precepts themselves, reaching a state of “no precepts to observe” in freedom. The Śūraṅgama Sutra Commentary states: “A pure mind leads to a pure land.” The ultimate goal of observing precepts is a mind free of attachments, fulfilling enlightenment.
Chapter Five: Modern Significance and Challenges of Precepts
1. Applicability in Modern Society
In contemporary society, precepts retain universal value. The precept against killing aligns with environmentalism, promoting vegetarianism and ecological protection; the precept against false speech resonates with a culture of integrity, reducing rumors and fraud; the precept against stealing upholds social fairness. Though originating from Buddhism, the Five Precepts transcend religious boundaries, becoming a common standard for human ethics. The altruistic spirit of the Mahayana Bodhisattva Precepts further aligns with modern public welfare, such as the precept against stinginess encouraging generosity and supporting charitable causes. For example, the “life release” activities promoted by Buddhists worldwide not only practice the precept against killing but also awaken public respect and reverence for life.
2. Challenges Faced
However, precepts face numerous new issues in modern society. First, technological development brings ethical dilemmas. For instance, does spreading false information online count as false speech? Do gray areas in online transactions violate the precept against stealing? Second, globalization leads to cultural conflicts. Western societies emphasize individual freedom, creating tension with the restrictive nature of precepts. Additionally, the fast pace of modern life makes strict adherence to the Full Precepts difficult, such as the precept against eating at improper times, which is hard to maintain in a culture of overtime work. These challenges test the applicability and vitality of precepts.
3. Solutions
To address these challenges, the spirit of precepts should be interpreted flexibly rather than adhering rigidly to form. For example, in the internet age, the precept against false speech can extend to not spreading misinformation or malicious comments; the precept against stealing can include respecting intellectual property rights. The Mahayana concept of “skillful means” also offers inspiration: with compassion as the foundation, adjust the practice of precepts. For instance, for busy modern people, short-term Eight Precept practice can be promoted, aligning with tradition while adapting to reality. Additionally, the Buddhist community can integrate the universal value of precepts into modern ethical systems through education and dialogue, enhancing their inclusivity and influence.
Chapter Six: Conclusion
Precepts are the fundamental assurance of Buddhist practice, spanning the entire journey from beginner to fruition. They are not only behavioral norms for practitioners but also an embodiment of wisdom and compassion. By purifying body, speech, and mind, maintaining harmony in the monastic community and society, and guiding toward liberation, precepts play an irreplaceable role at both individual and collective levels. In modern society, precepts must evolve with the times, promoting their function of purifying hearts and harmonizing society in a flexible manner. Future research could further explore the psychological effects of precepts, such as their role in alleviating anxiety and stress, and their dissemination paths in diverse cultures, to deepen their contemporary value.
References
I. Classical Texts (Sorted by Dynasty):
[Later Qin] Translated by Kumārajīva: Diamond Perfection of Wisdom Sutra, Vol. 1, Taisho Tripitaka, Vol. 8.
[Wu] Translated by Vighna et al.: Dhammapada, Vol. 2, Taisho Tripitaka, Vol. 4.
[Tang] Translated by Śikṣānanda: Sutra on the Ten Virtuous Karmas, Vol. 1, Taisho Tripitaka, Vol. 15.
[Song] Recorded by Zixuan: Essential Commentary on the Diamond Sutra, Vol. 3, Taisho Tripitaka, Vol. 33.
[Song] Translated by Shi Hu: Sutra on the Causes of Ceasing Disputes, Vol. 1, Taisho Tripitaka, Vol. 1.
[Ming] Direct Explanation by Jiguang: Direct Explanation of the Brahma Net Sutra, Vol. 1, New Extended Canon, Vol. 38.
[Ming] Commentary by Chengshi: Śūraṅgama Sutra Commentary, Vol. 5, New Extended Canon, Vol. 15.
[Republic of China] Authored by Venerable Yinshun: Overview of the Buddha’s Dharma, Y08.