Aham bhante tisaraṇena saha pañcasilaṁ dhammam yācāmi anuggahaṁ katvā silam detha me bhante.
Dutiyampi aham bhante tisaraṇena saha pañcasilaṁ dhammam yācāmi anuggahaṁ katvā sīlaṁ detha me bhante.
detha me bhante.
Bhikkhu:Ya maham vadāmi tam vadetha.
Devotee:Ama bhante.
(Namo tassa bhagavato arahato sammāsambuddhassa) (three times)
Buddham saranam gacchāmi;
Dhammam saranam gacchāmi;
Sangham saranam gacchāmi.
Dutiyampi Buddham saranam gacchami:
Dutiyampi Dhammam saranam gacchami:
Dutiyampi Sangham saranam gacchāmi.
Tatiyampi Buddham saraṇam gacchami:
Tatiyampi Dhammam saranam gacchāmi;
Tatiyampi Sangham saraṇam gacchāmi.
Bhikkhu:Tisaranagamanam paripuṇṇaṁ. Devotee:Ama bhante. 1.Pāṇātipātā veramaṇīsikkhāpadam samādiyāmi.
2.Adinnādānā veramanīsikkhāpadam samādiyāmi.
3.Kāmesumicchācārā veramaṇīsikkhāpadam samādiyāmi.
4.Musāvādā veramaṇīsikkhāpadam samādiyāmi.
5.Surāmerayamajjapamādaṭṭhānā veramaṇīsikkhā-padam samādiyāmi.
Bhikkhu:Tisaranena saha pañcasilaṁ dhammam sadhukaṁ katvā appamādena sampadetha. Devotee:Ama bhante.
Facts Concerning "Pāṇātipāta Precept"
Pāṇātipāta means killing any living being with intention.
Five Factors of "Pāṇātipāta"
(1) The one to be killed is a living being.
(2) One knows that the one to be killed is a living being.
(3) One has the volition or intention to kill.
(4) One makes the effort to kill.
(4) The being dies because of that effort and action.
The chief factor for killing is the volition associated with anger (dosa).
Any action performed in accordance with the above five factors is called Pāṇātipāta kamma. The perpetrator will suffer the bad consequences in this life and he will also be reborn in the four miserable realms after his death.
If any one of the above five factors is missing, the action cannot be called Pāṇātipāta kamma. For instance, if one steps accidentally on insects and kills them as one walks along the road, one does not commitPāṇātipāta kamma because this incident happens unintentionally. It is just a demeritorious action.The chief factor for killing is the volition associated with anger (dosa).
Any action performed in accordance with the above five factors is calledPāṇātipāta kamma. The perpetrator will suffer the bad consequences in this life and he will also be reborn in the four miserable realms after his death.
If any one of the above five factors is missing, the action cannot be calledPāṇātipāta kamma. For instance, if one steps accidentally on insects and kills them as one walks along the road, one does not commitPāṇātipāta kamma because this incident happens unintentionally. It is just a demeritorious action.
For this action, although the perpetrator will not be reborn in miserable realms, he may suffer the evil consequences of his demeritorious action commensurately.
Great and Small Offences
Furthermore, the offence of killing a living being may be great or small depending on different situations. According to the size and moral practice of the victim, the offence may be great or small. With regard to animals naturally, lacking in morality, if the size of the animal is small, the offence is small; if the size of the animal is large, the offence is great. With regard to human beings, if the victim is of low morality, concentration and wisdom, the offence is small; if the victim is of high morality, high concentration and great wisdom, the offence is great. Where the victims are of equal size and of equal morality, the offence is small if the killer's motive and effort are weak, and the offence is great if the killer's motive and effort are strong.
The Benefits of Abstaining from Killing
A person who abstains from killing any living being will be reborn after his death in a good destination either as a human being or as a celestial being. If he is reborn as a man, he will possess good health, longevity, etc. All living beings are afraid of death. So, everyone should refrain from torturing and killing others by being considerate to them. One who abstains from killing others, will enjoy the following benefits:(1) He has no physical deformities and disfigurements.
(3) He is fit and strong.
(4) He is quick and active.
(2) He has good complexion in his future existences. (8) He has a large number of followers.
(5) He is brave when confronted with danger.
(6) He never gets killed by others.
(7) He is free from diseases.
(9) He enjoys longevity.
Facts Concerning "Adinnādāna Precept"
Taking what is not given willingly by bodily gesture, by word, or by writing, by stealing, robbing, by cheating, by using trick, or taking others' properties by trading with false weight, false measuring basket, or false scales, or short- changing or adulteration areAdinnādāna Kamma.
Five Factors ofAdinnādāna
(1) The thing stolen is possessed by others.
(2) One knows that it is others' property.
(3) One has the intention to steal it.
(4) One makes bodily or verbal actions and efforts to steal it.
(5) One steals it.
Any action accompanied by these five factors is calledAdinnādāna kamma. One who commits stealing will suffer the evil consequences in this life and he will also be reborn inApāya when he dies.Grave or Minor Offence
The offence of theft may be grave or minor depending on the morality and virtue of the owner and the value of the stolen properties. Stealing things from one who is endowed with morality and virtue is a grave offence whereas stealing things from one who lacks morality and virtue is a minor offence.
The Benefits of Abstaining from Stealing
One who abstains from stealing others' properties will be reborn in a celestial abode after his death, and in whatever existence he may be, he will enjoy the following benefits:
(1) He is wealthy;
(2) He does not have to work hard for a living:
(3) He has plenty of food and drinks;
(4) He easily gets what he wants;
(5) He is skilful in trade and he is prosperous;
(6) His wealth is not destroyed by the five enemies, namely, flood, conflagration, tyrant, thief, sons and daughters who are unworthy heirs.
Facts Concerning "Kāmesumicchācāra Precept"
A man observing moral precepts must avoid twenty types of women in order to keep his moral precepts of
abstaining from sexual misconduct. The twenty types of women are: -
(1) a woman who is under the guardianship of her mother,
(2) a woman who is under the guardianship of her father,
(3) a woman who is under the guardianship of her parents,(4) a woman who is under the guardianship of her elder and younger brothers,
(5) a woman who is under the guardianship of her elder and younger sisters, (6) a woman who is under the guardianship of her relatives,
(7) a woman who is under the guardianship of her tribe or clan,
(8) a woman who is under the guardianship of her Dhamma friends,
(9) a woman who has been engaged to a certain man,
(10) a woman who is to be married to the king,
(11) a woman who has been purchased by a man and living with him as his wife,
(12) a woman who is willingly living together with a man,
(13) a woman who on being given properties is living together with a man,
(14) a woman who on being given clothing is living together with a man,
(15) a woman who is married to a man with the approval of the elders,
(16) a woman who formerly has to gather firewood and carry water but has now been taken as a wife,
(17) a woman who is a slave as well as a wife,
(18) a woman who is an employee as well as a wife,
(19) a woman who is a prisoner of war who has been forced to become a wife,
(20) a woman who is a prostitute.
If a man has sex with any woman who is under the guardianship of someone, he commitskämesumicchācāra
kamma, which is a heinous crime. The perpetrator will suffer the evil consequences such as being reborn in the four
miserable realms, being reborn as a sexual pervert in the human world for many existences, and being separated from
his loved ones.
Great and Small Offence
If one commits adultery with a person of high morality, the offence is serious; if the person has no morality, the offence is not serious. For example, the youth Nanda, who committed adultery with a female arahant, Uppalavanna, fell into a fissure in the earth and was immediately reborn inAvici niraya. Even if the victim lacks morality, the offence will be serious if the adultery is committed forcibly.
Four Factors of "Kāmesumicchācāra Kamma"
(1) The woman belongs to one of the twenty types of women whom one should not have sexual relationship;
(2) One desires to have sex;
(3) One makes the effort to have sex;
(4) One takes pleasure in having sex.
If these four factors are involved in committing adultery, one is said to have committedkāmesumicchācāra
kamma.
The Benefits of Abstaining from Sexual Misconduct
A man who never has sex with another man's wife or with a damsel under someone's guardianship, and a woman who never has sex with another man other than her husband, will enjoy the following benefits:
(1) They have no enemies.
(2) They are loved by all beings.
(3) They get food, drinks, clothes, etc.
(4) The sleep soundly.
(5) They wake up peacefully.
(6) They will not be reborn in the four miserable realms.
(7) They will not be reborn as a woman or as a sexual pervert.
(8) They can control their temper.
(9) They can act and speak boldly and frankly.
(10) They can live in dignity.
(11) They can live cheerfully and happily without having to cast down their eyes.
(12) They love and adore only the opposite sex, i.e., they never become homosexual.
(13) They are born with complete sets of organs and limbs.
(14) They possess prominent marks and features.
(15) They can live in confidence.
(16) They can live happily.
(17) They have no anxiety and no worry.
(18) They are free from danger.
(19) They are never separated from their loved ones.
Facts Concerning "Musāvāda Precept"
Musāvāda means lying to others by word, letter or gesture. Lying done by word of mouth is called verbal evil
conduct.
Telling lies with malicious intent can lead one toniraya. The gravity of that offence corresponds to the amount of harm done.
AlthoughBodhisattas, while wandering in Samsara, sometimes might have committed killing, stealing, sexual misconduct and took alcoholic drinks, they never told lies with malicious intent.
The Benefits of Abstaining from Telling Lies
One who refrains from telling lies will reach a good destination. Moreover, one will enjoy the following benefits:(1) clear pronunciation,
(2) even teeth,
(3) sweet smelling breath,
(4) a well-built physique,
(5) good eyesight and hearing,
(6) good features, and fair complexion,
(7) influence on others,
(8) effective speech,
(9) calmness of mind.
Facts Concerning "Surameraya Precept"
Everyone should abstain from taking intoxicants and narcotic drugs such as alcohol, hashish, cocaine, marijuana, and heroin, because it can result in heedlessness to do meritorious deeds.
Four Factors ofSurameraya
(1) It is an alcoholic drinks or intoxicants.
(2) One has the intention to take it.
(3) One makes the effort to take it.
(4) One actually takes it.
Six Evil Effects of Taking Intoxicants
The Buddha told the youthSingala about the six evil effects of taking intoxicants which the perpetrator has to suffer in this present life.
They are: -
(1) loss of wealth;
(2) quarrelling and fighting with others;
(3) suffering from various diseases;
(4) lack of fame;
(5) lack of moral shame and moral dread; and (6) lack of knowledge and wisdom.
The Benefits of Abstaining from Taking Intoxicants
If one abstains from taking alcoholic drinks and narcotic drugs, one will attain a blissful existence after one is death, and also enjoy the following benefits: -
(1) being intelligent,
(2) being diligent,
(3) being mindful,
(4) being grateful to one's benefactor,
(5) having moral shame and moral dread, and (6) having propensity to do good deeds.
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