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If the world engaged in the training of any one of the five ethics, much suffering would disappear from the world. The disregard or contempt for one ethic can invite abuse of the other four.

The Buddha. In a Thai forest.

The teachings/training/practices of sīla remains an indispensable feature of the Buddha’s teachings to bring an end to harmful acts of our behaviour, often impacting on others, creatures and the natural world.

Sila means ethics expressed as virtuous behaviour in every area of daily life. Ethics provide the foundation and support for all Dharma teachings since often the greatest levels of suffering arises through neglect of values of care.

Teachings of Dharma/mindfulness/meditation/action require explicit reference to ethics from the start rather than going unspoken and unwritten. Sila needs to be explicit in teaching, not thinking it is implicit.

The author takes the view that Dharma/Buddhist/Mindfulness/Meditation teachers need to find the language to speak about ethics to the individual/family/businesses/arms industry/poison manufacturers/military/political establishment and more.

The Buddha on the Five Ethics

The Buddha referred to specific ethics on a regular basis with variation in meaning according to the situation. These five essential ethics apply to personal, social and political actions.

He referred to the ethics as a path of training – not as commandments or laws to be obeyed.

Teachings never support the violation of ethics through harmful views or support for a harmful political/religious/business/scientific or social ideology.

The Buddha advised people to state inwardly and to others

1.       ‘I undertake the path of training of refraining from killing living (breathing) beings.’

Not attacking, thus not leading to the destruction of life/slaughter/murder/killing.

2.      ‘I undertake the path of training of refraining from taking that which is not (or has not been) given.’

That which is not given, not granted, not offered, not appropriated to, not seized on, not taking from, not occupied.

3.      ‘I undertake the path of training of refraining from harmful behaviour with regard to pursuit of sensual/sexual pleasure.’

Desire, pursuit, craving refers to harm/abuse caused through thirst for pleasure, via the senses and desires for sexual manipulation/gratification.

4.      ‘I undertake the path of training of refraining from speaking falsely or misleading speech,

Discourses (suttas) includes refraining from harsh, slanderous and frivolous speech and remembering to speak what is true and useful.

5.      ‘I undertake the path of training of refraining from being careless or heedless due to liquor, spirits or any intoxicants (such as recreational drugs).’

Refrain from taking of any kind of intoxicants impacting on the mind to cause lack of clarity, carelessness, negligence, indolence and harmful behaviour.

Areas of Ethics

The Buddha also provided teachings on ethics without reference to the above five core ethics. These include:

• sharing of experiences
• exploration of karma
• action and consequences
• clinging to good and not good/evil
• support of right view/right intention – right means not harmful plus nourishing and fulfilling.

Middle Length Discourses, as well as other texts, make regular references to the importance of ethics and its exploration in different areas.

MAY ALL BEINGS ENGAGE IN THE TRAINING OF ETHICS

MAY ALL BEINGS ENGAGE IN VIRTUOUS ACTIVITIES

MAY ALL BEINGS EXPLORE WAYS TO END SUFFERING.

Special thanks for Asaf Federman and Jenny Wilks. In the past two decades,

I have consulted Jenny and Asaf  on translations of certain Pali passages into English.

I have drawn above upon their translation of the five ethics and the meaning of key concepts.