R E S O U R C E S
8x Path - Action
• killing
• stealing
• sexual misconduct
these being the first three of the five precepts.
Before looking at these we can consider one factor common to all three - that of intention. While we take care not to step on bugs, it is inevitable that we 'accidentally' cause harm to other living beings - or take things thinking them unowned - or engage innocently in relationships. It is important to be clear about our state of mind when we act, to be clear about our intention. Do you know what you are doing? Did you mean to... kill - steal - sexually misbehave? This need for clarity reinforces the importance of meditation - being more awake in the moment, more in touch with the impulses of intention.
To refrain from taking life:
The first and most important consideration under this heading is the killing of other human beings. Humans may have a 'higher' consciousness than other beings (with heavier kamma on killing one) but a more important consideration here is the killing of one's own kind. This includes suicide. The motivation for killing any being is either greed, anger or mental confusion [see 3 poisons § ] - or combinations - with anger having the greater kammic consequence. There is a second level of consideration - that of harming, torturing or general abuse. There is no intention to kill but the motivating energy is similar.
• Think: that just as I love life and fear death so to do other beings.
• Think: that just as I seek happiness and dislike and avoid pain so to do other beings.
Developing this way of thinking naturally gives rise to the practices of loving-kindness (metta) and compassion (karuna) [see 4 Brahma Viharas § ] which balance the tendency to harm or kill.
have a ball
The critical factor here is ownership. It is fortunate that there are still things in this world that are not owned - although even the rocks and trees are all gradually coming to be possessed. Perhaps we can allow that things on a city pavement have been abandoned but generally it is safest to presume that 'things' belong to someone and permission should be sought before removing them. Intention is the other factor. One imagines that the object does belong to someone - and has the intention to remove it.
Scriptural commentaries mention several ways of "taking what is not given." Eg.
• stealing: taking the belongings of others secretly, as in housebreaking, pickpocketing, etc.;
• robbery: taking what belongs to others openly by force or threats;
• snatching: suddenly pulling away another's possession before they have time to resist;
• fraudulence: gaining possession of another's belongings by falsely claiming them as one's own;
• deceitfulness: using false weights and measures to cheat customers.
As with all actions there are consequences: resultant kamma. The negative result of wrongly taking something is increased by:
• the greater value of the object;
• higher moral standing of the victim;
• motivation (anger being the worst).
There are three useful practices to help balance the tendency to steal:
By far the most effective is developing generosity [see: dana § ]. Sometimes this practice seems counter-intuitive - 'I want something, so I give away something?' - but, what one learns with practice is that the joy that comes from giving is far more rewarding than the pleasure that comes from getting. The second is honesty - especially with oneself. Thinking: "Just as I enjoy and value the things that are mine, so too do others." The third virtue to develop is contentment. Desire is something that can never be truely satisfied and the 'wish for more' that drives it is not a happy or peaceful state.
To refrain from sexual misconduct:
The person who is promiscuous may get the pleasure of sexual contact but they are often driven by the same restlessness as those who seek material possessions. Casual, indiscriminate contact can be unfulfilling and often emotionally confusing. It is tricky to generalise psychologically but there is often an insecurity, a need for affirmation; certainly a lack of contentment. Sex is (ideally) an expression of love - not a replacement for. This is not to take a stand against pre-marital sex. In fact the main guiding purpose of this principle is to protect existing relationships and to increase trust and faith within those relationships. The issue then becomes one of fidelity - who is an inappropriate, illicit partner? Scriptures give clear and detailed definition.
For a man, three kinds of women are considered illicit partners:
• A woman married to another man. Including a woman recognized as his consort, who lives with him or is kept by him or is acknowledged as his partner. This also includes a woman engaged to another man. A widow or divorced woman is not out of bounds, provided she is not excluded for other reasons.
• A girl or woman under the protection of mother, father, relatives, or other rightful guardians. This rules out elopement or secret marriage contrary to the wishes of the protecting party.
• A woman prohibited by convention. This includes close female relatives forbidden as partners by social tradition, nuns and other women under a vow of celibacy, and those prohibited as partners by the law of the land.
For a woman, two kinds of men are considered illicit partners:
• Any man other than her husband. A widow or divorcee is free to remarry.
• Any man forbidden by convention, such as close relatives and those under a vow of celibacy, is an illicit partner.
Besides these, any case of forced, violent, or coercive sexual union constitutes a transgression and in such a case the violation falls only on the offender, not on the one compelled to submit.
The general consideration is one of sensitive consideration. What will be the likely consequences of my/our actions?
Majjhima 61