Here I have looked at each of the 10 precepts (dasa-sīla) individually incorporating as much as possible to clarify them, in accordance with the texts, for heightened moral training.
This heightened moral training has its most complete expression in the Vinaya Piṭaka, or basket of discipline, and begins with a narrative starting from the Buddhas Enlightenment. This narrative is useful to remember as the whole teaching of Dhamma & Vinaya begins with and aims towards awakening from suffering, something the Buddha knew did not depend upon him being alive, or anyone being at the head of the order for the teachings to work, just as it is said in the Mahāparinibbāna Sutta “Ānanda if it occurs to you 'The teaching of the Master has gone, we are without a teacher,' it is not proper for you to view it that way Ānanda, as whatever Dhamma & Vinaya I have expounded and made evident for you, when I am gone, that will be your master & teacher.”
Training in morality inevitably leads to purity of morality (sīla-visuddhi) the former being a ‘2x2-way street,’ a restraining from & cultivation of certain qualities, as-well as a restraint in and appropriate use of things, these are otherwise referred to as moral restraint by means of the moral code of conduct (pātimokkha-saṃvara-sīla) moral restraint of the senses (indriya-saṃvara-sīla,) morally pure livelihood (ājiva-pārisuddhi-sīla,) and morality connected with using the requisites (paccaya-sannissita-sīla.) So, in order to develop these, each precept has a translation; the Pāli; alternatives from the other precept lists; Pāli word analysis; repercussions for a novice; vinaya comparison; and an interpretation for reflection. However, if used in combination with explanatory texts of the pātimokkha rules, the benefit of using this analysis would increase its value to the practice.
The interpretations are my own personal opinion, therefore, should not to be taken as a definitive, true understanding of what is meant, however, it maybe useful to start with, and develop understanding upon, or from these to begin with.
Remember, the moral principles work on an honour system, one in which we regulate and control our own actions of body, and speech. In this regard, different people will have different standards they live by so it is advisable not to lower ones standards, however, if you find another has higher standards follow their lead, particularly when visiting as a guest.
As Cv.VIII.14.79-82 says;
This heightened moral training has its most complete expression in the Vinaya Piṭaka, or basket of discipline, and begins with a narrative starting from the Buddhas Enlightenment. This narrative is useful to remember as the whole teaching of Dhamma & Vinaya begins with and aims towards awakening from suffering, something the Buddha knew did not depend upon him being alive, or anyone being at the head of the order for the teachings to work, just as it is said in the Mahāparinibbāna Sutta “Ānanda if it occurs to you 'The teaching of the Master has gone, we are without a teacher,' it is not proper for you to view it that way Ānanda, as whatever Dhamma & Vinaya I have expounded and made evident for you, when I am gone, that will be your master & teacher.”
Training in morality inevitably leads to purity of morality (sīla-visuddhi) the former being a ‘2x2-way street,’ a restraining from & cultivation of certain qualities, as-well as a restraint in and appropriate use of things, these are otherwise referred to as moral restraint by means of the moral code of conduct (pātimokkha-saṃvara-sīla) moral restraint of the senses (indriya-saṃvara-sīla,) morally pure livelihood (ājiva-pārisuddhi-sīla,) and morality connected with using the requisites (paccaya-sannissita-sīla.) So, in order to develop these, each precept has a translation; the Pāli; alternatives from the other precept lists; Pāli word analysis; repercussions for a novice; vinaya comparison; and an interpretation for reflection. However, if used in combination with explanatory texts of the pātimokkha rules, the benefit of using this analysis would increase its value to the practice.
The interpretations are my own personal opinion, therefore, should not to be taken as a definitive, true understanding of what is meant, however, it maybe useful to start with, and develop understanding upon, or from these to begin with.
Remember, the moral principles work on an honour system, one in which we regulate and control our own actions of body, and speech. In this regard, different people will have different standards they live by so it is advisable not to lower ones standards, however, if you find another has higher standards follow their lead, particularly when visiting as a guest.
As Cv.VIII.14.79-82 says;
“Incomplete observance of the moral principles does not lead to behaving perfectly, and those of imperfect behaviour do not have appropriate discernment, so do not know one-pointedness of mind. Confused and multi-pointed of mind, they do not know truth in an upright way, so do not see escape from stressfulness with the true path!
Complete observance of the moral principles leads to behaving perfectly, and those of perfect behaviour have appropriate discernment, so know one-pointedness of mind. Unconfused and one-pointed of mind, they know truth in an upright way, so see escape from stressfulness with the true path!
Indeed those wise disciples of the victorious one, fulfil the observance by taking the foremost advice of the Buddha and come to nibbana.”
Or as Ajahn Maha-Boowa said in 'Wisdom develops Samādhī'1 “Sīlā is that which sets a limit to the “outgoing exuberance” in a person’s actions of body and speech and the responsibility for these actions and their results rests with the heart.” So with this in mind perfect the moral principles.
Mv 6.40.1 The Great Standard
Now at that time uncertainty arose in the sāmaṇas with regard to several things: "What does the fortunate one allow? What is not allowed?" So they relayed the issue to the fortunate One:
(The Buddha) "Meditators, whatever I have not forbidden, saying, 'This is not a proper thing for you to do,' if it fits in with what is not a proper thing for you to do, if it goes against what is a proper thing, then, this too is not a proper thing for you to do.
"Whatever I have not forbidden, saying, 'This is not a proper thing for you to do,' if it fits in with what is a proper thing for you to do, if it goes against what is not a proper thing, then, this too is a proper thing for you to do.
"And whatever I have not allowed, saying, 'This is a proper thing for you to do,' if it fits in with what is not a proper thing for you to do, if it goes against what is a proper thing, then, this too is not a proper thing for you to do.
"And whatever I have not allowed, saying, 'This is a proper thing for you to do,' if it fits in with what is a proper thing for you to do, if it goes against what is not a proper thing, then, this is a proper thing for you to do."
Precepts Explained
Veramaṇī sikkhā-padaṃ samādiyāmi.
I take upon myself the precept for abstaining from
I take upon myself the precept for abstaining from
Vinaya Clarification
pācittiyā 73 Mohanasikkhāpada - To learn the rules of training.
pācittiyā 73 Mohanasikkhāpada - To learn the rules of training.
Extra rules for consideration
Saṅghādisesa 12; pācittiyā 68; pācittiyā 71; pācittiyā 72
Factors for Consideration
Factors for offence – A precept; not to learn the precepts; has heard/learnt them in detail at least 3 times.
Non-offence clause – not heard/learnt them at least 3 times in detail; insane.
Factors for offence – A precept; not to learn the precepts; has heard/learnt them in detail at least 3 times.
Non-offence clause – not heard/learnt them at least 3 times in detail; insane.
Interpretation
The enemy of pride & conceit is the jewel of taking upon oneself the training rules for dis-passion.
The enemy of pride & conceit is the jewel of taking upon oneself the training rules for dis-passion.
Pāṇātipātā veramaṇī sikkhā-padaṃ samādiyāmi.
I take upon myself the precept for abstaining from Intentionally causing living beings to die.
I take upon myself the precept for abstaining from Intentionally causing living beings to die.
This first precept, is a natural precept, one where it is blameable by the world.
Meaning
Pāṇātipātā
Pāṇā - life; breath; a living being.
Atipātā - slayer; destroyer.
Novice Repercussions
The taking of life is an expulsion offence.
Vinaya Clarification
pārājika 3 Tatiyapārājikasikkhāpada - Not to take a human life, either by body, speech or mind.
pācittiyā 61 Sañciccasikkhāpada - Not to kill living beings.
Factors for Consideration
Factors for offence - It is a living being; knowing it is a living being; thought of causing death; effort to kill; death by that effort.
Non-offence clause - unintentional; unknowing result; not intending death; insane.
Interpretation
To act with goodwill and compassion, I will refrain from killing others, via body, speech, & mind, as-well-as business in weapons, in poison, & in meat.
Meaning
Pāṇātipātā
Pāṇā - life; breath; a living being.
Atipātā - slayer; destroyer.
Novice Repercussions
The taking of life is an expulsion offence.
Vinaya Clarification
pārājika 3 Tatiyapārājikasikkhāpada - Not to take a human life, either by body, speech or mind.
pācittiyā 61 Sañciccasikkhāpada - Not to kill living beings.
Factors for Consideration
Factors for offence - It is a living being; knowing it is a living being; thought of causing death; effort to kill; death by that effort.
Non-offence clause - unintentional; unknowing result; not intending death; insane.
Interpretation
To act with goodwill and compassion, I will refrain from killing others, via body, speech, & mind, as-well-as business in weapons, in poison, & in meat.
Adinnādānā veramaṇī sikkhā-padaṃ samādiyāmi.
I take upon myself the precept for abstaining from
I take upon myself the precept for abstaining from
This second precept, is a natural precept, one where it is blameable by the world.
Meaning
Adinnādānā
A – negative prefix
Dinnā - given; offered; allowed; granted; handed over.
Dānā - gift; charity; alms; alms-giving.
Novice Repercussions
Theft is an expulsion offence.
Striving for the bhikkhus loss, is a punishable offence
Striving for the bhikkhus loss of dwelling, is a punishable offence
Vinaya Classification
pārājika 2 Dutiyapārājikasikkhāpada - Not to take anything that is not offered, which is reckoned a theft.
Extra Rules for Consideration
Nissaggiya 25; pācittiyā 60
Factors for Consideration
Factors for offence – Owned by another; knowing it is owned by another; thought of stealing; effort to take; the object is taken.
Non-offence clause – Taken for safe keeping (lost property); on trust (spoken about before); borrowed; own property; discarded; from a charnel ground; insane; not emotionally secure (unhinged).
Interpretation
To be open-handed and generous I will refrain from taking what is not given, as a material gift.
Notes
The manner of offering something is fulfilled correctly when a gesture of offering (either verbally or physically) is done within a forearms distance of the recipient.
Meaning
Adinnādānā
A – negative prefix
Dinnā - given; offered; allowed; granted; handed over.
Dānā - gift; charity; alms; alms-giving.
Novice Repercussions
Theft is an expulsion offence.
Striving for the bhikkhus loss, is a punishable offence
Striving for the bhikkhus loss of dwelling, is a punishable offence
Vinaya Classification
pārājika 2 Dutiyapārājikasikkhāpada - Not to take anything that is not offered, which is reckoned a theft.
Extra Rules for Consideration
Nissaggiya 25; pācittiyā 60
Factors for Consideration
Factors for offence – Owned by another; knowing it is owned by another; thought of stealing; effort to take; the object is taken.
Non-offence clause – Taken for safe keeping (lost property); on trust (spoken about before); borrowed; own property; discarded; from a charnel ground; insane; not emotionally secure (unhinged).
Interpretation
To be open-handed and generous I will refrain from taking what is not given, as a material gift.
Notes
The manner of offering something is fulfilled correctly when a gesture of offering (either verbally or physically) is done within a forearms distance of the recipient.
Abrahma-cariyā veramaṇī sikkhā-padaṃ samādiyāmi.
I take upon myself the precept for abstaining from Incomplete chastity regarding the holy life.
I take upon myself the precept for abstaining from Incomplete chastity regarding the holy life.
The rendering of the third precept for the eight/ten precepts is by ordinance, spiritually blameable.
Meaning
Abrahmacariyā
A – negative prefix
Brahmacariyā - religious life; complete chastity.
Novice Repercussions
Engaging in incomplete chastity (sex) is an expulsion offence.
Molesting a Bhikkhuni is an expulsion offence.
Vinaya Clarifications
pārājika 1 Paṭhamapārājikasikkhāpada - Not to have sexual intercourse with any being.
Extra Rules for Consideration
Saṅghādisesa 5
Factors for Consideration
Factors for offence – Another being (dead or alive); thoughts of unchaste behaviour; effort to engage in behaviour; engage in behaviour.
Non-offence clause – Ignorant it is such behaviour; non-consenting; emotionally insecure (unhinged); insane.
Interpretation
To cultivate contentment, and restraint, I will refrain from incomplete chastity, or trading in human beings.
Notes
AN7.47 provides eight grounds where the holy life is broken; rendered; tarnished; or blemished.
1- intercourse; 2- being rubbed/massaged/bathed; 3- joking; jesting; making merry with women; 4- eye on eye contact burns for them 5- eavesdrop as they laugh, talk, jest, sing, or weep; 6- recollecting laughs, talks, jests one has had with them; 7- watching another who is bent upon, engrossed in, & revelling in the five strands of sensual pleasure (five aggregates); 8- lives the holy life in hopes of a better body in a future life.
AN4.159 says sexual intercourse is a bridge to be broken down.
As ones intention may not always be obvious (even to oneself) and ones actions of body and speech may not be perfectly guarded at all times, it should be a general principle for sāmaṇas and anāgārikas to refrain from physical and social contact with members of the opposite sex and the sex they are attracted too. This also helps reduce misconceptions, and aids us in overcoming the kilesas, however, some may find this sort of behaviour strange and bias, so it may be helpful to point out that it is not them as a person there is any problem with but ourselves who has a problem with Greed/lust, hatred/anger, and delusion/ignorance.
The five precepts has the observance
Meaning
Abrahmacariyā
A – negative prefix
Brahmacariyā - religious life; complete chastity.
Novice Repercussions
Engaging in incomplete chastity (sex) is an expulsion offence.
Molesting a Bhikkhuni is an expulsion offence.
Vinaya Clarifications
pārājika 1 Paṭhamapārājikasikkhāpada - Not to have sexual intercourse with any being.
Extra Rules for Consideration
Saṅghādisesa 5
Factors for Consideration
Factors for offence – Another being (dead or alive); thoughts of unchaste behaviour; effort to engage in behaviour; engage in behaviour.
Non-offence clause – Ignorant it is such behaviour; non-consenting; emotionally insecure (unhinged); insane.
Interpretation
To cultivate contentment, and restraint, I will refrain from incomplete chastity, or trading in human beings.
Notes
AN7.47 provides eight grounds where the holy life is broken; rendered; tarnished; or blemished.
1- intercourse; 2- being rubbed/massaged/bathed; 3- joking; jesting; making merry with women; 4- eye on eye contact burns for them 5- eavesdrop as they laugh, talk, jest, sing, or weep; 6- recollecting laughs, talks, jests one has had with them; 7- watching another who is bent upon, engrossed in, & revelling in the five strands of sensual pleasure (five aggregates); 8- lives the holy life in hopes of a better body in a future life.
AN4.159 says sexual intercourse is a bridge to be broken down.
As ones intention may not always be obvious (even to oneself) and ones actions of body and speech may not be perfectly guarded at all times, it should be a general principle for sāmaṇas and anāgārikas to refrain from physical and social contact with members of the opposite sex and the sex they are attracted too. This also helps reduce misconceptions, and aids us in overcoming the kilesas, however, some may find this sort of behaviour strange and bias, so it may be helpful to point out that it is not them as a person there is any problem with but ourselves who has a problem with Greed/lust, hatred/anger, and delusion/ignorance.
The five precepts has the observance
Kāmesu micchācārā veramaṇī sikkhā-padaṃ samādiyāmi
I take upon myself the precept for abstaining from misconduct based on sensual desire.
I take upon myself the precept for abstaining from misconduct based on sensual desire.
The rendering of the third precept in the five precepts is a natural precept, one where it is blameable by the world.
Meaning
Kāmesu
Kāmesu – Sensual.
micchācārā
micchācārā – misconduct.
Vinaya Clarifications
pācittiyā 6 Dutiyasahaseyyasikkhāpada - Not to lie down in a bedroom in which there is a woman.
pācittiyā 44 Rahopaṭicchannasikkhāpada - Not to sit alone with a woman in an isolated place.
pācittiyā 45 Rahonisajjasikkhāpada - Not to sit with a woman in a place remote from others' ears.
Factors for Consideration
Factors for offence – another being of the opposite sex (dead or alive); thoughts of misconduct based on desire; effort to engage in behaviour.
Non-offence clause – Ignorant it is such behaviour; non-consenting; emotionally insecure (unhinged); insane.
Interpretation
To cultivate contentment, and sense-restraint, I will refrain from sensual misconduct, or trading in human beings.
Notes
MN114.5 says that intercourse with those protected by one or both parents, sibling, or other relative, married, engaged, or protected by the law, & having their monthly period should be refrained from.
See also the sixth, seventh and eighth precept of the eight precepts, or the sixth seventh, eighth and ninth precepts of the ten precepts.
Meaning
Kāmesu
Kāmesu – Sensual.
micchācārā
micchācārā – misconduct.
Vinaya Clarifications
pācittiyā 6 Dutiyasahaseyyasikkhāpada - Not to lie down in a bedroom in which there is a woman.
pācittiyā 44 Rahopaṭicchannasikkhāpada - Not to sit alone with a woman in an isolated place.
pācittiyā 45 Rahonisajjasikkhāpada - Not to sit with a woman in a place remote from others' ears.
Factors for Consideration
Factors for offence – another being of the opposite sex (dead or alive); thoughts of misconduct based on desire; effort to engage in behaviour.
Non-offence clause – Ignorant it is such behaviour; non-consenting; emotionally insecure (unhinged); insane.
Interpretation
To cultivate contentment, and sense-restraint, I will refrain from sensual misconduct, or trading in human beings.
Notes
MN114.5 says that intercourse with those protected by one or both parents, sibling, or other relative, married, engaged, or protected by the law, & having their monthly period should be refrained from.
See also the sixth, seventh and eighth precept of the eight precepts, or the sixth seventh, eighth and ninth precepts of the ten precepts.
Musāvādā veramaṇī sikkhā-padaṃ samādiyāmi.
I take upon myself the precept for abstaining from False Speech.
I take upon myself the precept for abstaining from False Speech.
This fourth precept, is a natural precept, one where it is blameable by the world.
Meaning
Musāvādā
Musā - falsehood; lie.
vādā - theory; saying; creed controversy.
Novice Repercussions
Telling lies is an expulsion offence.
To claim attainments which have not been realised is an expulsion offence
Vinaya Clarifications
Nidāna to the Pātimokkha - Any mendicant remembering an offence yet should not reveal it during the recitation, up to the third
(rule after), there comes to be a conscious lie.
pārājika 4 Catutthapārājikasikkhāpada - Not to claim attainments that have not been achieved.
pācittiyā 1 Musāvādasikkhāpada - Not to lie.
Extra rules for consideration
Saṅghādisesa 9 pācittiyā 63 pācittiyā 76
Rules connected with the training 57-72 (The 16 Dealing with Teaching Dhamma) offer further guidance regarding this precept.
Factors for Consideration
Factors for offence – Something to lie about; thought of lying; forming a lie; attempting to deceive.
Non-offence clause – without consideration; comment was not to be taken seriously; not intending to put forward a claim; insane.
Interpretation
To speak that which is true, and factual, I will refrain from lying, as-well as business involving hinting.2
Notes
This rule can be understood through perjury laws
If any person lawfully sworn as a witness or as an interpreter (takes on the precept) in a judicial proceeding (in any situation) wilfully makes a statement material in that proceeding, which he knows to be false or does not believe to be true, he shall be guilty of perjury,
(The Buddha) "There are ten subjects a mendicant (following my path) should often engage conversation in.
(the Mendicants) 'Which ten?'
(The Buddha) 'conversations regarding being inwardly content, on contentment with things, on privacy from external concerns, on non-entanglement, on how to apply energy, on morality, on concentration, on discernment, on release, and on the knowledge & vision of release. These are the ten subjects a mendicant (following my path) should engage in often.'"
AN 10.69 Kathavatthu Sutta: (Excerpt)
Surā-meraya-majja-pamādaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.
I take upon myself the precept for abstaining from Recreational intoxicants that lead to carelessness.
I take upon myself the precept for abstaining from Recreational intoxicants that lead to carelessness.
This fifth precept is a precept of ordinance, one where it is spiritually blameable.
Meaning
Surāmerayamajjapamādṭṭhānā
Surāmeraya – rum & spirits.
Majjapa - one drinks, strong drinks.
Māda - pride; intoxication; conceit; sexual excess.
ṭhānā - place; locality; condition; reason; office; cause;
Novice Repercussions
Imbibing intoxicants is an expulsion offence.
Vinaya Clarifications
pācittiyā 51 Surāpānasikkhāpada - Not to consume intoxicating substances.
Factors for Consideration
Factors for offence – intoxicating substance; thought of imbibing; effort to imbibe; absorbed.
Non-offence clause – if it is not an intoxicant; it is believed to not be an intoxicant; it isn't an intoxicant although has the appearance; it is cooked so the intoxicating property is removed; it is medicinal; insane.
Reflection
This is a reflection of the wise, I use supports for the sick and medicinal requisites: only to ward off painful feelings that have arisen, for the maximum freedom from disease.
Interpretation
To live mindfully, I will refrain from taking as-well as trading in intoxicants that confuse the mind.
Notes
The corresponding vinaya rule on this precept makes it clear that it is any substance that intoxicates the mind and leads to a weakening of inhibitions and restraint, although it does give allowances for the use of such substances, as a preservative in medicines, and as a result certain medicines such as morphine could be considered allowable when taken under medical supervision for medicinal purposes.
Meaning
Surāmerayamajjapamādṭṭhānā
Surāmeraya – rum & spirits.
Majjapa - one drinks, strong drinks.
Māda - pride; intoxication; conceit; sexual excess.
ṭhānā - place; locality; condition; reason; office; cause;
Novice Repercussions
Imbibing intoxicants is an expulsion offence.
Vinaya Clarifications
pācittiyā 51 Surāpānasikkhāpada - Not to consume intoxicating substances.
Factors for Consideration
Factors for offence – intoxicating substance; thought of imbibing; effort to imbibe; absorbed.
Non-offence clause – if it is not an intoxicant; it is believed to not be an intoxicant; it isn't an intoxicant although has the appearance; it is cooked so the intoxicating property is removed; it is medicinal; insane.
Reflection
This is a reflection of the wise, I use supports for the sick and medicinal requisites: only to ward off painful feelings that have arisen, for the maximum freedom from disease.
Interpretation
To live mindfully, I will refrain from taking as-well as trading in intoxicants that confuse the mind.
Notes
The corresponding vinaya rule on this precept makes it clear that it is any substance that intoxicates the mind and leads to a weakening of inhibitions and restraint, although it does give allowances for the use of such substances, as a preservative in medicines, and as a result certain medicines such as morphine could be considered allowable when taken under medical supervision for medicinal purposes.
Vikāla-bhojanā veramaṇī sikkhā-padaṃ samādiyāmi.
I take upon myself the precept for abstaining from Taking food after noon or during the night.3
I take upon myself the precept for abstaining from Taking food after noon or during the night.3
This sixth precept is a precept of ordinance, one where it is spiritually blameable.
Meaning
Vikālabhojanā
Vikāla - the wrong time; after noon and the night.
Bhojanā - food; meal.
Vinaya Clarifications
pācittiyā 37 Vikālabhojanasikkhāpada - Not to consume food between noon and the following dawn.
Extra Rules for Consideration
nissaggiya 23 pācittiyā 40
Rules connected with the training 27-56 (The 30 Dealing with Food) offer further guidance regarding this precept.
dhutangas 3-7
Factors for consideration
Factors for offence – food; knowledge of inappropriate time; thought of eating; effort to eat; it is eaten.
Non-offence clause – reason (starvation); it is a medicine; insane.
Reflection
This is a reflection of the wise, I use alms-food: not for fun, not for pleasure, not for fattening, not for beautification, only for the maintenance and nourishment of this body, for keeping it healthy, for helping with the Holy Life; thinking thus, “I will allay hunger without overeating, so that I may continue to live blamelessly and at ease.”
Interpretation
To live being easy to support, I will refrain from eating at unsuitable times.
Notes
Although repulsiveness regarding food is recommended at times within the canon, it is more common to be advised to be moderate in this regard.
Meaning
Vikālabhojanā
Vikāla - the wrong time; after noon and the night.
Bhojanā - food; meal.
Vinaya Clarifications
pācittiyā 37 Vikālabhojanasikkhāpada - Not to consume food between noon and the following dawn.
Extra Rules for Consideration
nissaggiya 23 pācittiyā 40
Rules connected with the training 27-56 (The 30 Dealing with Food) offer further guidance regarding this precept.
dhutangas 3-7
Factors for consideration
Factors for offence – food; knowledge of inappropriate time; thought of eating; effort to eat; it is eaten.
Non-offence clause – reason (starvation); it is a medicine; insane.
Reflection
This is a reflection of the wise, I use alms-food: not for fun, not for pleasure, not for fattening, not for beautification, only for the maintenance and nourishment of this body, for keeping it healthy, for helping with the Holy Life; thinking thus, “I will allay hunger without overeating, so that I may continue to live blamelessly and at ease.”
Interpretation
To live being easy to support, I will refrain from eating at unsuitable times.
Notes
Although repulsiveness regarding food is recommended at times within the canon, it is more common to be advised to be moderate in this regard.
The 7th & 8th of the ten precepts are combined into one for the 7th of the eight precepts.
(7) Nacca-gīta-vādita-visūka-dassanā (8) mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.
I take upon myself the precept for abstaining from (7.) Dancing, singing, music, visiting shows for entertainment, (8.) Wearing garlands, fragrances, cosmetics, ornate jewellery and decoration.
(7) Nacca-gīta-vādita-visūka-dassanā (8) mālā-gandha-vilepana-dhāraṇa-maṇḍana-vibhūsanaṭṭhānā veramaṇī sikkhā-padaṃ samādiyāmi.
I take upon myself the precept for abstaining from (7.) Dancing, singing, music, visiting shows for entertainment, (8.) Wearing garlands, fragrances, cosmetics, ornate jewellery and decoration.
This seventh precept of the eight precepts, is a precept of ordinance, one where it is spiritually blameable.
Meaning
Nacca - dancing; a play.
Gīta - a song; singing.
Vādita - music.
Visūkadassanā - visiting shows.
Mālā - a garland; wreath; flowers; a string of.
Gandha - odour; smell; scent.
Vilepana - ointment; cosmetic; toilet perfume.
Dhāraṇa - a weight comprising about 2/5 of an ounce.
Maṇḍana - adornment; decoration.
Vibhūsana - an ornament; decoration.
ṭhānā - place; locality; reason; office; cause; stay.
Interpretation
To cultivate contentment, I will refrain from intoxicating hobbies
Meaning
Nacca - dancing; a play.
Gīta - a song; singing.
Vādita - music.
Visūkadassanā - visiting shows.
Mālā - a garland; wreath; flowers; a string of.
Gandha - odour; smell; scent.
Vilepana - ointment; cosmetic; toilet perfume.
Dhāraṇa - a weight comprising about 2/5 of an ounce.
Maṇḍana - adornment; decoration.
Vibhūsana - an ornament; decoration.
ṭhānā - place; locality; reason; office; cause; stay.
Interpretation
To cultivate contentment, I will refrain from intoxicating hobbies
Nacca-gīta-vādita-visūka-dassanā veramaṇī sikkhā-padaṃ samādiyāmi.
I take upon myself the precept for abstaining from
Dancing, singing, music and going to see entertainments.
I take upon myself the precept for abstaining from
Dancing, singing, music and going to see entertainments.
This seventh precept of the ten precepts, is a precept of ordinance, one where it is spiritually blameable.
Vinaya Clarifications
Rules connected with the training 1-26 (the 26 dealing with proper behaviour) offer further guidance regarding this precept
Cv.V.2.6 - One should not go see dancing; singing; or music. An offence of wrongdoing for one who does.
Interpretation
To cultivate contentment, I will refrain from intoxicating entertainments.
Vinaya Clarifications
Rules connected with the training 1-26 (the 26 dealing with proper behaviour) offer further guidance regarding this precept
Cv.V.2.6 - One should not go see dancing; singing; or music. An offence of wrongdoing for one who does.
Interpretation
To cultivate contentment, I will refrain from intoxicating entertainments.
Māla-gandha-vilepana-dhāraṇa-maṇḍana-vibhusanaṭṭhāṇā
veramaṇī sikkhā-padaṃ samādiyāmi.
I take upon myself the precept for abstaining from
Wearing garlands, using perfumes, and beautifying the body with cosmetics,
jewellery & clothing
veramaṇī sikkhā-padaṃ samādiyāmi.
I take upon myself the precept for abstaining from
Wearing garlands, using perfumes, and beautifying the body with cosmetics,
jewellery & clothing
This eighth precept of the ten precepts, is a precept of ordinance, one where it is spiritually blameable.
Vinaya Clarifications
Pācittayā 86 Sūcigharasikkhāpada – not to own a needle box made of bone, ivory, or horn.
Cv.V.2.1 - For one who wears an ear ornaments, chains, necklaces, ornaments for the waist, ornamental girdles, armlets, bracelets, & finger rings should not be worn, An offence of wrongdoing
Reflection
This is a reflection of the wise, I use the robe: only to ward off cold, to ward off heat, to ward off the touch of flies, mosquitoes, wind, burning and creeping things, only for the sake of modesty.
Interpretation
To cultivate contented, I will refrain from intoxicating hobbies of beautification.
Vinaya Clarifications
Pācittayā 86 Sūcigharasikkhāpada – not to own a needle box made of bone, ivory, or horn.
Cv.V.2.1 - For one who wears an ear ornaments, chains, necklaces, ornaments for the waist, ornamental girdles, armlets, bracelets, & finger rings should not be worn, An offence of wrongdoing
Reflection
This is a reflection of the wise, I use the robe: only to ward off cold, to ward off heat, to ward off the touch of flies, mosquitoes, wind, burning and creeping things, only for the sake of modesty.
Interpretation
To cultivate contented, I will refrain from intoxicating hobbies of beautification.
Uccāsayana-mahāsayanā veramaṇī sikkhā-padaṃ samādiyāmi.
I take upon myself the precept for abstaining from high and luxurious resting4 places.
I take upon myself the precept for abstaining from high and luxurious resting4 places.
This ninth precept of the ten precepts, or the eighth precept of the eight precepts, is a precept of ordinance, one where it is spiritually blameable.
Meaning
Uccāsayana
Uccā - 1. high; 2. noble.
sayana - a bed; sleeping; bed; sofa.
Mahāsayanā
Mahā – great; big; extensive. short form of mahanta in compound words
Vinaya Clarification
pācittiyā 87 Mañcapīṭhasikkhāpada - Not to make, cause to be made, or use beds or seats having a eight exceeding 65 centimetres.
pācittiyā 88 Tūlonaddhasikkhāpada - Not to use or make beds or seats covered with cotton.
Pācittayā 15 Dutiyasenāsanasikkhāpada – Not to leave without putting ones bed which belongs to the community away or taking leave.
Pācittayā 18 Vehāsakuṭisikkhāpada – not to lie on an unsuitable high resting place.
Extra Rules for Consideration
dhutangas 8-13
Reflection
This is a reflection of the wise, I use the lodging: only to ward off cold, to ward off heat, to ward off the touch of flies, mosquitoes, wind, burning and creeping things, only to remove the danger from weather, and for living in seclusion.
Interpretation
To cultivate contentment, I will refrain from high & luxurious resting places.
Meaning
Uccāsayana
Uccā - 1. high; 2. noble.
sayana - a bed; sleeping; bed; sofa.
Mahāsayanā
Mahā – great; big; extensive. short form of mahanta in compound words
Vinaya Clarification
pācittiyā 87 Mañcapīṭhasikkhāpada - Not to make, cause to be made, or use beds or seats having a eight exceeding 65 centimetres.
pācittiyā 88 Tūlonaddhasikkhāpada - Not to use or make beds or seats covered with cotton.
Pācittayā 15 Dutiyasenāsanasikkhāpada – Not to leave without putting ones bed which belongs to the community away or taking leave.
Pācittayā 18 Vehāsakuṭisikkhāpada – not to lie on an unsuitable high resting place.
Extra Rules for Consideration
dhutangas 8-13
Reflection
This is a reflection of the wise, I use the lodging: only to ward off cold, to ward off heat, to ward off the touch of flies, mosquitoes, wind, burning and creeping things, only to remove the danger from weather, and for living in seclusion.
Interpretation
To cultivate contentment, I will refrain from high & luxurious resting places.
Jātarupa-rajata-paṭigahaṇā veramaṇī sikkhā-padaṃ samādiyāmi.
I take upon myself the precept for abstaining from Accepting gold or silver5
I take upon myself the precept for abstaining from Accepting gold or silver5
This tenth precept is a precept of ordinance, one where it is spiritually blameable.
Meaning
Jatarupa - gold.
Rajata - silver.
patiggahana - acceptance; reception; taking.
Vinaya Clarification
nissaggiya 18 Rūpiyasikkhāpada - Not to accept, have accepted, or consent to the depositing of money.
nissaggiya 19 Rūpiyasaṃvohārasikkhāpada - Not to participate in any trading with money.
nissaggiya 20 Kayavikkayasikkhāpada - Not to exchange goods or services.
Factors for Consideration
Factors for offence – Money; thoughts of obtaining it; puts forth effort; obtains.
Non-offence clause – unknowing what it is; insane.
Interpretation
To cultivate trust in others, I will refrain from using money.
Meaning
Jatarupa - gold.
Rajata - silver.
patiggahana - acceptance; reception; taking.
Vinaya Clarification
nissaggiya 18 Rūpiyasikkhāpada - Not to accept, have accepted, or consent to the depositing of money.
nissaggiya 19 Rūpiyasaṃvohārasikkhāpada - Not to participate in any trading with money.
nissaggiya 20 Kayavikkayasikkhāpada - Not to exchange goods or services.
Factors for Consideration
Factors for offence – Money; thoughts of obtaining it; puts forth effort; obtains.
Non-offence clause – unknowing what it is; insane.
Interpretation
To cultivate trust in others, I will refrain from using money.
Commitments on the Range of Action6
pisuṇāya vācāya paṭivirato hoti
Refraining from malicious speech
Refraining from malicious speech
Meaning
pisuṇāya – malicious.
vācāya - Speech
paṭivirato - refrains
hoti – there is; exist.
Novice Repercussions
Speaking dispraise of the Buddha, Dhamma, Sangha, is an expulsion offence.
Causing bhikkhus to split from bhikkhus is a punishable offence.
Textual Clarification
saṇghādisesā 8; pācittiyā 3; pācittiyā 13; pācittiyā 54; pācittiyā 79
Rules connected with the training 57-72 (The 16 Dealing with Teaching Dhamma) offer further guidance regarding this precept
Interpretation
To speak that which unites those who are divided, promotes friendliness, and concord I will refrain from divisive speech, as-well as business involving scheming, talking, and hinting.8
pisuṇāya – malicious.
vācāya - Speech
paṭivirato - refrains
hoti – there is; exist.
Novice Repercussions
Speaking dispraise of the Buddha, Dhamma, Sangha, is an expulsion offence.
Causing bhikkhus to split from bhikkhus is a punishable offence.
Textual Clarification
saṇghādisesā 8; pācittiyā 3; pācittiyā 13; pācittiyā 54; pācittiyā 79
Rules connected with the training 57-72 (The 16 Dealing with Teaching Dhamma) offer further guidance regarding this precept
Interpretation
To speak that which unites those who are divided, promotes friendliness, and concord I will refrain from divisive speech, as-well as business involving scheming, talking, and hinting.8
pharusāya vācāya paṭivirato hoti
Refraining from abusive speech
Refraining from abusive speech
Meaning
pharusāya – rough; abusive.
Novice Repercussions
Insulting and reviling bhikkhus is a punishable offence
Textual Clarification
saṇghādisesā 10 pācittiyā 2 pācittiyā 77
Rules connected with the training 57-72 (The 16 Dealing with Teaching Dhamma) offer further guidance regarding this precept
Interpretation
To speak that which is gentle, pleasing to the ear, and courteous, I will refrain from personal comments of an abusive nature, as-well as business involving belittling.9
pharusāya – rough; abusive.
Novice Repercussions
Insulting and reviling bhikkhus is a punishable offence
Textual Clarification
saṇghādisesā 10 pācittiyā 2 pācittiyā 77
Rules connected with the training 57-72 (The 16 Dealing with Teaching Dhamma) offer further guidance regarding this precept
Interpretation
To speak that which is gentle, pleasing to the ear, and courteous, I will refrain from personal comments of an abusive nature, as-well as business involving belittling.9
samphappalāpā paṭivirato hoti
Refraining from frivolous talk
Refraining from frivolous talk
Meaning
samphappalāpā – gossip; frivolous talk.
Textual Clarification
pācittiyā 8 pācittiyā 9 pācittiyā 12 pācittiyā 78
Rules connected with the training 57-72 (The 16 Dealing with Teaching Dhamma) offer further guidance regarding this precept
Interpretation
To speak that which is beneficial and timely with clarity and peace, I will refrain from idle chatter, as-well as business involving talking.10
samphappalāpā – gossip; frivolous talk.
Textual Clarification
pācittiyā 8 pācittiyā 9 pācittiyā 12 pācittiyā 78
Rules connected with the training 57-72 (The 16 Dealing with Teaching Dhamma) offer further guidance regarding this precept
Interpretation
To speak that which is beneficial and timely with clarity and peace, I will refrain from idle chatter, as-well as business involving talking.10
anabhijjhālu
covetousness
covetousness
Meaning
anabhijjhālu - covetousness
Textual Clarification
nissaggiya 30 pācittiyā 82 pācittiyā 84
Interpretation
To cultivate simplicity I will cultivate non-covetousness
anabhijjhālu - covetousness
Textual Clarification
nissaggiya 30 pācittiyā 82 pācittiyā 84
Interpretation
To cultivate simplicity I will cultivate non-covetousness
abyāpannacitto
Mind subdued by benevolence
Mind subdued by benevolence
Meaning
abyāpannacitto
abyāpāda – Benevolence.
panna – Subdued.
citto - Mind.
Novice Repercussions
Striving for the harm to come to bhikkhus, is a punishable offence.
Textual Clarification
pācittiyā 11 pācittiyā 74 pācittiyā 20 pācittiyā 62 pācittiyā 75
Interpretation
To act with goodwill and compassion, I will cultivate harmlessness via body, speech, or mind, as-well-as business in humans.
abyāpannacitto
abyāpāda – Benevolence.
panna – Subdued.
citto - Mind.
Novice Repercussions
Striving for the harm to come to bhikkhus, is a punishable offence.
Textual Clarification
pācittiyā 11 pācittiyā 74 pācittiyā 20 pācittiyā 62 pācittiyā 75
Interpretation
To act with goodwill and compassion, I will cultivate harmlessness via body, speech, or mind, as-well-as business in humans.
sammādiṭṭhi
upright perspective
upright perspective
Meaning
sammādiṭṭhi
sammā – Upright; complete; correct; right.
diṭṭhi – Perspective; view; philosophy.
Novice Repercussions
Speaking wrong views regarding the two extremes & the middle path is an expulsion offence.
Textual Clarification
Pācittayā 69 Pācittayā 70
Mendicants, Now what is upright perspective?
mendicants, that which is knowledge about stress knowledge about the origination of stress knowledge about the destruction of stress knowledge about the practice leading to the destruction of stress.
This, mendicants, is called upright perspective!11
DN22 Mahasatipaṭṭhāna Sutta
There is what is given, offered and sacrificed, there are results for skilful and unskilful actions, there is this world and the world beyond, there are mothers, fathers, and spontaneously born beings. There are also recluses and brahmins who have traversed the upright path until complete perfection, so by their own efforts, realizing this world and the world beyond, can declare it.
AN3.117 Vipattisampadā Sutta
Interpretation
As there are results for skilful and unskilful actions, and ones perspective is the forerunner of all things, I shall cultivate, and remain with Upright Perspective.
sammādiṭṭhi
sammā – Upright; complete; correct; right.
diṭṭhi – Perspective; view; philosophy.
Novice Repercussions
Speaking wrong views regarding the two extremes & the middle path is an expulsion offence.
Textual Clarification
Pācittayā 69 Pācittayā 70
Mendicants, Now what is upright perspective?
mendicants, that which is knowledge about stress knowledge about the origination of stress knowledge about the destruction of stress knowledge about the practice leading to the destruction of stress.
This, mendicants, is called upright perspective!11
DN22 Mahasatipaṭṭhāna Sutta
There is what is given, offered and sacrificed, there are results for skilful and unskilful actions, there is this world and the world beyond, there are mothers, fathers, and spontaneously born beings. There are also recluses and brahmins who have traversed the upright path until complete perfection, so by their own efforts, realizing this world and the world beyond, can declare it.
AN3.117 Vipattisampadā Sutta
Interpretation
As there are results for skilful and unskilful actions, and ones perspective is the forerunner of all things, I shall cultivate, and remain with Upright Perspective.
sammā-ājīvo
upright means of support
upright means of support
Meaning
sammā-ājīvo
sammā – Upright; complete; correct; right.
Ājīvo – Work; livelihood.
Textual Clarification
Saṅghādisesa 13 Nissaggiya 8 Nissaggiya 9 Nissaggiya 22 Nissaggiya 27 Pācittiyā 47 Pācittayā 92
Mendicants, Now what is upright means of support?12
Mendicants, here a noble disciple having abandoned wrong ways of supporting oneself,13 makes their living by a upright means.
Mendicants, this is called upright means of support!
DN22 Mahasatipaṭṭhāna Sutta
Business in weapons, poisons, meat, intoxicant, & humans are wrong livelihood for laypeople.
Scheming, talking, hinting, belittling, pursuing gain with gain is wrong livelihood for a mendicant, following the Buddhas Noble Path.
Interpretation
Having abandoned wrong ways of supporting myself, I shall make my living by upright means.
sammā-ājīvo
sammā – Upright; complete; correct; right.
Ājīvo – Work; livelihood.
Textual Clarification
Saṅghādisesa 13 Nissaggiya 8 Nissaggiya 9 Nissaggiya 22 Nissaggiya 27 Pācittiyā 47 Pācittayā 92
Mendicants, Now what is upright means of support?12
Mendicants, here a noble disciple having abandoned wrong ways of supporting oneself,13 makes their living by a upright means.
Mendicants, this is called upright means of support!
DN22 Mahasatipaṭṭhāna Sutta
Business in weapons, poisons, meat, intoxicant, & humans are wrong livelihood for laypeople.
Scheming, talking, hinting, belittling, pursuing gain with gain is wrong livelihood for a mendicant, following the Buddhas Noble Path.
Interpretation
Having abandoned wrong ways of supporting myself, I shall make my living by upright means.
Footnotes
1 Introduction,; Page 1
2 This business in specifically regarding sāmaṇas
3 In the context of the vinaya, noon always refers to solar noon, the moment situated half-way between the rising and the
setting of the sun - Dawn is the moment of first light in the sky, at the end of the night, when you can see the lines on the
palm at arms length.
4 Although 'resting' has been used, it refers in general, to a bed or seat. However, if in a group all of whom are sitting upon
the floor, choosing the highest place may fall under this rule.
5 This rule is specifically about money; if it were about any gold, or silver item it would be classed under the eighth precept
of the ten precept list or the seventh precept of the eight precept list.
6 Kammapatha meaning 'range of' or 'path of' action, and refers to the wholesome and unwholesome actions, detailed
below, including wrong livelihood which is intimately connected with several of these commitments and precepts, not to
mention the path itself; also both the commitments and precepts are interconnected to a large degree.
7 See also SN47.46 & SN47.47 which maybe the occasions referred to.
8 This business in specifically regarding sāmaṇas
9 This business in specifically regarding sāmaṇas
10 This business in specifically regarding sāmaṇas
11 Upright Perspective, here, could be seen as a reviewing of any given situation. Also the Dhammapada verse 183 “Do not
perform any evil action, good action is the way of a mendicant, purify one’s own mind - this is the wisdom the Buddhas
teach” could be seen as a simple device to use Upright perspective, effort, & mindfulness
12 For a mendicant this would be (in general terms) practising Dhamma to realise Dhamma; or living in accord with
Dhamma, wrong livelihood would be practising for ones own worldly benefit.
See also MN 117.31/32
13 AN 5.177 Vanijja Sutta gives five types of work a lay person should avoid "Business in weapons, human beings, meat,
intoxicants, and poison." and DN2 gives a long list of bestial work of a contemplative from fortune telling to purification
rituals, although SN 42.2/3 suggest that some types of work inherently go against seeing things as they are, and can
increase delusion or other specific unwholesome states, so should be avoided
1 Introduction,; Page 1
2 This business in specifically regarding sāmaṇas
3 In the context of the vinaya, noon always refers to solar noon, the moment situated half-way between the rising and the
setting of the sun - Dawn is the moment of first light in the sky, at the end of the night, when you can see the lines on the
palm at arms length.
4 Although 'resting' has been used, it refers in general, to a bed or seat. However, if in a group all of whom are sitting upon
the floor, choosing the highest place may fall under this rule.
5 This rule is specifically about money; if it were about any gold, or silver item it would be classed under the eighth precept
of the ten precept list or the seventh precept of the eight precept list.
6 Kammapatha meaning 'range of' or 'path of' action, and refers to the wholesome and unwholesome actions, detailed
below, including wrong livelihood which is intimately connected with several of these commitments and precepts, not to
mention the path itself; also both the commitments and precepts are interconnected to a large degree.
7 See also SN47.46 & SN47.47 which maybe the occasions referred to.
8 This business in specifically regarding sāmaṇas
9 This business in specifically regarding sāmaṇas
10 This business in specifically regarding sāmaṇas
11 Upright Perspective, here, could be seen as a reviewing of any given situation. Also the Dhammapada verse 183 “Do not
perform any evil action, good action is the way of a mendicant, purify one’s own mind - this is the wisdom the Buddhas
teach” could be seen as a simple device to use Upright perspective, effort, & mindfulness
12 For a mendicant this would be (in general terms) practising Dhamma to realise Dhamma; or living in accord with
Dhamma, wrong livelihood would be practising for ones own worldly benefit.
See also MN 117.31/32
13 AN 5.177 Vanijja Sutta gives five types of work a lay person should avoid "Business in weapons, human beings, meat,
intoxicants, and poison." and DN2 gives a long list of bestial work of a contemplative from fortune telling to purification
rituals, although SN 42.2/3 suggest that some types of work inherently go against seeing things as they are, and can
increase delusion or other specific unwholesome states, so should be avoided
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