Every evening the monks get together, usually around 7 pm, to have a chanting service. Often local people will join in and you are welcome as well. This is a great way to get an experience of authentic Buddhist culture. It will usually begin by placing some items on the shrine. You may be invited to place some or just touch them as they are being carried.
There may be a chanting book in English for you to follow along with. You are also welcome to just listen. Below is a recording as well as the text of the first part of the service.
After the service, you are welcome to stay and speak with monks
You want your children to get all the benefits of their Buddhist religion. But a once a week Dhamma School just isn’t enough. Now you and your family can join with the monks of Colombo Dhamma Friends of Mahamevnawa each weekday so they can develop strong minds and virtue.
Each show is 28 minutes and includes taking refuges and precepts, chanting a paritta or a guided meditation, a short Dhamma sermon, and sometimes a short sutta reading. They always close with a merit sharing. Kids love it and they are able to use what they learn as they go about their day.
The best way to listen is on a podcast app on your smart phone. We recommend RadioPublic. See below for instructions. If you already have an app that plays podcasts, you can directly use our RSS feed. (right click here to copy) You can also listen to the latest live show each weekday morning Sri Lankan time from 6 am to 9 am.
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Listen on an App
The best way to listen to the podcast version of Monks in the Morning is on the Free Radio Public app
Step 1: Install the Free RadioPublic app, then come back here.
Step 2: Click on the button below and choose Radio Public to open the link.
Step 3: Select “Follow”
Optional: You may want to turn the app notifications on and change the show settings so new shows are downloaded automatically when you are on wifi.
I am mom of 3 kids residing in Las Vegas USA. I am very happy about of this programs because I am struggling teaching Dhamma in English to my kids. I know this programs is playing a vital role. My kids will benefit from your activities. I would like to pay gratitude for our Lokusuwameen wahahanse and all the monks of the Mahamewnawa. I Know them very well. Now I am in the other side of the world but every single day Mahamevnawa is guiding me.
The Supreme Buddha encouraged his disciples to observe the eight precepts as often as possible. It is common to observe them on the full moon, but you may also like to follow them on the new and half moons. Here is the schedule. Dates in bold are the full moons.
◐ Wednesday, August 7 ⬤Wednesday, August 14 (Poya) ◑ Thursday, August 23 ⬤ Thursday, August 30
◐ Friday, September 6 ⬤Friday, September 13 (Poya) ◑ Sunday, September 22 ⬤ Saturday, September 28
◐ Saturday, October 5 ⬤Sunday, October 13 (Poya) ◑ Monday, October 21 ⬤ Sunday, October 27
◐ Monday, November 4 ⬤Tuesday, November 12 (Poya) ◑ Tuesday, November 19 ⬤ Tuesday, November 26
◐ Wednesday, December 4 ⬤Wednesday, December 11 (Poya) ◑ Thursday, December 19 ⬤ Wednesday, December 25
Listen using the player above or download to listen later
When kids grow up attending quality Dhamma education, the teachings become a natural part of their life. Listen to this interview where two kids share their thoughts and experiences offering dana to the Mahasangha.
Many people ask us why, in a country like Sri Lanka, we teach
Buddhism in English. The answer is very simple. It is for the
people here now who cannot learn as easily in Sinhala.
We do this without judgment and only so they can begin to practice
the Supreme Buddha’s Dhamma immediately.
There are a few
different groups of people we help:
children returning from overseas. Many families who moved abroad
are returning to Sri Lanka to raise their children. Although these
families may speak Sinhala at home, the children’s Sinhala skill
is not high enough for them to benefit from attending Dhamma School
in Sinhala right now.
visitors to Sri Lanka. Naturally we would like visitors to our
country to be able to learn the authentic teachings of the Supreme
Buddha. It’s an added bonus that they can learn side by side with
Sri Lanka who’s education is taking place exclusively in English
medium. Parents know the abilities and nature of their children
best. Many of them feel that in order for their kids to learn
Buddhism quickly and effectively, they should be learning in the
same medium the rest of their education is happening in. We give
them that choice.
English is stronger than their Sinhala. Colombo is a growing
global community with a diversity of residents. With English being
an international language, we make sure that no one looses out on
the chance to learn and practice the liberating teachings of the
When we consider the future spread of Buddhism around the world, we know that today’s English Medium students are tomorrow’s global citizens. Although they will bring many skills with them as they live and travel abroad, the most important thing for them to share with the world is the teachings of the Supreme Buddha. Having a fluent education in Buddhism in the English language, this will allow them to spread these teachings to interested people where ever they go.
Of course, Mahamevnawa Buddhist Monastey has an over 20 year history of spreading the Supreme Buddha’s teachings in Sri Lanka and around the world in Sinhala, through their monasteries, books, magazine, television station, and radio station. English medium programs are just one more facet to this meritorious project.
If you have more
questions about our activities, please contact us.
people only get the chance to collect merit very rarely. On that
occasion, by thinking wisely, they do meritorious actions. If they
don’t think wisely they will miss the chance. This story is about a
wise person who took the greatest advantage from the opportunity he
long time ago there lived in Benāres a youth named Gandha, and he
was the son of the principal treasurer of the city. When his father
died, the steward of his property opened the door of his storeroom
and said to him, “Master, now you are the possessor of all this
wealth which once belonged to your father, and of all this wealth
which once belonged to your grandfather and to those who went before
him.” And when he had so said, he brought out store after store of
treasure and showed them to him. Gandha looked at the stores of
treasure and said, “But why did they not take this treasure with
them when they went to the other world?”
there are none that can take their treasure with them when they go to
the other world. All that men take with them when they die is their
good or whether it
Gandha heard this, he thought to himself, “How
foolish of them
them to amass all these treasures and then to go away and leave them!
As for me, I will take them with me when I go.” This was the
thought that passed through Gandha’s mind. But instead of saying to
himself, “I will give alms. I will render honor to whom honor is
due,” he reflected, “I will eat up all this wealth before I go.”
he spent a hundred thousand gold coins in building a bath-house of
crystal. At a cost of a hundred thousand gold coins he had made a
bath-seat of crystal. At a cost of a hundred thousand gold coins he
had made a couch to sit on.
At a cost of a hundred thousand gold coins he had made a bowl for his
food. At a cost of a hundred thousand gold coins he caused to be
a pavilion over his dining-hall. At a cost of a hundred thousand gold
coins he had made a copper-plated holder
for his bowl. At a cost of a hundred thousand gold coins he had a
magnificent window built in his house. For his breakfast he spent a
thousand gold coins, and for his evening meal he spent a thousand
gold coins. And for the purpose of providing himself with food at
midday on the day of full moon he spent a hundred thousand gold
the day when he intended to eat this food, he spent a hundred
thousand gold coins in decorating the city, caused a drum to be
beaten and the following proclamation to be made, “Let all behold
the manner in which Gandha eats his meals.” Straightway the people
of the city assembled, bringing with them beds and couches. And
Gandha, having first bathed in his bath-house which had cost him a
hundred thousand gold coins, in perfumed water drawn from sixteen
containers, seated himself on his couch which had cost him a hundred
thousand gold coins. Having so done, he opened his magnificent window
and displayed himself to view, seated on that couch. And his servants
placed his bowl in that copper-plated holder
and served him with food. In such splendor, surrounded by a company
of dancers, did Gandha enjoy that feast.
short time afterwards a certain villager came to the city and
staid in the house of a friend.
Now it so happened that it was the day of full moon. On
this day men went about the city beating drums and crying out, “Let
all behold the splendor in which Gandha takes his meals.” The
villager’s friend said to him, “Have you ever seen the splendor
in which Gandha takes his meals?” “No, my friend,” said the
villager. “Well then, come, let us go. There
is the drum making the rounds of the city. we
shall see great splendor and magnificence.” So the city man took
the countryman with him, and they went out together. The people
of the city
climbed on beds and couches and looked on.
then the villager smelled the savor of food and said to the city man,
“I feel greedy for that bowl of rice.” “Friend, do not wish for
could never get it.” “Friend, if I do not get it, I shall not be
able to live any longer.” The city man, unable to restrain the
villager, standing in the outer circle of the crowd, cried out three
times with a loud voice, “I bow myself before you, master.”
is that?” said Gandha.
is I, master.” “What is the matter?”
is a certain villager here who is greedy for the rice in your bowl.
Please give him just a morsel of rice.”
cannot have it.”
did you hear what he said?”
I heard. ‘If I can have some of the rice, I can live. But
if I cannot have it, I shall surely die.’”
the city man cried out again with a loud voice, “Master, this
villager says that if he cannot have some of your rice, he will
surely die. Spare his life, I beg you.”
every morsel of rice is worth a hundred gold coins, two hundred gold
coins. If I give rice to everyone who asks for it, what shall I have
to eat myself?”
if this villager cannot have some of your rice, he will die. Spare
his life, I beg you.”
cannot have it. However, if it be really true that unless he receives
some of the rice he will die, let him work for hire for me for three
years. If he will do that, I will let him have the bowl of rice.”
the villager heard that, he said to his friend, “So be it, friend.”
Then he took leave of his
and wife, saying to them, “I intend to work for hire for three
years in order to obtain this bowl of rice.” And having so said, he
entered Gandha’s house. During his term of service he performed all
of his duties most faithfully. Whether
in the house or in the forest, whether by day or by night, all the
duties which fell to him were performed just as they should have
been. He became known to all the residents of the city as
his term of service was completed, Gandha’s steward said to his
master, “Bhattabhatika’s term of service is now completed. It
was a difficult task he performed for the space of three years in
working for hire. Not
a single piece of work he undertook was done incorrectly.” Gandha
gave orders to all the members of his household, except his own dear
wife Cintamani, to wait on that day upon Bhattabhatika only, saying,
“Today you are to render precisely the same attentions to him as
you have been accustomed to render to me.” So saying, he bestowed
his own state upon Bhattabhatika.
Bhattabhatika bathed in the same kind of water as that in which
Gandha had been accustomed to bathe, and in the same bath-house, and
sat on Gandha’s bath-seat after his bath, and put on Gandha’s
garments, and sat down upon Gandha’s couch. And Gandha caused a man
to go about the city beating a drum and crying out, “Bhattabhatika
worked for hire in the house of Gandha for the space of three years,
and by so doing obtained for himself a bowl of rice. Let all look
upon the splendor and magnificence in which he eats his meal.” The
people of the city climbed beds and couches and looked on. Every
place Bhattabhatika looked at quaked and shook. Dancers
stood in attendance about him. Servants
brought the bowl of rice to him and set it before him.
it was time for him to wash his hands, a certain paccekabuddha on
Mount Gandhamāna arose from a state of meditation which had lasted
seven days, and considering within himself, “Where shall I go today
to receive alms?” saw Bhattabhatika. Then this thought occurred to
him, “This man has worked for hire for three years and by so doing
has received a bowl of rice. Has
this man faith or not?” Perceiving that he had faith, the
paccekabuddha considered further, “Even they that have faith do not
always take the trouble to give alms. Will
this man take the trouble to give alms to me?” Immediately he
became aware of the following, “He will surely bestow favor upon
me, and by bestowing favor upon me he will earn for himself a rich
reward.” So the paccekabuddha put on his upper robe, took his bowl
in his hand, and soaring through the air, alighted in the middle
of the assembly and showed himself standing before his very face.
Bhattabhatika saw the paccekabuddha, he thought to himself, “Because
I have not previously given alms, it has been necessary for me to
work for hire in the house belonging to someone else for three years
in order to obtain the bowl of rice. This rice which I have just
received will keep me for a night and a day. But
if I give this to this noble person, it will keep me for countless
millions of cycles of time. I will give it to this noble person and
to none other.” Thereupon Bhattabhatika, who had earned possession
of the bowl of rice by working for hire for three years, without so
much as putting a morsel of rice in his mouth, suppressed his desire,
took the bowl in his own hands, and went to the paccekabuddha and
placed the bowl in the hands of another. Then he worshiped the
paccekabuddha, and taking the bowl in his left hand, with his right
hand poured the rice into the bowl of the paccekabuddha. When half of
the rice had been emptied into his bowl, the paccekabuddha covered
the bowl with his hand. Bhattabhatika, however, said to him,
“Reverend Sir, one portion cannot be divided into two. I ask you
not to bestow favor upon me in this present life, but to bestow favor
upon me in the life to come. I desire to keep nothing for myself, but
to give you all without reserve.” And without keeping back anything
at all for himself, he gave all without reserve to the paccekabuddha,
thereby earning much merit for himself. When he had so done, giving
all he possessed, he saluted the paccekabuddha again and said to him,
“Reverend Sir, all because of this bowl of rice I worked for hire
in the house of another for three years and endured much suffering.
May happiness alone be my portion from now on in the various places
where I shall be reborn. Grant that I may be a partaker of the same
which you have seen.” “So be it,” said the paccekabuddha,
adding, “May all your desires be granted, even as the wishing-jewel
grants them. May
all your longings be fulfilled, even as the moon on the full moon
day.” And by way of thanksgiving he pronounced the following
what you seek and wish for quickly be obtained;
May all your
longings be fulfilled, even as the moon on full-moon day.
what you seek and wish for quickly be obtained;
May all your
longings be fulfilled, even as the wishing-jewel fulfills them.
the paccekabuddha formed the resolution, “May this multitude stand
watching me until I reach Mount Gandhamāna.” Straightway he flew
through the air to Gandhamādana, and the multitude stood watching
him. When he reached Gandhamāna, he divided the food among five
hundred paccekabuddhas. Each
received enough for himself. When the multitude saw him dividing the
food among the paccekabuddhas, they sent up thousands of shouts of
that the noise was like the noise of simultaneous bursts of thunder.
Gandha heard the shouts, he thought to himself, “Bhattabhatika has
been unable to endure the splendor and glory which I bestowed upon
him. Therefore this multitude has assembled and is making fun of
him.” So he sent out men to investigate the matter. The men
returned and told Gandha what had happened, saying, “Master, in
like manner may they endure splendor and glory.” When Gandha heard
this, his body was filled
with the five sorts of joy. Said he, “Oh, what a difficult task it
was that this man performed! And to think that during all the time
that I enjoyed this splendor and glory I should never have taken the
trouble to give anything!” So he summoned Bhattabhatika and asked
him, “Is the report true that you have done this and that?”
take these thousand gold coins and make over to me the merit that you
have earned by bestowing this gift.” Bhattabhatika did so, and
Gandha divided all of his possessions into two parts and gave
Bhattabhatika one of the portions.
became warm friends with Gandha and ate with him and drank with him
and lived with him. Having lived out his term of life, he passed from
that existence and was reborn in the World of the Gods. After
enjoying heavenly bliss in the World of the Gods for the space of an
interval between two Buddhas, he obtained a new existence in the
dispensation of Gautama
Buddha in the city Sāvatthi in the household of a supporter of the
Story of the
Present: Sukha the Novice
mother received the treatment usual for the protection of her unborn
babe, and after a few days the longing of pregnancy came upon her.
Thought she, “Oh, that I might give food of rich flavor to the
arahant Sāriputta and his five hundred monks! Oh, that I might put
on yellow robes, take a golden vessel in my hand, sit down in the
outer circle of the congregation, and partake of the food left
uneaten by those monks!” In this way she did, and satisfied her
longing. And on other festival occasions also she gave like
offerings. Finally she gave birth to a son, and on the day appointed
for the naming of the child she said to the arahant Sāriputta,
“Reverend Sir, confer the precepts on my son.” Said the Elder,
“What shall be his name?” Said the mother, “Reverend Sir, from
the day when he was conceived, no one in this house has experienced
his name shall be Happy, Sukha Kumara.”
the age of seven he went forth and became a novice monk under the
arahant Sariputta. For seven days his mother and father bestowed rich
offerings within the monastery in honor of his reception into the
Order, giving food of a hundred flavors to the order of monks
presided over by the Buddha, returning in the evening to their own
home. On the eighth day, while the order of monks were making the
rounds of the village, the Elder Sāriputta performed various duties
about the monastery. Afterwards, directing the novice to take his
bowl and robe, he himself entered the village for alms.
While this young samanera was going on
alms round with arahant Sariputta, he saw people making a canal. Then
he asked, “Dear venerable Sariputta, what are these people making?
What are these people digging?”
“These are water canals. Dear novice,
the stream of water is led along by this canal. The water will flow
according to the shape of the canal. From that water the crops are
grown. If the water just flows everywhere, the crops will never
grow.” Then the novice said, “Oh, is that so?” looking at the
water stream. Then the novice monk asked, “Dear sir, does this
water have a mind that allows it to go in these different
“No, dear novice.”
“So this water has no mind. It is the
canals that guide it to the proper place.”
“Yes, novice, that’s how it is.”
Then the novice monk started thinking
like this, “Water does not have a mind but the canal can guide it
to the proper place. Now, I have a mind. I should be able to guide
this mind in the directions taught by the Buddha.”
As they continued walking along, the
novice saw an arrow maker straightening the rods of arrows. After
passing this place, the novice monk asked, “Dear sir, what are
“Dear novice, those are called arrows.”
“Venerable sir, how do they make them?”
“Dear novice, first they heat the rods
with fire and then they straighten them.”
“Then, venerable sir, do those rods
have a mind?”
“No, novice monk.”
Then the novice monk started thinking
like this, “Even these rods do not have a mind. It is straightened
by heating with fire. Now, I have a mind. Why can’t I remove the
twisted parts of this mind.”
As they continued walking along, they saw
a workshop with carpenters planing a piece of wood, removing all the
bends. After passing this place, the novice monk asked, “Dear sir,
who are they?”
“Dear novice, they are carpenters.”
“What do they do?”
“They cut wood. They remove curves.
They make carts, cartwheels and furniture.” Then the novice asked,
“Venerable sir, do those wheels have a mind? Do those carts have a
mind?” “No, dear novice.”
Then the novice started thinking, “What
an amazing thing! Those wheels don’t have a mind. Those carts don’t
have a mind. If even these things without a mind can be controlled,
why can’t I control my mind?”
Then the novice addressed arahant
Sariputta, “If you, venerable sir, could take your robes and alms
bowl, I will stay here for some time.” When this was said, the
arahant Sariputta did not get angry thinking, “How can this novice
monk leave me half way giving back the alms bowl for me to carry.”
With a heart of loving kindness, by seeing the benefit of this novice
monk’s future, the arahant Sariputta accepted his robes and bowl.
Then the novice worshiped arahant Sariputta and said, “Venerable
sir, if you receive alms food of one-hundred flavors can you please
share that with me?” “Oh, dear novice, do you get food with
one-hundred flavors every day?” “Well, I said so because we get
those things due to merit done in the past.”
Then the arahant Sariputta thought to
himself, “If this young novice monk meditates outside the kuti he
might get disturbed.” So arahant Sariputta told him, “You can go
back to the monastery and use my kuti.”
Having gone back to the monastery he
started meditating. Because of the merit of this novice monk, the god
Sakka saw him sitting in meditation. Then god Sakka commanded the
Gods of the Four Great Kings to protect him. This novice didn’t
even hear so much as the sound of a bird. The gods bound to the sun
and moon came to protect the novice. The novice monk’s mind became
steady and stilled. Without any disturbances he became a
non-returner, an anagami.
Meanwhile, the arahant Sariputta visited
the house of one of his devotees. On that day they had prepared
delicious food with one-hundred flavors. After receiving food,
arahant Sariputta started to leave. They asked him, “Dear sir, why
don’t you eat the food here then go?” “Today a novice monk is
in my kuti waiting.”
That day, the Supreme Buddha had been
watching all of these event using his psychic powers. The novice monk
was striving hard to realize the Four Noble Truths fully. By then the
novice had reached the level of non-returner. The Buddha thought,
“This novice has the merit to become an arahant.”
At that moment, the arahant Sariputta was
coming back from alms round with food for the novice monk. The
Blessed One, using his supernatural powers, stood in front of the
kuti where the novice monk was waiting. As the arahant Sariputta
approached the kuti, the Buddha stopped him and asked the following
“Sariputta, what did you get?”
“Blessed One, I got food.”
“What does food bring?”
“Blessed One, it brings feelings.”
“What does feeling bring?”
“Blessed One, it brings things made
with the four great elements.”
“Dear Sariputta, what do the four great
Blessed One, it is the internal sense
faculties, the external sense faculties, and consciousness.”
The novice monk inside the kuti overheard
this very clearly. He quickly understood the impermanent nature of
food and feelings, the destruction of form, the changing nature of
contact and became an arahant with the help of this advice. Then the
Buddha said to the arahant Sariputta, “OK, dear Sariputta, now you
can offer food.”
The arahant Sariputta knocked on the door
and the novice came out and started fanning him. “Dear novice, now
you can have your food.”
“But how about you, dear sir?”
“I ate, dear novice. You may eat now.”
The novice ate his meal. That morning the
gods of the sun were holding back the movement of the sun to give the
novice time to eat this morning meal. After the novice ate his meal
the gods released the sun and it quickly passed into evening.
This seven year old novice became an
arahant on the eighth day of his monk life with the offerings and
blessings of devas and brahmhas.
In the monastery, the other monks started
questioning why the morning had lasted so long and the evening came
so quickly. The Supreme Buddha overheard this discussion and
explained to them, “It’s not what you think. For this meritorious
novice, the gods bound to the sun and moon give protection. The god
Sakka gives protection. The Gods of the Four Great Kings give
protection. Even I give protection to this young novice monk.”
The Supreme Buddha then spoke these
“Manopubbaṅgamā dhammā – manoseṭṭhā manomayā Manasā ce paduṭṭhena – bhāsati vā karoti vā Tato naṃ dukkhamanveti – cakkaṃva vahato padaṃ”
Este é o primeiro verso da coleção chamada Dhammapada,
um dos livros que fazem parte do cânone Pāli, onde encontramos preservados os
discursos do Buda na língua conhecida como “Pāli”.
Não é atoa que este verso inicie a coleção. Nestas
poucas palavras, encontramos ensinamentos sutis, intimamente ligados às
descobertas que o Buda realizou enquanto meditava sob a árvore Bodhi. Ao
contemplar estas palavras, no entanto, é fácil deixar que a mente – o
“personagem principal” do verso acima – preencha lacunas oferecendo
interpretações imaginativas e levando-nos à becos sem saída (mesmo que sejam
A primeira linha do verso, por exemplo, é bastante
popular e tem sido frequentemente traduzida como algo similar à “as
coisas são criadas pela mente“, enquanto o restante é muitas vezes
omitido. Ao leitor, parece que o Buda está afirmando que o oceano, as árvores,
pássaros e planetas são frutos da nossa imaginação! O restante do verso, porém,
trai esta proposta. E é nas palavras seguintes onde encontramos a chave para
entendermos o que o Buda tem a nos dizer sobre a circunstância em que nos
encontramos. Abaixo, ofereço uma tradução para o verso completo:
“A mente está à frente de tudo o que se sente A mente está por trás de tudo o que se faz Sobre tudo a mente é sempre evidente Da mente, tais coisas são originais Agir ou dizer palavra com a mente contaminada Leva a dor a te seguir como a roda, o pé da vaca “
O tema do verso é, portanto, as ações que fazemos em
nossas vidas e o efeito que elas produzem. Isso é, sua capacidade de criar
sofrimento no futuro. E, por trás do nosso sofrimento e das ações, encontramos
a nossa mente. Ao contemplar nosso comportamento no mundo, fica aparente o
motivo que levou o Buda à apontar o holofote à nossa mente tão enfaticamente. Seja
hoje ou há dois mil e quinhentos anos atrás, nós aparecemos nesse mundo
ignorantes sobre seu funcionamento e, imersos nessa ignorância e em sofrimento,
somos levados à crer que os outros, o universo ou divindades são os
responsáveis pela nossa dor (e, ás vezes, que eles são responsáveis por nossas
próprias ações, também!)
No entanto, basta um olhar sóbrio para concluir que os
outros (ou divindades) não tem o poder de remover nossa dor. A dor, o Buda
aponta, se faz presente enquanto suas condições estão presentes. E estas
condições se alteram com nossas ações. O Buda, em seus discursos, declara que
há ações saudáveis que possuem a natureza de produzir prazer e felicidade, e
ações nocivas que possuem a natureza de produzir dor e sofrimento. E que
“uma mente contaminada” nos leva a fazer escolhas e ações nocivas
cujo resultado nos segue para onde quer que vamos – tal qual a metafora colorida oferecida pelo
Assim, no vasto número de ensinamentos do Buda ainda
preservados, encontramos o mais profundo e sofisticado sistema ético ao nosso
dispor, nos oferecendo em detalhes como conduzir, investigar e entender nossas
vidas de forma a satisfazer nossa busca mais profunda e universal: a busca pela
felicidade. Ou, pelo menos, aprender à diminuir nosso sofrimento. Hoje, nós,
ocidentais, temos a oportunidade singular de acessar estes discursos em
traduções modernas para o inglês e amplamente aceitas em meios monásticos e
acadêmicos. Sugerimos as traduções dos quatro volumes de discursos do Buda
realizadas pelo monge americano Bhikkhu Bodhi e sua antologia, In the Buddha’s
Words: An Anthology of Discourses from the Pali Canon.
The Buddha taught us that ethics is the foundation for all of the good qualities we can develop in the mind. By following five basic training rules we can eliminate worry and regret that disturbs our meditation. As well, we avoid all the unpleasant results of unwholesome actions. Because this also has a positive benefit to those around us, the Buddha called these precept five great gifts.
At the beginning of many of our activities, the monks will give people the chance to take the precepts, although it is perfectly suitable to take them on your own at any time.
These are the five basic ethical rules the Buddha asked his lay disciples to follow:
I observe the precept of abstaining from killing living beings. This means not intentionally causing the death of any living beings.
I observe the precept of abstaining from stealing. This means not taking things that do not belong to us.
I observe the precept of abstaining from sexual misconduct. This means not having sex with people we are not married to and with people against their will.
I observe the precept of abstaining from telling lies. This means saying what is true at the proper time.
I observe the precept of abstaining from using intoxicating drinks and drugs. By following this precept we are committed to having a clear mind at all times.
Buddhists will usually remind themselves of their commitment to keep these precepts by reciting them once a day. The also take the precepts when they come to a monastery.
When we realize we have broken a
precept, we can immediately make the determination to follow it in the
future. The Buddha taught us that even this intention is extremely
powerful for our mental development.
It is important when we have
doubts about the precepts to ask a knowledgeable good friend so we can
have confidence in our actions. Sometimes we think we have broken a
precept when we really haven’t. Sometimes we even think it is impossible
to keep the precepts because of some misunderstanding.
though it is often difficult to keep the precepts, especially at the
beginning, we will quickly see the benefits. When we meditate our minds
won’t be troubled by worry and regret. When we think about the many bad
results we have avoided by keeping the precepts, we will have a
tremendous gratitude for the compassion of our teacher, the Supreme
The Buddha called these ethical guidelines “great gifts”
because of the immeasurable peace and comfort that following them brings
to those people around us.
The Buddha also encouraged his lay disciples to observe some additional precepts as often as they could. They are known as the Eight Precepts.
Frequently Asked Questions about the Five Precepts
Can I break the precepts accidentally?
No, the Five Precepts cannot be broken accidentally. So, for example, if while we are walking we accidentally step on an insect, this does not break the precept of killing. If we unknowingly say something that is not true but we think it is, that does not break the precept of lying.
What if I break a precept?
This is totally normal and should be expected. We can’t do anything about the past other than re-commit to following the precept in the future. In the moment you realize you have broken a precept, reflect on what happened and determine to follow it in the future. This is why many people recite the precepts in the morning and evening each day. This has the double purpose of reminding us to follow the precepts as well as knowing that we are starting with a clean slate.
What if I broke the precepts in the past?
It’s fair to say that most people have broken precepts at some point in the past. The Buddha taught that it is not really helpful to spend time regretting things we have done in the past. What is helpful is trying to keep the precepts now.
Does eating meat count as killing?
No. Killing is killing and eating is eating. However if we tell someone to kill an animal, for any reason, that breaks the precept against killing. If we buy meat that was not killed at our request, that does not break the precept.
Does taking prescription drugs break the 5th precept?
No, not if they are prescribed by a doctor and are taken as instructed.