Living virtuously can feel challenging in today’s fast-paced world. Many people genuinely wish to uphold moral conduct, yet circumstances, habits, and pressures often make it difficult.
By exploring the subtle impact of virtuous living, this Dhamma sermon invites viewers to understand how moral conduct quietly shapes relationships, earns respect, and brings inner peace.
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Transcript:
[NOTE: This translation was made by one of our volunteers]
This wealth named good qualities – that is effort and determination can push away many consequences of kamma. There are consequences of kamma that can’t be moved. (People) anyway fall prey to them. There are some consequences of kamma that can be pushed away by effort, determination, wisdom, and tactics. Pushed away… So therefore, today let’s discuss something like that. That is, the only refuge we have in life is the Noble Triple Gem’s refuge. So, the next discipline for a person who has taken refuge in the Noble Triple Gem is the 5 Precepts. But many have been listening to Dhamma sermons for this long, and have been Buddhists from birth for this long; but they still can’t protect their refuge of the Noble Triple Gem and the 5 precepts. Some people think of protecting the 5 precepts. Although they have that desire, they can’t protect the 5 precepts. Now what’s the answer for this question? This is what we’ll discuss today.
People are respected in this world – precepts are highly esteemed in this world – because of precepts. Now look, in the past, during The Supreme Buddha’s time when King Kosala reigned, he had a very wise chief counsellor. The king hosted a lot. He helps and assists this chief counsellor a lot. But the chief counsellor thought “Is the king hosting me for my skills? Or for what?…” “Or is it because of my virtuousness?” “I must check this.” So as he passed the treasury, he took a gold coin and went. That is, after he finished his work. So the person in charge of the Treasury saw this. Seeing it he remained silent in respect for the chief counsellor. The second day too he took a gold coin. Now he’s confused. Why is he taking from the castle in this manner? On the 3rd day when he took a handful, he brought a pole and hit him saying “Although you are the chief counsellor, there’s no point.” “You’re a great thief!” “You’re stealing the contents of the palace.” Saying so, he brought him before the king. The king – he told the king – “Dear king,” “I caught the thief with the goods.” “Although he is the chief counsellor,” “although he shows you a good face, he is a great thief.” Then the king said “See what you did? There’s nothing I can do.” “I hereby sentence you to royal punishment.” Then at that time, the chief counsellor said “Dear king, I did not steal.” “I did an experiment” “(to check if) I am being hosted by these people for my skill or because I am virtuous.” “Now it’s very clear to me.” “These worldly beings, knowingly or unknowingly, respects virtue and host (those who protect) them.” “Therefore, as I was labeled a thief,” “I have no use of this lay life. If you give me permission, I will ordain.” King Kosala said “Ordain.” He ordained and in a short time he became an Arahant.
(No matter) how good you are or how skillful you are, as soon as you become weak in the matter of protecting precepts, disgrace spreads and society finds one disgusting. Thereafter, the Supreme Buddha said this happened in the past too. “I too wondered in the past” “if the people of this world host” “because of people’s qualities or because of one’s virtue.” “So when I was a king’s chief counsellor I took gold coins in a similar way.” “Then those people beat me,” “tied me with chains and dragged me to the king.” “When being dragged, I saw” “on the street” “a gypsy had captured a snake” “and was pulling its tail, touching its head and making it dance.” “So I developed a kindness. Now I am being dragged away by chains.” He saw the gypsy and told him “Hey mister,” “don’t grab that poisonous serpent’s tail, head and mess around with it. It will bite you.” “Also, don’t trouble that animal.” Then that gypsy said “Hey!” “despite you doing wrong and being dragged away by chains” “- by stealing and as a thief -” “are you advising me?!” “This serpent is better than you.” “This snake never bites me, no matter what I do to it.” “This is a virtuous one.” “You are a thief.” Then it’s said that the Bodhisattva thought “Not biting, not harming;” “by these, the snake was labeled virtuous.” So he went to the king, and sorted out this matter. He (thereafter) practiced asceticism, developed Jhāna (states of deep concentration and meditative absorption), and went to the Brahma world. So the most esteemed thing in this world is virtue. Now all of you think, in your home there are 4-5 children. One has studied well and is a scholar. However, although he is a scholar, he commits the 5 sins and the 10 demerits. There’s another and he’s a scholar too. He commits sexual misconduct. He has women all over the country. Thereafter, there’s another scholar. He consumes lots of alcohol. There is a virtuous child who observes the five precepts, helps with household work, and tends the paddy fields. Your life is soothed by – respect truly forms in your heart – for which child? For the person who is innocent and protecting the 5 precepts. People – without any fear or suspicion – of these characters, who will they associate? That virtuous person. Even a king of a country if he’s not virtuous – now in countries, certain kings, certain rulers are not respected. Is it based on the ruler’s knowledgeability? Or is it because the rulers are not virtuous? They scold each other saying “Thief! Thief! Thief!” They don’t respect each other. See if rulers are respected? None of them respect each other. Why? Is it because they are not educated? (They have) various professorships, deanships, degrees. Next, there are doctors, engineers, lawyers. Likewise, there are individuals who hold such designations and possess such degrees in there (the government). But everyone is scolded saying “Thief! Thief! Thief!” Not one respects the other, right? In this world, respect and virtue go hand in hand.
The venerable, sacred, respected, virtuous, well behaved and disciplined – the great Saṅgha – is in this world. So an entire world bow their heads to them. To the sacred, very sacred, virtuous, pious, respected Saṅgha. So when certain wrongs or shortcomings happen, those monks are scolded too. So the respect of the people in this world, and next the sacredness is directly correlated to being virtuous. Therefore, in your lives will become a sacred, respected, and important life if you are able to protect your refuge in the Noble Triple Gem and the 5 precepts. But this has become difficult. It seems like people don’t (willingly) tell lies, but they’re told automatically. Next, some people can’t stop their debauchery. They cannot stop their alcoholic tendencies. So the main factor to be free of these is to have the need to be free. “I” “- before I die if I can protect the 5 precepts -” “it would be good.” You must have that need. Chandaṁ janeti. Next, you must make an effort for it. Vāyamati. Vīriyaṁ ārabhati – determination must begin. Cittaṁ paggaṇhāti padahati. You must have a strong determination in your heart that ‘I will not break these precepts.’ That’s how humans can rise from this.
But, The Great Arahant Mahākaccāna Thero who analyzed the Supreme Buddha’s virtue policy, mentioned a strange and lovely description about this. The Great Arahant Mahākaccāna Thero preached that virtue is inherent from birth for some people. Natural virtue. For such people, there is no craving for intoxicants from birth itself. Next, they do not like to kill animals, steal, or engage in debauchery. They don’t tell lies. They tell the truth. That comes from birth. Likewise, if virtuousness comes from birth, that comes hand in hand with the merit from saṁsara. It comes by making it a habit for a long time in saṁsara. If it comes like that, it’s very easy for a person to protect precepts. It’s not difficult for that person to protect precepts. It’s very easy for him/her.
Next, for some, virtue is not inherent from birth. Some people become virtuous by observing them (the precepts). Then he/she (will observe by reciting) pāṇātipātā veramaṇisikkhāpadaṁ samādiyāmi. Adinnādānā veramaṇisikkhāpadaṁ samādiyāmi. Kāmesumicchācārā veramaṇisikkhāpadaṁ samādiyāmi. Musāvādā veramaṇisikkhāpadaṁ samādiyāmi. Surāmerayamajjapamādaṭṭhānā veramaṇisikkhāpadaṁ samādiyāmi. Likewise, they’re observed. If observed, he/she can protect them. Therefore, don’t take a step back by having a wrong mindset thinking that you cannot protect the precepts. Observe and see. When it breaks a 100 times, observe a 100 times. One solution to protecting precepts is observing them again and again.
So what’s common in our lives is that we are not inherently virtuous. We observe and protect precepts. Then we continuously remind ourselves that we observed the precepts. So the second solution is observing. Some people say “However much you observe precepts, you don’t protect them. Why do you protect precepts?” I saw someone had mentioned a note saying “Because I don’t protect precepts, I will not observe them.” Some say “Because I break precepts, I will not observe them.” So that’s not something praiseworthy. They must be observed. If broken, they must be observed again. Some people can protect precepts well by observing them. So the Great Arahant Kaccāna Thero preached that even though they are observed, some cannot protect precepts. He/she observed but cannot protect the 5 precepts.
There’s another alternative that protects virtue. That’s faith. Deep reverence. That is, by thinking of Arahants, by thinking of the Supreme Buddha, with the clarity and confidence they have in their entire heart, he /she thinks “I won’t commit any wrong.” The clarity and confidence towards the Supreme Buddha must be increased. The clarity and confidence towards the Dhamma and Arahants must be increased. Next, one must believe in hell and heaven. Because of the faith that occurs in your heart because of that, precepts are protected. The virtue that he/she could not protect by observing it, is protected by the increase in faith. There are people who became celibate because of faith during the Buddha’s time. Now we’ve heard of a deva who, during his time in the human world, washed the blessed feet of the Great Arahant Sāriputta Thero when he arrived for alms. So since that day, with the value of the Great Arahant Sāriputta Thero, having touched those blessed feet, he thereafter did not wish to touch a woman with those hands. Therefore, he tells his wife “These hands have turned into something like a reliquary.” “Therefore, I don’t like to touch a woman with these hands.” “So I will become celibate.” he said. She too consented to it. They both went to the heavenly realm. Even there they were celibate. So that happened because of faith. Therefore, precepts can be protected by making faith the focal point.
Therefore, if it’s difficult for you to protect precepts, there are 3 solutions – It may come naturally. If not, there’s nothing to be done. The next alternative is observing them and the 3rd is increasing one’s faith. Don’t stop listening to Dhamma sermons just because it is difficult for you to protect precepts. Listen to the qualities of the Supreme Buddha more when it’s difficult to protect precepts. Listen to the qualities of the Dhamma more. Listen to the virtue of the Arahants more. Listen more about pure lives. Respect them in your mind. Next listen to the fears of hell and positives of heaven frequently. Listen to the consequences of protecting precepts – even when protected for a short while. Then with the faith that occurs with it, it’ll be possible to protect precepts. Those are the 3 solutions.
Next, tranquility arises in a person. Through that virtue can be protected. That’s four. Five – virtue can be protected by insight. What’s tranquility and insight? Tranquility is calming the mind. Insight means seeing the truth. So strength arrives to the mind to protect the 5 precepts when you think of intentions that calm the mind. Insight is seeing the reality. That is, the impermanent nature, the nature of sadness, the nature of non-self. The ill-effects of lust. These must be thought of. The reality of it. Next, with the kamma one does, the consequences one faces. How one inherits kamma. All that is reality. When thinking of those or when the mind calms down due to tranquility, precepts are protected. So for those who find it difficult to protect precepts, it’s good if they can turn towards meditative practices such as Metta (loving-kindness), Asubha (reflection on impurities of the body), Buddhanussati (reflection on the qualities of the Buddha), Cāgānussati (reflection on one’s generosity). Rather than using factors that aggravate the mind, one must use factors that calm the mind. Next is insight. Such as aniccā (impermanence), dukkhā (suffering) and anattā (non-self). Practice Insight meditations. The dangers of lust, Paticca-Samuppāda (dependent origination), the manner in which we die and are reborn. All this must be explored wisely. Then when you see the truth of your life, there’s no way for you to kill an animal, there’s no way for you to steal, there’s no way for you to commit sexual misconduct. Next, there’s no way for you to tell a lie or to consume intoxicants.
There’s no place for you to hide in this world after committing a sin, meritorious ones. A professor considered which of his most talented students he would give his daughter (in marriage) to. It was difficult for him to decide at once. Because there are handsome young adults amongst his students. There are princes amongst his students, or there are wealthy noble young adults. There are skilled people amongst his students. There are some who have very calm qualities. So the teacher thought, “Out of all these individuals, who should I give my daughter to?” If given to a skilled person, the daughter will be protected. If given to someone wealthy, the daughter will get comforts. Next if the daughter is given to a handsome boy, they’ll live harmoniously. Next, if given to someone virtuous, they can live in peace without suspecting each other. “Alright, so I am facing a certain problem.” the teacher thought. “I must resolve this with a certain test.” And he thus called for his students and said “Dear students,” “I am going to have a function. I have a goal for it. That is,” “I want to give my daughter gifts.” “All of you must bring those gifts. But even though you bring them, the thing is,” “without anyone knowing, secretly.” “Without getting caught to anyone, secretly.” “Without anyone feeling it” “you’ll must bring a gold chain or a ring.” “Steal such gold objects and come.” “It’s with that I will be conducting the function. You must bring them without anyone noticing.” Thereafter, he sent the students away. Every student brought something. But one student didn’t. Then the teacher asked “Why didn’t you bring anything, son?” Then he said “Dear professor, you said without anyone noticing,” “secretly, without anyone feeling it to bring it.” “I thought a lot to bring in such a way.” “There’s no way to bring in that manner.” “The reason is, even if one steals, that person’s conscience knows he/she stole.” “Thereafter,” “gods exists. They see that person stealing.” “There are sages who can see a person’s mind. They see people stealing.” “Natthi loke raho nāma -” “There’s nothing called a secret in this world.” However much you close doors and in dark rooms, in forests, shrubs – although you commit wrongs without anyone knowing , there’s nothing called a secret in this world. Your conscience knows if you did this or not. Gods know if you did this or not. Sages and devas with supernatural sight know. How can these be covered? During a Buddha’s Dispensation, when you approach a Buddha, the Supreme Buddha can see everything he/she has done in saṁsara. They can be seen in a second. Even if one sprays some water on a flower, that’s seen too. My Teacher, the Supreme Buddha, who possesses the wisdom of revelation… So there’s nothing called a secret in this world, right? Think about that truth. Think about it, think about the details of hell. That’s how you get the co operation to protect the 5 precepts and avoid wrongdoing.
The Supreme Buddha said to have a pride for that. He asked to have 3 prides. The 3 prides are Attādhipateyyaṁ. Attādhipateyyaṁ means thinking “I am this kind of a person. Is it suitable for me to do this?” “Is this suitable for me?” As such, taking that pride and thinking it is not suitable for someone like you to break the 5 precepts. He asked to think in that manner.
Next is Lokādhipateyyaṁ. Lokādhipateyyaṁ is if you get caught doing this, to think of the punishments from the world. If you take a life, the punishments you will get from the world. If you steal, the punishments you will get from the world. If you commit sexual misconduct, the punishments you will get from the world once you get caught to your spouses, children, and relatives. You’ll have to face much shame. The story will continue for generations. If you get caught lying, if you fall over drunk and are caught. Therefore, the dangers of breaking the 5 precepts – in this life the insults that come from others – He asked to think of those.
Then He asked to think of Dhammādhipateyyaṁ. Dhammādhipateyyaṁ means honoring the Dhamma. That is those who break the 5 precepts and do the 10 demerits go to hell. The suffering endured in hell. Those who protect the 5 precepts go to heaven. They get closer to Nibbāna. They become people who have practiced the Dhamma. Next, by respecting that Dhamma, there are positive effects of abstaining from killing. For every rebirth, you will have long life and good health. Next, you will receive a beautiful body. By abstaining from stealing, you receive valuables and wealth. Others cannot steal what’s yours. By abstaining from sexual misconduct, in every rebirth, you will receive love, affection, respect, prestige, dignity, accomplishments and glory. You’ll receive a beautiful body. There won’t be any imperfections or ailments in your body. You won’t be isolated. Insults and enemies will reduce. By abstaining from sexual misconduct. Next, by abstaining from telling lies, one receives a beautiful voice and teeth. Next, one’s mouth is fragrant. They become pleasing to others. Other’s listen to what you say and obey you. That person’s words become a strong evidence. All of these are merits performed with words. Next by abstaining from taking intoxicants, a person becomes very wise, can think well, becomes very sharp. Problems and challenges can be faced. They can tolerate. They don’t commit suicide. (They have) a very good memory. All that is achieved by not consuming intoxicants. So one is asked to respect the Dhamma. Being born amongst the gods.
Next, getting close to Nibbāna. There are people who have attained Nibbāna by the power of the merit of protecting the 5 precepts respectfully. So (He) asked to remember these positive effects. (He) asked to remember the dangers (of demerits). Those are the dangers of breaking the 5 precepts and performing the 10 demerits. That is, if you kill animals, you will die young, you will have to face sicknesses, you will be born in hell. You will be born in animal and ghost worlds. By breaking the 5 precepts. If you steal – even if born in the human world – you will be born poor and will have to beg from others. If you commit sexual misconduct, enemies are created. You lose the love of your spouse and children. You often fall prey to black magic and witchcraft. Enemies increase. Wherever that person goes, there’s someone opposing him/her. Next, you lose the opportunity of receiving human male lives and are born as eunuchs. These are the consequences of sexual misconduct. When you tell lies, no one believes your words. Your teeth will be misaligned. Next, the mouth has a foul smell. Others don’t obey your words. The voice becomes unpleasant. No one cares about what that person says. You will have children who will trouble you. Next, by consuming intoxicants, one is reborn in the four realms of hell, and even when a human birth is later attained, one may be born with mental impairment—losing clarity of mind and the capacity to endure suffering. One mentally collapses to the point of committing suicide. All these are dangers.
So in this way bad realms are inherited. One moves away from Nibbāna. One is asked to remember the Dhamma. Therefore, (He) asked to think that “I won’t go on to that (wrong) side.” Attādhipateyyaṁ – you must make yourself the focal point and think “Someone important like me” – or we are venerable monks – all of you are lay men and women. Or you are from a Buddhist family or a respected family or a good family. Next, you’ll have gone for refuge to the Noble Triple Gem and to the Supreme Buddha. Well educated people. Those doing good jobs. Those with prestige in the village. Is it good for such people to break the 5 precepts? As such, you are asked to take pride.
So these aren’t easy. Arriving at the state of Attādhipateyyaṁ is not easy. Arriving at the state of Dhammādhipateyyaṁ is not easy. Arriving at the state of Lokādhipateyyaṁ is not easy. The meritorious one who can think with their brain is the one who can consolidate all this. In the Supreme Buddha’s Dispensation it was told that there was a discussion amongst the kings regarding which precept was the most difficult to protect from the 5 precepts. One said killing. The other said stealing. Another said sexual misconduct. Another said lying. One said consuming intoxicants. The complaint reached the Supreme Buddha. The Supreme Buddha said “Not like that.” “The most difficult precept for you is the most difficult precept.” “It differs from person to person.” He said.
So there must be a very difficult one for all of you of those 5 precepts. So when they become difficult, there are 5 ways of protecting the precepts. One is it’s protected naturally. Another is by observing them, they are protected. Otherwise by increasing your faith. Or by engaging in a calming meditation. Or by engaging in an insightful meditation. By these 5 methods, they are protected. Next, when protecting the 5 precepts, (one must think) “Is it suitable for someone like me to do disgusting things like these?” Think of your prestige and family in that manner and avoid wrongdoing. Or else Lokādhipateyyaṁ. One should avoid wrongdoing by fearing the world’s insults and punishments. Or by believing in merits and sins. By believing in this world and the afterlife. By believing in hell and heaven. By believing in dying and being reborn, one must refrain from wrongdoing. So as such, there are methods and ways. Let’s try and see. For this long, the majority cannot protect the 5 precepts. So how can greater things be done? So meritorious ones, we discussed today about a solution for (protecting) virtues. So may we all gain the strength and courage to protect a noble virtue…! I thus make a determination.