..续本文上一页irable repercussions on himself — some immediately visible in this present life, some coming to manifestation only in future lives when the kamma they generate bears its fruit.
The other purpose of the Buddhist training in moral discipline is not so much ethical as spiritual. It is to provide a system of self-discipline which can act as a basis for achieving higher states of realization through the practice of meditation. In serving this purpose the code functions as a kind of ascesis, a way of conduct involving self-denial and renunciation as essential to the ascent to higher levels of consciousness. This ascent, culminating in nibbana or final liberation from suffering, hinges upon the attenuation and ultimate eradication of craving, which with its multiple branches of desire is the primary force that holds us in bondage. To reduce and overcome craving it is necessary to regulate not only the deleterious types of moral transgressions but also modes of conduct which are not harmful to others but sill give vent to the craving that holds us in subjection.
The Buddhist code of discipline expounded in the eight precepts represents the transition from the first level of moral discipline to the second, that is, from sila as a purely moral undertaking to sila as a way of ascetic self-training aimed at progress along the path to liberation. The five precepts also fulfill this function to some extent, but they do so only in a limited way, not as fully as the eight precepts. With the eight precepts the ethical code takes a pronounced turn towards the control of desires which are not socially harmful and immoral. This extension of the training focuses upon desires centering around the physical body and its concerns. The change of the third precept to abstinence from incelibacy curbs the sexual urge, regarded in itself not as a moral evil but as a powerful expression of craving that has to be held in check to advance to the higher levels of meditation. The three new precepts regulate concern with food, entertainment, self-beautification, and physical comfort. Their observance nurtures the growth of qualities essential to the deeper spiritual life — contentment, fewness of wishes, modesty, austerity, renunciation. As these qualities mature the defilements are weakened, aiding the effort to reach attainment in serenity and insight.
IV. The Benefits of Sila
The benefits sila brings to the one who undertakes it can be pided into three classes: (1) the benefits pertaining to the present life; (2) the benefits pertaining to future lives; and (3) the benefit of the ultimate good. These we will discuss in turn.
1. BENEFITS PERTAINING TO THE PRESENT LIFE.
At the most elementary level, the observance of the five precepts protects one from coming into trouble with the law, ensuring immunity from temporal punishment at least with regard to those actions covered by the precepts. Killing, stealing, adultery, bearing false testimony, and irresponsible behavior caused by drunkenness being offenses punishable by law, one who undertakes the five precepts avoids the penalties consequent upon these actions by abstaining from the actions which entail them.
Further temporal benefits accrue through the observance of the precepts. Following the precepts helps to establish a good reputation among the wise and virtuous. At a more inward level it leads to a clear conscience. Repeated violations of the basic principles of ethics, even if they escape detection, still tend to create a disturbed conscience — the pain of guilt, uneasiness, and remorse. But maintaining the precepts results in freedom from remorse, an ease of conscience that can evolve into the "bliss of blamelessness" (anavajjasukha) when we review our actions and realize them to be wholesome an…
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