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The five precepts (Sanskrit: pañcaśīla; Pali: pañcasīla) or five rules of training (Sanskrit: pañcaśikṣapada; Pali: pañcasikkhapada) [4] [5] [note 1] is the most important system of morality for Buddhist lay people.
Precepts for benefiting sentient beings (sattvārthakriyāśīla): These focus on actively aiding and supporting others. It includes taking care of the sick, protecting people from dangers such as animals or bandits, teaching people the Dharma, using skillful means, comforting people, giving to the poor, rejoicing in the Dharma, praising those ...
Honoring the precepts of sīla is considered a "great gift" (mahadana) to others because it creates an atmosphere of trust, respect, and security. It means that the practitioner poses no threat to anothers life, family, rights, well-being or property. [5] Moral instructions are included in Buddhist scriptures or handed down through tradition.
They are the precepts which are (based on) the eternally abiding Buddha-nature, the foundational source of all sentient beings, pure in itself and immobile like space. Therefore by means of these precepts one manifests and attains the original, inherent, eternally abiding Dharma-body with its thirty-two special marks (DDZ 1:304). [11]
Contemporary Mahāyāna Buddhism encourages everyone to give rise to bodhicitta and ceremonially take bodhisattva vows. With these vows and precepts, one makes the promise to work for the complete enlightenment of all sentient beings by practicing the transcendent virtues or paramitas. [72]
Sentient beings is a term used to designate the totality of living, conscious beings that constitute the object and audience of Buddhist teaching. Translating various Sanskrit terms ( jantu, bahu jana, jagat, sattva ), sentient beings conventionally refers to the mass of living things subject to illusion, suffering, and rebirth ( saṃsāra ).
A decade ago, Oregon passed a law recognizing animals as sentient and capable of feeling pain, stress and fear, which Reddy said has formed the bedrock of progressive judicial opinions in the state.
Chapter 5: The Parable of Medicinal Herbs This parable says that the Dharma is like a great monsoon rain that nourishes many different kinds of plants in accordance with their needs. The plants represent Śrāvakas , Pratyekabuddhas , and Bodhisattvas, [ 58 ] and all beings which receive and respond to the teachings according to their ...