The Five Moral Precepts and Philosophical Tenets of Zen Buddhism

1. I will be mindful and reverential with all life,
I will not be violent nor will I kill.

                    Avoid killing or harming any living being.
                  I undertake the precept to refrain from destroying living creatures.
                    I shall endeavor to protect and take care of all living creatures.
                    Do not do harm to other beings.

"Life and limb are precious to every living being and nobody has the right to destroy the life of another
for any reason. But we know that human beings kill others individually and collectively in the name of
human rights, religion, peace, nation, race, culture and population control- all assumed good purposes.
Hatred, jealousy, power, greed, ill will, selfishness, cruelty, callousness, pride, ignorance are incentives
that provide and drive one to commit panatipata. This is a deviation from the Noble Eight Fold Path -
Right understanding, thought and action."
- The Buddhist Perspective of Lay Morality, Dr. Bodhippriya Subhadra Sinwardena

"The precepts are to help us cut off our attachments, and when that is done,
then all the precepts are kept naturally. And so I will ask you a question.
Once upon a time, Zen Master Nam Cheon cut a cat in two with his knife.
Was this a good or bad action? If you sit in silence, you are no better
than rocks, but all speech is wrong. What can you do?"
- Zen Master Wu Bong (Jacob Perl), Five Precepts

“If a person does not harm any living being…
and does not kill or cause others to kill -
that person is a true spiritual practitioner.”
- The Dhammapada

                      Avoid stealing. Do not take what is not yours to take.
                      I undertake the precept to refrain from taking that which is not given.
                      Live simply and frugally.

"Aware of the suffering caused by exploitation, social injustice, stealing, and oppression,
I am committed to cultivating loving kindness and learning ways to work for the well-being
of people, animals, plants, and minerals. I will practice generosity by sharing my time,
energy, and material resources with those who are in real need. I am determined not to
steal and not to possess anything that should belong to others. I will respect the property
of others, but I will prevent others from profiting from human suffering or the suffering
of other species on Earth."
The Five Precepts

"The second precept deals with taking things that are not given. This is more that just
not stealing. It means not coveting things in the material, psychological, or in the spiritual
realms. Desire stems from a feeling of incompleteness. This precept teaches us to accept
ourselves wholly and to make this total acceptance is to become complete, to
attain the Buddha state."
- Zen Master Wu Bong (Jacob Perl), Five Precepts

"The second Major Precept prohibits stealing. A disciple of the Buddha must not steal by oneself,
encourage others to steal, facilitate stealing, steal with mantras, or involve oneself in the causes,
conditions, methods, or karma of stealing, to the extent that one must not deliberately steal the
possessions of ghosts, spirits, or any other beings – all valuables and possessions, including
such objects as small as a needle or a blade of grass. A Bodhisattva should give rise to a mind
of filial compliance, kindness, and compassion toward the Buddha nature.... If instead a
Bodhisattva steals another’s valuables or possessions, a Bodhisattva Parajika (major)
offense is committed."
- Brahma Net Sutra

3.   I will be conscious and loving in my relationships,
      I will not give way to lust.

                      Avoid sexual irresponsibility.
                      I undertake the precept to refrain from improper sexual activity.
                      Do not engage in sexual misconduct.

"Aware of the suffering caused by sexual misconduct, I vow to cultivate my responsibility and learn
ways to protect the safety and integrity of individuals, couples, families and society. I am determined
not to engage in sexual relations without love and long-term commitment. To preserve the
happiness of myself and others, I am determined to respect my commitments and the commitments of
others. I will do everything in my power to protect children from sexual abuse and to protect families
from being broken by sexual misconduct."
The Five Wonderful Precepts. By Zen Master Thich Nhat Hanh.

                    Avoid lying, or any hurtful speech.
                    I undertake the precept to refrain from incorrect speech.
                    Refrain from lying, gossiping, slander, and spreading false rumors.
                    Silence in precious, I will not gossip or engage in frivolous conversations.

"Aware of the suffering caused by unmindful speech and the inability to listen to others,
I am committed to cultivating loving speech and deep listening in order to bring joy and
happiness to others and relieve others of their suffering. Knowing that words can create
happiness or suffering, I am determined to speak truthfully, with words that inspire
self-confidence, joy, and hope. I will not spread news that I do not know to be certain
and will not criticize or condemn things of which I am not sure. I will refrain from uttering
words that can cause division or discord, or that can cause the family or the community
to break. I am determined to make all efforts to reconcile and resolve all conflicts,
however small."
The Five Precepts

"Furthermore, abandoning lying, the disciple of the noble ones abstains from lying. In doing so,
he gives freedom from danger, freedom from animosity, freedom from oppression to limitless
numbers of beings. In giving freedom from danger, freedom from animosity, freedom from
oppression to limitless numbers of beings, he gains a share in limitless freedom from danger,
freedom from animosity, and freedom from oppression. This is the fourth gift...
The Five Faultless Gifts

"Being mindful of suffering
caused by careless or malicious speech,
we are determined to use words
to heal the wounds of misunderstanding,
anger, hate, and fear."
- The Five Wonderful Precepts - Blue Iris Sangha

Ta-sui was asked, "What is the very first point?"
He replied, "Don't think falsely."
- The Pocket Zen Reader. Complied and translated by Thomas Cleary. Shambhala, 1999, p. 122

5. I will exercise proper care of my body and mind,
I will not be gluttonous nor abuse intoxicants.

                      Avoid alcohol and drugs which diminish clarity of consciousness.
                      I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.
                      Refrain from intoxicants that cloud the mind.

"Aware of the suffering caused by unmindful consumption, I vow to cultivate good health, both physical
and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming.
I vow to ingest only items that preserve peace, well-being and joy in my body, in my consciousness, and
in the collective body and consciousness of my family and society. I am determined not to use alcohol
or any other intoxicants, or to ingest foods or other items that contain toxins, such as certain T.V.
programs, magazines, books, films and conversations. I am aware that to damage my body and my
consciousness with these poisons is to betray my ancestors, my parents, my society, and future
generations. I will work to transform violence, fear, anger, and confusion by practicing a diet for myself
and for society. I understand that a proper diet is crucial for self-transformation, and for the
transformation of society."
The Five Wonderful Precepts. By Zen Master Thich Nhat Hanh.

Being mindful of suffering
caused by taking poisons into our bodies and minds,
we are determined to take into our bodies and minds
only those things that nourish awareness, life, and love.
- The Five Wonderful Precepts - Blue Iris Sangha

Many people have not yet taken formal vows to abide by the Five Precepts yet continue
to study Zen, engage in Zen practices, and identify with Zen viewpoints.   Serious Zen
students and all monastics (monks and nuns) do take vows to abide by the Five Precepts
in a formal ceremony (Jukai - Japanese). Monastics abide by many additional Precepts
relating to lifestyle and social behavior.  Taking the Five Precepts represents one's formal
entry into Buddhism, and represents a serious religious commitment to the Buddha (the
historical Buddha, enlightened beings, as well as the Buddha nature in all), Dharma
(Buddhist scriptures, wisdom literature, as well as the truths and insights we discover
while living), and the Sangha (the Buddhist community as well as interrelations with all
beings).

The tendency of Zen writings and lectures to emphasize monistic metaphysics, and
to discourage dualistic perspectives, will create some confusion for new students of
Zen Buddhism who are considering its ethical aspects. Thinking about good and evil,
right and wrong, or healthy minded and sick minded all involve making distinctions
and dualistic perspecitves.

On the whole, I have found that Zen masters and teachers emphasize kindness,
compassion, honesty, humility, love of work and the arts, down to earthness,
sobriety, meditation, humor, simplicity, nonviolence, freedom, self-reliance,
and enlightenment. However, wisdom and enlightenment are given the highest
emphasis, and less is said about moral conformity or the moral reform of society.

        Ring the bells that still can ring.
    Forget your perfect offering.
      There is a crack in everything.
That's how the light gets it.
        -   Leonard Cohen

Buddhist Morality. By C. George Boeree. Includes the Pancha Shila (five moral precepts),
Metta Sutta, and other important Buddhist moral texts. 14K

Cutting the Cat Into One: The Practice of the Bodhisattva Precepts. By the Venerable Anzan Hoshin. 50K.

The Five Precepts Lecture - audio version. Insight Meditation Society of Seattle.

Emptiness in Full Bloom. Comments on Zen Master Dogen's Flowers in the Sky. Links,
bibliography, poem, notes. 100K.

Posting Five Precepts. Article by Paul D. Numrich. A Buddhist Perspective on Ethics in Health Care. 23K.

Taking the Path of Zen. By Robert Aitken, Roshi. San Francisco, North Point Press, 1985. 149 pages.
ISBN: 0865470804. Informative and wise advice for Zen students by a influential leader.

To keep away from all evil, cultivate good,
and purify one’s mind is the advice of all Buddhas.

"What keeping the precepts does is that it liberates you from the very confined
behavior of following your desire, anger, and ignorance. In fact, not keeping the
precepts means staying with a way of behaving which is repressed, self destructive;
not sound of self or in relations. Keeping the precepts means turning away from
tunnel vision, a very wide range of behavior; and not keeping the precepts means
keeping a very, very narrow range of behavior, because you're just stuck in the
same habit of "I, my, me."
Taking the Five Precepts: What Does it Mean?
Senior Dharma Teacher Neil Bartholomew.

I will esteem the three treasures: Buddha, Dharma, and Sangha.
I will not defame them.

Do not do unto others what you do not want them to do to you.
What you do not what done to yourself, do not do to others.
What you do not wish upon yourself, extend not to others.
Confucius, Analects, Book 15:23

"We may summarize the five precepts in relation to the spiritual qualities that they
are likely to produce and promote as follows. The first precept helps to promote
goodwill, compassion, and kindness. The second can be instrumental in developing
generosity, service, altruism, non-attachment, contentment, honesty, and right
livelihood. The third precept helps to cultivate self-restraint, mastery over the
emotions and senses, renunciation, and control of sensual desire. The fourth
precept leads to the development of honesty, reliability, and moral integrity.
The fifth precept helps to promote mindfulness, clarity of mind, and wisdom."
- The Five Precepts, Chieng Mai Dhamma Study Group

1. Affirm life; Do not kill.
2. Be giving; Do not steal.
3. Honor the body; Do not misuse sexuality.
4. Manifest truth; Do not lie.
5. Proceed clearly; Do not cloud the mind.
6. See the perfection; Do not speak of others errors and faults.
7. Realize self and other as one; Do not elevate the self and blame others.
8. Give generously; do not be withholding.
9. Actualize harmony; Do not be angry.
10. Experience the intimacy of things; Do not defile the Eight Treasures.
- John Daido Loori, The Eight Gates of Zen, 2002, P. 240.

(The basic religious, philosophical, ethical and practice principles of Zen Buddhism.)

1) The realities of life are most truly seen in everyday things and actions.

2) Everything exists according to its own nature. Our individual perceptions of
worth, correctness, beauty, size and value exist inside our heads, not outside them.

4) The self and the rest of the universe are not separate entities but one functioning whole.

5) Man arises from nature and gets along most effectively by collaborating with
nature, rather than trying to master it.

6) There is no ego in the sense of an endlessly enduring, unchanging private soul or personality that temporarily inhabits the body.

7) True insight does not issue from specialized knowledge, from membership in
coteries, from doctrines or dogmas. It comes from the preconscious intuitions of
one's whole being, from one's own code.

8) In emptiness, forms are born. When one becomes empty of the assumptions,
inferences, and judgments he has acquired over the years, he comes close to his
original nature and is capable of conceiving original ideas and reacting freshly.

9) Being a spectator while one is also a participant spoils one's performance.

10) Security and changelessness are fabricated by the ego-dominated mind and
do not exit in nature. To accept insecurity and commit oneself to the unknown
creates a relaxing faith in the universe.

12) Living process and words about it are not the same and should not be
treated as equal in worth.

13) When we perceive the incongruity between theories about life and what
we feel intuitively to be true on the nonverbal, nonjudging plane, there is
nothing to do but to laugh.

14) Zen art has this characteristic quality, that it can fuse delight in a work of
visual art, knowledge of life, and personal experiences and intuitions into one
creative event.

15) Each of us develops into a unique individual who enters into unique
transactions with the world as it exists for him.

- Zen Art for Meditation. By Stewart W. Holmes and Chimyo Horioka. Rutland, Vermont,
Charles E. Tuttle, 1973. 115 pages. ISBN: 0804812551. pp. 15-16. Each of these "Tenets" is
explained in relation to Zen themes in Japanese and Chinese visual arts.

The following Eight Gates of Training "are designed to help the practitioner
get in touch with the free, unconditioned nature of the self."
- John Daido Loori, Roshi, Abbot of Zen Mountain Monastery

"1. Though I certainly may kick ass in a figurative sense, I will strive not to do so literally. I will be mindful of the physical suffering of others, and strive to alleviate it when I can or gain insight from it when I can not.

2. I will strive not to take anything that is not given to me freely, recognizing that the world is a complex place and the issue of property hard to fully fathom. I will do my best to share with others when it will help them.

3. I pledge to refrain from using lies and hurtful speech. My relations with others will be respectful unless otherwise required. I will strive my utmost to promote a foundation of 'kusala' in modern communication and understanding.

4. I take the precept of not committing sexual misconduct, and in so doing I will strive to understand the nature of interdependence. I will strive to never harm someone sexually. In relationships I will hold on when necessary and let go when it is time.

5. The world of samsara is illusion, part and parcel- a beautiful trap. Every glimmer in the bejewlled net can ensnare, just as anything in life can intoxicate- alcohol, drugs, food, sex, TV, music, sports, even activity or torpor itself. As one who aspires to the Middle Way of the Buddhas, I swear to seek enlightenment, not through abstinence or indulgence, but through wisdom, equanimity, and compassion. If some weekend I still choose to get buck wild, then I will strive to follow my choices, behavior, and their consequences with appropriate mindfulness."
- Jess Gulbranson, Five Precepts Offering, Email to Mike Garofalo on 5/18/2008

Return to Silence: Zen Practice in Daily Life. By Dainin Katagiri, Roshi. Boston, Shambhala, 1988.
194 pages. ISBN: 0877734313. May be a bit challenging and confusing for beginners; but,
frequently cited by Zen students.

Taking the Path of Zen.   By Robert Aitken, Roshi. San Francisco, North Point Press, 1985. 149 pages.
ISBN: 0865470804.   Informative and wise advice for Zen students by a influential leader and fine Zen
Master.

The Three Pillars of Zen : Teaching, Practice, and Enlightenment.   By Philip Kapleau, Roshi.
Originally published in 1965. Revised and expanded edition in March, 1989. Anchor Books, 1989.
448 pages.   ISBN: 0385260938.   A classic introduction that has influenced many readers.

Waking Up: A Week Inside a Zen Monastery.   By Jack Maguire. Woodstock, Vermont, Skylight Paths
Publishing, 2000. 189 pages.   ISBN: 1893361136.   Foreward by John Daido Loori, Roshi.   A good
story about life at the Zen Mountain Monastery in Mt. Tremper, New York.

Zen Flesh, Zen Bones: A Collection of Zen and Pre-Zen Writings.    Edited by Paul Reps and Nyogen Senzaki.
Shambhala Pocket Classics, 1994. Originally published in 1957. 285 pages. ISBN: 1570620636.   A collection of
Zen koans, stories, poems, and sayings.   In 1963, I read Paul Reps, Alan Watts, R.H. Blyth, and D.T. Suzuki; and
my views about religion were greatly uplifted and changed forever.

Zen Mind, Beginner's Mind.   By Shunryu Suzuki.   Edited by Trudy Dixon.   New York, Weatherill, 1970, 1997.
ISBN: 0834800799. 132 pages.   On nearly every Zen student's list as one of the five most influential books
about Zen Buddhism they have read.