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The Concept of Pancasila in Indian Thought
The Precept of Non-killing for the Laity
In the Buddhist scriptures discipline is discussed primarily for the Samgha (of monks and nuns), and only secondarily for that of the laity, yet the term 'Pañcasila' in general refers to the code of conduct of the laity, as the term 'dasasila' or
dasasikkhāpadas' refers to the code of conduct of the monks, where the first precept in both the codes is ‘pānā tipāta-veramani,' The distinction made by Jainasbe tween 'sabbão' and 'thūlāo' is not used in the Buddhist texts, but it is upheld at various places and by making a general study of the pertinent texts one can gather the idea that the precept (not only this one but the other four too) is less stringently binding upon the laity. They cannot be expected to totally abstain from taking life", while a monk protects all living beings, being basically restrained in conduct. As the peacock never attains the swiftness of a swan so also a householder does not equal a Bhikkhu.3 Killing is common among many Buddhist laymen for eating purposes, though it is clearly said that a man has to reap in the future life the fruits or the evil consequences of what he has sowed now. The ideal before Buddhist, however, is 'nonkilling' in all walks of life. He is supposed to go to the monastery on the 'uposatha' days, where he receives the precept of non-killing, when the monks recite the three sacanas (Refuge in the three : Buddha, Dhamma and Samgha) and the five precepts (pañcasila), and he repeats them every time. The idea behind this repetition is to remind him to fulfil the vow in daily life and conduct and not to go astray from the right path. Actually three virtues are supposed to be embedded in the laity : (i) dāna, (ii) sila, (iii) bhāvanā. Dāna is considered even prior to sila for the laity. These are the stages which Buddha himself is said to have followed in the course of his previous lives as they are pictured in Jātaka stories. Dāna is
1. Buddhism-R, S. Copleston, p. 204. 2. सिखि यथा नीलगीवो विहंगमो, हंसस्स नोपेति जवं कुदाचनं । एवं गिही नानुकरोति भिक्खुनो, मुनिनो विवित्तस्य वनम्हि झायतो ति ।
-S. N., 1.12.15.
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