Radical Catholicism, Meet Buddhism: Training Precepts

Or maybe it is better called, Buddha, meet Bill W. and Jesus the Radical

I have become interested in these precepts because both my sister and a classmate have adopted the Buddhist way of life. I seek to understand them by getting to their deeper meaning, which is universal. I mean no disrespect, simply understanding and for me understanding is achieved through contemplation. I hope this is a gift to those who seek enlightenment, which is not achieved by meditation alone.

My perspective is as a follower of the 12 steps of recovery, which are based on the exercises of St. Ignatius Loyola.  Before beginning, however, I will examine the question of God.
As a 12 stepper, I find the concept of a higher power essential. For me as a Christian, I believe it is Beauty, Truth and Love personified as a being in pure form (Father, Son, Spirit).

Christianity is not necessarily convenient, especially if one takes its morality as a set of prohibitions. The Master said to “Be perfect as the Father is perfect.” It is impossible for God to sin, not because he makes the rules, but because of the perfection of his Love, which emanates from Him to the Son among the Orthodox and between the Father and Son for the Romans. Either way, the perfection of God is not conduct, but love, with just action coming from Love, or the Spirit.

These Persons of God can be seen as living, while others see them as existing in language, which is just as spiritual, since spirit is the life beyond simply biology, rather it is intentional. In Buddhism, it is Compassion, which is the goal of enlightenment. The precepts, therefor, are a guide to live compassionately. It is not a search for perfection, which is only of God, but part of the journey because if you love as God loves, with compassion, then not doing evil is the result. This starts, however, with compassion for yourself and all others, the first of which is the most difficult without the grace of a higher power.

While many have used meditation to reach this compassion, it is essential on the road to enlightenment through the exercise of the precepts. It is not simply the result. Heaven or Nirvana are not a place to get to, but a way of life toward the love of oneself and others perfectly. That perfection is only possible in the world of absolutes. No living person, not even Bodhisattva,  can achieve it unaided without the perfect spirituality that is Nirvana or God, which is only purely experienced in the next life and between lives. One need not be Bodhisattva to know this, but one must see the light to have it not be moral torture. Let us begin.

The training precept is stated first, with corresponding 8th or 10th precept in bold and comments following in normal text. The latter precepts are for monks, nuns, the devout elderly and those who wish to follow them on holy days and at retreat.

1.  of 5. I take as a training precept to refrain from taking life.
1st precept
«pānātipātā veramaṇi sikkhāpadaṃ samādhiyāmi.» «I will abstain from being harmful to living beings.»
That is to say: I will not kill, I will not cause injuries to other beings, whatever and whoever they are. Not even to the mosquitoes that bite me.

Does this mean that a mosquito is equal to a person, or even the animals that are taken as food? Many say yes, for all animals do feel pain and can suffer,however, they cannot feel anguish, which is an attribute of human intelligence. We are now able to converse with our fellow primates, the highest of the land animals (I will grant that cetaceans may have consciousness, definitely have communication (as all creatures do, even the trees)  and the size of their brains show that they may be capable of ethical conduct. We simply cannot know at this time, but it is prudent to include them because we do not know if they are capable of compassion, which is beyond simple empathy or the habits of nurturing, which is natural to all creatures but does not yield compassion as a habit of the mind.

Predators are capable of great violence, but for them it is not murderous. No carnivorous animal has moral qualms over violating the First Precept. Indeed, there is a picture going around the Internet that most have probably seen where a steer who is about to be slaughtered is looking to his killer, not out of pleading, as he does not know his fate (as some comment have inferred. The pain on the face of his slaughterer, who is likely an immigrant laborer and my indeed be indentured for his migration (and may never be out of slavery) is clearly pained over having to kill his fellow creature, though a tiger or even an ape would have no compunction over killing the man.

Only human have this compunction,which shows that humans are not equal to other beasts. So, if that is true, why not feel no compunction over their slaughter for food? After all, human evolution comes from the consumption of both fish and beasts. When people moved from the dessert to the ocean, higher intelligence became possible (which is why cetaceans may have higher enlightenment).
It is therefore, not an injustice to flesh. It’s consumption will eventually come as stem cell research creates artificial meat from not only the protein of cattle, but also blood, bone and fat, all of which give animals a taste that human evolution has made us accustomed to. As there are benefits to such consumption from our evolution, for most, including the enlightened, should seek the culmination of this research and enjoy it’s result.

What, then, is the benefit for following this precept. It is not that taking life violates the rights of the beast, but rather doing so directly or forcing another to do so  reduces one to the level of other carnivores. The enslaved factory worker is - even if not a slave directly his face speaks that he would rather do any other job if one were available to him. The lesson of the slave is that compassion is not perfectible if one does not indulge in the eating of flesh, not for the benefit of the beast, but for the spirit of the consumer. While ultimate gentleness is impossible to achieve, for the Master says that even anger is murderous in spirit and none have surpassed it, save for the sake of righteousness, which is a thirst for justice, rather than a self-centered desire for moral purity and the disdain for those who sin. Indeed, such disdain is itself murderous.

As the precept of the disciple or the master, it is not necessarily a requirement of the non-student, however, forms of this cannot be justified even here. One can hunt to feed one’s family, however hunting merely for trophies or the sake of taking life is forbidden to all, as is gluttony, if only because it results in ill health. Indeed, such precepts, even for non-disciples, can in some form be guidance as a means of self preservation.

If one kills his fellows, one is apt to be killed by their fellows, which results in general lawlessness for the neighborhood or the society at large. Indeed, if law enforcement or the military kill when it is not justified, it is murder and a form of oppression.  Black Lives Matter.

One must not be stingy with one’s family, especially if doing so aids personal vice, such as the consumption of alcohol. No one should be forced to suffer nor must family members ask for more than they are due. This also applies to other disciples.

Ignoring civic obligation to pay just taxation, serve the public or another in emergency, serving on a jury of one’s peers, voting or even participating in non-violent resistance toward an unjust government. Civic duty must not be shirked. Indeed, if one confronts a murderous government or individual murders, one must even violate the first precept for the protection of the weak. Using tax law to make sure that families are paid enough to always welcome another child rather than forcing them to seek abortion is another way to honor the First Precept.

Finally, killing someone off because of how you perceive them is a violation of this precept, (or validating because they seem to be an ideal) because it reflects what  we are uncomfortable in ourselves, leading to self-loathing, which is a form of self destruction. Having selfish friendships kills the humanity of the other, whether it is in their perception or yours. This is a more polite form of murder.

2.  of the 5. I take as a training precept to refrain from taking that which is not freely given.
2nd precept
«adinnādānā veramaṇi sikkhāpadaṃ samādhiyāmi.» «I will abstain from stealing.»
That is to say: I will not appropriate others' property, I will not take possession of that which has not been given to me. I will not even take the metro, even for a station distance, without paying.

In a world of abundance, this precept would not be necessary, for an individual need not have property at the expense of others. Others have a right to sustenance, shelter and all things that possession of property allows if abundance is lacking. Indeed, the Decalogue prohibits even the desire of another’s property as forbidden. This is not merely it that it puts that property at risk but because covetousness damages the peace of the soul.

This is also an economic virtue. Under it, exploitation of others and their alienation of their labor for the benefit of capital is a form of appropriation. Indeed, while one may keep property justly, one must not do so by what amounts to theft. All people are equally deserving of compassion, if only so that they may act with compassion themselves. The taking of the work product of another, that is, without distributing not only enough to cover the cost of their labor but also its profits, must be seen as an injustice, indeed, more so than the consumption of meat or indulgence of anger. Indeed, many workers, such as the man about to slaughter the steer, are not even paid a wage that covers the cost of their labor. Indeed, deliberately withholding just compensation is the only way to force another into work that does not meet the just needs of the worker and his family.

This  applies to forcing others to labor, whether it is in being a selfish shopper, making others pay for your mistakes if you purchased the wrong thing or even ordered it and realized it later.  Even if it is a device by the merchant to keep one’s business, spoiling goods as a habit is the taking of property unjustly, as is sampling for its own sake.  This applies to untidiness as well if it requires others to take extra effort in cleaning your clutter, avoiding labor as a guest or most egregiously, leaving a public or private bathroom in a foul state, especially if you fouled it, but even when you did not. It even applies when using common resources, such as cutting in line or using a public computer for longer than allowed, or lingering at a public restaurant, when it inconveniences other patrons. Shirking labor so that others must do the work assigned to you (even if you are alienated from it by capitalists) is not allowed, even for non-disciples.

This is a concern for public policy. If families receive enough income to support all of their members, there is little incentive for the poor to seek both illegal income or abortion services. This is not appropriating money, it is distributing it equitably. No one individual has an innate right to support his children lavishly while others starve or ar not born because of that selfishness.

3 of the 5. I take as a training precept to refrain from sexual misconduct.
3rd precept
«abrahmacariyā veramaṇi sikkhāpadaṃ samādhiyāmi.» «I will abstain from all sexual practices.»
That is to say: No copulation, no masturbation. I will even avoid to indulge in petting.
Beware: When we only deal with the five precepts, the 3rd thus becomes:
«kamesu miccacara veramaṇi sikkhāpadaṃ samādhiyāmi.» «I will abstain from all inconvenient sexual practices.»
That is to say: I will not commit adultery, I will not indulge into any illegal sexual relationship, neither through prostitution, etc.

This includes casual or exploitative sexual relations. Others are not used for simply sexual pleasure when their is no possibility for long term relationship. This is not merely damaging to others who may expect more or are dehumanized, but it is a sin against ones own desire for full unity. Indeed, it may impede it enough to make such relationships impossible.

The same is true with using pornography, especially if one is of an age that one’s own offspring or their age cohort is its object.  Even if the performer is not being harmed in the abuse of the fifth precept, channeling one’s sex drive to excessive masturbation to the exclusion of healthy relationship is an abuse of one’s own heart and the hearts of those who wish such relationship with you - or who you already owe fidelity too.

Denying another love when it is sincere, especially with a compatible partner or engaging in relations only when one is feeling lust rather than love, which is a decision of the mind and not of simple desire is also a selfish act in violation of this precept. On the other side, one cannot impose love on another. It must be a free choice of both parties or it is another form of domination. Indeed, women have faced that domination since before mankind’s ancient ancestors left the trees of the African savannah. We are still evolving out of it as women claim  there rights to work, own property and control their romantic and reproductive choices. Of course, like men, this is not an excuse to indulge in lust over love.

Among disciples living in close quarter, military in the same barrack or even with dormitory room mates, such sexual imposition is entirely impolite, even if in privacy it is part of normal sexuality and is helpful for physical health and the development in preparation for adult relations.
Rape, either through violence or in taking advantage of the violation of the fifth precept, especially if done involuntarily is most forbidden and may be violation of the first precept if one takes the peace of mind of the victim.

This precept is not to be used to deny sexual freedom, especially marriage and the right to bear children for eugenic reasons, from rendering mental patients infertile to prohibiting relations between those of another race or religion. National identity is not more important than the expression of love. This also applies to laws prohibiting homosexual relations conducted in a monogamous manner, although practicing promiscuity is not allowed under this precept as it also damages the human heart.  This even applies to some animals who are castrated to enforce docility because they are the object of hunger against the first precept.

Abortion should not be just another form of birth control to allow sexual license. Truthfully , it mostly is not but for others being denied their economic rights to have their incomes match their family size. Assuring this happens honors the first and second precepts just as the third is honored by obeying the fifth, even and especially by those who have no knowledge of the precepts themselves.

The precept of celibacy is a mark of the detached state of full-time spirituality, where the individual commits to the group in the monastic lifestyle. The celibate state allows the binding of all to all. It is the same chastity that is expected of Catholic monastics. It is ideally a mark of unity rather than of superiority, which is the mark of many of the asexual celibates in the Roman priesthood, whose celibacy is to denigrate women, while in Buddhism it is a mark of mutuality.

4 of the 5. I take as a training precept to refrain from unwise/unskillful speech.
4th precept
«musāvādā veramaṇi sikkhāpadaṃ samādhiyāmi.» «I will abstain from uttering lies.»
That is to say: I will not lie, I will be honest while facing all situations. Whatever one might think and whatever the intention underlying it might be, a lie will always bear a negative result. I will even avoid to speak ill of anyone, swear and indulge in vain talks. (this precept is perhaps the most difficult to observe).

As difficult is this precept is, so is it important. Honesty is essential when one is being taught the precepts at every level. One must openly bare their soul to their teacher as penitents do to a priest or alcoholics their sponsors. Such guidance is essential, both as an example and a guide to living inside and outside the Abbey. With it comes the need to engage a spiritual guild, coach or sponsor in seeking enlightenment or recovery. Change can only be accomplished with humility, which is loving oneself as you are and as you are not. It is impossible to reach that degree of humility by one’s own device.

The need to be honest with all is obvious, as is the need to hold one’s tongue regarding others, as doing so is expecting them to live as one would have them live instead of  how they are and are not.  Indeed, it is the ultimate hypocrisy  to accept oneself if one does not extend this to everyone. Profane language is offensive to people’s deeply held religious beliefs, although vulgarity is simply unbecoming in society, either in the Abbey, the workplace or the home (unless a  toddler does it, then it is funny - which is the point - vulgarity is the province of the childish.

The most important honesty, more than honesty to one’s teacher, is honesty to one’s self. Indeed, many who are dishonest with themselves are the last to know of it. Cultivating such self honesty is essential to enlightenment, although it is impossible to fully master, which is why we have teachers, no matter how exulted our positions. Self-dishonesty can take two forms. One can either undervalue themselves or overvalue themselves. Both are a lie and are the product of pride, as is all lies. There are more bodhisattva on the world than we know, as well as false bodhisattva. In both cases, the cause is dishonesty with one’s self caused by fear and pride.

5 of the 5. I take as a training precept to refrain from intoxication that clouds the mind. 
5th precept
«surāmeraya majjapamādaṭṭhānā veramaṇi sikkhāpadaṃ samādhiyāmi.»«I will refrain from intoxicating drinks and drugs which lead to carelessness.»
That is to say: I will not consume any substance likely to intoxicate my body or my mind, such as alcohol, drugs, tobacco, etc. I will even avoid to drink too much coffee. Due to health reasons, the medicines are authorised.

For some, this is part of the discipline of living a healthy life. It can also be applied to any addiction, from Internet use to food or sex addiction. For those who cannot easily abstain from these addictions, which often fuel a spiritual emptiness, or if genetic bring it about, simply following the precept is not enough. For these, a recovery program is necessary based on the 12 steps of Alcoholics Anonymous, which traces back to the Spiritual Exercises of St. Ignatius Loyola. As the Jesuits looked to the world to convert it, they likely came across disciplines from the East which helped them develop their spirituality. The snake swallows its  tail again.

The precepts themselves are similar to the seven deadly sins  of western spirituality and are used in versions of the Fourth, Sixth and Tenth step guidance of AA. Their purpose is initial awareness and long term spirituality, beginning with the 9th Step amends, particularly the living amends and the second part of Step 12, which is to practice the AA precepts in all of our affairs, including and beyond families and those to whom we owe amends.  This last step demands compassion to all people, especially strangers, and leads to a life of happy enlightenment. None of this is possible, however, until the use of alcohol and drugs is ended. As is said, the steps are in order for a reason.
There are those in the Buddhist community who have and are adapting the Twelve Steps for use within a non-theistic setting, as I address below in my comments on Love and Compassion as higher powers or guiding principles.