Buddhism

===''Śīla'' – Buddhist ethics===
{{Main|Buddhist ethics}}
[[File:Buddhist_alms_in_Si_Phan_Don.jpg|thumb|Buddhist monks collect alms in Si Phan Don, [[Laos]]. Giving is a key virtue in Buddhism.]]
''Śīla'' (Sanskrit) or ''sīla'' (Pāli) is the concept of "moral virtues", that is the second group and an integral part of the Noble Eightfold Path.{{sfnp|Harvey|2013|pp=83–84}} It generally consists of right speech, right action and right livelihood.{{sfnp|Harvey|2013|pp=83–84}}

One of the most basic forms of ethics in Buddhism is the taking of "precepts". This includes the Five Precepts for laypeople, Eight or Ten Precepts for monastic life, as well as rules of Dhamma (''Vinaya'' or ''Patimokkha'') adopted by a monastery.{{sfnp|Williams|2005c|p=398}}{{sfnp|McFarlane |2001|pp=187–193}}

Other important elements of Buddhist ethics include [[Dāna|giving or charity]] (''dāna''), [[Mettā]] (Good-Will), Heedfulness ([[Appamada]]), 'self-respect' ([[Hri (Buddhism)|Hri]]) and 'regard for consequences' ([[Apatrapya]]).

====Precepts====
{{main|Five precepts}}
Buddhist scriptures explain the five precepts ({{lang-pi|italic=yes|pañcasīla}}; {{lang-sa|italic=yes|pañcaśīla}}) as the minimal standard of Buddhist morality.{{sfnp|Gowans|2013|page=440}} It is the most important system of morality in Buddhism, together with the [[Patimokkha|monastic rules]].<ref name="Goodman">{{cite web |last1=Goodman |first1=Charles |title=Ethics in Indian and Tibetan Buddhism |url=https://plato.stanford.edu/entries/ethics-indian-buddhism/ |archive-url=https://web.archive.org/web/20100708233552/http://plato.stanford.edu/entries/ethics-indian-buddhism/ |archive-date=8 July 2010 |url-status=live |website=The Stanford Encyclopedia of Philosophy |publisher=Metaphysics Research Lab, [[Stanford University]] |date=2017}}</ref>

The five precepts are seen as a basic training applicable to all Buddhists. They are:{{sfnp|Williams|2005c|p=398}}<ref>{{cite book|author=Bodhi Bhikkhu |url=https://archive.org/details/greatdisciplesof00nyan/|title=Great Disciples of the Buddha: Their Lives, Their Works, Their Legacy|publisher=Wisdom Publications|year=1997|isbn=978-0-86171-128-4|page=[https://archive.org/details/greatdisciplesof00nyan/page/387 387, fn. 12]}}</ref>{{sfnp|Harvey|2000|p=67}}

# "I undertake the training-precept (''sikkha-padam'') to abstain from onslaught on breathing beings." This includes ordering or causing someone else to kill. The Pali suttas also say one should not "approve of others killing" and that one should be "scrupulous, compassionate, trembling for the welfare of all living beings".{{sfnp|Harvey|2000|p=69}}
# "I undertake the training-precept to abstain from taking what is not given." According to Harvey, this also covers fraud, cheating, forgery as well as "falsely denying that one is in debt to someone".{{sfnp|Harvey|2000|p=70}}
# "I undertake the training-precept to abstain from misconduct concerning sense-pleasures." This generally refers to [[adultery]], as well as rape and incest. It also applies to sex with those who are legally under the protection of a guardian. It is also interpreted in different ways in the varying Buddhist cultures.{{sfnp|Harvey|2000|pp=71-74}}
# "I undertake the training-precept to abstain from false speech." According to Harvey this includes "any form of lying, deception or exaggeration...even non-verbal deception by gesture or other indication...or misleading statements."{{sfnp|Harvey|2000|p=75}} The precept is often also seen as including other forms of wrong speech such as "divisive speech, harsh, abusive, angry words, and even idle chatter".{{sfnp|Harvey|2000|p=76}}
# "I undertake the training-precept to abstain from alcoholic drink or drugs that are an opportunity for heedlessness." According to Harvey, intoxication is seen as a way to mask rather than face the sufferings of life. It is seen as damaging to one's mental clarity, mindfulness and ability to keep the other four precepts.{{sfnp|Harvey|2000|p=77}}

Undertaking and upholding the five precepts is based on the principle of [[ahimsa|non-harming]] ([[Pāli]] and {{lang-sa|ahiṃsa|italic=yes}}).{{sfnp|Keown|2013 |page=616}} The [[Pali Canon]] recommends one to compare oneself with others, and on the basis of that, not to hurt others.{{sfnp|Harvey |2000 |pages=33, 71 }} Compassion and a belief in [[karma (Buddhism)|karmic retribution]] form the foundation of the precepts.{{sfnp|Ratanakul |2007 |page=241 }}{{sfnp|Horigan |1996 |page=276}} Undertaking the five precepts is part of regular lay devotional practice, both at home and at the local temple.{{sfnp|Terwiel |2012 |pp=178–179}}{{sfnp|Harvey |2000 |p=80}} However, the extent to which people keep them differs per region and time.{{sfnp|Ledgerwood|2008|page=152}}{{sfnp|Harvey |2000 |p=80}} They are sometimes referred to as the ''[[śrāvakayāna]] precepts'' in the [[Mahāyāna]] tradition, contrasting them with the [[bodhisattva Precepts|''bodhisattva'' precepts]].{{sfnp|Funayama|2004 |page=105}}

====Vinaya====
{{main|Vinaya}}
[[File:Buddhist Ordination Ceremony.jpg|thumb|left|An ordination ceremony at Wat Yannawa in Bangkok. The Vinaya codes regulate the various sangha acts, including ordination.]]

Vinaya is the specific code of conduct for a ''sangha'' of monks or nuns. It includes the [[Patimokkha]], a set of 227 offences including 75 rules of decorum for monks, along with penalties for transgression, in the Theravadin tradition.{{sfnp|Gombrich|1988|p=109}} The precise content of the ''[[Vinaya Pitaka]]'' (scriptures on the Vinaya) differs in different schools and tradition, and different monasteries set their own standards on its implementation. The list of ''pattimokkha'' is recited every fortnight in a ritual gathering of all monks.{{sfnp|Gombrich|1988|p=109}} Buddhist text with vinaya rules for monasteries have been traced in all Buddhist traditions, with the oldest surviving being the ancient Chinese translations.{{sfnp|Gombrich|1988|p=93}}

Monastic communities in the Buddhist tradition cut normal social ties to family and community and live as "islands unto themselves".{{sfnp|Gombrich|1988|pp=89–92}} Within a monastic fraternity, a ''sangha'' has its own rules.{{sfnp|Gombrich|1988|pp=89–92}} A monk abides by these institutionalised rules, and living life as the vinaya prescribes it is not merely a means, but very nearly the end in itself.{{sfnp|Gombrich|1988|pp=89–92}} Transgressions by a monk on ''Sangha'' vinaya rules invites enforcement, which can include temporary or permanent expulsion.{{sfnp|Gombrich|1988|pp=101–107}}