In the latest post for the Buddhism in a Nutshell series, I explain in a short reel the second main Buddhist precept, which is not stealing, or more correctly translated, “refraining from taking that which is not freely given”. In Sanskrit the precept is: Adinnādānā veramaṇī sikkhāpadaṃ samādiyami: To abstain from taking what is not freely given.
This precept (or vow) covers obvious forms of theft, burglary and so on, but also taking anything from someone by force, fraud, deception, impersonation and so on. So for example impersonating, or stealing someone’s else’s identity online or in person, deliberately stealing a person’s time or energy (with the intent to harm them). Fraudulent types of stealing also breach the third main Buddhist vow, no false words/no dishonesty, more on that in the next reel!
Not stealing would also include any types of forcefully taking over monasteries, religious centres, forcefully or intimidating people to convert to your lineage or religion, taking over countries (such as colonisation) and so on. So the stealing and forced conversions of Tibetan Buddhist monasteries by the Gelugpa-Mongolian forces, would breach the second precept. As would the Arab Islamic invasion, colonisation and forced religious conversions in India. Some contemporary Buddhist teachers sometimes take a more expansive view of the second precept as including not purchasing products made by an exploited workforce or intentionally wasting another’s time or energy. In terms of the Vajrayana root downfalls, stealing or forcing a consort would also breach this main Buddhist precept.
As I stated in the previous post on ‘not killing’ there are several karmic factors that contribute to a violation of the second precept, such as having the intent to steal, the act of theft itself, and the knowledge that the object belongs to someone else and so on. There are also factors that affect the severity of the act. Stealing from someone virtuous, for instance, is said to be worse than stealing from a weapons trafficker or butcher (who are engaging in wrong livelihoods, or unethical acts).
Some people even argue that some trades and professions such as gambling and marketing or advertising businesses that encourage people to buy thing they do not really need (or even want!).
The Buddhist precepts are not like external commandments but guidance on conduct in accordance with Buddhist teachings
Again, like not killing, the Buddhist precepts and ethical principles have been given not as commandments but to encourage and inspire people to act in ways that are conducive karmically not only to oneself but others and the society one lives in. They are not the same as religious commandments though. They are not dictated from some superpower above and beyond us to keep or we will be punished by them. Buddhist ethics very much focuses on taking personal responsibility for our thoughts, speech and actions and their effects not only on ourselves but on those close to us, our society and on the world. It is about understanding karmic cause and effect.
The importance of both the view and conduct
Some people think Buddhists do not need to keep Buddhist ethics or vows regarding ethical conduct because they have the view that all is empty of inherent existence and there is no ‘self’ and ‘other’. That is a misunderstanding and purpose of the view though, which should not over-ride karmic conduct. Why would Buddha himself teach so much about conduct, ethics, vows and Vinaya etc. if conduct was not important? As Guru Padmasambhava famously said: “Though the view should be as vast as the sky, keep your conduct as fine as barley flour.” More on that in another post!
As I conclude in the reel, the second precept is a positive one too in that it is said to cultivate more generosity, contentment, trust and a happier and peaceful conscience in oneself and others.