Buddhist professor THICH NU TINH QUANG : THE PRECEPT TO REFRAIN FROM TAKING THAT WHICH IS NOT GIVEN

Thich Nu Tinh Quang

The second one of the five precepts is the ’abandoning taking what is not given (stealing)’. This is the literal translation. That does not mean only abstention from theft, but also implies the rejection of any kind of dishonesty, misappropriation or exploitation, because all of them are the expressions of passionate and selfish desires. [1]

“Who in the world will never take

What is not given, long or short

The great or small, the fair or foul,

That one I call a Brahmin True.”[2]

(Yodha dighaj va rassaj va

Anuj thulaj subhasubhaj

Loke adinnaj nadiyati tam

Ahaj brumi brahmanaj.)

"Furthermore, abandoning taking what is not given (stealing), the disciple of the noble ones abstains from taking what is not given. 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 second gift...”[3]

In positive meaning is not stealing as kike as not making other to be pain, his suffering same mine. When lose something, we are suffering, and as people lose something, they are also too suffering like that. To aware that we do not want to suffer, and do not want others to suffer is a strong sentiment that helping for ourselves to be happy, and help others to be secure; contribute to building a peaceful society and trusting each other. Holding the second precept, whether negative or positive act, this also create the special personality of us, so our good bodily karma could be entirely pure.

Once in Savatthi the Blessed Buddha said this:

“What, householder friends, is the Dhamma explanation befitting to oneself?

Here, householder friends, a Noble Disciple reflects thus: If someone were to take from me, what I have not given, that is, to commit theft, to steal, that would neither be pleasing, nor agreeable to me. If I were to take from whatever kind of another being, what he has not freely given, that is also to commit theft, to steal, and that would neither be pleasing, nor agreeable to that other being either.... What is displeasing and disagreeable to me, is thus also displeasing and disagreeable to any other being too! How can I inflict upon another being, what is displeasing and disagreeable to myself? Having reflected repeatedly thus, then gradually:

1: One will carefully avoid all taking, what is not freely given...

2: One will persuade others also to abstain from all stealing and theft...

3: One will praise only accepting, what is freely and righteously given...”[4]

In exactly this way is this good bodily behaviour purified in 3 respects.

The positive matching to the refusal to take what was not given is ‘dana’ – generosity. In this case, it is also meant not only a sense of generosity and a desire to give, but also very generous action. All those who are in one way or another way connected with the living Buddhist teaching, at least for some time, well aware of what ‘dana’ is.

“Make haste towards the good

And check the mind for evil.

The one who’s is slow to make merit

Delights in the evil mind.”[5]

(abhittharetha kalyane

Papa cittaj nivaraye

Dandhaj hi karoto pubbaj

Papasmij ramati mano.)
“Who by wholesome kamma

Covers up the evil done

Illumines the world

As moon when free from clouds.”[6]

(yassa papaj kataj kammaj