Śikṣāpada

śikṣāpada (P. sikkhāpada; T. bslab pa’i gzhi; C. xuechu 學處). Translates as "foundations of training," "basis of training," 'training rules," "precepts," etc. Refers to the knowledge and stability that conduce to abandoning disturbing emotions (kleshas) or the basic precepts observed as the foundation for one's spiritual life.

The Princeton Dictionary states:

Theoretically, the number of śikṣāpadas, in the sense of situations where it is incumbent on an adherent to maintain proper moral decorum, is infinite, but the number of rules a specific adherent was expected to follow depended on his or her level of commitment. All these moral instructions are administered in the formula, “I undertake the training rule (śikṣāpada) to abstain from…” Thus, the Buddhist moral codes are not regarded as commandments handed down from on high, but steps in training that are found to be useful in promoting wholesome actions (kuśala-karman) and in weaning the individual from clinging and attachment. It is generally understood that the practitioner must become adept in following these basic rules of training before he or she can go on to higher levels of training: the effective engagement in the cultivation of concentration (samādhi), wisdom (prajñā), and so on.

The following types of śikṣāpadas are commonly observed:

• the five precepts for lay followers
• the eight precepts for lay followers (observed on uposadha days)
• the ten precepts for novice monastics in the Theravada tradition
• the prātimokṣa precepts for fully-ordained monastics

In the Mahayana tradition, an additional set of precepts, called the bodhisattva precepts, are also observed. The Vajrayana also entails additional precepts.

The Library of Wisdom and Compassion (Vol 4) states:

Whether we principally practice the Fundamental Vehicle, Pāramitāyāna, or Vajrayāna, ethical conduct is the foundation of the practice. Precepts give form and focus to ethical conduct. Although all Buddhists try to live ethically and abandon the ten nonvirtues, the taking of precepts involves special commitment and thus brings special benefit. Living in precepts makes us more aware of our physical, verbal, and mental activities. It enables us to purify destructive karma quickly because by stopping habitual negative actions, we stop their most harmful result, the tendency to do them again. It also brings a rapid and strong accumulation of merit, for every moment that we are not breaking a precept, we are actively abandoning that destructive action and thus enriching our mind with merit from acting constructively. Keeping precepts is also a wonderful contribution to world peace. Imagine if every sentient being followed the first precept, not to kill, for just one day. How different life in our world would be!

Keeping the precepts we have taken is the best sign of being a holy being. If we want to do a meditation retreat but ignore ethical conduct in our daily lives, our priorities are confused. The foundation of any practice, especially Vajrayāna, is ethical conduct. Without keeping the commitments and precepts we have taken, attaining realization is impossible. Thinking otherwise is a result of not understanding the essence of Dharma practice. We shouldn’t cheat ourselves by ignoring ethical living.

Although precepts have such benefits, a person has to feel comfortable taking them and be prepared to assume the responsibility of following them as best as possible. Some people are brave when it comes to taking precepts and commitments — thinking it is their right — but cowardly when it comes to keeping them. We should be the opposite and think well before taking precepts. Then we humbly request to receive them from our teachers and with joy keep them properly.

Sources

• Buswell, Robert E.; Lopez, Donald S. (2014), The Princeton Dictionary of Buddhism, Princeton University 
• Dalai Lama; Thubten Chodron (2019), Following in the Buddha's Footsteps, The Library of Wisdom and Compassion, Volume 4, Wisdom Publications