Thánh
Ngôn Hiệp Tuyển (An Anthology of Holy
Sayings, Saigon 1928)
III. THE EVERLASTING,
EVERYWHERE VALUE OF THE FIVE PRECEPTS
The above pages prove the
consistency of eastern and western religions’ founders throughout the Three
Eras of Universalism because they have asked their disciples to observe the
Five Precepts. Lu Xiangshan 陸象山 (1139-1192) was quite right to say:
If in the Eastern Sea there were to appear a sage, he would have this same
mind and this same principle. If in the Western Sea there were to appear a
sage, he would have this same mind and this same principle. If in the Southern
or Northern Seas there were to appear sages, they (too) would have this same
mind and this same principle. If a hundred or a thousand generations ago, or a
hundred or a thousand generations hence, sages were to appear, they (likewise)
would have this same mind and this same principle.[1]
In other words, the value of
the Five Precepts is everlasting, everywhere and it is honoured by mankind, by
all true teachings, true faiths.
In 1926, the Caodai New Law was made. By this name, Caodaism
implicitly regards the laws of other religions founded in the Two Eras of
Universalism before Caodaism as old laws.
Caodai God taught the disciple the reason why the Five Precepts were
maintained as follows:
Don’t say that I still compel you to observe
old laws. But they are so precious that you can’t become divinities without
observing them.[2]
Likewise, Jesus Christ still
kept the old law of Moses. He said:
“Do not think that I have come to abolish the Law or the Prophets; I have
not come to abolish them but to fulfill them. For truly I tell you, until
heaven and earth disappear, not the smallest letter, not the least stroke of a
pen, will by any means disappear from the Law until everything is
accomplished.” (Matthew 5:17-18)
These words confirm the
perennial value of the precepts prescribed by religions. When Buddha was going
to enter Nirvana, Ananda asked four questions, the second of which was: “After Buddha enters Nirvana, who will be
our master?” Buddha replỉed, “After I
enter Nirvana, all of you should take the precepts as your master.”
Thus,
the Five Precepts are very significant. Indeed, they are very helpful means:
a.
The Five Precepts help the disciple perfect
himself.
To
draw a straight line, we need a straight ruler. To make a square brick, we need
a square mould.
Similarly, to perfect his
conduct, man needs helpful means. The Five Precepts are the mould to cast a man
of full virtues like benevolence, righteousness, propriety, wisdom, and sincerity
or trustfulness. Holy Mother Lê Sơn says:
Consequently, the Five Precepts are compared to a morality mould to shape
your heart and soul, perfecting and purifying them. You all should understand.[3]
b. The Five Precepts help the meditator succeed.
On his journey of practising
meditation, the disciple cannot succeed without perfecting his virtues. Caodai
God says:
Why do I compel all
meditation practitioners to observe the Five Precepts strictly? Because it is
not easy to practise meditation. If you break the rules, violate the Precepts,
you will never attain divine results.[4]
By observing the Five Precepts, the meditator is constructing
his morality. At the beginning of Caodaism, God said:
I have told that morality
is like an endless ladder, on which you can climb to the sublime position and
equal to Me…[5]
Caodai teaching always reminds the disciple of observing the
Five Precepts because they are everlasting and everywhere basis of
self-cultivation. To become divinities, one must start from the Five Precepts.
To keep human dignity complete, one must observe the Five Precepts as well.
Any layman strictly observing the Five Precepts is worthy of
a bright, moral example for all in life. Furthermore, he is also respected and
honoured by divinities.
Phú Nhuận, May
2014
HUỆ KHẢI
