I observe the precept to refrain from destroying the life of beings. I observe the precept to refrain from stealing. I observe the precept to abstain from unlawful sexual intercourse.[3] I observe the precept to refrain from falsehood. I observe the precept to abstain from using intoxicants. 154. Q. What strikes the intelligent person on reading these Sīlas? A. That one who observes them strictly must escape from every cause productive of human misery. If we study history we shall find that it has all sprung from one or another of these causes. 155. Q. In which Sīlas is the far-seeing wisdom of the Buddha most plainly shown? A. In the first, third and fifth; for the taking of life, sensuality, and the use of intoxicants, cause at least ninety-five per cent of the sufferings among men. 156. Q. _What benefits does a man derive from the observance of these Precepts?_ A. He is said to acquire more or less merit according to the manner and time of observing the precepts, and the number observed; that is, if he observes only one precept, violating the other four, he acquires the merit of the observance of that precept only; and the longer he keeps that precept the greater will be the merit. He who keeps all the precepts inviolate will cause himself to have a higher and happier existence hereafter. 157. Q. _What are the other observances which it is considered meritorious for the laity as such to undertake voluntarily to keep?_ A. The _Atthanga Sīla_, or the Eightfold Precept, which embraces the five above enumerated (omitting the word "unlawful" in the third), with three additional; _viz._: I observe the precept to abstain from eating at an unseasonable time. I observe the precept to abstain from dancing, singing, music and unbecoming shows, and from the use of garlands, scents, perfumes, cosmetics, ointments, and ornaments. I observe the precept to abstain from using high and broad beds. The seats and couches here referred to are those used by the worldly-minded for the sake of pleasure and sensual enjoyment. The celibate should avoid these. 158. Q. _How would a Buddhist describe true merit?_ A. There is no great merit in any merely outward act; all depends upon the inward motive that provokes the deed. 159. Q. _Give an example?_