However, for those who are new to Buddhism, it may be a good idea to start by putting more emphasis on commandments that are easier to follow and keep others in mind for further development. For example, the second and third commandments must obviously be practiced out of necessity, for they are supported by laws and are in perfect conformity with the customs and conventions of all civilized societies. So there are few excuses not to practice them. After treating these two commandments in this way, the other three represent a much easier and less daunting task. In fact, if we understand the content and meaning of the Five Commandments well, we may think that it is more natural to observe them than not. Refuge in the Triple Jewel is the first step towards learning Buddhism, while keeping the commandments is about putting that learning into practice. All Buddhists must obey the commandments after taking refuge in the Triple Jewel, for the commandments are the basis of all virtuous actions as well as the moral standard for the human race. Obedience to the commandments is very similar to students who follow the rules of their school or to people who respect customary law in society. The only difference is that school rules and law are external restrictions, while Buddhist commandments are a form of self-discipline and therefore internal regulations. If a person driving on a slippery highway does not respect the rules of traffic, accidents can be caused. In the same way, if a person does not obey the commandments, he may break the rules and get into trouble during his life. Therefore, it is essential for a Buddhist to obey the commandments.
I have been taught that the commandments are more about self-knowledge and understanding, which leads to compassion for all, than about responsibility. We obey the commandments, knowing full well that because of our human nature and our inherent uninterrupted desires/drives for survival, we break our vows again and again, just like everyone else. This leads us to an increased awareness of the harshness of human life and our common desire to escape discomfort and therefore compassion for all of us who live in this loop. Perhaps at first glance, the commandments seem simple and create a sense of “I always stick to them.” However, if you give them a place in your practice for a while, you will find that they are not easy at all. They have a lot of depth, and they not only renounce certain behaviors, but also involve the development of healthy qualities. “These five commandments lead to happiness with good behavior, wealth and success with good behavior, they lead to happiness with good behavior, so they purify behavior.” (Imāni pañca sikkhāpadāni. Sīlena sugatiṃ yanti, sīlena bhogasampadā, sīlena nibbutiṃ yanti, tasmā sīlaṃ visodhaye.)  For one reason or another, many young lovers are unable to enter married life as early as they wish. While marriage is still something in the future or even an uncertain size, these people enter into relationships of which gender is an essential part. This happens not only in adults, who have to take legal responsibility for their own behavior, but also in adolescents who are still immature and emotionally unstable and who tend to act irresponsibly. Peer pressure and changing moral values are an important factor contributing to the escalation of the problem. The tendency to extramarital sex has become so widespread that it is now virtually taken for granted.
Contruding arrangements became increasingly popular and marriage was relegated to a place of insignificance, endangering the sanctity of family life. Keown argued that the Five Commandments are very similar to human rights in terms of subject matter and in terms of universal nature.  Other researchers, as well as Buddhist writers and human rights defenders, have made similar comparisons.   For example, the following comparisons are made: Spiro studied the ethical practice of lay people and monks in traditional Buddhist societies, arguing that ethical guidelines such as the Five Commandments are respected as a means to a higher goal, that is, better rebirth or enlightenment. He therefore concluded that Buddhist ethical principles such as the Five Commandments resemble Western utilitarianism.  However, Keown argued that the Five Commandments are considered rules that cannot be violated and can therefore indicate an ethical perspective in Buddhist ethics.   On the other hand, Keown also suggested that Aristotle`s ethics of virtue could be applied to Buddhist ethics, since the commandments themselves are considered good and depend on each other aspects of the Buddhist path of practice.   Philosopher Christopher Gowans disagrees that Buddhist ethics is ethical, arguing that virtue and consequences are also important in Buddhist ethics. Gowans argues that in Buddhist ethics, there is no moral theory that covers every conceivable situation, such as when two commandments are at odds with each other, but rather is characterized by “a commitment and a non-theoretical understanding of fundamental Buddhist moral values.”  Since 2017, many Scholars of Buddhism no longer consider it useful to try to place Buddhist ethics in a Western philosophical category.  Rod Meade Sperry is the Digital Managing Director at Lion`s Roar. With Miguel Chen, he is co-author of I Wanna Be Well: How a Punk Found Peace and You Can Too and The Death of You: A Book for Anyone Who Might Not Live Forever.
Rod gab auch das Buch Lion`s Roar heraus, Beginner`s Guide to Meditation: Practical Tips and Inspiration from Contemporary Buddhist Teachers.