Many years ago when I was young, a friend told me a story about himself. It occurred during the Chinese War of Resistance against the Japanese invasion. After the fall of Nanjing, some Japanese soldiers chased the individual and two of his friends. The three fled to a temple and were saved by an old monk who shaved their heads, gave them monks clothing to put on and told them to blend into the large assembly of monks. When the Japanese soldiers arrived at the temple, they were unable to find the three and soon left. Thus, they were saved.
When the war was over, the friends returned to Nanjing wishing to repay their debt of gratitude. They invited the old monk to a lavish banquet. He arrived to find the table laden with chicken, duck, pork and fish. All of a sudden, they remembered that the monk was a vegetarian! They were extremely upset over their mistake and did not know what to do. But the monk acted like there was nothing unusual and picking up his chopsticks invited everyone to sit down. The three friends were greatly moved.
Did the old monk break the precepts? No! His behavior followed what is said in the sutras, "Compassion and kindness are the basis of Buddhism and skillful means are the method". He had used the first of the Four Beneficial Methods, making others happy. The old monk was moved by their gesture and did not blame them for their honest mistake. He had used the same method that the Bodhisattvas use to help people through the dharma doors. If the monk had been angry, he could have easily ruined their interest in Buddhism. But he was wise enough to use the opportunity to help guide three people. Therefore, we again see that Mahayana Buddhism is highly flexible, as it accords with the existing circumstances.
Let's look at strictly abiding by the precepts. The Five Precepts are the heart, the essence of all the precepts. Expanding further, we follow all the precepts as set forth by Buddha Shakyamuni, as well as the social norms, customs, rules and laws in every country. When in China we follow Chinese customs, rules and laws. When in the United States we do the same. In other words, precepts are rules we need to follow in our daily lives. The modern conveniences of transportation and communication have greatly increased opportunities for travel to different countries and regions of the world. We need to follow the advice of "When in Rome do as the Romans do". This is called strictly abiding by the precepts.
Many of the precepts taught by Buddha Shakyamuni were appropriate for that time but are no longer suitable today. Why? Our manner of living, dressing and eating is totally different from that of India several thousand years ago. For example, of the two hundred fifty precepts for monks, ten rules on the etiquette of dressing are totally unsuitable for today as ancient Indians dressed differently than we do. Eating is another area that has changed considerably. Therefore, when we recite and study the texts on the precepts today, we are learning "the spirit of the law and not just the letter". Likewise, when we practice adhering to the precepts, the most important point is to follow their fundamental spirit, "Do nothing that is bad: do everything that is good". "To do nothing that is bad" is directed toward us. This is a Theravada precept to develop self-discipline and is to be followed conscientiously. It is what the Chinese call "Attending to one's own moral well being even while alone". When we practice self-discipline, we need to remain true to the precepts, even when we are alone. "To do all that is virtuous" is for the benefit of all beings. This is a Bodhisattva precept in teaching us how to interact with others. Precepts are the criteria for distinguishing between good and bad.
Because of the differences in the political system, philosophy and culture, the precepts needed to be modified when Buddhism was introduced into China. The rules established by Master Bai-Zhang, in the Tang Dynasty, were the modified versions adapted for China at that time, however, the essence remained unchanged. This is similar to a state revising the law from time to time. As new situations arise, it becomes necessary to amend some articles, but the principle remains the same. In China, way places in every province and regions have their own version of the precepts. They need to mesh with the local conditions for people to follow them. This is simply a modification. If this is not done, then Buddhism will not survive. Only through this updating and modification will it be vital and constantly renewed, allowing it to be accepted and practiced around the world.
The Buddha told us that if we can abide by the precepts and laws, we will have a tranquil body and mind, which will allow us to be free from worries and fear. Deep concentration arises from tranquility. Therefore, the precepts are essential to self-cultivation. If we break the law or the precepts, then our conscience will be plagued by guilt even if no punishment is meted out. Moreover, even if we avoid worldly retributions, there is no way to avoid our karmic retribution. When our body and mind are disturbed, we cannot concentrate on our practice. To practice successfully, we need to be tranquil. It is said, "Precepts or self-discipline lead to deep concentration, from which wisdom arises". In summary, the Second Condition, including abiding by the precepts, is a Theravada act of merit and the basis for practice.
The seventh principle of behaving in a dignified and proper manner means we act appropriately for the circumstances we are in. We act from the heart of sincerity and respect for all beings, animate and inanimate, to accord with social etiquette.
The Third Condition: The Good Fortune Required to be a Bodhisattva The Third Condition is built upon the basis of the Second Condition and includes: 8. Generating the Bodhi mind, 9. Deeply believing in the Law of Cause and Effect, 10. Reciting and upholding the Mahayana sutras and 11. Encouraging others on the path to Enlightenment.
The eighth principle is generating the Bodhi mind. Chinese Buddhists primarily practice Mahayana Buddhism and wish to develop the Bodhi mind, the awakened mind that is genuinely free from delusions. It is the awakened mind that realizes this world is filled with misery and suffering. It is the compassionate and sincere mind, with every thought to attain realization for self and others. The Buddha told us that suffering exists throughout the six realms. Not only is the human life one of suffering, but heavenly life as well. The sufferings of the human realm are so numerous that it would take hours to describe them. Simply said, they are the Eight Sufferings of birth, old age, sickness, death, hardships, the inability to have what we want, being separated from our loved ones and being in the presence of those we dislike or even hate, A person who has been born into the Form Heaven is one who has accomplished deep concentration as well as having severed the five desires for wealth, lust, fame, food or drink and sleep. In this realm there is no suffering arising from external circumstances such as famine, storm, sickness, etc., but the beings here still suffer the inevitable consequences of time, deterioration or decay of the body and finally the realization that they will not remain in this heaven permanently. With a physical body, we are mortal; we are born, we become old, we fall ill, we die.
