v111q3r9@ubvmsb.cc.buffalo.edu (Yi L Chiang) (02/11/91)
THE FIVE PRECEPTS AND THE TEN VIRTUES
-------------------------------------
The five precepts, along with the Three Refuges, are the first step
in the practice of Buddhadharma for both laymen and Sangha. The five
preceptsd are the fundamental discipline in Buddhist training and the
necessary moral practice for human-kind. Therefore, The Bodhisattva Garland
of Precious Gems Sutra states that all sentient beings' ability to enter the
ocean of the Triple Jewel is dependent on faith and discipline. Our physical
, verbal and mental activity are the basis of our production of wholesome and
unwholesome karma. According to the Buddhadharma the five precepts are of
singular importance to enable us to destroy our evil tendencies, increase the
strength of our good tendencies and purify our minds. They are considered to
be the moral standard for human beings; and, indeed, of they are not practiced
and maintained, then this human form of life will have its demise.
The first precept is to refdrain from killing living beings and, instead
to extend loving-kindness to them. The second precept is to refrain from
stealing and instead, to practice generosity. The third precept is to refrain
from adultery and, instead, to pratice wholesome family life. The fourth
precept is to refrain from lying and, instead, to practice truthfulness in all
one's dealings. The fifth precept is to refrain from intoxicants--both drug
and liquor -- and, instead, to live in gfood health and practice clarity of
mind.
the Buddha explained this ethical principles as follows: The first four
precepts are considered to be natural moral principles, whereas the fifth
precept is condidered to be a conventional moral principle. Natural morality
means those ethical principles that all human society should maintan regardless
of what religious denomination or philosophy is adhered to. Whether one
practices Buddhadharma or not, one should refrain from killing, stealing,
adultery and lying. Conventional morality means to behave in such a way that
unwholesome actions cannot have the opportunity to aris. even though the
consumption of intoxicants need not necessarily involve others, the resulting
state can lead to transgression of the first four precepts. furthermore, if
one is given to babitual consumption of liquor or drugs, the obvious result is
the steady deterioration of one's physical and mental health.
Whether one practices Buddhadharma or not, if one cultivates these five
precepts as the standard for one's behavior, one can then become a person of
unwavering morality, worthy of the respect of others. Besides the voluntary
agreement to refrain from some negative or destructive activity, these precepts
all contain a positive attitude or practice to be cultivated as their counter-
part. the five precepts in Buddhadharma and the Five Constant Virtues in
Confucianism are the same.
The practice of non-killing means extending kindness to all living beings.
To kill people is a serious matter in the eyes of the world, but to kill
smaller living things is not conventionally considered quite so serious. In the
Buddha's Teaching, however, the taking of life of any kind whatsoever is a grave
matter. People and societies that value peace and unity must practice non-
killing and its positive counterpart -- lovingkindness.
Practicing non-stealing means the adoption of right livelihood by human
beings. Clothing, food, housing and transportation are esseential requirements
of human society and are produced by people's labor. As such, they are to gotten
in such a way that is justifiable and legitimate. If people resort to cheating
and stealing or acquiring their property and wealth without the necessary
expenditure of labor, then peaceful co-existence is an impossibility. Therefore
, the Buddha stated that even a needle or a weed cannot be taken from another
without permission.
The practice of refraining from adultery will strengthen moral ties between
human beings. The right path to be taken between men and women is wholesome
married life with proper responsibility taken for their relationship and what-
ever children may come as a result of their union. Therefore, the Buddhist
tradition allows lay disciples to marry and considers it correct and justifiable
and legitimate source of happiness in this world. To enjoy sexual activity
without taking responsibility for one's actions onlyu leads to a degenerate
social situation and such unportunate extremes as incest, venereal disease, etc.
Moreover, this is an evasion of one's true responsibility to raise and educate
children and to inculcate in them proper moral and social values. Children are
not equipped emotionally or intellectually to educate themselves and need the
guidance and good example of their parents and teachers to lead and point them
toward wholesome behavior and healthyphysical and mental development.
The practice of non-lying, or truthfulness, means conforming our actions
to our words and maintaining the spirit of honesty in all our dealings. Where
there is dishonesty, even as samll a social unit as that of husband-and-wife
cannot live together in love and righteousness. On an international scale,
global unity will remain an impossibility because of the propensity to self-
fishness, dishonesty and betrayal on the part of nations and societies.
The Buddha praised the virtue of words conforming with actions and observed
that honesty and sincerity are characteristic of the sage. The commentary to
The Prajnaparamita Sutra states that one who habitually lies possesses an ill
fame that spreads far and wide, and such a one, at the end of his life, succumbs
to rebirth in a hellish realm.
The practice of non-intoxication, or sobriety, is neccessary to increase
and maintain purity of heart and wisdon. Intoxication can frequently lead to
the loss of both one's fortune and honor. The Venerable Hsu Yun has so wisely
observed: "Drinking wine and eating meat upset the mind-nature...; with clear
tea and vegetarian food the mind errs not, injoying Dharma night and day."
When the consumption of alcoholic beverages of drugs is allowed to become
habitual, laziness and shamelessness will certainly develop. Therefore, if one
aspires to develop a noble personality and practice the Bodhisattva Dharma, one
should refrain from the use of such debilitating substances.
The observation of the five precepts is also the basis of discipline for
those who leave home to practice the Bodhisattva Tao. Their practice is
stricter than that of laypeople because under extreme conditions the laydisciple
is able to transgress these principles. For example, if a lay-Bodhisattva is a
member of the military and is called upon to defend the populace, he can justi-
fiably do so for the freater good of the community. However, the Sangha members
cannot, under any circumstances, be involved in this activity. Another example
would be the legitimate enjoyment of sexuality between husband and wife. Sangha
members are prohibited completely from engaging in sexuality.
Below is a chart outlining the five precepts and how they correspond to the
ten virtues:
!--->non-killing<------!
!--->non-stealing<-----!---physical activity<-----------------!
!--->non-adultery<-----! !
! non-lying<------------! T
! no improper remarks<--! E
! !---verbal N
Five---->!--->non-lying no two faced speech<--! activity<----
Precepts ! non-ugly speech<------! V
! non-grasping and clinging<-! I
! not full of anger<-! R
! !---mental activity<- T
! ! U
! not ignorant and<-! E
!--->non- unenlightened ! --------------------S
intoxication
The four virtuous modes of verbal activity are here equated to the precept
of refraining from untruth. Improper remarks can even be more false than
untrue ones, and honeyed words are dishonest. Obscenity and pornography move
people's hearts in an immoral direction.
Two-faced speech serves only to stir up ill will and instigate trouble on
both sides of the fence. It can cause people to separate from their own flesh
and blood and cause loved ones to become enemies; on a small scale, it can
disrup a family, and, on a larger one, it can lead to global warfare.
The use of ugly speech means to make insulting remarks continually. One
uses abusive and intolerable speech to insult others and does not seem to
realize the effect of one's own abrasive language. This manner of speechis
distorted and unprofitable and so is included in the category of lying.
the three virtuous mental actions are the positive counterparts to the
fifth precept of refraining from intoxicants. Grasping and clinging means
excessive craving for those things that one should renounce. One craves
continually for more and more, never being satisfied with what one has. Being
full of anger means the absence of compassion for sentient beings and their
situation. Ignorant and unlightened states of mind and action refer to the
ignorant of clinging to heterodex views and non-possessing of that wisdom that
would let one follow the correct path. These ignorant and unwise states also
refer to that condition where one is full of uncontrollavle desires and is
foolishly drowning in the sea of false views about the nature of reality.
Therefore, one who aspires to tread the Bodhisattva Path must develop right
thought and shed all heterodox views. Craving, aversion and delusion are every-
body's problem and are referred to in the Buddhadharma as the three poisons or
the three roots of unskillfulness. A Person who has extinguished these three
poisons in himself is called holy. One who aims to practice Bodhisattva Dharma
should practice generosity, compassion and wisdom, which are the antidotes for
these three roots of unskillfulness. It is said that if the protecting
embankment of the precepts is broken, the evil waves of the three poisons will
overflow, flooding and destroying the personality.
The observatuion of the five precepts will insure that the relationships
and moral practice of human society are perfect. To practice the Budhisattva
Dharma, it is essential that the aspirant have a moderarely balanced and
wholesome temperament. If the stability of personality and behavior is
insufficient, where can the Bodhisattva Dharma make its appearance? The
observation of the precepts will lend the necessary stability, balance and
wholesomeness to one's personality. The cultivation of these tenvirtues alone
will insure one an unobstrusted entrance into the realm of the decas. Because
craving, aversion and delusion are kept in check, the mind will be calm and
full of peace and quite suitable for contemplative practice. If rebirth in
heaven states occurs, the time will not be spent in idle enjoyment of celestial
bliss but rather in further practice of the Bodhisattva Tao. Whether in the
human or the deva worlds, the Bodhisattva Path consists in continually practic-
ing virtuous action and developing wisdom. The Bodhisattva extends loving-
kindness and compassion to all sentient beings and teaches and illustrates, by
example, the Bodhisattva Tao in whatever realm of existence he finds himself.
SRAMANERA AND BHIKSU
--------------------
According to the Buddha's Teaching, the five precepts and the ten
virtues constitute what is called the UPASAKA or UPASIKA dharma. The
upasaka/upasika is a man or a woman who practices the Buddhadharma in
lay life and who protects and serves the Triple Jewel. These two
categories of lay disciples together with the SRAMANERAS and the BHIKSUS
become the four-fold assembly of Buddha's disciples. Further analysis
and classification establishes the four-, seven-, or nine-fold assembly
as illustrated below:
the refuge of connection -------!
!
the refuge of right faith ------!
!
four- upasaka ---------------------------!
!----- fold upasika ---------------------------!
! assembly-------- bhiksu ---------------------------!
! bhiksuni ---------------------------!
the !
great !nine-
assembly in !fold
the Buddhist !assembly
tradition !
! !
! !
! !
! seven- (the first four are the same !
!------fold as above) -------------------------!
assembly------- siksamana -------------------------!
sramanera -------------------------!
sramanerika-------------------------!
The sramanera is a novice monk, and the bhiksu is a fully ordained
member of the Buddhist Sangha. After taking the complete education and
training of a sramanera, one is eligible to become a bhiksu. The
sramanera depends upon a bhiksu master to administer the higher ordination
, and it is the responsibility of the master to train and educate the
sramanera fully since he will become the fuardian and heir of the Dharma
in the future. This education consists of the following: the VINAYA,
or essential rules of monastic deportment and behavior; the Buddhist Sutras
; the commentaries of later Patriarchs and teachers, called Sastras; and
the essentials of meditation practice. Unless the sramanera is will grounded
in these teachings, the Dharma master should not take the responsibility
involved in conferring the bhiksu ordination. A traditional saying states:
"A Dharma master must not have any dumb sheep;"i.e., a monk who cannot
comprehend and spread the Dharma. The term "sramanera" possesses several
meanings. One mianing is "to cease" in the sense of achieving a state of
maind wherein one's craving, aversion and delusion cease. Another meaning
is "kindness" in the sense of achieving a state of mind wherein one can
practice loving-kindness, or MAITRI.
One who desires to leave home-life and practice as a sramanera must
be able to observe the ten precepts. These are as follows:
Not killing,
Not stealing, Celibacy, or brahmacarya,
Not lying ,
Not taking intoxicants,
Not using garlands of flowers,jewelery,perfumes,etc.,
Not listening to music or attending movies, operas,etc.,
Not sleeping on high or broad beds,
Not eating food after twelve noon, and refraining from acquiring
money and valuables.
The first five precepts are the same as those held by lay disciples,
with one notable exception. The third lay precept of refraining from
adultery or sex which acuses trouble is changed to the observance of complete
celibacy for Sangha members.
The sixth precept is to refrain from the use of flower garland, makeup,
perfumes and other manner of personal adornment. To enhance one's personal
attractiveness to the opposite sex has no place in the lives of Sangha members
who are trying to attain the knowledge and vision of reality.
A The seventh precept is to refrain from taking part in dancing, singing,
musical and theatrical performances, etc. Disciples who have left home should
not view or listen to such things, for the places in which they are taking
place usually have no connection with spiritual life. The subject matter of
popular music and drama only serves to perpetuate illusions about the nature
of this world and has little or nothing to do with the practice path to Bodhi.
The eighth precept is to refrain from sleeping on a high or broad bed.
One who has renounced the life of luxury and the priorities of personal comfort
and sense pleasure has no need a simple seat and a low bed. For the disciple
who has left home, a simple seat and a low bed or mat should be more than
sufficient.
The ninth precept is to refrain from eating after mdday. One who has
left home should try to imitate the great Patriarchs and teachers of the past,
who usually took only one meal a day, which was in the forenon. Satisfaction
with one full meal before noon has many benefits, one of which is that a
disciple has more time to study and practice Dharma. Another benefit is that
one is not plagued with tiredness and lethargy due to overeating and can enjoy
better health. It is also said that the hungry ghosts, or pretas, seek their
nourishment in the evening; and when they hear the sounds of monk's bowl, their
hunger and suffering increase. Therefore, out of compassion for them the
disciple who has left home does not eat in the evening.
The tenth precept is to refrain from acquiring money, jewels,and other
valuables. An increase of greed and desire for fame and will surely occur if
one acquires these things. Those disciples who have left home should live a
tranquil life without the desire for worldly gain, and their needs should be
met by the offerings of the lay disciples.
The first five precepts form the sila, or moral discipline--the basis of
the four barga, or groups--of the Buddha's disciples. The sramanera must, in
addition to the first five precepts, observe and maintain these five additional
precepts, the first four of which are precept is to abandon the wealth that lay-
people depend on. In this way the monk's life is devoid of personal property,
and he truly lives up to the designation:"homeless one"
The bhiksu, then, is the disciple who has taken the higher ordination in
the Buddhadharma. The term "bhiksu" comes from the Sanskrit root-verb "bhiksa"
meaning "to beg". Bhiksu mean one who is without home and property and is
dependent on almsfood to support the body. Abhiksu should enjoy a tranquil
life of renunciation, possessing only three robes and a bowl. Like a bird
flying anywhere, devoid of property and possessions, so the bhiksu goes.
Travelling anywhere, observing strictly the monastic Vinaya, the bhiksu spreads
the Dharma and maintains the Buddha's Way in this world.
The bhiksu precepts number 250 and include the sramanera discipline. They
constitute a code of refined conduct and discipline concerning the bhiksu's
deportment while he is walking, standing, sitting, sleeping, talking, silent,
etc. If the bhiksu maintains his Vinaya, his respect-inspiring deportment is
complete, and he is competent to maintain the Buddhadharma in this world.
The discipline of bhiksus is complete; that of sramneras is partial. However,
both have as their basis the ten precepts, which are called the perfect
piscipline of one who leaves home.
THE EIGHT PRECEPTS
------------------
The eight precepts are the discipline of laypeople engaged in short
training periods or in preparation to leace home. Because the world of
laypeople with its work and family obligations can be fatiguing, both mentally and p
and physically, the Buddhist tradition allows and encourages periods of retreat
During these periods, the lay disciples accept the eight precepts and
experience a bit of the peace of a will-ordered and disciplined life. In this
way, they can develop more understand of the Buddhadharma and enjoy a clarity
of mind analogous to the happiness of spring-time. The layman's precepts are
the same as the first nine of the sramanera's precepts, the sixth and seventh
being comgined to make the total of eight. It is customary in Buddhist
countries to observe these precepts on the new- and full-moon days of the lunar
calendar. The precepts close the doors to the realms of woe (apaya-bhumi) and
open the doors to the heaven-worlds and the realms of the sage.
MAHAYANA AND HINAYANA
--------------------
According to one's learning and level of practice, there is a distinction
made between Mahayana and Hinayana Buddhism. Hinayana is a term given by the
Mahayana to those schools of Buddhism that practice to attain Sravaka Budhi,
the enlightenment of a sravaka, or one who listens to and understands a Buddha's
Teaching. This enlightenment is termed that of an arahant, or accomplished one.
Mahayana Buddhists aspire to win the Annuttara Samyak Sambodhi of a Buddha,
both for their own liberation and for the liberation of all sentient beings.
A traditional simile concerning these two yanas is that a solitary individual
riding a bicycle is analogous to the Hinayana path, while riding in a train
full of people is comparable to the Mahayana.
According to the Bodhisattva Dharma, an individual who has determined to
practice and seek deliverance for himself only has blockaded himself within and
limited himself to the region of Hinayana. In a contrast, one who has deter-
mined to practice the Bodhicitta with the aspiration to assist in the liberation
of other living beings has entered the region of Mahayana. The practice of
Bodhisattva Dharma is just the promotion of this Hahayana insight, and its basis
spirit is the determination of the Bodhicitta.
DETERMINING THE BODHICITTA; THE FOUR GREAT
------------------------------------------
VOWS AND THE FOUR DEFEATS OF THE
--------------------------------
BODHISATTVA DHARMA
------------------
Determining the Bodhicitta is spoken of in the last of the Four Great Vows
as follows:
" The Supreme Enlightenment we vow to achieve."
Enlightenment is Bodhi; Supreme Enlightenment is the Annuttara Samyak Sambodhi,
or the buddha Fruit. Determining the Bodhicitta means using the faith of our
worldly minds to vow to complete this path. However, if one is to complete
this vow, one should have the support of the other three Great
Vows. To arrive at Annuttara Samyak Sambodhi. one should
have the desire to spread the Buddhadharma and effect the liberation
of all the sentient beings. Therefore, the First vow is:
"Sentient beings without number we vow to enlighten."
For a Bodhisattva,the eradication of one's own suffering is joined with the
desire to aid in the eradication of all others' suffering as well. The
real Bodhisattva identifies the Immeasurable distress of all
sentient beings as his own. With this immeasurable compassion
(Mahakaruna), one can take up the second vow:
"Vexationswithout number we vow to eradicate."
The desire to win Supreme Bodhi, convert and liberate sentient
beings, aid in the eradication of their distress, etc., should not
be an impulse based on idle sentimentality or romantic notions
of spiritual life. This noble aspiration can only come to completion
provided that there is a strong foundation of wisdom. with
wisdom only, and not otherwise, can one spread the Dharma
and assist living beings. This wisdom arises from a keen desire
to learn and pratice the Buddhadharma. Therefore, the Buddha
said, "All Buddha in the three periods arise from learning and
pratice". One who is not willing to learn will remail eternally
foolish, and what foolish man or woman ever completed the
Bodhi Tao, spread Dharma and assisted sentient beings? As there
is Immeasurable distress in the lives of sentient beings, there
are innumerable methods of Dharma pratice. Therefore, the
third vow of great compassion is:
"limitless approaches to Dharm we vow to master."
When one perceives the suffering of sentientbeings, one vows to enlighten
sentient beings without number. When perceiving the distress in one's life
and that of others,one vows to eradicate vexations without end. Perceiving
the myriad Dharma doors to enlightenment, one vows to master them all.
Perceiving the truth of nirvana, one vows to attain the Supreme Bodhi.
All Bodhisattvas who determine the Bodhicitta hold there Four Vows of great
compassion.
There are various conditiion leading to the deterioration of the bodhi-
citta and the pratice of Bodhisattva Dharma. These conditions are
called parajika, or "defeats", and they are acts or thoughts that break or
defeat the Bodhisattva pratice. This same term is used in connection with
the monastic Vinaya, where it denotes the first four rules, transgression of
which calls for expulsion from the order of bhiksus. The elder Tripitaka Master
Hsuan Tsang translated this term as "overcoming by specific conditions." This
means the good roots necessary for the pratice of Bodhisattva Dharma are
overcome by the specific conditions of unwholesome roots.
The first specific condition which leads to the defeat of the Bodhicitta is the
tendency to praise oneself and to slander others. If the Nodhisattva loses his
Mahakaruna, he is no longer willing to profit others at his own expense.
Being solely concerned with his own name and fame, he loses respect in the
eyes of family,friends and society.
The second specific condition leading to defeat is seeing someone in a
stateof sugffering and anxiety and not lifting a finger to help. Losing one's
Mahakaruna, one makes no effort to teach or profit those who may come for
assistance but, instead, cultivates miserly tendencies.
The third specific conditon leading to defeat is no receiving
the repentant or those desirous of following the right path. Losing
one's Mahakaruna, one allows himself to bear anger and grudges
in his mind and, as a result, is not willing to teach or assist those
who are repentant.
The fourth specific condition leading to defeat is the act
of foolishly deceiving others with pseudo-Dharma. Without
wosdom, one manipulates heterodox views, slandering the
Buddhadharma and deceiving others with what appears to be
Dharma but whichis , in fact, not genuine.
If a Bodhisattva falls into any of these categories of defeat,
he loses the Bodhicitta and also the qualification of Bodhisattva
pratice. Thesefore, one should preserve the qualifications, protect
the Bodhicitta and increase the vast storehouse of Bodhisattva Dharma.
THE SIX PARAMITAS
-----------------
The six Patamitas, or perfections, are the means for realizing
the four great vows and completing the Bodhisattva pratice.
They are as follows: 1) Dana, generosity or charity; 2) Sila,
the precepts or morality; 3) Ksanti, patience or forbearance;
4) Virya, energy and zeal; 5) Dhyana, contemplative pratice
or meditation; 6) Prajna, Wisdome or the power to discern reality
When one has heard the Mahayana Dharma and develpoed
great compassion, the pratice of the six paramitas is the natural
next step on the Bodhisattva Path. The great vows, deep as the
ocean, should have a mountain of pratice of Six Pharamitas,
and filling (or fulfilling) the vows means to complete the
Supreme Bodhi of Buddha Fruit. The Tao of Bodhisattva Dharma
is the Pratice of the Six Paramitas.
The first paramita is Dana, or charity and generosity. The
Highest worldly form of this is to give one's body, or even one's
very life, for the benefit of others. This is described as internal
charity, while the type of generosity regarding personal property.
money,time, etc., is referred to as external charity. Beyond
Dana, in this internal and external sense, there is a transcendental
form, which is the use of one's talents, intellect, scholarship,
eloquence,etc., to spread the message of buddhadharma. This
is called the almsgiving of Buddha Truth. the principle of
Dana is the spirit of self-sacrifice in order to benefit the multitude.
The second Paramita is Sila, or morality. As stated above,
the discipline of Mahayana Bodhisattva is not only concerned
with the negative prohibitions but also with their positive counter-
parts. Sila means the cessation of evil and the initiation of the
good. This sila is formulated as the 5,8,10 or 250 percepts.
The principle of Bodhisattva moral discipline is to attain the
state of non-retrogression in one's moral behavior whereby the
observation of sila becomes automatic.
The third Paramita is Ksanti, or patience and forbearance.
Holding onto the objective of doing good, especially in this age of chaos
and impurity thuoughout the six realms of sentient beings, is not an easy
affair. There are so many adverse circumstances to obstruct the practice of
Bodhisattva Dharma. The Bodhisattva, equipped with right view and his practice
of the Ksanti Paramita, is able to deal successfully with thes situations,
effect his own liberation and aid all other living beings. The Bodhisattva
should also develop the capacity for forgiveness, which arises from wisdom.
Wisdom perceives that all sentient beings are produced by causal conditions
without self-nature and are of the same noture as oneself.
The fourth paramita is Virya, or energy. The term "energy" is used
in the sense of putting forth energy to win those states of wholesomeness
as yet unknown and unwon. One puts forth energy in the practice of the
Bodhisattva Dharma and energetically maintians the Bodhicita. Without
developing Virya Paramita, one determines the Bodhicitta only temporarily.
When meeting with adverse conditions, one is disillusioned and drops the
practice. Virya, Then, comes to mean persistence in the face of disillusionment
and energetic striving to complete the Bodhi Tao and to win the supreme Buddha
Fruit.
The fifth Paramita is Dhyana, or contemplative practice. Dhyana, in
Sanskrit, means concentration practice and is synonymous with samadhi. Joining
the two words, we have the chinese phrase Ch'an-Ting. The original meaning of
Ch'an-Ting is to concentrate the mind on one point. The effort of contemp-
lation is the tonic of spiritual health. One studying the Bodhisattva Tao who
cannot control his confused and disorderly mind must necessarily practice
Ch'an-Ting and develop light and power and the ability to be unmoved by desires.
Ch'an-Ting is the source of all wisdom and equanimity and the means to complet-
ion of the Bodhisattva Tao.
The sixth Paramita is Prajna, or wisdom. Although all worldly knownledge
and learing are thought of as wisdom, the wisdom tradition of the Buddhadharma
is no quite the same. Acccording to the Buddham, wisdom is the ability to
recognize the truth behind the temporary show of appearances and to possess
confidence regarding this truth. The method of pratice leading to wisdom,
called Ch'an-Ting, encourages us not to seek anything but to unite ourselves
with the Truth. This is called Original Wisdom and it encompassess discriminat-
ive wisdom, sothough its scope and the approach to it are different. Original
wisdom is the apprehension of the truth that all things arise from causal con-
ditions, have no self-nature and are, therefore, void. The very essence of
those six Paramitas is wisdom, and the way of wisdom is the Bodhisattva Tao.
The Sanskrit term "Paramita" means "Gone across to the other shore.
"The practice of these Pramitas can lead one across the sea of birth,death and
destress to the other shore of peace and truth -- i.e., Nirvana. The purified
mind and wholesome behavior that arises through the pracitce of the six
Paramitas are praised by all sages, ancient and modern. Perceptively, Chuang
T'se observed long ago: " The body as rotten wood, the mind as cold ashes,
losing all things, beyond the world." Another Chinese sage, Lao T'se, also
insightfully noted: "Actions like the folw of water, mind calm as a mirror;
the sounds of the world appear as an echo."
THE FOUR ALL-EMBRACING VIRTUES
------------------------------
Another Bodhisattva-Dharma tool used to benefit others and oneself is that
of the four All-Embracing Virtues. Dana, in this sense, means giving what others
like to them in order to lead them to become receptive and to lean toward the
truth. Priyavacana means affectionate and beautiful speech used for the same
reasons as Dana. Arthakrtya means conduct profitable to others and is used in
the same way as Dana and Priyavacana. Smanarthata means cooperation with and
adaptation to others for the sake of leading them to the truth. As
Avalokitesvara appeared in 32 form, one, similarly, should mainfest all kinds of
forms to convert and aid skillfully all sentient beings.
Depending on our wisdom, we practice the Six Paramitas and the four All-
Embracing Virtures and complete the Tao of Bodhisattva Dharma. Each individual,
according to his position -- Whether it be farmer, soldier, laboror, educator,
politician, businessman, monk or nun, etc. -- can determine the Bodhicitta.
The unfolding of this Bodhicitta lies in the practice of Bodhisattva conduct,
spreading the truth of Buddhadharma, and establishing the practicality of the
Teachings as a way of life in a genuinely humane society and culture. The
principle of his practice is that the spirit is consistent though the
circumstances vary. The Bodhisattva Tao should have no restrictions depend-
ent on time and place but should respond freely and spontaneously according to
circumstances.
May all sentient beings practice the Bodhi Tao and arrive at the Supreme-
Buddha-Fruit stage!