In reading through Thich Nhat Hanh's Revised Precepts for monks and nuns in the recently published "Freedom Wherever We Go: A Buddhist Monastic Code for the Twenty-First Century" I got to thinking again about the role of monasticism and precepts in Buddhism.
A long time ago according to the book "Buddhist Thought" by Paul Williams, the various schools of Buddhism were diffentiated not by doctrine but by their way of living, in other words the precepts they followed. In reading the precepts and the stories which gave rise to them in the Vinaya, it becomes glaringly obvious that the main reason the laypeople supported the monks and nuns and thereby the Buddha Dharma was because they found the conduct of the monks and nuns extremely admirable and even edifying. It fully conformed to the ideal of the spiritual life which they had in their hearts long before the Buddha had to say anything. Many of the precepts came about because laypeople complained about the behavior of the monks and nuns. On occasion (like the quarrel at Kosambi) the laypeople withdrew their support and did not give alms because the monastics had failed to live up to this way of life of enlightened beings. Doctrine was not a primary consideration here.
Moving forward to today, we find people going around telling laypeople who they should or should not support based on doctrinal or institutional considerations. And we find laypeople looking for teachers among those who have a good understanding of doctrine and/or who uphold the doctrines they prefer. Actually living in accord with a Buddhist way of life insofar as integrity, compassion, and real understanding of people's problems and how to overcome them has become secondary or even totally unimportant. Afterall, if just chanting the right phrase trumps any other form of meritorious behavior or spiritual development, then what difference does actual behavior make? And if one sect or groups is the "correct" one that leads to liberation, then you have to toe the line and stay in that group/org/sects good graces so you don't miss out on the deal no matter how arrogantly or atrociously or insensitively they act. As for the minister/senior leaders/gurus or whatever - you better kowtow to them no matter how much they lie, cheat, and steal (hopefully no killing is involved but then again I've read some awful stories that did go that far or at least involved physical violence - see "The Buddha From Brooklyn")
As I read the Classical and the Revised Vinaya I feel a longing for a form of Buddhism that reveres the Lotus Sutra and Odaimoku but also looks not to theory or institutional frameworks as the arbiter or right and wrong but to the yardstick of actual admirable living. Respect for those whose words and actions and intentions can actually be trusted and for a community of people like that. Unfortunately we are stuck in the ten worlds and this is very difficult to find - so people try to make do with doctrines and authoritarian structures and monopolies on truth instead.
I feel a longing and a sadness in myself. I read the Vinaya and know that I can not live up to it myself. I am not willing to give up my family so that I can be equally available to all. I am not willing to give up my job with its good pay and benefits in order to live a bare and unstable life as a full time minister (let alone monk). I am not willing to give up my role playing games, graphic novels, DVDs, fantasy and sci-fi novels, and all the other entertainments I have. I rather enjoy my secular life style and not because I am some modern day Vimalakirti demonstrating the Dharma in the midst of delusion. I like it solely because I find it comfortable and enjoyable and even though I know it is impermament I want to enjoy as much of it as I can while it lasts. So I am more like those kings or brahmins who were more than eager to consider the Dharma and spend time hosting and speaking to the Buddha and his disciples but were quite unwilling to give up any of their wealth or position. I am among those that the Buddha patiently told to "do as you see fit" as they excused themselves from their meetings with the Buddha to return to the responsibilities, entanglements, and ephemeral joys of their home lives. I am not cut out to be a monk that is for sure.
So I know what I find admirable and edifying. Wish I could do it myself, but I would not dare to. The conduct that the Revised Vinaya outlines certainly fits the bill I think, and if I were ever to meet someone who was really living that way I couldn't help but think: now there is someone who is really living the Dharma instead of just preaching it. There is someone I would like to support and whose insights and teachings would be worth listening to.
[Coda]
I would also admire anyone who lived up to the spirit of the Buddha's teachings to Sigala - the ideal way of life for laypeople. There are some things in there that are out of date, but with a bit of tweaking (as I attempted in my Family Values article at Ryuei.net) I think there are many things in there which I would like to live up to myself. That is something to chant for right there.
Namu Myoho Renge Kyo,
Ryuei
"Actually living in accord with a Buddhist way of life insofar as integrity, compassion, and real understanding of people's problems and how to overcome them has become secondary or even totally unimportant."
Bearing this in mind I would say conduct is more important than doctrine. If I, say, feel like removing my Nichikan-Gohonzon from my Butsudan and throwing it at the doorsteps of the SGI Kaikan in Copenhagen, I should do so.
Best regards
Peter
Treat the sacred object of another school disrespectfully is not in accord with the Buddha Dharma. If you no longer want that Omandala the proper thing to do is to put it in an envelope and respectfully hand it back at the front desk with no fanfare or hystrionics. That is what I did. I simply walked into the Community Center in San Francisco, handed it back and told them politely that I was no longer a member and that I wanted to turn it back in. I figured, and still do, that such would be the adult mature thing to do. And they courteously took it back.
Namu Myoho Renge Kyo,
Ryuei
All right. Thank you. What is the Buddha Dharma? I know what Dharma is. But what is Buddha Dharma?
Sincerely,
Peter
Buddha Dharma is the Dharma of the Buddha from the Four Noble Truths all the way up to the Lotus Sutra. The Wonderful Dharma is another way of saying Buddha Dharma.
And on my website is an article written to answer this very question: What is the Buddha Dharma?
http://nichirenscoffeehouse.net/Ryuei/BuddhaDharma.html
Namu Myoho Renge Kyo,
Ryuei