What constitutes the breaking of a precept

A precept is considered damaged or broken when four main conditions are present:

  1. Intention – There must be a clear intention directing the action that goes against the precept. For example, if someone has a clear intention to steal something,
  2. Knowledge – The person must have knowledge and understanding that the action violates the precept. This means being aware that the specific action, such as stealing, is considered ethically wrong and conflicts with our precepts.
  3. Proper basis – The action must have a clear and unmistaken object or target. For example, in the case of stealing, it would involve taking someone else's possession that is clearly not our own.
  4. Completion – The action is considered fully completed if it is carried out successfully without any sense of regret or remorse. Meaning the person intentionally and successfully carries out the action, without feeling any moral conflict during or after the act.

Remedies for damaged or broken precepts

In Buddhism, when a precept has been damaged or broken, there are recommended practices that can help restore and purify the fractured precepts. Generally, this is done through a formal purification and confession ceremony which most Buddhist traditions engage in once or twice a month. For SBT, we engage in a purification ceremony, which is held once a month during our ‘Day of Observance’. If it’s not possible to join with sangha, this purification ceremony can be done on your own. The ceremony or practice can be found in the back of the SBT practice guide. Another practice for purifying precepts is the Four Opponent Powers, which can be applied on its own or contemplated during the purification and confession ceremony.

The Four Opponent Powers

  1. The power of regret – to recognize and genuinely regret the mistake committed. This requires an honest acknowledgment of the infraction and a sincere sense of remorse for the negative impact caused by the action.
  2. The power of refuge – to seek refuge in the Three Jewels. Meaning, to seek their guidance, support, and inspiration to help reestablish virtuous conduct and purification.
  3. The power of remedy – to make amends through engaging in acts of kindness, purification
    4. practices or rituals, or offering apologies and seeking forgiveness.
  4. The power of resolve – to make a heartfelt determination to not repeat the action that led to the infraction. To sincerely commit to uphold the precepts, cultivate virtuous conduct, and live in alignment with the principles of Buddhism. This resolve serves as a guiding principle for future actions and helps strengthen our ethical foundation.

Exceptions to precepts

Buddhism acknowledges the need for flexibility and exceptions within the framework of precepts. It’s understood that life cannot be rigidly governed by static rules, and that truth and justice require adaptable principles. Therefore, having room for exceptions must be integrated into our vows and ethical guidelines. In fact, as you know, within our SBT bodhisattva vows, there’s a precept that allows for the forsaking of a precept in order to benefit beings. This recognizes that there may be instances where adhering strictly to precepts might hinder the ability to act skillfully and compassionately for the welfare of others.

Exceptions and additions to precepts can also be granted by our teachers. In certain cases, when life circumstances demand it, our teachers may authorize modifications to certain precepts on a person-to-person basis. This acknowledges the unique challenges and complexities that individuals may face in navigating the world and engaging with various situations.

It’s important to note that exceptions to precepts should not be taken lightly or used as a means to justify unskillful actions. They should be approached with discernment, guided by the principles of wisdom, compassion, and the intention to benefit beings.