Elaboration of the Significance of Ethics with a

particular Emphasis on the Buddhist Ethic

Name: Thwaing Ching U MarmaCHAPTER I: Introduction

1.1.Background

It is clear from the history of Buddhism that

ethical way of living in the society is always

encouraged by monks, elders, Buddhist society and

Buddhist environment. If we carefully observe the

Buddhist people and the ways of their lives, we can see

five precepts1, eight precepts, respecting the elders,

meditation to control one’s own emotions, helping,

donation and spiritual2 related ceremony are there. All

these things go together in Buddhist societies from the

ancient time and until now we see. The moral principle

and ethics are there handed down from generation to

generation.

1.2.Significance of Buddhist Ethics

1 Five precepts are general advises for every Buddhist to follow and itcommon in some other religions too2 Ethical way of life is very important when we practice spiritual life, which enhance our minds and thoughts.

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The basic foundation of Buddhist is the basic five

precepts. Buddhism is the most profound and wholesome

education directed by the Buddha towards all people.

Five precepts are the curriculum of Buddhist teaching,

which are embraced in the moral code of Buddhism. By

observing precepts, not only do you cultivate your

moral strength, but you also perform the highest

service to your fellow beings.

The fundamental Buddhism is summarized by the Buddha in

the Dhammapada3:

Not to do any evil,

To cultivate good,

To purify one's mind, 4

This is the teaching of the Buddhas. It is also the

main message which contains the highest spiritual

adviser in short.

3 Dhammapada is one of the book of Khuddaka Nikaya which contains a lotof verses of significance advises given by Buddha.4 Sabba papassa akarana, kusalassa upsampada, sacitto pariyo dapanam,etam buddhanam sasanam

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It is simple but not easy. When a kid is three years

old, he knows it. However, when he is over 80 years

old, he cannot really practice it in his daily life.

Morality is the preliminary stage on the path to attain

Buddhahood5. It is a necessary condition, though not

sufficient, leading to wisdom. It is absolutely

essential for enlightenment. Morality6 in Buddhism is a

rational and practical mode based on verifiable facts

and individual experience, which is regarded as the one

of the most perfect moral code ever known in the world.

What is the criterion of morality according to

Buddhism? In the admonition given by the Buddha to

young Rahula, there is the answer. If there is a deed,

Rahula7, you wish to do, reflect thus: Is this deed

conducive to my harm, or to others' harm, or to that of

both? Then is this a bad deed entailing suffering.

From such a deed8, you must desist. If there is a deed

5 This shows that, when we want to attain the supreme spiritual path,we need morality or ethical life.6 Morality is Sila when we translate the Sila, Samadhi and Panna.7 Rahula is Buddha’s own son. Buddha advised him in many occasion foundin Vinaya Pitaka and in some Suttas too.8 Deed is known in Buddhist world as Good wholesome action and it isencouraged in every Buddhist society

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you wish to do, reflect thus: Is this deed not

conducive to my harm, or to others’ harm, or to that of

both? Then is this a good deed entailing happiness.

Such a deed you must do again and again. Thus, in

assessing morality, a Buddhist takes into consideration

of the interests of both himself and others - animals

not excluded.

I hereby, will mention more precepts up to eight

which good Buddhist still follow in many occasion.

1.To undertake the training to avoid taking the life

of beings. This precept applies to all living

beings not just humans. All beings have a right to

their lives and that right should be respected.

2. To undertake the training to avoid taking things

not given. This precept goes further than mere

stealing. One should avoid taking anything unless

one can be sure that is intended that it is for

you.

3.To undertake the training to avoid sensual

misconduct. This precept is often mistranslated or

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misinterpreted as relating only to sexual

misconduct but it covers any overindulgence in any

sensual pleasure such as gluttony as well as

misconduct of a sexual nature.

4.To undertake the training to refrain from false

speech. As well as avoiding lying and deceiving,

this precept covers slander as well as speech which

is not beneficial to the welfare of others.

5.To undertake the training to abstain from

substances which cause intoxication and

heedlessness. This precept is in a special category

as it does not infer any intrinsic evil in, say,

alcohol itself but indulgence in such a substance

could be the cause of breaking the other four

precepts.

Ken Jones in a paper called "Buddhism and Social

Action" comments: "Schumacher9 outlines a 'Buddhist

economics' in which production would be based on a

9 Ernst Friedrich "Fritz" Schumacher is a scholar who is famous after he wrote the book “Small is Beautiful” born in 16 August 1911 and died4 September 1977) was an internationally influential economic thinker.

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middle range of material goods (and no more), and on

the other a harmony with the natural environment and

its resources10.

The above principles suggest some kind of diverse

and politically decentralised society, with co-

operative management and ownership of productive

wealth. It would be conceived on a human scale, whether

in terms of size and complexity or organization or of

environmental planning, and would use modern technology

selectively rather than being used by it in the service

of selfish interests. In Schumacher's words, 'It is a

question of finding the right path of development, the

Middle Way, between materialist heedlessness and

traditionalist immobility, in short, of finding Right

Livelihood'". Despite the theory surrounding Buddhist

business practice, greed still seems to be the order of

the day in many Buddhist countries. In Thailand, a monk

in the north, Acharn Ponsektajadhammo, has been leading

a campaign against the environmental vandalism of the

timber industry. Tree felling in Northern Thailand has

caused erosion, flooding and has economically ruined10 http://en.wikipedia.org/wiki/E._F._Schumacher (viewed on 20/10/2012)

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small farmers. For his environmental efforts, Acharn

Ponsektajadhammo has had death threats and was recently

arrested. In Japan, another country where the majority

of the population is Buddhist, the killing of whales

and dolphins is still prevalent. Animals seem to find

no place in the group culture of Japanese society. As

may be seen from the foregoing, Buddhist ethical

principles are very noble and in an ideal world their

practice would lead to peace and harmony but,

unfortunately, as the Buddha has taught, people are

motivated by greed hatred and delusion - even

Buddhists.

So, the most recent offering on Buddhist Ethics

comes from Peter Harvey, Professor of Buddhist Studies

at the University of Sunderland. In his Introduction,

Harvey tells us that ‘This book aims to be an

integrative over-view of ethics in different Buddhist

traditions ... [and] addresses issues which are

currently of concern in western thought on ethics and

society’. Chapters 1-3 deal with traditional Buddhist

ethics (Theravada, Mahayana and Tantra), and Chapters

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4-10 cover issues arising from the growth of western

science, and explore how Buddhist ethics might deal

with these. The breadth of these topics makes this a

rather fat book of some 478 pages.

So, the significance of Buddhist ethics is five

precepts, reducing of greed, hatred and delusion. The

morality and the ethical principles that can apply in

daily life and it is also important to know that

Buddhist meditation in modern days helps in great

deals.

CHAPTER II

Buddhist Ethical Theory8

2.1.Saddha - Belief in the Value of Good Ethics –

Rational Belief

It means faith or confidence. A Buddhist is

said to have faith11 if "he believes in the Perfect

One's (the Buddha's) Enlightenment" (M 53; A.V, 2), or

in the Three Jewels (s. ti-ratana), by taking his

refuge in them (s. ti-sarana). His faith, however,

should be "reasoned and rooted in understanding"

(ākāravatā saddhā dassanamūlika; M. 47), and he is

asked to investigate and test the object of his faith

(M. 47, 95). A Buddhist's faith is not in conflict with

the spirit of inquiry, and "doubt about dubitable

things" (A. II, 65; S. XLII, 13) is admitted and

inquiry into them is encouraged. The 'faculty of faith'

(saddhindriya) should be balanced with that of wisdom

(paññindriya; s. indriya-samatta). It is said: "A monk

who has understanding, establishes his faith in

accordance with that understanding" (S. XLVIII, 45).

Through wisdom and understanding, faith becomes an

11 Faith is important in spiritual path and it is important in asuccessful life too. However, Buddha in Kalama Sutta encouraged not toblindly belief or follow just because of tradition, what the teachersays, the book or the religions says…etc.

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inner certainty and firm conviction based on one's own

experience.

Faith is called the seed12 (Sn. v. 77) of all

wholesome states because, according to commentarial

explanations, it inspires the mind with confidence

(okappana, pasāda) and determination (adhimokkha), for

'launching out' (pakkhandhana; s. M. 122) to cross the

flood of samsāra.

Unshakable faith is attained on reaching the first

stage of holiness, 'stream-entry' (sotāpatti, s.

ariyapuggala), when the fetter of sceptical doubt

(vicikicchā; s. samyojana) is eliminated. Unshakable

confidence (avecca-pasāda) in the Three Jewels is one

of the characteristic qualities of the Stream-winner

(sotāpannassa angāni, q.v.).13

Faith is a mental concomitant, present in all

karmically wholesome, and its corresponding neutral,

consciousness (s. Tab. II). It is one of the 4 streams12 This seed means that with faith we can develop the things we trustand faiths in.13 http://www.palikanon.com/english/wtb/s_t/saddhaa.htm (viewed on 24/10/2012)

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of merit (puññadhārā, q.v.), one of the 5 spiritual

faculties (indriya, q.v.), spiritual powers (bala,

q.v.), elements of exertion (padhāniyanga, q.v.) and

one of the 7 treasures (dhana, q.v.). So, at the

beginning it is important in Buddhism to have faith.

That’s why we chant Buddham Saranam Gacchami.

2.2.Hiri - Shame of Bad Things

Hiri, that sense of shame or conscience is really a

shrinking away from that which is inappropriate, the

corollary of which is, that we should always consider

the significance and appropriateness of our actions. We

might consider that on a number of different levels

such as what is appropriate on a wider scale, what is

appropriate for us as human beings, what's appropriate

in our relationships with others? What sort of

principles are proper and correct, noble principles?

How should we act towards the natural world,- the

environment? We might look at the appropriateness of

personal relationships towards mother, father, sister,

brother, spouse, workmates and so on. We really need to

consider what principles should underlie our conduct

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towards all these people, and as Buddhists, what is

appropriate behaviour, speech14, and thought?

2.3.Ottappa – Conciousness of Bad Impacts from Bad

Doing

Ottappa is a reflection on Karma; that willingness

and preparedness to stand back and think it through. We

consider the whole process from the initial action

( with the ramifications both for ourselves and others)

to the final results. The clearer our understanding the

stronger our reasoned faith in Kamma. There develops a

wise fear, an intelligent fear based upon the painful

consequences of our unskillful activities. These

guiding forces or influences are not blind emotions

although there is an emotional force there grounded in

Wisdom and Understanding, an understanding of what is

appropriate and what will result from our actions. Of

course when the mind is intoxicated, full of negativity

or craving, these are the very things we don't wish to

think about because it just takes away so much of the

excitement and enjoyment when we stop to consider "Is

14 In Pali we fine Kayena Vaca Cittena…which means we do actions through three doors.

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this really appropriate; What will be the consequences

upon ourselves and other people?"

2.4.Tanha – Craving for Returns / Rewards

Taṇhā is the craving or desire to hold onto

pleasurable experiences, to be separated from painful

or unpleasant experiences, and for neutral experiences

or feelings not to decline. There many people who

desires and craves rewards from others when they do

something or not do something. Understanding Tanha15

also can help Buddhist ethical way of life too.

2.5.Chanda – Inspiration For Good Achievement

Chanda here means desire to act (kattu-kamata) that

is to perform an action or achieve some result. This

kind of desire must be distinguished from desire in the

reprehensible sense, that is, from lobha, greed and

raga, lust. Whereas the latter terms are invariably

unwholesome, chanda is an ethically variable factor

which, when conjoined with wholesome concomitants, can

function as the virtuous desire to achieve a worthy

goal. The characteristic of chanda is desire to act,15 Tanha – this blocks us from reaching Nibbana and knowing the true nature of life.

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its function is searching for an object, its

manifestation is need for an object and that same

object is its proximate cause. It should be regarding

as the stretching forth of the mind's hand towards the

object.

2.6.Nibbana - Desire for Permanent Happiness

The Pali word Nibbana is formed of Ni and Vana. Ni

is a negative particle and vana means lusting or

craving. "It is called Nibbana, in that it is a

departure from the craving which is called vana,

lusting." Literally, Nibbana means non-attachment. Many

people although may not know the real Nibbana, still

have the concept of permanent happiness. This may

encourage people to ethical way of life.

2.7.Encouragement and Persuasion from Good Friends

Good friends in Buddhism, we call them

Kalyanamitta. These good friends can influence you in a

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good and positive ways. So, if a good friend persuades

us to do well, and live in a good way of life.

Kalyanamitra (Sanskrit) or kalyanamitta (Pali) refers

to the “spiritual friend.” This friend can be a

spiritual teacher that guides on the path and also

refers to peers that travel the path along with you.

The sangha (community of people who follow the

teachings of the Buddha, that is, dharma) would then be

comprised of spiritual friends, supporting each other

in the work to awaken. 

2.8.Driving Forces of Previously Done Merits

Merits in Buddhism is called wholesome deeds and the

deeds we do in day today life, can either give us the

result this life or next life. It is important in a

Buddhist ethical way of life. Buddhist monks earn merit

through mindfulness, meditation, chanting and other

rituals.A post-canonical commentary, elaborating on the

canonically identified meritorious triad of dana-sila-

bhavana16, states that lay devotees can make merit by

performing these seven more specific acts:

16 See Digha Nikaya. III, 21815

1.honoring others (apacayana-maya)

2.offering service (veyyavacca-maya)

3.involving others in good deeds (pattidana-maya)

4.being thankful for others' good deeds

(pattanumodana-maya)

5.listening to Teachings (dhammassavana-maya)

6.instructing others in the Teachings (dhammadesana-

maya)

7.straightening one's own views in accord with the

Teachings (ditthujukamma)

CHAPTER III16

The Significance of Buddhist Ethics

3.1. Buddhist Ethical Principles

It seems to claim that the Buddha'e teaching is

threefold: avoid unethical conduct, cultivate good

deeds, and train one's mind. There is no question of

the ethical purport of the first two postulates.

"Training the mind" could also be interpreted as an

ethical postulate, especially when we consider the

Buddhist view that evil thoughts generated by an

unguarded mind are karmically effective. The last

phrase of this Stanza is usually taken to mean that the

three ethical postulates constitute the whole (or at

least the most important part) of the Dhamma. However

it could be taken to mean that these ethical principles

are part of the teachings of the Buddha, and not

necessarily the part that constitutes the Buddha's

unique discovery. In the Commentary to the Dhammapada

it is stated that this and the two following Stanzas

constituted the admonition delivered by the previous

legendary Buddhas to bhikkhus on the uposatha days. In

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the explanation of the meaning of the terms in this

Stanza, the Commentator says that "to do good" really

means the "generation and development of skillful acts

from ordination until the realization of the path of

Arahat-hood", while "purifying the mind" means the

elimination of the five "hindrances" which are

obstacles to the realization of jhanic states during

meditation. All this is in keeping with the general

purpose of these stanzas, which was to serve as

exhortations to Bhikkhus on the uposatha day, and not

to serve as a summary of the Buddha-Dhamma.

The uniqueness of Buddhist ethics lies in its many

outstanding qualities. It is all-embracing and

comprehensive without being impractical or impossible

to follow. It is free from taboos relating to diet,

dress, behaviour etc. which very often pass as ethical

principles. It serves the needs of the worldling as

well as those of the recluse. It is useful to the rich

and to the poor; to the powerful as well as to the

powerless. To conform to Buddhist ethics one need not

have to be a "buddhist"; and it serves as a norm to

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measure the ethical standard of other teachings. But

Buddhist ethics is only the threshold for those who

wish to pursue the Buddha's path to Enlightenment and

the end of all ill.

3.2. Vinaya - Buddhist Monastic Code

There are 227 for monks and 311 for Buddhist nuns.

Vinaya can influence in the society. The monks in

modern days can learn many things while they are being

monks. When they disrobed, they can be good example in

living in a good and ethical Buddhist way. The Buddha

constantly reminds his hearers that it is the spirit of

the rules that counts. On the other hand, the rules

themselves are designed to assure a satisfying life,

and provide a perfect springboard for the higher

attainments. Monastics are instructed by the Buddha to

live as "islands unto themselves". In this sense,

living life as the Vinaya prescribes it is, as one

scholar puts it: "more than merely a means to an end:

it is very nearly the end in itself."

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3.3. Precepts for Lay People

The five precepts the monks advised to Buddhists

can help as reminder and live peacefully in a good and

ethical way. The basic ethical principles are based on

five Buddhist precepts. These precepts can help the

people live nicely understanding the way of life and

the ethical way of life.

3.4. Kamma and Rebirth

Kamma means the action we do intentionally or un-

intentionally. It can give us results this life and

next life. Understanding the Kamma can give the people

a chance to do good and share things in the society as

well as giving things to each other. Buddhist belief in

rebirth too and this can also help the society do good

in order to live happily in the next life.

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CHAPTER IV

Conclusion

In the concluding page, I would like to say that,

the Buddhist theoretical ethics and the Buddhist ethics

are important not only to Buddhist but also to every

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human being, otherwise there won’t be other religious

faiths would support. Even United Nations supporting

Buddhism all because of Buddhist ethical way of living

is good and peaceful which can be applied in the

universe. As I mentioned that Buddhist Vinaya,

morality, precepts, Kamma and rebirth can show the real

true nature of Buddhist ethics. The second chapter

shows the simplify theoretical Buddhist ethics which

also shows the important in Buddhist ethical life to

know and the understand each of those meanings.

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References

1.Richard Gombrich, Theravada Buddhism: A Social

History from Ancient Benares to Modern Colombo.

Routledge and Kegan Paul, 1988, page 89.

2.Damien Keown The Nature of Buddhist Ethics

Macmillan 1992; Peter Harvey An Introduction to

Buddhist Ethics Cambridge University Press 2000.

3.Stewart McFarlane in Peter Harvey, ed., Buddhism.

Continuum, 2001, pages 195-196.

4.Barnhart, Michael G. (1995). Buddhism and the

Morality of Abortion. Journal of Buddhist Ethics,

5. Retrieved August 10, 2006.

5.Phelps, Norm. (2004). The Great Compassion:

Buddhism and Animal Rights. Lantern Books.

Referred Websites:

1.http://www.berzinarchives.com/web/en/archives/

approaching_buddhism/world_today/

introduction_buddhist_sexual_ethics.html (viewed on

21/10/2012)

23

2.http://en.wikipedia.org/wiki/Buddhist_ethics

(viewed on 22/10/2012)

3.http://www.buddhanet.net/e-learning/budethics.htm

(viewed on 24/10/2012)

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