Shi Zhen Yu
Buddhism is a
religious ideological system rooted in seeking detachment against
perplexity, improper thoughts, and distresses of birth and death; and it
is a life-education system aimed at guiding human beings towards a more
civilized and perfect life.
Buddhist
ethical thoughts are built on the basis of the particular conceptions of
life-view, values-view, and liberation-view of Buddhism. The
implications of Buddhist Ethics consist of three relationships. The
first is the relationship between the individual and
Buddhas/Bodhisattvas — emphasizing the belief in tri-ratna [homage to
the Buddha, Dharma and Bodhisattvas/Sangha]. The second is the
relationship between individuals — stressing the abidance of five
precepts, the practice of ten good acts, and the coordination and
consummation of harmonious relationships between them. The third is the
relationship between humans and other sentient beings; between
individuals and the cosmos, which advocates the respect for life and
protection of the natural environment - the healthy development between
humans and the nature. In this respect, ethics is a very important part
of Buddhist doctrine, and also the fundamental belief and approach for
Buddhists to realize liberation and completion of life.
Over its long
history, Buddhism has been like a bright light shining on India, China,
Southeast Asia, and the rest of the world; and it plays an important
role in enlightening one away from ignorance, developing social-progress
[development], guiding life, purifying society, and so on. Buddhist
ethics and Buddhist moral theories, moral concepts, moral standards, and
moral practices — these all play an important role in the history of
global civilization and in real life. This paper portrays the
implications of Buddhist Ethics and its instructive significance to
people in modern society.
I. The
Implication of Buddhist Ethics
1. On
“Abstention from the Evil and Cultivation of the Good”
The ultimate
purpose of Buddhist ethics can be generalized as “abstention from the
evil and cultivation of the good”, an indispensable approach for
realizing the purpose of moksa and to be in the pursued: tranquil
state. Thus, the distinction between good and evil becomes a principle
of Buddhist Ethics and the standard of moral judgment.
This
intensively shows that Buddhist ethical concepts and moral thought for
Buddhist views of good and evil is an orientation-value for Buddhist
morality, and value-standards based on Buddhist doctrine.
In Buddhism,
the very nature of worldly life, including the circumstances in which
one lives and the world one confronts, is “suffering”. To transcend
these pains in the world and realize an ultimate and complete life - one
deals with the ignorance and greed found within ourselves; abstains
from evil and cultivates good. Getting rid of existing evil, working
not to produce additional evil; to work at nurturing goodness, to
destroy any pre-existent evil — when doing this, one achieves liberation
and bliss for oneself and others. The good dharma of Buddhism is a
dharma of purity with a nature of tranquility benefiting both oneself
and others in this present life and future lives. For example, from the
Abhidharmakosa-sastra (Treasury of Metaphysics): “Calm karma is called
the good.
The
Vijnaptimatratasiddhi-sastra (Discourse on the Theory of
Consciousness-only) states：“Dharmas which are beneficial to present life
and the other life is called the good.” In simple words, Good Dharma
is that which can give oneself and others good effects in present life
and the future life. The “Good” and the “Evil” in Buddhist ethics
cannot be differentiated at the point of “ego”, nor are they founded on
the judgment between the good and the evil in “the present life”;
compared to the corresponding good and evil in the mundane ethics, they
transcend Buddhist ethics, and the principle of “transmigrating the
effects between the triple world”. Buddhism claims good or evil karma
of present will determine the good or evil effects in the future life;
the effects suffered in the present is determined by the good or evil
practice in the past life. These thoughts transcend spatio-temporal
localization of being one’s personal benefit and temporal gain and loss,
and are particularly valuable as far as ultimate concern is concerned.
In realistic
ethical-education, one realizes that the cause and effect principle:
“good will be rewarded with good, and evil with evil”; and the theory of
“abstention from evil and cultivation of good” derived from Buddhist
ethics — this shows particular Buddhist viewpoints enrichening and
exalting implications of mundane ethics. At the same time, this plays a
positive driving-role in ethical education — persuading others to
abstain from evil and following good examples.
2. Equality
and Compassionate Views
Equality and
compassion view are essential principles for the relationship between
individuals and between humans and other life in Buddhism. Equality
refers to the same respect towards other people or life; compassion
refers to the care towards them. Equality is the ideological foundation
of compassion; compassion is the ethical expression of equality.
Equality means
indiscrimination. Early in original Buddhism, Sakyamuni Buddha was
against the four castes - held by Brahmins. He proclaimed that the four
castes: Brahmin, Ksatriya, Vaisya, Sudra - are equal. The equality
here means: four castes are equal in the achievement of practice in
renunciation and in Buddhist groups; and the four castes are equal as
far as karma and its effects are concerned, whether someone is of
high-caste or low-caste: they all gain or lose corresponding to the
effects of their own karma. According to the idea that all beings have
the Buddha nature, Buddhism claims “all beings are equal”, which is one
of distinctive characters from other religions.
In Chinese:
compassion (ci bei) always refers to the combination of its two
characters’ meanings of “kindness” (ci) which means loving all sentient
beings and giving them happiness; and “pity” (bei) which means feeling
pitiful to all sentient beings and driving away those pains. The nature
of compassion is the expression of sympathy and love - the refinement
of love.
The compassion
principle of Buddhist ethics is based on the thoughts of dependent
origination and no self. In terms of the theory of dependent
origination, nothing can exist singularly without causes and
conditions. Everyone has close relationship with other sentient beings;
in the cause and effect relationship of three worlds, other sentient
beings may be one’s parents or relatives. This close relationship
between individuals is the supreme sympathetic heart of Buddhism — the
start of “great compassion without conditions”. In terms of the theory
of no-self, an ‘individual’ does not have substantial existence, hence
arose the idea of the ‘oneness’ of oneself and others, and the heart of
“great compassion of oneness”. The equality and compassion of Buddhism
is not confined to humans, it includes all living creatures, even those
things without sensation, which is called “both sentient beings and
non-sentient beings achieves the perfect Buddha-wisdom simultaneously”.
This is the greatness of containing everything with sublime love. This
broad-thought is significant: to alleviate the narrow and selfish mind,
and correct the belief that ‘humans are at the core of everything’ — as
prominently held in current society; and furthermore, to coordinate
better relationships between human and nature.
3.
Self-benefit and Altruistic Views
Self-benefit
refers to benefits gained from the good effect of one’s vigorously
practice for one’s own moksa. Altruism refers to dedication of doing
well for saving all sentient beings. Self-benefit saves one; altruism
saves and benefits all sentient beings. Self-benefit and altruism is
the way of Bodhisattva - the pursuing the way of Buddha is also the
saving all sentient beings. As far as the enlightenment of truth and
saving all sentient beings are concerned, it is also called:
“enlightenment of self and enlightenment of others”. Mahāyāna Buddhism
request the combination of self-benefit and altruism, and the
realization of the state of perfect nirvana.
The ethical
principle of self-benefit and altruism in Mahāyāna Buddhism has close
relations with the ‘oneness’ view of “non-duality between self and
others”. Mahāyāna Buddhism believes that one and others are not
opposite, but interdependent. In the long transmigration, the
liberation of oneself and others are not separate. Thus, to treasure
oneself, one must treasure others; to liberate oneself, one has to
liberate others. Only through helping sentient being and liberating
sentient beings can one become liberated. It can be said that at the
core of the ethical principles of self-benefit and altruism in Mahāyāna
Buddhism is altruism which is a greater development from compassion
thought. The ethical thought of self-benefit and altruism in Mahāyāna
Buddhism is helpful to promote Buddhist believers to care more about the
mundane life, and impel Buddhist ethics to become more social and more
open.
From all of the
implications mentioned above - abstention from evil and cultivation of
the good, equality and compassion, self-benefit and altruism — can be
called the essential principle of Buddhist ethics; but the detailed
ethical content can be seen in the three practices, five precepts, ten
good acts, six perfections, four dharmas of attraction, etc of
Buddhism. Of the numerous, so-called: eighty-four thousand bundles of
dharma — many of them teach to remove one’s own ignorance and
affliction, to abstain from evil and cultivate good, to cherish the
heart of equality and compassion, and to practice the deeds of
self-benefit and altruism. For example, by observing five precepts and
pursuing ten good acts (i.e. not killing, not stealing, not committing
adultery, not lying, not speaking harshly, not speaking divisively, not
speaking idly, not being greedy, not being angry, not having wrong
views) — the individual can increase one’s compassionate heart, correct
bad habits, improve accomplishments. As far as social functions are
concerned, precepts promote: the moral accomplishment of its members;
bring steadiness and harmony into the social-order; preserve the
survival and development of human society - because the five precepts
and ten good acts are ethical standards of universal significance. It
can be said that the five precepts and ten good acts are experience, as
summarized in the process of survival for the sustainable development of
humanity, of the living wisdom of human beings, and holding these are
important for society and the universe.
Actually the
four dharmas of attraction: giving the gift of Dharma or something that
people like; using kind words; acting for the purpose of benefit to
them; physically working together with them - in the way of Bodhisattva,
are four principles for living together harmoniously. These are ways
for one to get along with others: the first and third show a great
humanitarianism spirit — playing a positive role to restrain
polarization between the rich and the poor, harmony in human
relationships — these relax conflicts between people, resolve societal
disorder and crisis in this global human society which is undergoing a
sharp gap between the rich and the poor, and a difficult living state
for the vulnerable groups.
In terms of the
law of causation and the theory of dependent origination, Buddhism
stresses interdependent relationships between people, and hence approves
of coexistence and mutual prosperity, mutual coordination between
individual and another’s interest, and individual survival and social
development. These serve, perfectly, as the solid ideological
foundation of social morals.
II.
Contemporary Educational Significance of Buddhist Ethics
There are
spiritual resources available for modern ethics in all of the main
religious-theoretical systems of the world. Buddhist ethical thought is
an important part of the whole theoretical system of Buddhism, an
indispensable ethical thought-resource, and the ethical system plays an
important role in the ethical-thoughts for the world. Currently, with
the increasing abundance of material-life, just the opposite is
occurring, with the ‘spirit and heart’ facing grim crises day by day:
lack of beliefs, selfishness, lonely hearts, people becoming deficient
in their responsibilities, collapse of value systems, and so on.
Ethical ideas such as self-discipline, transcendence, equality,
compassion, etc., derived from Buddhist ethical-thoughts could alleviate
crises, and to warn and awaken oneself in the present human society.
It is also important for contemporary people to build up their
ethical-living principles peacefully and to enhance their sense of
responsibilities. We should make full use of the advantages of Buddhist
ethics, and exert its educational and social strengths in and for
modern society.
1. Restrain
Egoism and Hedonism in Modern Society through Buddhist Ethics
Owing to the
advancements in the development of social and material civilization -
extreme individualism, materialism, and hedonism have become very
popular in modern society. More and more people place emphasis on the
realization of one’s personal ‘value’ by paying particular attention to
one’s personal interests, safeguarding personal dignity, and pursuing
personal happiness. In these processes, they move through one extreme
to another extreme - sticking to nothing, using various means, and
finally leading to intensification of conflict-of-interests between
people — causing social turbulence and unrest. If these problems can be
instructed by the principle of causality of good and evil, transmigrate
between the three-worlds of Buddhism - the extremes of pursuing
personal happiness or hedonism would be moderated into mutual respect
and mutual safeguards - to ensure each other’s legal interest for the
improvement of harmony and stabilization of global-humanity.
2. Encourage
Helping People in Distress, Relieve Those in Need, and Propel the
Development of Social/Charitable Causes through Buddhist Ethics
There are
abundant theoretical resources of ‘mercy’ and ‘saving the world’ in
Mahāyāna Buddhism, such as: “all sentient beings are equal”, “mercy and
benefiting the world”, “the causality of good and evil”, etc., as the
source of spiritual power - when many Buddhist groups and social
organizations are doing charitable causes. Therefore, by using Buddhist
ethical thoughts to encourage people to take active parts in charitable
activities would be beneficial for all sentient beings, with the
mercy-spirit of Buddhas and Bodhisattvas - to improve reality, perform
efforts beneficial to every sentient-being, cultivate good fortune, and
benefit society with Buddhist ideals. This would be a powerful force to
close the increasingly-deeper gap between the rich and poor in current
society, ease serious social conflicts, and promote harmony and
prosperity in society, and further human-happiness and benefit.
3. Mediate
Conflicts between Humans and Nature, Promoting the Sustainable
Development of Global Society, Economy, and Environment - through
Buddhist Ethics
Development is
one of the basic issues in contemporary society. Over the past two
centuries, with the accelerating steps of global modernization,
economies have become greatly developed, and with this, unexpected
problems arose, such as: over-population, resource shortages,
environmental pollution, ecological destruction, etc. Additionally
there are things like: famines, and floods not brought on by humans;
terrorism, the threat of war or chaos, and mental unrest - leading to
the danger of an unbalanced planetary life-system; and even restrictions
placed upon principles for global sustainable development, economic
systems, and society. For the sustainable development of human society -
one would need to change one’s ideological concepts — Buddhism has
abundant ideological-resources available that could be used for
reference. For instance: “not killing” is definitely against war
according to Buddhist ethics - which refers to not only to killing
humans, but also towards not killing birds, beasts, insects, and fishes,
etc. — including not chopping trees arbitrarily. In addition to the
precept of “not killing” - Buddhism advocates the freeing of captive
animals, which is directly beneficial to maintain the natural ecological
balance. Other ideological resources include: “not stealing” or “not
being greedy” — as beneficial for the improvement of public social-order
conditions, and the stabilization of such a social order. The theory
of dependent origination also serves as the theoretical foundation of
Buddhism, stressing that humanity and the natural environment are
interdependent. Buddhism’s principle of the maturation of karma
suggests that in the environment, all sentient beings live —
interpretations also state that this includes mountains, rivers, land,
and even all the global environment — all subjected to the effects of
prior karmas of sentient being’s own behaviors. The idea that subject
and environment are un-separated, that subjective activities affect
changes in the objective environment, is of great enlightening and
instructive significance — that humans need to respect nature, treat
nature well, and protect nature.
Human-oriented
thoughts, and good-wishes towards the pursuance of harmony,
stabilization, and development can be found everywhere when implying
Buddhist ethics. It can be said that Buddhist ethics are expressions of
humanity’s living wisdom and summary of experience towards the process
of survival and human-development. If we can pursue these principles
from the Buddha, instruct more people in the principles, and to develop
the Buddhist ethical principles, of: the abstention from evil and
cultivation of good, equality and compassion, self-benefit and altruism,
and related moral standards. If the principles are popularized into
the common people, and penetrate into all kinds of human endeavors —
indifference would lessen, conflicts would ease, enmity between people
would disappear — and a friendly, harmonious, and sincere society would
build solid relationships. Individuals would have a purified mind,
perfected ‘spirit’, and an enlightened life; to wider extent, it would
be beneficial to the State and the people — to improve the social
morale, promote peace, safety, and a sustainable and healthy developed
world.