Ru Yi Lecturer, Sichuan Bhikkhuni Buddhist College

　　Mundane ethics is secular, and refers to adjusting ethical relationships and improving the moral standard of the spirit realm in mundane life, and deals with relations between: individual to individual, individual to society, and human to nature.  Buddhist ethics is transcendental, referring to the moral standard of entering the Buddha’s realm beyond the mundane life.  But the transcendence of Buddhist ethics doesn’t mean it is completely separated from mundane ethics, rather it remains integrated with it and yet transcendental.  The life-view, world-view, ethical-view of Buddhism are much more characterized of irreplaceable positive significances to actual human harmonious co-existences: an ideal of regulated families, rightly-governed states, a peaceful world, and developed societies. 

　　Worldly Ethics

　　1.  Hierarchy of Worldly Ethics

　　Those without religious belief, often say: “whether I believe in a religion or not doesn’t matter if I have a good heart, and am doing good things.”  If this is true, there should not have been so many different opinions about ethics in the world, and why different people have different ideas pertaining to ethical principles and ethical standards.  People in different areas and nations have quite distinctive opinions about ethical standards; for example: it is considered great virtue if the wife killed herself when her husband died in ancient India, and it is thought to be exemplary conduct if the widow did not marry again when her husband died.  This behavior is encouraged with a reward, in other cultures: “the chastity memorial archway”, from the Song-Ming Dynasty’s Confucianism.  In contemporary times, people are strongly against these and regard the former as social murder, the later remains from feudal ethical-codes.  Why is there such a great distinction between ancient times and now; and why do both believe that their ideals are very moral?  Which one is really: a “good heart”, and “good things”? 

　　How and to what degree should “good” be measured?  For example, to kill pigs and sheep for a feast - is this good or not good in our ordinary life?  Is it a virtue to greet guests with hospitably for a common family who has simple meals everyday?  Can this kind of action, of sacrificing one’s own interests for the sake of others — not be considered enough to be “good”? Not only in religions, but also in Confucianism: when seeing the animal’s “aliveness”, we cannot bear to look at its death, hear the wail of the animal’s crying voice, and we cannot bear to eat its flesh after such an incident — and many frown upon this kind of behavior, because this opposes the virtue of ‘loving life”.  Therefore, in order to maintain the human heart of: “a man of noble character”, Confucianism states: to work away from kitchens, and not to work as a butcher or chef; after all, eating flesh is eating flesh, and inviting a guest is inviting a guest.  But, in Mahāyāna Buddhist thought: the evil of killing life is much worse than goodness of hospitality — we should not even kill them for sacrifices.  Hence, Buddhism has ethical standard of good and evil within itself, not completely identical with ordinary moralistic views.  Theses ideas from Buddhist ethics are beyond and not identical to mundane ethics. 

　　2.  Life Standard of Worldly Ethics

　　Ethics is the theory and principle dealing with the relation between individuals and for individuals to abide by.  In order to co-exist equally, live happily and harmoniously, humans must abide by particular ethical standards.  According to Confucianism: “human (ren), righteousness (yi), propriety (li), wisdom (zhi), and good faith (xin)” — are ethical standards similar to the same ethical characteristics embodied in Buddhist Sīla and vinaya（precepts and rules).  The very spirit of Buddhist Sīla and vinaya is to stop ‘evil’ and promote ‘good’.  Whatsoever is beneficial for others, or their thinking and behavior, of the living environment, or the social environment - is considered to be good.  Whatsoever is harmful for others’, or their thinking and behavior, of the living environment, or the social environment - is considered to be evil.  This is the definition and standard of morality between good and evil.  The Buddhist five precepts are harmonious with those ethical ideas found inside Confucianism, Taoism, and also embodies the perfect-goodness in humanity’s nature. 

　　(1) Not killing life and being humane.  The protection of life is the ultimate spirit of all ethical standards in Buddhist dharma.  Buddhism advocates human equality.  As superior to other animal life, humans should not only cherish their own lives, but also should cherish the lives of all other sentient beings; hence the maintenance of social order, and the protection of human life are the precepts of “not killing life” that everyone must abide by.  Not harming another life is an essential requirement of citizen morality.  To refrain from killing and to set animals free inclines towards environmental protection, and maintains an ecological balance.  By protecting life, we have a beneficent heart, and become full of ethical delight, compassion and happiness. 

　　(2) Not stealing and being righteous.  All property in the world has an owner, however few or many.  Transfer of ownership often necessitates legal procedures and certain cost.  If those who are driven by greed, seek private gain at public expense，evade taxes，and damage benefits for the nation - those lawbreakers must submit to the power of the laws.  There is no doubt that the causal morality of Buddhism is a very efficient detergent for one’s soul, and also a great spiritual ‘threatening’ power.  Material properties are the outer layer of one’s life.  We have to stop harming the outer layers of other’s life (material properties), and stop harming the inner layers of the other’s life, as well.  Only through the combination of not harming the inner and outer layers of life, can life last longer.  Strictly abiding by “not stealing”, one can lighten up as bright as the day, and have a sublime moral-mind. 

　　(3) No sexual misconduct/debauchery and be courteous.  Because the family is the basic unit of building social groups — if a family is happy or not, this directly or indirectly influences the stabilization and harmony of society.  If every family member respected each other, treated each other courteously - how can there be unhappiness?  There will also be less threat and tragedy for another family.  The Buddhist precept of no improper sexual behavior requires better ethical-moral etiquette amongst people. 

　　(4) Not telling lies and being sincere.  Language, as a tool, is necessary for communicating feelings and the exchanging of ideas among individuals, families and societies.  If we don’t keep our words, are insincere to others, then irresponsible behavior, cheating, and deception will proliferate - everywhere.  Hence, a sutra states: “In the great ocean of Buddhist dharma, only sincerity can enter.”  Sincerity is the basic requirement for our behavior, and a foundation for sambodhi (enlightenment). 

　　(5) No consumption of intoxicants and being conscious.  Alcohol is toxic, makes people crazy, and can induce a loss of consciousness — hence, from consuming alcohol and drugs, bad results arise easily.  Therefore, it is prohibited to drive after drinking and drug-consumption by the law.  This demonstrates the importance of retaining mental-awareness, and using wisdom.  If the wisdom of Buddhist dharma can be used to enrich life by being indifferent to all kind of gain and loss in the world, one will be happy and free, naturally - in body and mind.  By realizing this, one will spontaneously control oneself through religious-ethical morality. 

　　Supramundane Ethics

　　1.  Dependent Arising is a Basic Principle of Buddhist Ethics. 

　　Everything exists in an interdependent relationship with other things in the world.  Interdependent existence and arising is called “dependent arising”.  Nothing, according to dependent arising is confined and is determined by many relations.  Every phenomenon in the cosmos, whether it is human, a thing, or some form of matter - nothing can be freed from the principle of “the union of causes and conditions.”  “Cause” is the main reason for the composition of dharma; “condition” is the secondary reason from that.  The appearance and disappearance of everybody and everything has causes; “dependent arising” reveals the truth for why a myriad of dharmas come into being, and why they finally disappear. 

　　Buddhist dharma centers on the succession between life and death, and the final disappearance of sentient beings; therefore, the Samyuktagama-sutra discussed dependent arising, stating “this is, because that is, this arises because that arises — which is called ignorance caused by action-intentions… even sheer composites of great suffering”, and “this is not, because that is not, this is annihilated because that is annihilated - which is the annihilation of ignorance and action-intentions are annihilated… even the sheer composites of great suffering are annihilated.”  The composition and decomposition of everything has it its causes and conditions in the world.  The “loka-dhātu samcita” (the assembling of the secular world) shows the state of phenomenon; and the “asrava-dharma loka-dhātu” (gathering of the secular world) analyzes the reason of phenomenon.  The “samcita” (assembling) can explain the essence of the world; and Buddha pointed out the ultimate “cessation of the secular world”, and the way “to cease in secular world” which are directed from “this world” towards “out of the world”.  We can experience why Buddha stated: “dependent arising is profound”, not as simple as the mathematical calculations:  a＋b＋c="x. " We have to emphasize here: “dependent arising” is the general law of every dharma, applicable to every organism, and non-organism, animals and plants.  Inanimate objects are not living, but still subjected to dependent arising; plants are living, but not as sensitive and conscious as animals; hence, Buddhist dharma centers on resolving ‘life’ and “sentient beings”, as: animals. 

　　The dependent-arising principle portrays why humans live with lasting sufferings and incessant ignorance.  The twelve-limbs of the dependent origination betrays the continuity of life principle, and connects the past, the present, and the future through the cause-principle.  Because the avidya (ignorance) arises, the delusion creates the karmas (actions), and suffering is the bitter result.  The composition of great suffering stems from: klesa (trouble), upahanti (grief), dukkha (suffering), aphasu (anxiety), etc.  Dependent arising not only explains why we live in this world painfully, but also shows that the cosmos is neither created by a god, nor appears accidentally; and demonstrates that life is neither constant, nor uccheda (annihilated).  There is no real creator, because everything in the world is not a constant entity, only a ‘mind’ flows constantly.  Buddhist dharma shows abundant and multi-dimensional significant ethics. 

　　By realizing every changing of cause, and through one’s effort, results have infinite possibilities; hence, a life of dependent arising is abundant and full of hopes.  The multi-dimensional value of dependent arising explains the truth of every aspect of life, objectively, and also illustrates how, through exerting ourselves in ethical pursuits, the causes and conditions of wholesome practices and meritorious virtues gradually ripen.  The circumstance for improving life and moral perfection is not found near some far-away star. 

　　2.  Buddhist Ethics is Compassion and Caring

　　Compassion lays in the very root of Buddhist dharma, and has the similar meaning as “kindheartedness” in Chinese traditional culture and “philanthropism” from Christian culture.  Even Buddhist dharma can penetrate deep down into the roots of compassion and liberate one’s ignorant belief in a creator God and confine one’s ordinary narrow-mindedness — therefore, compassion can be revealed completely and deeply.  According to the Buddhist dharma, compassion is sympathy flowing from the agreement of reasons, arising from common consciousness. 

　　Every type of matter or conscious-life in the world does not exist independently, but is dependent with other things, constructing a great cosmic network.  Entities exist in relations.  The same is true for creatures and humanity.  Hence, it can be seen from the fact that dependent arising demonstrates that an accomplished life-view takes on the life-view of anatman (no-self), inter-being, and repayment of obligation, i.e.: a life view centered on compassion.  Our basic necessities of life are produced by farmers, workers, merchants.  Learning of knowledge and skills, success of studies and career relied on the help from teachers and friends.  All creatures are directly or indirectly related with our survival, benefits and happiness.  It is natural for compassion to arise from such intimate relationships between humans and other humans, and humans and other creatures.  It can be felt that there is a close relationship between the arising of compassionate caitasika (mental functions) for removing the suffering and adversities in others, and for seeking the happiness for all creatures.  Buddhist dharma propose “great compassion without conditions”, which means showing your love to those who you have no relationship with, to those who you don’t know, and to “dedicate all virtues to sentient beings of the dharma-realm”.  This is much more noble and valuable than “philanthropism”. 

　　A Bodhisattva who is full of compassion, cherishes deeply, and sympathizes towards all sentient beings — and is without a scornful attitude.  Knowing that all sentient beings are one’s parents from the past, and a Buddha in the future, people should consider them as one considers oneself.  Misfortunes in life ascribe not to the ideal of causes and conditions - as long as advantageous causes and conditions arise - situations are bound to change: sneering and abandoning can not make things better, maybe things become even worse than before.  For everyone, whatever deep the klesa (afflictions) could be, whatever great the asukla-karman (evil activities) could be — no one should act out of desperation, and allow things to be changed by powerful good conditions.  Therefore, even towards criminals, there is no need for any revenge — killing them, instead of releasing them.  Although agreeable with proper laws and punishment, initiation is not out of hatred, but compassion - with the hope that less innocent people can be free from harm.  An additional hope is that a transformation of a person’s bad habits can be attained through the necessary education into causes and conditions of pain; and also to show a bright future and a wholesome personality to others.  Thus with the arising of caitasika (mental functions) repay obligations of love, to benefit and please all sentient beings, and are said to save all sentient beings.  So that compassion is the root of Buddhist ethics, and the supreme criterion of morality.  Only through compassion can society have so many self-sacrificing Bodhisattvas. 

　　3.  The Samata-Caitasika (a Sense of Equality) is the Practice of Buddhist Ethics

　　We can deeply realize in the principle of dependent arising: all sentient beings are of nishvabhavatva (no self-nature); in another words, they are equal in ‘suchness’; but: character, biology, mentality, and circumstances in the phenomenon realm are quite distinct because of their different contrived causes and conditions.  The life-protecting spirit of Buddhist ethics can benefit all sentient beings, not just only humanity.  But as far as the subject of ethical practice is concerned, it is bound to be confined to humanity; and humans are asked to abide by Buddhist ethics - humans should strive in the moral practices through the effort of destroying and relinquishing atma-graha (ego-grasping) and practice altruistic good conduct to overcome selfish desire and acquire the sublime human nature to attain Buddhahood.  Only humans can really attain vimoksa-marga (the path of liberation) or the Buddha-way. 

　　Buddha is not the emperor to whom Buddhist have to surrender unto, but is the respectable teacher of Buddhism.  The Teacher has much more knowledge than ours, and if we study from him, remain virtuous, and practice diligently - once we complete our study we will have sufficient professional knowledge — and can be teachers ourselves.  There are different times to study，and then the different times to practice - but the knowledge and abilities of the former teacher can equally and ultimately be: non-duality and no discrimination.  This suggests “all sentient beings have Buddha nature” — meaning sentient beings in the three realms of samsāra and six destinies have the potentiality to be a future Buddha.  Since all sentient beings have this potentiality, why is there cannibalism, plundering of subordinates, racism，simplicity and gentleness, the exchanging of greed to harm another’s life — and taking an existence away for someone to become the next Buddha.  Is not this harming the future Buddha? Right in this place, Buddha claims all sentient beings are equal.  In the strict discrimination of four castes of ancient India, Buddha ignores the class discrimination, and advocated: “all Buddhists converted from four castes share same family name Shi” which is not a simple decision, but the necessary result of possessing higher ethical-morality for the “equality of sentient beings ” - as when the Buddha became enlightened. 

　　4.  Bodhicitta is the Sublimation of Buddhist Ethics

　　Bodhicitta is the core of Mahāyāna Buddhist dharma; without Bodhicitta, there is no Mahāyāna Buddhist dharma.  If practicing Sīla (precepts), samādhi (concentration) and prajna (wisdom) - doing all the business to promote Buddhism, and undertaking the effort to remain free from samsāra (transmigration) are not accord with Bodhicitta, then efforts will be the same as Theravādan practices — or just to benefits enjoyed by the bala (worldling) or trithika (non-Buddhist).  Hence one must develop the Bodhicitta if they want to become a Buddha for saving sentient beings.  Prospectively, it is said that through the Mahāyāna faculties or nature of developing the Bodhicitta and undertaking the practice of the Bodhisattva method - can one attain the virtue of Buddha-way.  Additionally stated is the suggestion that even the sravaka (voice-hearer) and the pratyekabuddha (solitary realizer) know for themselves and might possibly leave the system of Theravāda  for the Mahāyāna system — illustrating the additional virtuous-need to develop Bodhicitta.  The bala (worldling) can directly enter the Mahāyāna with the strength of avedha-vasa (the power of one's vow), even easier than a sravaka (voice-hearer) and a pratyekabuddha (solitary realizer).  Ordinary good deeds in the world are better than the evil deeds, but Buddhist morality is much better than ordinary good deeds - this morality is the Bodhisattva morality.  The fulfillment of one’s Mahāyāna vows is a supreme ethical-virtue in the asadharana loka-dhātu (the distinct world). 

　　In the process of the Bodhisattva’s practice of the Buddha-way, once their Bodhicitta is developed, they will not put it away — one is really concerned for life and the prevention of sentient-beings’ death — towards liberation.  A sutra states: “I will never retreat and lose my Bodhicitta for great suffering, even if the hot iron wheel is whirling on my head.”  Kshitigarbha stated: “After all sentient beings are saved, then I gain the fruit of bodh; and, I will never become a Buddha unless hell is emptied.”  The Bodhisattva Ci Hang stated: Be sure to never escape by yourself even if only there is only one man left to save.  They serve as proof for their responsibilities and for their own words.  Believing that Buddhahood can be attained — one can then arouse strong aspirations for enlightenment.  It can be said, that confidence is the source of Buddha and mother of virtues, which expands and cultivates all good abilities; and these aspirations depend on confidence or faith - effort depends on the aspiration.  If there is no faith that Buddhahood can be attained - how then, could there be aspirations for it?  If there is no strong aspiration, where is the viriya (effort) to practice all of the Good Dharma，for overcoming barriers and difficulties, and go all out in the Buddha-way?  Without viriya, the difficult Mahāyāna ethical practice cannot be found; without Bodhicitta, then all practices of good dharma and results of its influence are “Nirvana” as taught by both vehicles of Buddhism, or ‘heaven’ for a worldling’s good fortune.  Bodhicitta is the aspiration to be a Buddha, which means to consider living as such; and transforming every good possibility or abilities of virtues and wisdom into the sambhara - preparation of enlightenment, automatically. 

　　Development of Bodhicitta of Bodhisattva is characteristic of removing sentient beings’ suffering; relief of the suffering brought on by the urgent affairs — of an infinitely suffering world.  The worldling experiences the sufferings of their bodies, minds, and circumstances, but still want the good things of men and gods without the misfortune and meanwhile with good fortune; sravaka (voice-hearer) or pratyekabuddha (solitary realizer) knows that the world is suffering, and works on one’s own freedom from suffering.  Only a Bodhisattva, considering the suffering of all sentient beings, puts altruism first, even at the expense of achievement; the incentive is to train one’s greater patience of altruism, not to seek first, one’s own freedom from suffering.  Is not this the supreme sphere of ethical morality?  If Bodhisattvas, who have developed Bodhicitta, are bound to rely on compassion to consolidate their development of Bodhicitta; in other words — at the root then, of Bodhicitta, is compassion.  If one is without the constant thought of saving or considering other sentient beings — then, whether one wants to become a Buddha or not — would not matter.  If the only intention is to relieve one’s own pain, then there is no need to wallow in the realm of sentient beings.  Since long-ago, in past kalpas, people become arahants by practicing sravaka-yana dharma (voice-hearing dharma); they could not bear the sufferings of sentient beings, and could not abandon sentient beings.  Because monks and lay-followers cannot bear the decline of agama (Buddhism), many continuously and generally practice the Mahāyāna methods of: the paramitas (the Six Perfections), catuh-samgraha-vastu (four Dharmas of attraction) and so on — people can do the arduous and bear the unbearable, to cultivate the patience developed over infinite kalpas - ceaselessly to practice the sentient-being saving ethical-morality of a Bodhisattva.  A Bodhisattva’s individual ethical achievement to become a Buddha is achieved through many kalpas of: self-giving，unremitting effort and going on without regret and dread，in order to parigraha (protect) sentient beings.  There is also the practice of group ethics — to “well-prepare sentient beings” and cultivate the circumstantial ethics for a “majestic realm”.  Bodhisattva’s deeply understand that all dharmas have no self-nature, and can “drive the boat of compassion back”, by abandoning the personal ‘enjoyment-state’ of enlightenment - the marrow of practicing group-ethics through Bodhicitta. 

　　Conclusion:

　　Buddhist ethics and worldly ethics are complements to each other, without leaving the world and yet ‘beyond’ it.  Buddhist ethics is based on the belief, and particularly tries to develop: the potentiality of self nature.  Humans have the essence of the world, centered on the mind; the most outstanding and the most excellent contain the most marvelous and yet, easy-developed potentiality for Buddhahood.  Whether it is: “individual ethics” to complete the personality through exerting life to its extreme value; or “group ethics” for improving human relationships; or “environmental ethics” to maintain the ecological-biological balance — paying attention to living animals — everyone can extract nourishment from the field of “Buddhist Ethics” to promote the ethical-morality of humanity, and play a positive role in socially-harmonious development.