Sources of Buddhist Ethics

The following are thoughts on Buddhist ethics... brainstorming roughly... based on the first sections of Peter Harvey's book, "An Introduction to Buddhist Ethics."

To begin, worldview finds a central place in our examination of Buddhist ethics. How does a Buddhist look out upon the world and view him/herself in it? We are familiar with materialistic or hedonistic worldviews as well as Christian/theist worldviews. But Buddhism is neither of these. Instead it inherits and modifies the Brahmanic worldview of its time, based on the beliefs in karma and rebirth.

Our ethics, our way of living in the world, is largely determined by how we give meaning to the world and events in it, our beliefs, and our environment. For early Buddhists, this was a mix of pre-Buddhist beliefs and the new paradigm of the triple-gem: the Buddha, Dharma, and Sangha, to which one would "go to for refuge" upon entering the Buddhist path.

The Buddhist path represents a transformation between two other common terms in pan-Indian thought of the time: samsara (the cycle of rebirth) and nirvana (or moksha, liberation). And Buddhist ethics can be considered all of the ways of getting on and staying on that path, from cosmological stories to Vinaya injunctions to meditation and devotional activities.

Harvey (p.10) mentions the Kalama sutta, a famous (in the West) discourse that directs the reader toward his/her personal experience in conjunction with the teachings of wise people. Countless other teachings also give specific directions for finding one's way and staying on the path. Each of these must be taken into account as part of the greater whole of Buddhist ethics. This is opposed to many -mainly Western- attempts to reduce Buddhist ethics to some simple axiom or ideal. Such reductions, such as "end suffering," "achieve nirvana," or "cultivate love" may be possible, but they may not be terribly helpful. Thus, while catchy, they might not get us anywhere in understanding the many ways that Buddhists behave in the world today and in the past.

Some other key terms and themes to follow...

Gradual Path

From the Buddhist Dictionary:

• progress of the disciple

Gradual development of the Eightfold Path in the: In many suttas occurs an identical passage that outlines the gradual course of development in the progress of the disciple. There it is shown how this development takes place gradually, and in conformity with laws, from the very first hearing of the doctrine, and from germinating faith and dim comprehension, up to the final realization of deliverance.

"After hearing the law, he is filled with confidence, and he thinks: 'Full of hindrances is household life, a refuse heap; but the homeless life (of a monk) is like the open air. Not easy is it, when one lives at home, to fulfill in all points the rules of the holy life. How if now I were to cut off hair and beard, put on the yellow robe, and go forth from home to the homeless life?' And after a short time, having given up his possessions, great or little, having forsaken a circle of relations, small or large, he cuts off hair and beard, puts on the yellow robe, and goes forth from home to the homeless life.

Having thus left the world, he fulfills the rules of the monks. He avoids the killing of living beings and abstains from it; without stick or sword, conscientious, full of sympathy, he is desirous of the welfare of all living beings. He avoids stealing ... avoids unchastity ... avoids lying ... tale-bearing ... harsh language ... vain talk.

"He abstains from destroying vegetal germs and plants; eats only at one time of the day; keeps aloof from dance, song, music and the visiting of shows; rejects floral adornment, perfumes, ointment, as well as any other kind of adornment and embellishment. High and gorgeous beds he does not use. Gold and silver he does not accept ... keeps aloof from buying and selling things ....

"He contents himself with the robe that protects his body, and with the alms-bowl with which he keeps himself alive. Wherever he goes, he is provided with these two things, just as a winged bird in flying carries its wings along with him.

"By fulfilling this noble domain of morality (sīla) he feels in his heart an irreproachable happiness."

In what follows thereafter it is shown how the disciple watches over his 5 senses and his mind, and by this noble restraint of the senses (indriya-samvara) feels in his heart an unblemished happiness; how in all his actions he is ever mindful and clearly conscious; and how, being equipped with this lofty morality (sīla), and with this noble restraint of the senses (indriya-samvara), and with mindfulness and clear consciousness (sati-sampajañña), he choses a secluded dwelling, and freeing his mind from the 5 hindrances (nīvarana, q.v.) he reaches full concentration (samādhi, q.v.); and how thereafter, by developing insight (vipassanā q.v.) with regard to the impermanency (anicca), misery (dukkha) and impersonality (anattā, q.v.) of all phenomena of existence, he finally realizes deliverance from all cankers and defilements, and thus the assurance arises in him:

• "For ever am I liberated,

• This is the last time I am born,

• No new existence waits for me."

Cf. D.1, 2f; M. 27, 38, 51, 60, 76; A. IV, 198; X, 99: Pug. 239, etc.

Ethics as a Path

I am coming to the conclusion, or at least having the thought, that ethics must be about a path. Now, this is wrong immediately if we consider forms of ethics that at least seem to have nothing to do with a path or pathiness (to throw in a random neologism).

Prima facia Mill's Utilitarianism doesn't seem to be about a path, more of a set of reasonable guidelines for the individual to follow to live in an orderly society. Aristotle's is path-like. Kant's doesn't seem to be (but can be construed as such - and I'll do just that). Buddhism is probably the most obviously path-based. Scanning Rupert Gethin's book, "The Buddhist Path to Awakening" we get a quick set of reasons for understanding early Buddhism as a path:

In their own terms, the Nikāyas teach but two things: dukkha and the cessation of dukkha. In other words, they postulate a situation where there is a problem and a solution where there is no longer a problem, and are concerned with the processes and means involved in passing from the former to the latter. If this is the Nikāyas' ultimate concern then everything in them might be viewed as at least intended to be subordinate to that aim....

In other words we might say that Buddhist thought is about the Buddhist path -- a path that is seen as leading gradually away from dukkha towards its cessation, and as culminating in the awakening from a restless and troubled sleep. (p.18)

And he goes on, discussing the western scholarly attraction to philosophical concepts in early Buddhism:

The point is that in Buddhist thought discussion of paṭicca-samuppāda, anattā, and nibbāna is not pursued as an end in itself but subordinated to the notion of the spiritual path, which is hardly true of the discussion of causality, change and metaphysics in western thought. (p.19)

Some food for thought...

It all begins with Morality

Passed on from an email from Bhikkhu Samahita: http://What-Buddha-Said.net

The Blessed Buddha once said:
The rewarding fruition of morality is freedom from regrets!
The rewarding fruition of freedom from regret is gladness!
The rewarding fruition of gladness is rapturous joy!
The rewarding fruition of joy is serene tranquillity!
The rewarding fruition of tranquillity is Happiness!
The rewarding fruition of happiness is concentration!
The rewarding fruition of concentration is knowing & seeing!
The rewarding fruition of knowing & seeing is realism!
The rewarding fruition of realism is disillusion!
The rewarding fruition of disillusion is release!
Step by step does morality thus lead to the highest!
Source: AN 10:1

About Fruition (Phala):
http://what-buddha-said.net/library/DPPN/wtb/n_r/phala.htm
http://What-Buddha-Said.net/library/DPPN/wtb/s_t/saamanna_phala.htm
http://What-Buddha-Said.net/library/DPPN/wtb/a/ariya_puggala.htm