Moral Philosophy of Buddhism

 

 

       The Ethics of Buddhism

           Buddhist ethics has been studied and understood by various scholars in many ways. Some hold that the ethical codes specified in the Vinaya-pitaka which outlines the regulations for monks and nuns are the essence of Buddhist ethics. Some say that the traditional exposition of the teaching in the Visuddhimagga (the path of purification), authored by Buddhaghosa in the fifth century A.D. is the standard summary of Theravāda Buddhist ethics although it is actually a text intended for yogins or monks. Some hold that the doctrine of the Buddha in Singhālovādha-sutta is the key to Buddhist ethics although it is actually again a text intended for yogins or monks. Some hold that the doctrine of the Buddha in Singhālovādha Sutta is the key to Buddhist ethics although it only applies to lay people. Although these views are partially true, they do not do justice to exposing Buddhist ethics in the light of the whole system of Buddhist texts and the over arching conception of Buddhist Philosophy.

              These three views are only partially true because they use the materials which are relevant to only small sections of the Buddhist community. Therefore they provide an incomplete and misleading picture of Buddhist ethics. It is necessary to have a central ethical ideal that can be applied to every level of the community, whether monks, nuns, or lay-people. In this chapter we shall analyze what might be considered as the central idea of Buddhist ethics ; namely, The Eight-fold Path to Nibbāna.

 

               The factors of the Middle Path, or the Noble Eight-fold Path, are not eight different paths or eight principles that must be successfully accomplished before proceeding to the next. They are factors of one path. They depend on one another like eight links in a chain, and they must be put into practice at all times. The reason for breaking the Path into factors is to show the various prominent phases that occur in different steps of the practice ; for example, proper understanding has been set up as the initial step because in the very first stages of practice a person must establish a conducive outlook, correct views, and proper understanding for the course on which he is about to embark. This perspective will then lead to correct contemplation and practice of the Path. The practice of the Dhamma depends on this foundation of understanding as its principal asset; it then moves on to behavior and speech – the external, more blatant aspects of practice – and prepares or conditions them first. From there, attention is focused inward to more refined aspects of mental training that will bear good fruits later. In the course of practicing these aspects of the Path, the knowledge, understanding, and beliefs established along the way as essential assets of the Path will gradually evolve through dependence on this mental training. Finally, wisdom will increase to the point of understanding all things according to their true nature. This will lead to the attainment of enlightenment, Nibbāna – or, as we have already mentioned, “the Middle Path that gives a person insight (establishes knowledge), gives a person eyes (allows us to see), tranquility, higher knowledge, Nibbāna.” That is, the final phases of the Path end with wisdom (paññā), which is a dhammic factor that plays a major role in attaining the final goal. Beyond the Eight-fold Path are two more factors: Proper insight (Sammāñāna) and proper liberation (sammāvimutti).

              Accordingly, we can designate a system of practice with the Eight-fold Path divided into broader phases : assuming that the practitioner has already established knowledge, understanding, and belief as primary assets, training starts with proper behavior and speech (ethics, sīla); it continues on to mental training (Samadhi); and then it reaches the final level, developing wisdom (paññā) to the point of overcoming ignorance (avijjā), craving (tanhā), and attachments (upādāna). This system of training is called the Tree-fold Training (tisikkhā). These trainings are set in the order of sīla, samādhi, and paññā. They relate to the Eight-fold Path in the following way:

                                          a) Wisdom (Paññā)

                                          1. Proper understanding

                                          2. Proper thought

  

                                       b) Ethical Conduct (Sīla)

                                         3. Proper speech

                                         4. Proper action

                                         5. Proper livelihood

                                      c) Mental Discipline (Samādhi)

                                        6. Proper effort

                                        7. Proper mindfulness

                                        8. Proper concentration

 

             As soon as we refer to this more detailed system of practice, we can say that acting in accordance with the Path begins with wisdom and ends with wisdom. That is to say, at the very beginning, the knowledge, views, and beliefs that have been established according to reason constitute proper understanding (sammāditthi), This understanding gradually increases until it becomes knowing and seeing things with complete wisdom, which is called proper insight (sammāñāna). In this way, proper understanding serves as a bridge linking not-knowing (avijjā) with knowing (vijjā); as soon as one knows, one is enlightened and attain liberation (sammāvimutti).

               This system of training can be seen in still more broadly defined phases. The following constitutes the sections of practice known as the Three-fold Training (tisikkhā) in order :

 

                1. Training in higher morality (adhisīla-sikkhā)

                2. Training in higher mentality or concentration (adhicitta-sikkhā)

                3. Training in higher wisdom (adhipaññā-sikkhā)

 

              When these three trainings are presented as a model for practice, they become an important part of a principle called the three admonitions (ovādapātimokkha) or the three major principles of the Buddhist teachings.

 

              1. Sabbapāpassa akaranam – Do not perform evil deeds (sīla)

              2. Kusalassūpasampadā – Cultivate good, be fully prepared to act properly (samādhi)

              3. Sacittapariyodapanam – Make the mind pure and bright (paññā)

 

              The Path, or the Three-fold Training, explains the points of the practice along with the best way to put an end to dukkha, as mentioned earlier ; they, therefore, encompass all the various processes in this effort.

              The Three-fold Training is called bahulādhammīkathā : the dhammic teachings that Lord Buddha had often mentioned. There is a passage in the canon that explains the relationship among the parts of the Three-fold Training.

     "Sīla is like this, samādhi is like this, and paññā is like this. Samādhi infused with sīla is very fruitful, very merious. Paññā infused with samādhi is very fruitful, very meritorious. The mind infused with paññā is completely liberated from all intoxicants (āsava) – intoxication of sensuality (kamāsava), intoxication of becoming (bhavāsava), and the intoxication of ignorance (avijjāsava)."

 

            The relationship between these aspects of the Three-fold Training can be seen even in the course of daily life. When a person’s behavior is pure and there is confidence in this purity, there is no fear of fault ; There is no mental being started by the bad intentions of enemies; there is no mental turmoil due to anxieties, personal shortcomings, or mistakes made. The mind is clear, peaceful, and certain about thought, word, and deed. The more the mind is untroubled, peaceful, and certain, the more contemplation and awareness lead to clarity, competence, and the positive fruits of wisdom. This can be compared to a pond when it is not stirred up – it is still, with the sediment at its bottom undisturbed. The water is clear. And when the water is clear, our view is unimpeded. The higher levels of the practice of Dhamma lead to insight, true knowledge, and the elimination of anything that can taint the mind (āsava) ; and this practice requires a mind that is still, bright, and has firmly established concentration (samādhi) to the point of silencing all the various senses. All that remains is the contemplation of mind-objects, which is performed in order to sweep the sediment out of the recesses of the mind so that there is no possibility of them being stirred up again.

               There are three factors of the Path that have special importance : proper understanding (sammāditthi), proper effort (sammāvāyāma), and proper mindfulness (sammāsati). These factors must be related to and practised with all the other factors. The reason for incorporating these practices can be clearly seen by using a metaphor of travel. Proper understanding gives us a sense of direction or serves as a compass allowing us to see the way and have confidence about our course towards the final goal. Proper effort gives us the strength to take our first steps and provides us the necessary push to get us started. Proper mindfulness works like a governor or a gauge that provides control and can warn us if we go too fast, veer off the Path, or are in imminent danger. Whether the practice is considered from the level of sīla, samādhi, or paññā, we must still depend on these three essential factors at each step along the way