Buddhism and ethical life

by Ven. Dr. Handupelpola Mahinda
Nayaka Thera

Emancipation from the inherently suffering nature of samsara or the round of births and deaths is brought about by a progressive and gradual process of spiritual discipline through virtuous conduct, mental concentration and intellectual eminence. The main aim of this course of conduct is the elimination of all evil tendencies and the cultivation of virtuous dispositions. The Buddha’s last behest has very succinctly indicated this most important process in the following words.

Sabba papassa akaranam kusalassa upasampada
Sacitta pariyodapanam etam Buddhana sasanam (Dhp)

(The Buddha’s teaching is as follows: Abstain from doing all evil, cultivate virtue, and purify your mind.)

The Buddha has clearly indicated to us, that release from samsara could only be obtained by the personal involvement of the individual himself and that no god or deity, however powerful or benevolent he may be, could bring about the emancipation of anyone else.

This position should be clearly instilled in the individual a sense of self-responsibility, and even self confidence and self respect to be able to secure his salvation solely through his own efforts. In this connection, the Buddha, in his universal compassion, has advised us to cultivate physical, verbal and mental restraint through which to reach that goal. Herein he has also indicated to us that of these forms of restraint, mental restraint is the most difficult to attain.

The restraining process of the body and speech is brought about by the observance of sila, while that of the mind is secured through the practice of bhavana or meditation.

Every Buddhist is advised to practise daily, a code of moral ethics called pancasila or the five precepts which have a special significance in Buddhist terminology. Although this term has in recent times acquired a political flavour, it nevertheless is an exclusive term used in Buddhist circles. The five precepts, or the pancasila should, in fact be considered a universal code of moral and social ethics acceptable for any and every society irrespective of caste, creed, colour or locality.

Social climate

If this benevolent ethical conduct is cultivated steadfastly by all alike in society, it should be such a pleasing and sustaining haven for everyone to live therein. However, it still remains a far cry from actual realization, and the social climate in society has degenerated into an alarmingly low depth as a result.

Sila or ethical and moral virtue elevates not only the individual who cultivates it, but also the social structure he lives in, since this social structure is built upon the behavioural activities of the individuals that constitute it. If this factor is satisfactorily realised by us all, and adequate steps are taken in its observance, a wholesome social revolution could indeed result from such a beneficial move. The samma ajivaconcept (right-livelihood) enunciated in the Aryan eight-fold path could be achieved through conformity to sila practices.

The restraining tendencies of physical and moral vices interpreted in the social context means, the emergence of a socially well behaved and morally righteous individual who would be a marked blessing to any society. When any society is structured with a majority of such benevolent and benignant individuals, their behavioural patterns being projected into the social structure, it becomes a worthy example of a most righteous and just society, where everything is pleasing, harmonious and beneficial.

The first precept in the Buddhist panca-sila of abstinence from killing establishes one of the most important fundamental rights of every living being. It should be clear to everybody who could accept the principle that there is no valid justice or authority for anyone to kill any other, to believe at the same time that the well-being of every other person or living being in society should also be his special concern.

Some modern religious leaders seem to advocate that the killing of adherents of other religious faiths, and being killed in the attempt is a certain golden opportunity to enter the portals of heaven. Buddhism not only dissociates itself from such frivolous pronouncements, but also goes on, to say most positively that as life is dear to all, one should neither kill nor cause other to kill.

Sabbe tasanti dandassa sabbe bhayanti maccuno
Attanam upamam katva na haneyya, na ghataye (Dhp)

(All tremble at punishment, all are frightened at death, so comparing others with oneself, one should neither kill nor cause to be killed)

Animal sacrifice

During the lifetime of the Buddha, when animal sacrifice had been very rampant in the social structure, the Buddha had the moral courage and the social awareness to denounce this inhuman and illogical practice.

We thus observe that the much-talked of human rights of the present day, and of the freedom from injury and killing, had its beginnings many, many centuries ago. The positive approach to the injunction of abstinence from killing is to extend amity and loving-kindness to every living being.

A society wherein such praiseworthy virtues are practised in every sphere of life is bound to blossom forth as a most pleasant, social structure conducive to the well-being and prosperity of everybody alike.

The second precept of abstinence from stealing ensures the sanctity of rightful ownership. In it is clearly conceded the right of any person to own and possess his own wealth and property without being wrongfully snatched away by anybody else. Although there appears to be a fair amount of misconception even among Buddhists to feel that the Buddha had denounced the possession of wealth, it is to his credit, that the Buddha had on many occasion, not only declared the value of wealth but had also indicated the best and most profitable way of utilizing such wealth.

Buddha speaks of the happiness in the possession of wealth (atthi sukha), the happiness in the utilization of wealth (bhoga sukha), the happiness derived in the knowledge of the absence of indebtedness (anana sukha), and the happiness emanating from a knowledge of the righteous use of wealth (anvajja sukha). The Budddha has also indicated that the possession of wealth is highly conceded in Buddhism, at some time, it considers it absolutely unethical and most unjustifiable to rightly conceded in Buddhism, at some time, it considers it absolutely unethical and most unjustifiable to cast avaricious eyes on another’s wealth or possessions and attempt to steal them. Unfortunately, stealing another’s possession is a most common anti-social practice prevalent almost everywhere causing much hardship and acrimony in society. The concept of the family is a most sacred institution of individual and social living. The cultural and social progress of humanity, depend to a large extent on the inviolability of this sacred thread of family fidelity. This concept is enshrined in the third precept of the pancasila, which enjoins a person to abstain from misconduct in sexual behaviour. According to this precept, no individual has any right whatever to disturb the serenity and harmony of the family-life of any person.

It should be possible for any right-thinking individual to visualize the most baneful and unlimited extent of calamity and frustration that could be brought about in a family by any form of laxity in this direction. Therefore any shady or wrongful sexual indulgence on the part of anyone in society should be looked upon as a very grievous crime against the very gain of society. It has also been emphatically stressed in Buddhist texts that the violation of this principle not only degenerate the individual but also entails loss of wealth and prestige, causing lasting calamity to the individual himself and the general social structure at large.

One may witness the many cases of legal proceedings processed in courts of law, to realise the validity of these assertions. The Buddha’s teaching, therefore rightly advises everyone to abstain from this grievous social malady.

Society exists and progresses mainly through the process of communication. The sustenance and advancement of this social process would depend to a very great extent on the richness and nobility of the pattern of communication itself. One’s word or speech could either cause great blessings or unlimited hardships to the individual and to the social structure.

The Buddha dhamma has therefore enjoined us to use our speech faculty for the well-being of both the individual and society. The fourth precept of abstinence from lying ensures harmony in social living by not only accepting the value of speech, but also extending a sense of trust and confidence in truthful speech. Gentle and truthful speech is also spoken of as one of the main blessings enumerated in the Mangala sutta.

Bahu saccan ca sippan ca vinayo ca susikkhito
Subhasita ca ya vaca etam mangala muttamam.

(Much learing, skill in arts and crafts, well trained in discipline, pleasant in speech - these are highly blessed.)

Samma-vaca (godly speech) is one of the aspects of the noble Eigh-fold Path.

Although the practice of rightful and truthful speech is sparsely manifest in society today, one may not disagree with the assumption that the most vital and social characteristic necessary to bring about trust and confidence among mankind is the necessity for truthful speech.

Ekam dhammam atitassa musavadissa jantuno
Vitinna paralokassa natthi papam akariyam.

(There is no sin that cannot be committed by the person uttering falsehood, transgresses virtuous speech, and who is unconcerned with next world.)

The fifth and the last precept coming within the panca-sila code of moral ethics, namely the abstinence from taking intoxicant drinks, ensures a healthy mind in a healthy body, so very necessary for a healthy and harmonious way of living in society. An unbalanced and ill-functioning mind caused by the baneful effect of alcoholic drinks, prevents a person from being able to distinguish between right and wrong, good and bad, virtue and vice, and makes him act in a violently dangerous and acrimonious manner, most often destroying completely the peace and harmony of society around him. The Buddha has therefore enjoined us, both for our own individual well-being and that of the society at large, to abstain from taking alcoholic drinks which flagrantly destroys the sanity and balance in our lives.

The social and ethical significance of the panca-sila or the five precepts enunciated in the Buddhist moral code can be easily assessed when we observe their transgression that brings in untold misery and unhappiness both to the individual and to the society, he happens to be living in.