An Introduction to Buddhism Teachings, History and Practices

The Role and Basis of Ethics in Buddhism

In Buddhism, moral virtue (Pali sīla, Skt śīla) is the foundation of the spiritual path, though a fixed clinging to rules and observances as if they alone were the whole of the path is seen as a hindering ‘fetter’ (see p. 85). Virtue is seen to generate freedom from remorse, and this helps a person to develop on through gladness and joy to meditative calm, insight and liberation (A.v.2). While this model of ethics as part of a ‘path’ predominates, it is modified in some Mahāyāna schools, particularly in Japan. Here, Sōtō Zen sees morality as the making manifest of one’s innate Buddha-nature, while Jōdo-shin sees it as simply expressing gratitude to Amitābha for having saved one.

The overcoming of dukkha, both in oneself and in others, is Buddhism’s central preoccupation, towards which ethical action contributes. It is seen as in the nature of things that behaving ethically reduces suffering and increases happiness, for oneself and those one interacts with. A moral life is not a burdensome duty or set of bare ‘oughts’ but an uplifting source of happiness, in which the sacrifice of lesser pleasures facilitates the experiencing of more enriching and satisfying ones. Accordingly, Buddhism says that, if one wants to attain prosperity, amicable social relationships or a good reputation, self-confidence or calm and joy, a good rebirth or progress towards Nirvāṇa, then act in such and such a way: for this is how such things are fostered (BS1.83–6). If one behaves otherwise, then one will suffer in this and subsequent lives, as a natural (karmic) result of unwholesome actions. It is not, though, that the reason something is a good action is that it brings pleasant karmic fruits to the person who does the action. Rather, such fruits come because an action is itself a blameless one which is kusala (Skt kuśala): ‘wholesome’ – coming from a morally healthy state of mind, and nurturing this – and ‘skilful’ – informed by wisdom (Cousins, 1996b; Harvey 2009b: 381–2). That said, the karmic benefits of virtuous actions often become part of the motivation for doing them, though a higher motive is to do it for the goodness of the action itself.