The Buddhist perspective of lay
morality
by Dr. (Mrs) Bodhippriya Subhadra Siriwardena, M. A. PhD (London)
Extracts from a talk given on the Sanghamitta day celebrations at the London
Buddhist Vihara, 1996.
The Buddhist perspective of lay morality is a vast
subject spread throughout the teachings of the Buddha. Currently many people seem
to be very much alive to the subject of morality in general, perhaps because morality
is fast slipping away from the thinking and behaviour of too many human beings.
Before investigating the Buddhist perspective of morality, it is necessary
to see what is meant by the term morality in general. This word pertains to the
distinction between right and wrong or good and evil in relation to actions, volitions
and character. It relates to the nature and application of what is ethical. A
moral sense is said to mean the power to understand the difference between right
and wrong especially when viewed as an innate quality of the human mind, which
is described as the moral faculty. Moral concepts are terms involving ethical
praise or blame, concerned with virtue and vice or rules of right conduct. Here,
moral virtue is distinct from intellectual virtue just as moral laws are different
from legal and institutional laws. Other aspects of morality include moral rights,
moral force, moral res- ponsibility, moral courage, moral behaviour and moral
victory.
At this juncture many relevant questions emerge. Are these concepts
of morality understood in the same way among all religions? Is morality a gift
from a supernatural power? Is it a quality naturally endowed like intelligence?
Is it a quality to be acquired, developed, cultivated and practised by the individual?
Can morality be practised by both young and old? Is morality relevant to and essential
for the modern age? If the Buddhist interpretation of morality is "Sila",
can the laity practise it in the course of their busy day? Is there a set period
of time to observe morality as only when one has observed the Five or the Eight
Precepts? Should the observance of morality be a part and parcel of every conscious
moment of one's private and public life? What reasons make it necessary for us
to ponder a subject like this?
In almost every country the media report numerous
undesirable events and actions at local, national and international levels. At
an increasingly alarming level we come to know of serious failings of human beings
of both sexes, young and old, rich and poor, intelligent and educated and vice-versa,
irrespective of their race, religion, colour or language. In spite of various
rules and regulations and devices implemented for the safety of life and property,
there is hardly anyone who lives without an uneasy sense of fear. One might ask
of whom are we so frightened. Is it of fierce wild animals or of natural disasters
from wind, water and fire? No. Human beings are most frightened of undisciplined,
unreliable members of our own noble species - other humans. Human beings are driven
to be frightened of those human beings who are selfish, grasping, immoral and
ignorant of or indifferent towards their duties and responsibilities, and the
rights of others, and of those who think unreasonably with distorted minds and
ruin others. The range of their antisocial, anti-self thoughts, actions and words
is far too wide, too numerous, too frequent and too widespread to need elaboration.
Some of the most frequent and common examples include the manufacture and consumption
of various dangerous, life-threatening drugs, arms and weapons, robberies, plundering,
frauds, exploitation and blackmail of wealth, rights, emotions, causing threats,
torture, bullying, harassment, rape, child-abuse, paedophilia, negligence of spouses,
children, the aged, the feeble and the sick, cruelty and killing of the born and
the unborn, production of and sale of harmful offensive literature, films, videos
and committing suicide. Minor and major crimes are committed from the home level
to local, national and international levels by people in both private and public
life. These criminals obviously do not seem to be endowed or gifted with or been
trained to develop a moral conscience to direct themselves in a righteous path.
One might argue that there is nothing new in these observations as unwholesome
behaviour has prevailed from time immemorial. At the same time we tend to flatter
ourselves believing that we are now more civilised, advanced, progressive, refined,
cultured, scientific and modern in outlook and are even conquerors of space and
masters of ingenious inventions. Undoubtedly the human species has progressed
fast materially but unfortunately regressed spiritually. They have yet to conquer
their own minds in order to understand and enjoy civilisation and progress in
the right, highest and true sense of the words.
As judged from these outcomes
our existing concepts of being civilised, cultured and advanced appear to be rather
warped and superficial where the individual is within misguided by a defiled mind.
This is perhaps one reason why the subject of morality is coming to the forefront
and various views and suggestions are being aired by responsible persons among
the clergy and laity of various religions including Buddhism, educationalists,
counsellors and even politicians. In short, normal sane and sensible people are
shocked by the repercussions of the unending series of serious violations of morality
in modern society. It is a relief to note that they are thinking in the right
direction in order to help human beings to become an asset to one another.
In
examining the Buddhist perspective of morality it is apparent that the Vinaya
Pitaka is allocated to the morality of the clergy or the Sangha. Though some of
these aspects of the Buddhist perspective of morality are common to both the clergy
and the laity, only those aspects dealing with the latter are dealt with in this
paper.
The Buddhist perspective of morality is given in a nutshell in the
little Pali verse.
"Sabba papassa akaranam - kusalassa upasampada
sachitta
pariyodapanam - etam buddhanu sasanam"
"To keep away from all evil,
cultivate good, and purify one's mind is the advice of all Buddhas."
We
must understand what is meant as good and evil in the Buddha's teaching. Again
the Buddha explains the criterion of morality when he advises his son Samanera
Rahula:- "If you wish to do a certain action, first reflect whether the action
is likely to harm yourself or others or both. If the action is likely to cause
suffering, refrain from doing it."
"If the action is likely to cause
happiness and no harm can arise from such a deed, do it again and again."
This shows that the best view is to take into consideration the interests
of oneself and of others.
The Buddhist perspective of morality is well illustrated
especially in the Sigalovada, Vyagghapajja, Parabhava, Vasala, Mangala, Metta
and the Dhammika suttas and of course in the Dhammapada, to mention only a few
sources. The morality reflected and explained in these is not founded on any divine
revelation. It is a rational practical code based on verifiable facts and individual
experience. The individual is to practise this teaching in everyday life with
effort and diligence and depend on oneself, cultivating self discipline and self-control,
self-reliance and self-purification. There are no dogmas to be believed and followed
blindly, without reasoning and putting to the test. Praying to the Buddha or other
beings, the performance of superstitious rites and ceremonies, meaningless sacrifices
and penance's are not helpful. Morality in Buddhism provides human beings with
guide lines of conduct of what it is good to do and what it is not good to do
for the sake of oneself and of others. It is an in-looking or looking into the
behaviour of the mind type of morality with an outside glass and a rotten and
defiled interior. It guides the layman to achieve and enjoy material progress
in harmony with spiritual satisfaction and upliftment. It guides us to calm our
senses, avoid conflict between the mind and the heart, enabling us to get on with
our work, duties and responsibilities with peace of mind and joy.
The morality
as expounded by the Buddha is not difficult to understand or practise during every
conscious moment of our life. It does not need to be postponed to the years of
retirement or some such period. It is to be practised by us incorporating it in
our thoughts, words and actions in our day-to-day practical life. We should train
the young to practise it. Children are unable to understand theoretically the
concepts of morality. It has to be a part of their informal and formal education
given to them by those responsible not only by admonition and precepts, but by
the real example set by adults in the eyes of children. These adults in particular
are parents and teachers, the clergy and also other adults who necessarily come
in contact with children. So what does Buddhist morality mean for us lay men?
It is nothing but the Five Precepts which are incorporated in the Noble Eightfold
Path in the section of Morality or sila. This section deals with the three aspects
of Right Speech, action and livelihood, although the other five aspects have a
direct bearing on morality and all the aspects are inter-related. They are Right
effort, mindfulness, concentration, understanding and thought. Recognising and
treading this Path is the right and privilege of any one who so desires, for all
of us laymen, as far as we can in this lifetime as an unfailing guide line to
our conduct. This is to be projected to all our inter-personal relationships such
as between wives and husbands, parents and children, teachers and pupils, brothers
and sisters, friends and relatives, employers and employees, clergy and the laity,
the governing and the governed and in international, inter-religious and inter-racial
relationships and so on.
Let us give a little thought to the impact of the
five precepts associated with the Noble Eight Fold Path on our daily lives and
the peace and harmony of human society in general. This would considerably illustrate
the Buddhist perspective of lay morality. Caritta, Varitta Do and Don't.
1.
Life and limb are precious to every living being and nobody has the right to destroy
the life of another for any reason. But we know that human beings kill others
individually and collectively in the name of human rights, religion, peace, nation,
race, culture and population control- all assumed good purposes. Hatred, jealousy,
power, greed, ill will, selfishness, cruelty, callousness, pride, ignorance are
incentives that provide and drive one to commit panatipata. This is a deviation
from the Noble Eight Fold Path - Right understanding, thought and action.
If
the noble spirit of love and compassion, goodwill, mutual affection and calm form
the constituents of the social atmosphere at home, children will not be induced
to violate the 1st precept and the morality will stay within them and direct their
thinking during crises, develop pure thoughts and eliminate evil thoughts.
In
recent times we have heard of children killing children, parents killing children,
pupils killing teachers, killing each other and a variety of numerous incidents
of cruelty and killing.
2 Coming to the second precept - refraining from stealing
may range from stealing a minor thing like a sweet or a plastic toy at early stages
leading to greater robberies, thefts, bribes, cheating, frauds, impersonation,
swindling and the like at various levels.
Respecting one's own and others
property at home and at school, being generous to those in need, being unselfish,
contented, simple, honest, trustworthy and reliable are qualities that could be
easily cultivated from a young age within the family. Such a person would try
to abstain from all forms of stealing in obvious or disguised forms. Unless one
is convinced that stealing is evil, force, punishment etc. would have little effect.
This is why right understanding is essential at elementary and basic level.
We
can see the amount of loss and misery, frustration and fear caused to the victims
of stealing and the anxieties, fear, threat of punishment, misdirected effort
etc. caused to the state, again passed down to the taxpaying society.
3. Refraining
from sexual misconduct seems to be a precept of vital importance in modern society
all over the world. Violation of this precept causes most disastrous and alarming
repercussions on the physical health, the mental health of the individual, disruption
of the family unit, shirking of duties and responsibilities to spouse and children
and putting their children at risk. Last Sunday Dec. 1st was Worlds' AIDS Day
to fight against the raging epidemic that is destroying the human species like
a nuclear war. Children, wives and husbands and patients who never violated the
precept also are victims of the deadly disease. Child abuse, rape, incest and
so many types of perverted sexual behaviour on the part of human beings seem to
be surfacing in all societies, east and west - we call it the violation of the
3rd precept. The criminals are mature adults and not children. Absence of self-control,
an understanding of right and wrong, selfishness, greed for money and other commercial
incentives seem to drive people to violate this precept and entice others also
to do so. Children who are constantly exposed to one or more of these vices begin
to think that such behaviour is normal and simply mislead themselves too. Right
thought, effort and action are violated, while they can be easily developed.
4.
The 4th precept concerning the spoken word or Right Speech is Samma vaca. This
is a unique gift to mankind of which the most harmless, fruitful use should be
made. To say it broadly, Right speech covers the abstaining from false words that
are not true, slander, harsh speech and idle chatter. The observance of other
precepts would result in gaining truthfulness, trustworthiness, friendliness,
pleasantness, gentleness and meaningfulness and fruitfulness in what one says.
The written, printed word too is here included. Those qualities can easily be
cultivated from the time one begins to speak if one grows in such an atmosphere
where the spoken word is beautiful and harmless, thoughtful, convincing, acceptable,
useful, kind, clear and gentle. Anyone is able to illuminate one's spoken word
if only one wants to and does not need intensive study of a language. Where standards
have been set at home a growing child is not likely to succumb to the impact from
other sources. Therefore it can be seen that entering the Noble Eight fold path
is possible from an early age.
5. The 5th Precept about the abstinence from
intoxicants in whatever form, liquid or solid, involves several aspects of the
Noble Eight Fold path - Right Mindfulness, Understanding, Thought, Livelihood,
Action and Effort. By abstaining or trying to abstain, one is in the Path in several
aspects at one and the same time and vice versa. Under the successive influence
of intoxicants a person loses self-control of both body and mind and causes problems
to oneself and society. It is a world-wide problem irrespective of age, sex, race
and religion. Mainly homes, schools and wherever people gather are affected and
a variety of crimes are being increasingly committed. Family breakdown, children
being adversely affected, robberies, bodily harm, murders, abuse, deaths, loss
of wealth and property and so on are far too well-known. Various people with cruel
and erratic minds manufacture, distribute and sell these things to make themselves
wealthy at the cost of millions of fellow beings. Governments are left with no
option but to spend money on means to control drug traffic, treating and rehabilitation
of addicts, court cases, prisons etc. It results in a pathetic moral degradation
with loss of reason, memory, power of thinking and the breakdown of health and
misery to kith and kin.
So what is so special about the Perspective of morality
about which I have spoken now? First and foremost it is based on wisdom, freedom
of thought and inquiry and the natural law of cause and effect. There is no commandment,
coercion, persecution or fanaticism or demand for a blind faith. Loving kindness
(metta), Compassion (karuna), Non-violence (ahimsa) and Patience (khanti) nurture
morality. Reciprocal relationships as between husband and wife, parents and children,
between siblings, friends, relatives, teachers and pupils, employers and employees,
the clergy and laity are emphasised. What has been considered good in teaching
is not twisted and made flexible to accommodate this evil. For example killing
is an akusala kamma, even if it is in the name of religion and country. Manufacture
and sale of weapons will not be thought as justifiable because they earn vast
incomes for countries like the USA and Britain. No one will be pardoned and absolved
by one's evil actions however much one may pray. Some religions think so. Good
actions will bring good results and bad actions bad results, whether the doer
be king or pauper, according to the Buddha's teaching. Teaching of morality by
setting a practical example is judged as superior to prescriptive teaching. The
Buddha himself was the best example. It is a practical morality which helps the
individual to behave harmoniously and righteously with others far and near.
The
individual is made to feel responsible and dignified by his or her own actions.
Buddhist morality forms the standards and principles of good behaviour manifested
in verbal and physical actions according to the path of righteousness and self-discipline
developing from within and not through fear of punishment. It guides us to be
good and to do good and to keep away from evil. It involves performance of certain
deeds and the avoidance of others.
Buddhist morality goes hand in hand with
wisdom and concentration - sila, samadhi, panna. Here wisdom is not the same as
being knowledgeable only. Gaining knowledge only, without wisdom, could turn out
to be a dangerous asset.
Leading a positive and wholesome life on earth following
the guidelines in Buddhism, creating true happiness, peace and contentment to
oneself and others is certainly worthier than a life of trying to satisfy one's
ego and greed. It also automatically builds up an insurance policy for the future
after death. If we can honestly and sincerely say to one another, you are a blessing
to us, we are practitioners of the Buddhist perspective of morality and are also
treading on the Noble Eight Fold Path. Therefore a time-tested, rational, reasonable,
logical, practicable moral code is essential for everyone, just as we need the
knowledge and application of the highway code for all road-users and motorists
in particular. The Buddha's teachings have given us such a code, if only we care
to recognise and abide by it.
05 May 1997