The Buddhist king Ashoka built pillars throughout the Indian subcontinent inscribed with edicts promoting Buddhist moral virtues and precepts.
Buddhist ethics are traditionally based on what Buddhists view as the enlightened perspective of the Buddha, or other enlightened beings such as Bodhisattvas. The Indian term for ethics or morality used in Buddhism is Śīla (Sanskrit: शील) or sīla (Pāli). Śīla in Buddhism is one of three sections of the Noble Eightfold Path, and is a code of conduct that embraces a commitment to harmony and self-restraint with the principal motivation being nonviolence, or freedom from causing harm. It has been variously described as virtue, right conduct, morality, moral discipline, and precept.
Sīla is an internal, aware, and intentional ethical
behavior, according to one's commitment to the path of liberation. It is
an ethical compass within self and relationships, rather than what is
associated with the English word "morality" (i.e., obedience, a sense of
obligation, and external constraint).
Sīla is one of the three practices foundational to Buddhism and the non-sectarian Vipassana movement — sīla, samādhi, and paññā as well as the Theravadin foundations of sīla, Dāna, and Bhavana. It is also the second pāramitā.
Sīla is also wholehearted commitment to what is wholesome. Two aspects
of sīla are essential to the training: right "performance" (caritta),
and right "avoidance" (varitta). Honoring the precepts of sīla is
considered a "great gift" (mahadana) to others, because it creates an
atmosphere of trust, respect, and security. It means the practitioner
poses no threat to another person's life, property, family, rights, or
well-being.
Moral instructions are included in Buddhist scriptures or handed
down through tradition. Most scholars of Buddhist ethics thus rely on
the examination of Buddhist scriptures,
and the use of anthropological evidence from traditional Buddhist
societies, to justify claims about the nature of Buddhist ethics.
Foundations
The source for the ethics of Buddhists around the world are the Three Jewels of the Buddha, Dharma and Sangha.
The Buddha is seen as the discoverer of liberating knowledge and hence
the foremost teacher. The Dharma is both the teachings of the Buddha's
path and the truths of these teachings. The Sangha is the community of
noble ones (ariya), who practice the Dhamma and have attained some
knowledge and can thus provide guidance and preserve the teachings.
Having proper understanding of the teachings is vital for proper ethical
conduct. The Buddha taught that right view was a necessary prerequisite for right conduct, sometimes also referred to as right intention.
Karma and rebirth
The bhavacakra (wheel of life) shows the realms of karmic rebirth, at its hub are the three poisons of greed, hatred and delusion.
A central foundation for Buddhist morality is the law of karma and rebirth.
The Buddha is recorded to have stated that right view consisted in
believing that (among other things): "'there is fruit and ripening of
deeds well done or ill done': what one does matters and has an effect on
one’s future; 'there is this world, there is a world beyond': this
world is not unreal, and one goes on to another world after death" (MN 117, Maha-cattarisaka Sutta).
Karma is a word which literally means "action" and is seen as a
natural law of the universe which manifests as cause and effect. In the
Buddhist conception, Karma is a certain type of moral action which has
moral consequences on the actor.
The core of karma is the mental intention, and hence the Buddha stated
‘It is intention (cetana), O monks, that I call karma; having willed
one acts through body, speech, or mind’ (AN
6.63). Therefore, accidentally hurting someone is not bad Karma, but
having hurtful thoughts is. Buddhist ethics sees these patterns of
motives and actions as conditioning future actions and circumstances –
the fruit (Phala)
of one's present actions, including the condition and place of the
actor's future life circumstances (though these can also be influenced
by other random factors). One's past actions are said to mold one's consciousness and to leave seeds (Bīja)
which later ripen in the next life. The goal of Buddhist practice is
generally to break the cycle, though one can also work for rebirth in a
better condition through good deeds.
The root of one's intention is what conditions an action to be
good or bad. There are three good roots (non-attachment, benevolence,
and understanding) and three negative roots (greed, hatred and delusion). Actions which produce good outcomes are termed "merit"
(puñña – fruitful, auspicious) and obtaining merit (good karma) is an
important goal of lay Buddhist practice. The early Buddhist texts
mention three 'bases for effecting karmic fruitfulness’ (puñña-kiriya-vatthus): giving (dana), moral virtue (sila) and meditation (zazen).
One's state of mind while performing good actions is seen as more
important than the action itself. The Buddhist Sangha is seen as the
most meritorious "field of merit". Negative actions accumulate bad
karmic results, though one's regret and attempts to make up for it can
ameliorate these results.
The Four Noble Truths
The Four Noble Truths
express one of the central Buddhist worldview which sees worldly
existence as fundamentally unsatisfactory and stressful (Dukkha). Dukkha is seen to arise from craving, and putting an end to craving can lead to liberation (Nirvana). The way to put an end to craving is by following the Noble Eightfold Path
taught by the Buddha, which includes the ethical elements of right
speech, right action and right livelihood. From the point of view of the
Four Noble Truths, an action is seen as ethical if it is conductive to
the elimination of Dukkha.
Understanding the truth of Dukkha in life allows one to analyze the
factors for its arising, that is craving, and allows us to feel
compassion and sympathy for others. Comparing oneself with others and
then applying the Golden Rule is said to follow from this appreciation of Dukkha.
From the Buddhist perspective, an act is also moral if it promotes
spiritual development by conforming to the Eightfold Path and leading to
Nirvana. In Mahayana Buddhism, an emphasis is made on the liberation of
all beings. Therefore, special beings called Bodhisattvas are believed to work tirelessly for the liberation of all and are seen as important figures.
The Four Noble Truths are Dukkha, Samudaya, Magga and Nirodha Thitsar.. In English meaning Dukkha is Suffering, Samudaya is Clinging, Magga is Noble Eightfold Path and Nirodha is Liberation.
Precepts
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In the Zen Buddhist initiation ceremony of Jukai, initiates take up the Bodhisattva Precepts.
The foundation of Buddhist ethics for laypeople is The Five Precepts which are common to all Buddhist schools. The precepts or "five moral virtues" (pañca-silani) are not commands but a set of voluntary commitments or guidelines,
to help one live a life in which one is happy, without worries, and
able to meditate well. The precepts are supposed to prevent suffering
and to weaken the effects of greed, hatred and delusion. They were the
basic moral instructions which the Buddha gave to laypeople and monks
alike. Breaking one's sīla as pertains to sexual conduct introduces
harmfulness towards one's practice or the practice of another person if
it involves uncommitted relationship. When one "goes for refuge" to the Buddha's teachings one formally takes the five precepts, which are:
- I undertake the training rule to abstain from taking life;
- I undertake the training rule to abstain from taking what is not given;
- I undertake the training rule to abstain from sensual misconduct;
- I undertake the training rule to abstain from false speech;
- I undertake the training rule to abstain from liquors, wines, and other intoxicants, which are the basis for heedlessness.
Buddhists often take the precepts in formal ceremonies with members
of the monastic Sangha, though they can also be undertaken as private
personal commitments. Keeping each precept is said to develop its opposite positive virtue. Abstaining from killing for example develops kindness and compassion, while abstaining from stealing develops non-attachment. The precepts have been connected with utilitarianist, deontological, and virtue approaches to ethics. They have been compared with human rights because of their universal nature, and some scholars argue they can complement the concept of human rights.
Undertaking and upholding the five precepts is based on the principle of non-harming (Pāli and Sanskrit: ahiṃsa). The Pali Canon recommends one to compare oneself with others, and on the basis of that, not to hurt others. Compassion and a belief in karmic retribution form the foundation of the precepts.
The first precept consists of a prohibition of killing, both
humans and all animals. Scholars have interpreted Buddhist texts about
the precepts as an opposition to and prohibition of capital punishment, suicide, abortion and euthanasia.
The second precept prohibits theft. The third precept refers to
adultery in all its forms, and has been defined by modern teachers with
terms such as sexual responsibility and long-term commitment. The fourth precept involves falsehood spoken or committed to by action, as well as malicious speech, harsh speech and gossip. The fifth precept prohibits intoxication through alcohol, drugs or other means. Early Buddhist Texts nearly always condemn alcohol, and so do Chinese Buddhist post-canonical texts. Buddhist attitudes toward smoking differ per time and region, but are generally permissive. In modern times, traditional Buddhist countries have seen revival movements to promote the five precepts. As for the West, the precepts play a major role in Buddhist organizations.
There is also a more strict set of precepts called the eight
precepts which are taken at specific religious days or religious
retreats. The eight precepts encourage further discipline and are modeled on the monastic code. In the eight precepts,
the third precept on sexual misconduct is made more strict and becomes a
precept of celibacy. The three additional rules of the Eight Precepts
are:
- “I accept the training rule to abstain from food at improper times.” (e.g. no solid foods after noon, and not until dawn the following day)
- “I accept the training rule (a) to abstain from dancing, singing, instrumental music, and shows, and (b) from the use of jewelry, cosmetics, and beauty lotions.”
- “I accept the training rule to abstain from the use of high and luxurious beds and seats.”
Novice-monks use the ten precepts while fully ordained Buddhist monks also have a larger set of monastic precepts, called the Prātimokṣa
(227 rules for monks in the Theravādin recension). Monks are supposed
to be celibate and are also traditionally not allowed to touch money.
The rules and code of conduct for monks and nuns is outlined in the Vinaya. The precise content of the scriptures on vinaya (vinayapiṭaka)
differ slightly according to different schools, and different schools
or subschools set different standards for the degree of adherence to the
vinaya.
In Mahayana Buddhism, another common set of moral guidelines are the Bodhisattva vows and the Bodhisattva Precepts or the "Ten Great Precepts". The Bodhisattva Precepts which is derived from the Mahayana Brahmajala Sutra
include the Five precepts with some other additions such as the precept
against slandering the Buddha's teachings. These exist above and beyond
the existing monastic code, or lay follower precepts.
The Brahmajala Sutra also includes a list of 48 minor precepts which
prohibit the eating of meat, storing of weapons, teaching for the sake
of profit, abandoning Mahayana teachings and teaching non Mahayana
Dharma. These precepts have no parallel in Theravāda Buddhism.
Ten wholesome actions
Another common formulation of Buddhist ethical action in the Early Buddhist Texts is the "path of the ten good actions" or "ten skilled karma paths" (Dasa Kusala Kammapatha) which are "in accordance with Dharma". These are divided into three bodily actions (kaya kamma), four verbal actions (vaci kamma) and three mental actions (mano kamma) all of which are said to cause "unskillful qualities to decline while skillful qualities grow". These ten paths are discussed in suttas such as Majjhima Nikaya MN 41 (Sāleyyaka Sutta), and MN 114:
Bodily actions:
- "Someone gives up killing living creatures", they "renounce the rod and the sword", "They’re scrupulous and kind, living full of compassion for all living beings."
- "They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness."
- "They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal."
Verbal actions:
- "A certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason."
- "They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony."
- "They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people."
- "They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial."
Mental actions:
- "It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’ They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’"
- "It’s when someone is content, and lives with their heart full of contentment. They are loving, and live with their heart full of love. They’re kind, and live with their heart full of kindness."
- "It’s when someone has such a view: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are duties to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’"
Bases of meritorious actions
Yet another common ethical list in the Pali tradition is the "ten bases of meritorious action" (Dasa Puñña-kiriya Vatthu). As noted by Nyanatiloka Thera, some texts (Itivuttaka 60) only mention three of these but later Pali commentaries expanded these to ten, and the list of ten is a popular list in Theravada countries. Ittivuttaka #60 says:
“Bhikkhus, there are these three grounds for making merit. What three? The ground for making merit consisting in giving, the ground for making merit consisting in virtue, and the ground for making merit consisting in mind-development. These are the three.
One should train in deeds of merit, that yield long-lasting happiness: Generosity, a balanced life, developing a loving mind. By cultivating these three things, deeds yielding happiness, the wise person is reborn in bliss, in an untroubled happy world.”
According to Nyanatiloka, Digha Nikaya 30 also mentions several related meritorious behaviors. D.N. 30 mentions various exemplary meritorious actions done by the Buddha such as:
"...good conduct by way of body, speech, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors."
"Truth, principle, self-control, and restraint; giving, harmlessness, delighting in non-violence..."
"giving and helping others, kindly speech, and equal treatment, such action and conduct as brought people together..."
The later expanded listing of ten bases is as follows:
- Giving or charity (dāna), This is widely done by giving “the four requisites” to monks; food, clothing, shelter, and medicine. However giving to the needy is also a part of this.
- Morality (sīla), Keeping the five precepts, generally non-harming.
- Mental cultivation (bhāvanā).
- Paying due respect to those who are worthy of it (apacāyana), showing appropriate deference, particularly to the Buddha, Dhamma and Sangha, and to seniors and parents. Usually done by placing the hands together in Añjali Mudrā, and sometimes bowing.
- Helping others perform good deeds (veyyāvacca), looking after others.
- Sharing of merit after doing some good deed (anumodana)
- Rejoicing in the merits of others (pattanumodana), this is common in communal activities.
- Teaching the Dhamma (dhammadesana), the gift of Dhamma is seen as the highest gift.
- Listening to the Dhamma (dhammassavana)
- Straightening one's own views (ditthujukamma)
Key values and virtues
Giving
(Dana) is an important Buddhist virtue. The community of monastics is
seen as the most meritorious field of karmic fruitfulness.
Following the precepts is not the only dimension of Buddhist
morality, there are also several important virtues, motivations and
habits which are widely promoted by Buddhist texts and traditions. At
the core of these virtues are the three roots of non-attachment (araga),
benevolence (advesa), and understanding (amoha).
One list of virtues which is widely promoted in Buddhism are the Pāramitās (perfections) – Dāna (generosity), Sīla (proper conduct), Nekkhamma (renunciation), Paññā (wisdom), Viriya (energy), Khanti (patience), Sacca (honesty), Adhiṭṭhāna (determination), Mettā (Good-Will), Upekkhā (equanimity).
The Four divine abidings (Brahmaviharas) are seen as central virtues and intentions in Buddhist ethics, psychology and meditation. The four divine abidings are good will, compassion, empathetic joy, and equanimity.
Developing these virtues through meditation and right action promotes
happiness, generates good merit and trains the mind for ethical action.
An important quality which supports right action is Heedfulness (Appamada), a combination of energy/effort (Viriya) and Mindfulness. Mindfulness
is an alert presence of mind which allows one to be more aware of what
is happening with one's intentional states. Heedfulness is aided by
'clear comprehension' or 'discrimination' (Sampajañña), which gives rise to moral knowledge of what is to be done. Another important supporting quality of Buddhist morality is Trust or Confidence in the teachings of the Buddha and in one's own ability to put them into practice. Wisdom
and Understanding are seen as a prerequisite for acting morally. Having
an understanding of the true nature of reality is seen as leading to
ethical actions. Understanding the truth of not-self
for example, allows one to become detached from selfish motivations and
therefore allows one to be more altruistic. Having an understanding of
the workings of the mind and of the law of karma also makes one less
likely to perform an unethical action.
The Buddha promoted ‘self-respect’ (Hri) and Regard for consequences (Apatrapya),
as important virtues. Self-respect is what caused a person to avoid
actions which were seen to harm one's integrity and Ottappa is an
awareness of the effects of one's actions and sense of embarrassment
before others.
Giving (Dāna)
is seen as the beginning of virtue in Theravada Buddhism and as the
basis for developing further on the path. In Buddhist countries, this is
seen in the giving of alms to Buddhist monastics but also extends to
generosity in general (towards family, friends, coworkers, guests,
animals).
Giving is said to make one happy, generate good merit as well as
develop non-attachment, therefore it is not just good because it creates
good karmic fruits, but it also develops one's spiritual qualities. In
Buddhist thought, the cultivation of dana
and ethical conduct will themselves refine consciousness to such a
level that rebirth in one of the lower hells is unlikely, even if there
is no further Buddhist practice. There is nothing improper or
un-Buddhist about limiting one's aims to this level of attainment.
An important value in Buddhist ethics is non-harming or non-violence (ahimsa)
to all living creatures from the lowest insect to humans which is
associated with the first precept of not killing. The Buddhist practice
of this does not extend to the extremes exhibited by Jainism
(in Buddhism, unintentional killing is not karmically bad), but from
both the Buddhist and Jain perspectives, non-violence suggests an
intimate involvement with, and relationship to, all living things.
The Buddha also emphasized that ‘good friendship (Kalyāṇa-mittatā), good association, good intimacy’ was the whole, not the half of the holy life (SN
45.2). Developing strong friendships with good people on the spiritual
path is seen as a key aspect of Buddhism and as a key way to support and
grow in one's practice.
In Mahayana Buddhism, another important foundation for moral action is the Bodhisattva
ideal. Bodhisattvas are beings which have chosen to work towards the
salvation of all living beings. In Mahayana Buddhist texts, this path of
great compassion is promoted as being superior to that of the Arhat because the Bodhisattva is seen as working for the benefit of all beings. A Bodhisattva is one who arouses a powerful emotion called Bodhicitta (mind of enlightenment) which is a mind which is oriented towards the awakening of oneself and all beings.
Issues
Killing
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Japanese illustration of Iyo-no-Kami Minamoto Kuro Yoshitsune and Saito Musashi-bo Benkei, the Buddhist warrior monk.
The first precept is the abstaining from the taking of life, and the
Buddha clearly stated that the taking of human or animal life would lead
to negative karmic consequences and was non conductive to liberation.
Right livelihood includes not trading in weapons or in hunting and
butchering animals. Various suttas state that one should always have a
mind filled with compassion and loving kindness for all beings, this is
to be extended to hurtful, evil people as in the case of Angulimala
the murderer and to every kind of animal, even pests and vermin (monks
are not allowed to kill any animal, for any reason). Buddhist teachings
and institutions therefore tend to promote peace and compassion, acting
as safe havens during times of conflict. In spite of this, some Buddhists, including monastics such as Japanese warrior monks have historically performed acts of violence. In China, the Shaolin Monastery developed a martial arts tradition to defend themselves from attack.
In Mahayana Buddhism, the concept of skillful means (upaya)
has in some circumstances been used to excuse the act of killing, if it
is being done for compassionate reasons. This form of "compassionate
killing" is allowed by the Upaya-kausalya sutra and the Maha-Upaya-kausalya sutra only when it "follows from virtuous thought." Some texts acknowledge the negative karmic consequences of killing, and yet promote it out of compassion. The Bodhisattva-bhumi,
a key Mahayana text, states that if a Bodhisattva sees someone about to
kill other Bodhisattvas, they may take it upon themselves to kill this
murderer with the thought that:
"If I take the life of this sentient being, I myself may be reborn as one of the creatures of hell. Better that I be reborn a creature of hell than that this living being, having committed a deed of immediate retribution, should go straight to hell."
If then, the intention is purely to protect others from evil, the act of killing is sometimes seen as meritorious.
War
Statue portrait of 5th Dalai Lama.
The Buddhist analysis of conflict begins with the 'Three Poisons'
of greed, hatred and delusion. Craving and attachment, the cause of
suffering, is also the cause of conflict. Buddhist philosopher Shantideva states in his Siksasamuccaya:
"Wherever conflict arises among living creatures, the sense of
possession is the cause". Craving for material resources as well as
grasping to political or religious views is seen as a major source of
war. One's attachment to self-identity, and identification with tribe,
nation state or religion is also another root of human conflict
according to Buddhism.
The Buddha promoted non-violence
in various ways, he encouraged his followers not to fight in wars and
not to sell or trade weapons. The Buddha stated that in war, both victor
and defeated suffer: "The victor begets enmity. The vanquished dwells
in sorrow. The tranquil lives happily, abandoning both victory and
defeat" (Dhammapada, 201). Buddhist philosopher Candrakīrti
wrote that soldiery was not a respectable profession: "the sacrifice of
life in battle should not be respected, since this is the basis for
harmful actions." The Mahayana Brahmajala Sutra states that those who take the Bodhisattva vows
should not take any part in war, watch a battle, procure or store
weapons, praise or approve of killers and aid the killing of others in
any way. In his Abhidharma-kosa, Vasubandhu writes that all soldiers in an army are guilty of the killing of the army, not just those who perform the actual killing. Modern Buddhist peace activists include The 14th Dalai Lama, Aung San Suu Kyi, Thich Nhat Hanh, Sulak Sivaraksa, A. T. Ariyaratne, Preah Maha Ghosananda and Nichidatsu Fujii.
While pacifism
is the Buddhist ideal, Buddhist states and kingdoms have waged war
throughout history and Buddhists have found ways to justify these
conflicts. The 5th Dalai Lama who was installed as the head of Buddhism in Tibet by Gushri Khan after the Oirat invasion of Tibet (1635–1642), praised the acts of the Khan and said that he was an emanation of the great Bodhisattva Vajrapani.
Under the fifth Dalai Lama and the powerful Gelug Regent Sonam Chophel
(1595–1657), treasurer of the Ganden Palace, the Tibetan kingdom
launched invasions of Bhutan (c. 1647, ending in failure) and Ladakh (c. 1679, which regained previously lost Tibetan territory) with Mongol aid.
Another example is that of Buddhist warrior monks in feudal Japan
who sometimes committed organized acts of war, protecting their
territories and attacking rival Buddhist sects. During the late Heian Period, the Tendai
school was a particularly powerful sect, whose influential monasteries
could wield armies of monks. A key text of this sect was the Mahāyāna Mahāparinirvāṇa Sūtra, which contains passages allowing the use of violence for the defense of the Dharma. The Ashikaga period saw military conflict between the Tendai school, Jōdo Shinshū school and the Nichiren Buddhists. Zen Buddhism was influential among the samurai, and their Bushido code.
During World War II almost all Japanese Buddhists temples (except the Soka Gakkai) strongly supported Japanese imperialism and militarization.
The Japanese Pan-Buddhist Society (Myowa Kai) rejected criticism from
Chinese Buddhists, stating that "We now have no choice but to exercise
the benevolent forcefulness of 'killing one in order that many may
live'" (issatsu tashō) and that the war was absolutely necessary to
implement the dharma in Asia.
Abortion
There is no single Buddhist
view concerning abortion, although traditional Buddhism rejects
abortion because it involves the deliberate destroying of a human life
and regards human life as starting at conception. Further, some Buddhist
views can be interpreted as holding that life exists before conception
because of the never ending cycle of life.
The traditional Buddhist view of rebirth sees consciousness as present
in the embryo at conception, not as developing over time. In the Vinaya (Theravada and Sarvastivada) then, the causing of an abortion is seen as an act of killing punishable by expulsion from the monastic Sangha. The Abhidharma-kosa states that 'life is there from the moment of conception and should not be disturbed for it has the right to live'.
One of the reasons this is seen as an evil act is because a human
rebirth is seen as a precious and unique opportunity to do good deeds
and attain liberation. The Jataka stories contain tales of women who perform abortions being reborn in a hell.
In the case where the mother's life is in jeopardy, many traditional
Buddhists agree that abortion is permissible. This is the only legally
permissible reason for abortion in Sri Lanka, and is also a view accepted in the Tibetan tradition, as argued by Ganden Tri Rinpoche.
In the case of rape, however, most Buddhists argue that following an
act of violence by allowing 'another kind of violence towards another
individual' would not be ethical. Aborting a fetus that is malformed is
also seen as immoral by most Buddhists.
Those practicing in Japan and the United States are said to be more tolerant of abortion than those who live elsewhere. In Japan, women sometimes participate in Mizuko kuyo (水子供養 — lit. Newborn Baby Memorial Service) after an induced abortion or an abortion as the result of a miscarriage; a similar Taiwanese ritual is called yingling gongyang.
In China abortion is also widely practiced, but in Tibet it is very
rare. Thus while most Buddhists would agree that abortion is wrong, they
are less likely to push for laws banning the practice. The Dalai Lama
has said that abortion is "negative," but there are exceptions. He
said, "I think abortion should be approved or disapproved according to
each circumstance."
While abortion is problematic in Buddhism, contraception is generally a non-issue.
Suicide and euthanasia
Thích Quảng Đức's self-immolation during the Buddhist crisis
Buddhism understands life as being pervaded by Dukkha,
as unsatisfactory and stressful. Ending one's life to escape present
suffering is seen as futile because one will just be reborn again, and
again. One of the three forms of craving is craving for annihilation (vibhava tanha),
and this form of craving is the root of future suffering. Dying with an
unwholesome and agitated state of mind is seen as leading to a bad
rebirth, so suicide is seen as creating negative karma.
Ending one's life is also seen as throwing away the precious
opportunity to generate positive karma. While suicide does not seem to
be interpreted as a breaking of the first precept (not killing other
beings) it is still seen as a grave and unwholesome action.
In Theravada Buddhism,
for a monk to praise the advantages of death, including simply telling a
person of the miseries of life or the bliss of dying and going to
heaven in such a way that he/she might feel inspired to commit suicide
or simply pine away to death, is explicitly stated as a breach in one of
highest vinaya codes regarding the prohibition of harming life, hence
it will result in automatic expulsion from Sangha.
Buddhism sees the experience of dying as a very sensitive moment
in one's spiritual life, because the quality of one's mind at the time
of death is believed to condition one's future rebirth.
The Buddhist ideal is to die in a calm but conscious state, while
learning to let go. Dying consciously, without negative thoughts but
rather joyously with good thoughts in mind is seen as a good transition
into the next life. Chanting and reciting Buddhist texts is a common
practice; in Tibet the Bardo Thodol is used to guide the dying to a good rebirth.
Traditional Buddhism would hold Euthanasia,
where one brings about the death of a suffering patient (whether or not
they desire this) so as to prevent further pain, as a breach of the
first precept.
The argument that such a killing is an act of compassion because it
prevents suffering is unacceptable to traditional Buddhist theology
because it is seen to be deeply rooted in delusion. This is because the
suffering being who was euthanized would just end up being reborn and
having to suffer due to their karma (even though not all suffering is
due to karma), and hence killing them does not help them escape
suffering. The Abhidharma-kosa
clearly states that the killing of one's sick and aged parents is an
act of delusion. The act of killing someone in the process of death also
ruins their chance to mindfully experience pain and learn to let go of
the body, hence desire for euthanasia would be a form of aversion to
physical pain and a craving for non-becoming. According to Kalu Rinpoche however, choosing to be removed from life support is karmically neutral.
The choice not to receive medical treatment when one is terminally ill
is then not seen as morally reprehensible, as long as it does not arise
from a feeling of aversion to life. This would also apply to not
resuscitating a terminal patient.
However there are exceptions to the injunction against suicide.
Several Pali suttas contain stories where self-euthanizing is not seen
as unethical by the Buddha, showing that the issue is more complex.
These exceptions, such as the story of the monk Channa and that of the
monk Vakkali, typically deal with advanced Buddhist practitioners. In
these exceptional cases, both Channa and Vakkali are both said to be
enlightened arhats and euthanized themselves in a calm and detached state of mind.
In East-Asian and Tibetan Buddhism, the practice of Self-immolation developed. In China, the first recorded self-immolation was by the monk Fayu (d. 396).
According to James A. Benn, this tended to be much more common during
times of social and political turmoil and Buddhist persecution. It was often interpreted in Buddhist terms as a practice of heroic renunciation. This practice was widely publicized during the Vietnam war and have also continued as a form of protest by Tibetans against the Chinese government.
Capital punishment
Buddhism places great emphasis on the sanctity of life and hence in
theory forbids the death penalty. However, capital punishment has been
used in most historically Buddhist states. The first of the Five Precepts (Panca-sila) is to abstain from destruction of life. Chapter 10 of the Dhammapada states:
- "Everyone fears punishment; everyone fears death, just as you do. Therefore do not kill or cause to kill. Everyone fears punishment; everyone loves life, as you do. Therefore do not kill or cause to kill".
Chapter 26, the final chapter of the Dhammapada, states "Him I call a brahmin
who has put aside weapons and renounced violence toward all creatures.
He neither kills nor helps others to kill". These sentences are
interpreted by many Buddhists (especially in the West) as an injunction
against supporting any legal measure which might lead to the death
penalty. However, almost throughout history, countries where Buddhism
has been the official religion (which have included most of the Far East and Indochina) have practiced the death penalty. One exception is the abolition of the death penalty by the Emperor Saga of Japan
in 818. This lasted until 1165, although in private manors executions
conducted as a form of retaliation continued to be performed.
Animals and the environment
The Buddha, represented by the Bodhi tree, attended by animals, Sanchi vihara.
Buddhism does not see humans as being in a special moral category
over animals or as having any kind of God given dominion over them as Christianity does.
Humans are seen as being more able to make moral choices, and this
means that they should protect and be kind to animals who are also
suffering beings who are living in samsara. Buddhism also sees humans as part of nature, not as separate from it. Thich Naht Hanh summarizes the Buddhist view of harmony with nature thus:
We classify other animals and living beings as nature, acting as if we ourselves are not part of it. Then we pose the question ‘How should we deal with Nature?’ We should deal with nature the way we should deal with ourselves! We should not harm ourselves; we should not harm nature...Human beings and nature are inseparable.
Early Buddhist monastics spent a lot of time in the forests, which
was seen as an excellent place for meditation and this tradition
continues to be practiced by the monks of the Thai Forest Tradition.
Vegetarianism
There is a divergence of views within Buddhism on the need for
vegetarianism, with some schools of Buddhism rejecting such a claimed
need and with most Buddhists in fact eating meat. Many Mahayana Buddhists – especially the Chinese and Vietnamese traditions – strongly oppose meat-eating on scriptural grounds.
The first precept of Buddhism focuses mainly on direct participation in the destruction of life. This is one reason that the Buddha
made a distinction between killing animals and eating meat, and refused
to introduce vegetarianism into monastic practice. While early Buddhist
texts like the Pali Canon
frown upon hunting, butchering, fishing and 'trading in flesh' (meat or
livestock) as professions, they do not ban the act of eating meat.
Direct participation also includes ordering or encouraging someone to
kill an animal for you.
The Buddhist king Ashoka
promoted vegetarian diets and attempted to decrease the number of
animals killed for food in his kingdom by introducing 'no slaughter
days' during the year. He gave up hunting trips, banned the killing of
specific animals and decreased the use of meat in the royal household.
Ashoka even banned the killing of some vermin or pests. His example was
followed by later Sri Lankan kings. One of Ashoka's rock edicts states:
Here (in my domain) no living beings are to be slaughtered or offered in sacrifice...Formerly, in the kitchen of Beloved-of-the-Gods, King Piyadasi, hundreds of thousands of animals were killed every day to make curry. But now with the writing of this Dhamma edict only three creatures, two peacocks and a deer are killed, and the deer not always. And in time, not even these three creatures will be killed.
Many Buddhists, especially in East Asia, believe that Buddhism advocates or promotes vegetarianism.
While Buddhist theory tends to equate killing animals with killing
people (and avoids the conclusion that killing can sometimes be ethical,
e.g. defense of others), outside of the Chinese and Vietnamese monastic
tradition, most Buddhists do eat meat in practice. There is some controversy surrounding whether or not the Buddha himself died from eating rancid pork. While most Chinese and Vietnamese monastics are vegetarian, vegetarian Tibetans are rare, due to the harsh Himalayan climate. Japanese lay people tend to eat meat, but monasteries tend to be vegetarian. The Dalai Lama, after contracting Hepatitis B, was advised by doctors to switch to a high animal-protein diet. The Dalai Lama eats vegetarian every second day, so he effectively eats a vegetarian diet for 6 months of the year. In the West, vegetarianism among Buddhists is also common.
In the Pali version of the Tripitaka,
there are number of occasions in which the Buddha ate meat as well as
recommending certain types of meat as a cure for medical conditions. On
one occasion, a general sent a servant to purchase meat specifically to
feed the Buddha. The Buddha declared that:
Meat should not be eaten under three circumstances: when it is seen or heard or suspected (that a living being has been purposely slaughtered for the eater); these, Jivaka, are the three circumstances in which meat should not be eaten, Jivaka! I declare there are three circumstances in which meat can be eaten: when it is not seen or heard or suspected (that a living being has been purposely slaughtered for the eater); Jivaka, I say these are the three circumstances in which meat can be eaten.
— Jivaka Sutta
The Buddha held that because the food is given by a donor with good
intentions, a monk should accept this as long as it is pure in these
three respects. To refuse the offering would deprive the donor of the
positive karma that giving provides. Moreover, it would create a certain
conceit in the monks who would now pick and choose what food to eat.
The Buddha did state however that the donor does generate bad karma for
himself by killing an animal. In Theravada Buddhist countries, most
people do eat meat, however.
While there is no mention of Buddha endorsing or repudiating vegetarianism in surviving portions of Pali Tripitaka and no Mahayana sutras explicitly declare that meat eating violates the first precept, certain Mahayana sutras
vigorously and unreservedly denounce the eating of meat, mainly on the
ground that such an act violates the bodhisattva's compassion. The
sutras which inveigh against meat-eating include the Mahayana version of
the Nirvana Sutra, the Shurangama Sutra, the Brahmajala Sutra, the Angulimaliya Sutra, the Mahamegha Sutra, and the Lankavatara Sutra, as well as the Buddha's comments on the negative karmic effects of meat consumption in the Karma Sutra. In the Mahayana Mahaparinirvana Sutra,
which presents itself as the final elucidatory and definitive Mahayana
teachings of the Buddha on the very eve of his death, the Buddha states
that "the eating of meat extinguishes the seed of Great Kindness",
adding that all and every kind of meat and fish consumption (even of
animals found already dead) is prohibited by him. He specifically
rejects the idea that monks who go out begging and receive meat from a
donor should eat it: ". . . it should be rejected . . . I say that even
meat, fish, game, dried hooves and scraps of meat left over by others
constitutes an infraction . . . I teach the harm arising from
meat-eating." The Buddha also predicts in this sutra that later monks
will "hold spurious writings to be the authentic Dharma" and will
concoct their own sutras and lyingly claim that the Buddha allows the
eating of meat, whereas in fact he says he does not. A long passage in
the Lankavatara Sutra
shows the Buddha speaking out very forcefully against meat consumption
and unequivocally in favor of vegetarianism, since the eating of the
flesh of fellow sentient beings is said by him to be incompatible with
the compassion that a Bodhisattva should strive to cultivate. In several
other Mahayana scriptures, too (e.g., the Mahayana jatakas), the Buddha is seen clearly to indicate that meat-eating is undesirable and karmically unwholesome.
Environment
Forests
and jungles represented the ideal dwelling place for early Buddhists,
and many texts praise the forest life as being helpful to meditation.
Monks are not allowed to cut down trees as per the Vinaya, and the
planting of trees and plants is seen as karmically fruitful. Because of
this, Buddhist monasteries are often small nature preserves within the
modernizing states in East Asia. The species ficus religiosa is seen as auspicious, because it is the same kind of tree that the Buddha gained enlightenment under.
In Mahayana Buddhism, some teachings hold that trees and plants have Buddha nature. Kukai held that plants and trees, along with rocks and everything else, were manifestations of the 'One Mind' of Vairocana and Dogen held that plant life was Buddha nature.
In pre-modern times, environmental issues were not widely discussed, though Ashoka banned the burning of forests and promoted the planting of trees in his edicts. Bhikkhu Bodhi,
an American Theravada monk, has been outspoken about the issue of
environmental crisis. Bodhi holds that the root of the current
ecological crisis is the belief that increased production and consumption
to satisfy our material and sensual desires leads to well being. The
subjugation of nature is directly opposed to the Buddhist view of
non-harming and dwelling in nature. Buddhist activists such as Ajahn
Pongsak in Thailand and the Sarvodaya Shramadana Movement
have worked for reforestation and environmental protection. The Dalai
Lama also professes the close relationship of human beings and nature,
saying that since humans come from nature, there is no point in going
against it. He advocates that a clean environment should be considered a
basic human right and that it is our responsibility as humans to ensure
that we do all we can to pass on a healthy world to those who come
after us.
Gender issues
Buddhist nuns from the Tibetan tradition, volunteering in Kyegundo (Tibet Earthquake zone).
In pre-Buddhist Indian religion, women were seen as inferior and
subservient to men. Buddha's teachings tended to promote gender equality
as the Buddha held that women had the same spiritual capacities as men
did. According to Isaline Blew Horner,
women in Buddhist India: "commanded more respect and ranked as
individuals. They enjoyed more independence, and a wider liberty to
guide and follow their own lives."
Buddha gave the same teachings to both sexes, praised various female
lay disciples for their wisdom and allowed women to become monastics (Bhikkhunis)
at a time when this was seen as scandalous in India, where men
dominated the spiritual professions. The two chief female disciples of
the Buddha were Khema and Uppalavanna. The Buddha taught that women had the same soteriological
potential as men, and that gender had no influence on one's ability to
advance spiritually to nirvana. In the early Buddhist texts, female
enlightened Arhats are common. Buddhist nuns are however bound by an extra 8 precepts not applicable to Buddhist monks called The Eight Garudhammas. The authenticity of these rules is highly contested; they were supposedly added to the (bhikkhunis) Vinaya "to allow more acceptance" of a monastic Order for women, during the Buddha's time but can be interpreted as a form of gender discrimination. Alan Sponberg argues that the early Buddhist sangha sought social acceptance through 'institutional androcentrism'
as it was dependent on material support from lay society. Because of
this Sponberg concludes: "For all its commitment to inclusiveness at the
doctrinal level, institutional Buddhism was not able to (or saw no
reason to) challenge prevailing attitudes about gender roles in
society."
The pre-Mahayana texts also state that while women can become Arhats, they cannot become a Samyaksambuddha (a Buddha who discovers the path by himself), Chakravartins (Wheel turning king), a Ruler of heaven, a Mara devil or a Brahama god.
The Therigatha
is a collection of poems from elder Buddhist nuns, and one of the
earliest texts of women's literature. Another important text is the
Therī-Apadāna, which collects the biographies of eminent nuns. One such verses are those of the nun Soma, who was tempted by Mara
when traveling in the woods. Mara states that women are not intelligent
enough to attain enlightenment, Soma replies with a verse which
indicates the insignificance of gender to spirituality:
- "What does womanhood matter at all
- When the mind is concentrated well,
- When knowledge flows on steadily
- As one sees correctly into Dhamma.
- One to whom it might occur,
- 'I'm a woman' or 'I'm a man'
- Or 'I'm anything at all' —
- Is fit for Mara to address."
The Guan Yin of the South Sea of Sanya is the largest statue of a woman in the world.
In Mahayana Buddhism, Bodhisattvas such as Tara and Guanyin are very popular female deities. Some Buddhist Tantric texts include female consorts for each heavenly Buddha or Bodhisattva. In these Tantric couples, the female symbolizes wisdom (prajna) and the male symbolizes skillful means (upaya). The union of these two qualities is often depicted as sexual union, known as yab-yum (father-mother).
In East Asia, the idea of Buddha nature being inherent in all beings is taken to mean that, spiritually at least, the sexes are equal, and this is expressed by the Lion’s Roar of Queen Srimala sutra. Based on this ideal of Buddha nature, the Chinese Chan (Zen) school emphasized the equality of the sexes. Dahui Zonggao (1089–1163) of the Chinese Linji school said of women in Buddhism: "For mastering the truth, it does not matter whether one is male or female, noble or base." The Japanese founder of Soto Zen, Dogen
wrote: "If you wish to hear the Dharma and put an end to pain and
turmoil, forget about such things as male and female. As long as
delusions have not yet been eliminated, neither men nor women have
eliminated them; when they are all eliminated and true reality is
experienced, there is no distinction of male and female."
The attitude of Buddhists towards gender has been varied
throughout history as it has been influenced by each particular culture
and belief system such as Confucianism (which sees women as subservient) and Hinduism. The Theravadin commentator Buddhaghosa (5th century CE) for example, seems to have been influenced by his Brahmin background in stating that rebirth as a male is higher than rebirth as a female.
Some Mahayana sutras such as the ‘Sutra on Changing the Female Sex’ and
the ‘Questions of the Daughter Pure Faith’ also echo this idea. For
various historical and cultural reasons such as wars and invasions, the
orders of ordained Buddhist nuns disappeared or was never introduced in
Southeast Asia and Tibet, though they slowly started being reintroduced
by nuns such as Ayya Khema, Dhammananda Bhikkhuni, Tenzin Palmo and Thubten Chodron.
Until very recently, China, Taiwan and Korea were the only places where
fully ordained bhiksuni lineages still existed. An international
conference of Buddhist nuns was held on February 1987 at Bodh Gaya
and saw the formation of 'Sakyadhita' (Daughters of the Buddha) the
International Association of Buddhist Women which focuses on helping
Buddhist nuns throughout the world.
Relationships
The
Buddha placed much importance on the cultivation of good will and
compassion towards one's parents, spouse, friends and all other beings.
Buddhism strongly values harmony in the family and community. Keeping
the five precepts and having a generous attitude (Dana) is seen as the
foundation for this harmony. An important text, seen as the lay people's
Vinaya (code of conduct) is the Sigalovada Sutta which outlines wrong action and warns against the squandering of wealth. The Sigalovada Sutta
outlines how a virtuous person "worships the six directions" which are
parents (East), teachers (South), wife (West), and friends and
colleagues (North), and the two vertical directions as: ascetics and
Brahmins (Up) and the Servants (Down). The text elaborates on how to
respect and support them, and how in turn the Six will return the
kindness and support. The relationships are based on reciprocation, and
it is understood one has no right to expect behavior from others unless
one also performs good acts in their favor.
Parents for example, are to be respected and supported with the
understanding that they are to have provided care and affection to
oneself. In marriage, the sutta states that a householder should treat
their wife by "being courteous to her, by not despising her, by being
faithful to her, by handing over authority to her, by providing her with
adornments." while in return the wife "performs her duties well, she is
hospitable to relations and attendants, she is faithful, she protects
what he brings, she is skilled and industrious in discharging her
duties."
The Buddha also stated that a wife and husband are to be each other's
best friend (parama sakha). While monogamy is the predominant model for
marriage, Buddhist societies have also practiced and accepted polygamy and polyandry. Buddhism sees marriage not as sacred but as a secular partnership and hence has no issue with divorce.
Sexuality
The Third (or sometimes Fourth) of the Five Precepts of Buddhism states that one is to refrain from "sexual misconduct",
which has various interpretations, but generally entails any sexual
conduct which is harmful to others, such as rape, molestation and often
adultery, although this depends on the local marriage and relationship
customs. Buddhist monks and nuns of most traditions are not only expected to refrain from all sexual activity but also take vows of celibacy.
Sexual orientation
Among the Buddhist traditions there is a vast diversity of opinion about homosexuality,
and in interpreting the precedents which define "sexual misconduct"
generally. Though there is no explicit condemnation of homosexuality in
Buddhist sutras, be it Theravada, Mahayana or Mantrayana, societal and community attitudes and the historical view of practitioners have established precedents. Some sangha equate homosexuality with scriptural sexual misconduct prohibited by the Five Precepts. Other sangha
hold that if sexuality is compassionate and/or consensual and does not
contravene vows, then there is no karmic infraction, irrespective of
whether it is same-sex or not. Buddhist communities in Western states as
well as in Japan generally tend to be accepting of homosexuality. In
Japan, homosexual relations among Buddhist samurai and clergy were
actually quite common. Male homosexuality between clergy was especially
common in the Tantric Shingon school.
According to the Pāli Canon & Āgama
(the Early Buddhist scriptures), there is no saying that same or
opposite gender relations have anything to do with sexual misconduct, and some Theravada
monks express that same-gender relations do not violate the rule to
avoid sexual misconduct, which means not having sex with someone
underage (thus protected by their parents or guardians), someone
betrothed or married and who have taken vows of religious celibacy.
Some later traditions, like Shantideva and Gampopa, feature restrictions on non-vaginal sex (including homosexuality). A medieval commentary of the Digha Nikaya mentions examples of immorality in society, and one of the examples is homosexuality, whereas this has no basis in the Sutta. Other Buddhist texts such as the Abhidharma-kosa and the Jataka tales
make no mention of homosexuality in this regard. According to Jose
Ignacio Cabezon, Buddhist cultures' attitudes towards homosexuality have
generally been neutral.
While both men and women can ordained, hermaphrodites are not allowed by the Vinaya. According to the ancient texts this is because of the possibility that they will seduce monks or nuns.
The Vinaya also prevents pandakas
from becoming monastics, which have been defined as "without testicles"
and generally referred to those who lacked the normal (usually
physical) characteristics of maleness (in some cases it refers to women
who lack the normal characteristics of femaleness). This rule was
established by the Buddha after a pandaka monk broke the Vinaya precepts
by having relations with others. Therefore, it seems that pandakas were
initially allowed into the Sangha. Later Buddhist texts like the Milinda Panha and the Abhidharma-kosa see pandakas as being spiritually hindered by their sexuality and mental defilements.
Economic ethics
Bhutan's government promotes the concept of 'Gross National Happiness' (GNH), based on Buddhist spiritual values.
Buddha's teachings to laypeople included advice on how to make their
living and how to use their wealth. Right livelihood is an element of
the Noble Eightfold Path,
and generally refers to making one's living without killing, being
complicit in the suffering of other beings (by selling weapons, poison,
alcohol or flesh) or through lying, stealing or deceit (advertising
which deceives others, for example).
The Sigalovada Sutta states that a master should look after servants
and employees by: "(1) by assigning them work according to their
ability, (2) by supplying them with food and with wages, (3) by tending
them in sickness, (4) by sharing with them any delicacies, (5) by
granting them leave at times" (Digha Nikaya 31). Early Buddhist texts see success in work as aided by one's spiritual and moral qualities.
In the Adiya Sutta the Buddha also outlined several ways in which people could put their 'righteously gained' wealth to use:
- Providing 'pleasure & satisfaction' to themselves, their mother & father, their children, spouse, slaves, servants, & assistants.
- Providing 'pleasure & satisfaction' to their friends and associates.
- Warding off calamities coming from fire, flood, kings, thieves, or hateful heirs, and keeps himself safe.
- Performs five oblations/offerings: to relatives, guests, the dead, kings, & devas.
- Giving of offerings to priests (brahmins) and contemplatives (monks).
The Buddha placed much emphasis on the virtue of giving and sharing,
and hence the practice of donating and charity are central to Buddhist
economic ethics. Even the poor are encouraged to share, because this
brings about greater spiritual wealth: "If beings knew, as I know, the
results of giving & sharing, they would not eat without having
given, nor would the stain of selfishness overcome their minds. Even if
it were their last bite, their last mouthful, they would not eat without
having shared, if there were someone to receive their gift." The modern growth of Engaged Buddhism has seen an emphasis on social work and charity. Buddhist aid and activist organizations include Buddhist Global Relief, Lotus Outreach, Buddhist Peace Fellowship, Piyarra Kutta, International Network of Engaged Buddhists, The Tzu Chi Foundation, Nonviolent Peaceforce, and Zen Peacemakers.
Buddhist texts promote the building of public works which benefit the community and stories of Buddhist Kings like Ashoka
are used as an example of lay people who promoted the public welfare by
building hospitals and parks for the people. The Buddha's chief lay
disciple, the rich merchant Anathapindika
(‘Feeder of the Poor’) is also another example of a virtuous layperson
who donated much of his wealth for the benefit of others and was thus
known as the "foremost disciple in generosity". Early Buddhist texts do
not disparage merchants and trade, but instead promote enterprise as
long as it is done ethically and leads to the well being of the
community. The gold standard for rulers in Buddhism is the ideal wheel
turning king, the Chakravartin.
A Chakravartin is said to rule justly, giving to the needy and
combating poverty so as to prevent social unrest. A Chakravartin does
not fight wars for gain but only in defense of the kingdom, he accepts
immigrants and refugees, and builds hospitals, parks, hostels, wells,
canals and rest houses for the people and animals. Mahayana Buddhism maintains that lay Bodhisattvas should engage in social welfare activities for the good and safety of others.
In the lands of Southern Buddhism, Buddhist monasteries often became
places were the poor, destitute, orphaned, elderly can take shelter.
Monasteries often provided education and took care of the sick, and
therefore are also centers of social welfare for the poor.
Robert Thurman, in his discussion of Nagarjuna's Precious Garland Ratnavali sees the Mahayana Buddhist tradition as politically supporting ‘a welfare state ...a rule of compassionate socialism’. Prominent Buddhist socialists include the 14th Dalai Lama, Buddhadasa, B. R. Ambedkar, U Nu, Girō Seno’o and Lin Qiuwu. Others such as Neville Karunatilake, E. F. Schumacher, Padmasiri De Silva, Prayudh Payutto and Sulak Sivaraksa have promoted a Buddhist economics that does not necessarily define itself as socialist but still offers a critique of modern consumer capitalism. E. F. Schumacher
in his "Buddhist economics" (1973) wrote: "Buddhist economics must be
very different from the economics of modern materialism, since the
Buddhist sees the essence of civilisation not in a multiplication of
human wants but in the purification of human character."
While modern economics seeks to satisfy human desires, Buddhism
seeks to reduce our desires and hence Buddhist economics would tend to
promote a sense of Anti-consumerism and Simple living. In his Buddhist Economics: A Middle Way for the Market Place, Prayudh Payutto
writes that consumption is only a means to an end which is 'development
of human potential' and 'well being within the individual, within
society and within the environment'. From a Buddhist perspective then,
'Right consumption' is based on well being while 'wrong consumption' is the need to 'satisfy the desire for pleasing sensations or ego-gratification'. Similarly, Sulak Sivaraksa argues that "the religion of consumerism emphasizes greed, hatred and delusion" which causes anxiety and that this must be countered with an ethic of satisfaction Modern attempts to practice Buddhist economics can be seen in the Sarvodaya Shramadana Movement and in the Gross National Happiness economics of Bhutan.
While Buddhism does not see anything wrong with wealth gained
ethically, it does see greed and craving for riches as negative, and
praises contentment as 'the greatest wealth'. Poverty
and debt are seen as causes of suffering, immorality and social unrest
if they prevent one from having basic necessities and peace of mind. For
laypeople, Buddhism promotes the middle way between a life of poverty
and a materialistic or consumerist life in which one is always seeking
to enrich oneself and to buy more things.
For Buddhist laypersons then, to be Buddhist does not mean to reject
all material things, but, according to Sizemore and Swearer: "it
specifies an attitude to be cultivated and expressed in whatever
material condition one finds oneself. To be non-attached is to possess
and use material things but not to be possessed or used by them.
Therefore, the idea of non-attachment applies all across Buddhist
society, to laymen and monk alike."
