- BUDDHISM IN A NUTSHELL
- Narada Mahathera
- Chapter 4
- Is Buddhism an Ethical System?
It no doubt contains an excellent ethical code which is unparalleled in its perfection
and altruistic attitude. It deals with one way of life for the monks and another for the
laity. But Buddhism is much more than an ordinary moral teaching. Morality is only the
preliminary stage on the Path of Purity, and is a means to an end, but not an end in
itself. Conduct, though essential, is itself insufficient to gain one's emancipation. It
should be coupled with wisdom or knowledge (panna). The base of
Buddhism is morality, and wisdom is its apex.
In observing the principles of morality a Buddhist should not only regard his own self
but also should have a consideration for others we well -- animals not excluded. Morality
in Buddhism is not founded on any doubtful revelation nor is it the ingenious invention of
an exceptional mind, but it is a rational and practical code based on verifiable facts and
individual experience.
It should be mentioned that any external supernatural agency plays no part whatever in
the moulding of the character of a Buddhist. In Buddhism there is no one to reward or
punish. Pain or happiness are the inevitable results of one's actions. The question of
incurring the pleasure or displeasure of a God does not enter the mind of a Buddhist.
Neither hope of reward nor fear of punishment acts as an incentive to him to do good or to
refrain from evil. A Buddhist is aware of future consequences, but he refrains from evil
because it retards, does good because it aids progress to Enlightenment (Bodhi). There are
also some who do good because it is good, refrain from evil because it is bad.
To understand the exceptionally high standard of morality the Buddha expects from His
ideal followers, one must carefully read the Dhammapada, Sigalovada Sutta, Vyaggapajja
Sutta, Mangala Sutta, Karaniya Sutta, Parabhava Sutta, Vasala Sutta, Dhammika Sutta, etc.
As a moral teaching it excels all other ethical systems, but morality is only the
beginning and not the end of Buddhism.
In one sense Buddhism is not a philosophy, in another sense it is the philosophy of
philosophies.
In one sense Buddhism is not a religion, in another sense it is the religion of
religions.
Buddhism is neither a metaphysical path nor a ritualistic path.
It is neither sceptical nor dogmatic.
It is neither self-mortification nor self-indulgence.
It is neither pessimism nor optimism.
It is neither eternalism nor nihilism.
It is neither absolutely this-worldly nor other-worldly.
It is a unique Path of Enlightenment.
The original Pali term for Buddhism is Dhamma, which, literally, means that which
upholds. There is no English equivalent that exactly conveys the meaning of the Pali term.
The Dhamma is that which really is. It is the Doctrine of Reality. It is a means of
Deliverance from suffering, and Deliverance itself. Whether the Buddhas arise or not the
Dhamma exists. It lies hidden from the ignorant eyes of men, till a Buddha, an Enlightened
One, realizes and compassionately reveals it to the world.
This Dhamma is not something apart from oneself, but is closely associated with
oneself. As such the Buddha exhorts:
"Abide with oneself as an island, with oneself as a Refuge. Abide with the Dhamma
as an island, with the Dhamma as a Refuge. Seek no external refuge." -- Parinibbana
Sutta
Chapters [1]
[2] [3] [4]
[5] [6] [7]
[8] [9] [10]
[11] [12] Appendix