Buddhist Ethics

The Foundation of the Theory

Buddhist ethics is grounded in a theory of the nature of reality. It is logically embedded in Buddhist causality and the concomitant notion of nonsubstantiality. The presumption is that everything has a cause, that something cannot arise out of nothing, and that all phenomena thus fall under causal law. It follows that everything depends on something, indeed everything, else. This is known as the principle of dependent origination, and it lies at the heart of Buddhist philosophy.

On a physical level, every object obviously depends on a variety of causes and conditions. For instance, a table is made of wood, which comes from trees, and trees depend on water, earth, and sunlight. The table comes into existence because of the carpenter, who also depends on food, air, water, and so on. No element in nature can be conceived of as not connected to myriad others. We can also understand this principle conceptually. That is, this is a table by virtue of our definition of it; at other times, the wood may be firewood, a chair, or a bat. No element or object possesses an intrinsic, independent identity.

The principle of interdependence naturally leads to the conclusion that there is no separate self or soul either. In addition, if everything is subject to causation, then everything is also constantly changing and is impermanent. According to Buddhist philosophy, a person is a combination of five fluctuating aggregates (body, sensation, perception, dispositions, and consciousness). We cannot claim that any of these constitutes an intransigent self.

The concept of dependency entails significant moral implications. From our dependency and interconnectedness with others follows a sense of obligation and concern about the well-being of others. Since we are ultimately dependent on every aspect of the universe, ethical consequences follow regarding social philosophy, attitudes toward animals, and environmental ethics. Thus, understanding interdependence brings with it respect for nature and all living things.

Further moral implications ensue from the view of “no self.” Without a permanent, fixed self-identity, one is not invested in one's own ego. Selflessness and [Page 203]other-directed actions follow. That is, without being preoccupied with oneself, a selfless concern for the well-being of others becomes possible. Egoism is replaced by the idea that distinction between self and others is an illusion.

The most important manifestation of the Buddhist view of causality is the law of karma, which is a natural law. Karma literally means actions. The principle that every effect has a cause means that actions have consequences for oneself and others. Karmic effects can be twofold, external and internal. One's actions affect others and accordingly accumulate merit or demerit. Immoral actions, such as killing, stealing, and lying, result in bad karma; good deeds result in good karma. Accepting a belief in reincarnation, people are reborn according to the moral ledger of their actions. The family one is born into, one's professional life, one's character, and even one's physical appearance may manifest past karma. The second aspect of karma is psychological, the way in which karma affects the agent. Here, karma is a psychological law, the law of causation applied to mental events. Immoral actions have negative effects because they are embedded in states such as anger, resentment, and violence. Negative thoughts and emotions lead to anxiety, even depression; they cause internal turmoil, and they are in themselves forms of suffering. By harming others one harms oneself. Positive thoughts and emotions lead to calm and satisfaction. Belief in reincarnation is not necessary for appreciating the psychological aspect of karma.

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