Abstract

The objectives of this research are (1) to survey the situation and the concepts regarding the ethical issues found in Buddhist Scriptures (2) to study the ethical Buddhadhamma found in Buddhist Scriptures (3) to study the ethical standards in the frame of Buddhist Ethics (4) to study the goal of Buddhist Ethics. The study-process is to collect the material from Theravada Buddhist Scriptures.  The results of study are as follows:

The contents in Buddhist Scriptures are mostly ethical issues.  In the beginning period of propagation of the doctrines to the world creatures, the Buddha did not regulate the ethical rules separately as found in the present. Therefore, the Buddha’s Teachings comprise the moral and doctrinal contents together such as the contents of the Principal Teachings (Ovadapatimokkha).  What have been called  “goodness” in those days are not to do any evil and to do good under the frame of  minor morality (culasila), middle morality (majjhimasila) and major morality (mahasila).  Later on, the Buddha regulated the disciplinary rules called “Patimokkha” to be the guideline of conduct for minks (bhikkhu) and nuns (bhikkhuni) based on the former morality. Furthermore, the minor morality (culasila), middle  morality (majjhimasila) and major morality (mahasila) including other morality have been developed and systematized into “five precepts” for lay householders, “eight precepts-uposathasila” for lay householders who want to practice austerely, “ten precepts” for novices.  However, the moral and doctrinal contents are included in the Buddhist Ethics, it is not clear-cut that which one is moral, which one is doctrinal.  Thererfore, it can be concluded  here that what the contents of  Buddhist Ethics cover  the moral principle and moral standards such as doctrines in Kusalakammapatha 10-ten wholesome courses of action, doctrines in Parami 10-ten Perfections, doctrines in Mangala 38-thirty-eight Highest Blessings.  The principles of the whole Buddhist Ethics represent the inner qualifications or mental qualification, the guideline showing the mental qualification and the ethical rule for practising in daily life. The collection of these principles in Buddhist Ethics is the answer of the question "what is the goodness ?"

The questionable issue is "what is the standards of goodness ?" The Buddhist Ethics pertaining to ethical principle comprises of rule and criterion to judge clearly "what is the violation of ethical rule, what is not ?" eg. the first rule of five precepts comprises  5  criteria factors: (1) living creature (2)perception of living beings                (3) intention to kill (4)effort to kill and (5)that effort causes the creature die.  The interpretation problems are hardly found. In each ethical rule, whatever essence and criteria are, so-regulated the judgement must be, this is the clear-conclusive.  Some rules are regulated with exception, eg. The disciplinary rule “the monk (bhikkhu) who starts a fire is sentenced to an offence of expiation except in case of necessary situations”, some rules are regulated with no exception.

From the view-point of some western philosophers such as Hedonists, Utilitarinists, there may be controversies about the ethical standards, eg. Telling the truth without benefits and telling lie with benefits.  However these controversies do not cause the confusion in interpretation and practice happen to Buddhists. Because there is a clear-cut of Buddhist Ethics in terms of definition and standards fo goodness and the purpose of goodness.  The practitioners will gain the benefits at worldly-cycle way of life such as equipped with belongings, the spread of good reputations, boldness in midst of the assembly, dying with mindfulness and reborn in good plane after death.  The practitioners who keep practicing the Buddhist Ethical rules continuiously are eligible to gain the benefits at ideal purposes ie.  Wisdom, emancipation, purification, ethical path and fruition and nibbana (liberation), That is the Summum Bonum in Buddhism.