Buddhist Ethics for Lay-People

Ethics is an essential part of human life. Buddhist ethics is based on the Teachings of the Buddha. It is ethics that can pave the way for us not only for material development but also for spiritual progress. There are many discourses about Buddhist ethics for lay-people. They are Mangala, vasala, parabhava, Vyagghapajja, Aggannna, Cakkavatti sihanada, Kosalasamyutta and Singalovada Sutta.

Buddhist way of life is the Noble Eightfold Path, which is for all. Buddhist ethics have two aspects known as negative and positive aspects. When we examine five precepts, we can see them. On the negative side, they are resolutions taken upon oneself to abstain from actions harmful to society and individuals, but on the positive side, one is exhorted to cultivate good qualities or values for the sake of all people. By abstaining from killing, he becomes compassionate, merciful towards all beings. By abstaining from stealing, he satisfies himself with only what is given and thus he becomes an honest man with pure heart. Abstaining from sexual misconduct, he positively satisfies himself within the socially and legally permitted limits. One who abstains from false speech becomes trustworthy, faithful and reliable. Giving up slander and harsh speech, he becomes gentle, lovable or a creator of friends, a lover of peace. By abstaining from intoxicating drinks, one can become a good person to society. In this way, one can lead a better life and a harmonious society in the world. It is evident that the five precepts can be taken as the most important and effective ethics for lay-people.

Ethics plays a vital role for all of us in association with one another in daily life. The value of a person depends on his moral and morality. Lay-people should abstain from ten unwholesome actions. They are: Killing, stealing, sexual misconduct, lying, slandering, using rough words, gossiping, greediness, malevolence and holding wrong views. These ten deeds are related to the physical, verbal and mental behavior of people. Greediness and malevolence are developed form of likes and dislikes respectively. According to Prof. Dr. Sumanapala, likes and dislikes are human reactions to the things or actions of the world. It is a very noteworthy aspect for all of us. If we want to lead a better way of living, we have to avoid all of them by controlling our minds. In fact, abstaining from these ten evil deeds is an essential requirement for every individual. On the one hand, what we have got to do is to develop ten meritorious deeds. They are: charity, morality, concentration, transference of merit, rejoicing in other’s merit, helping other’s meritorious deeds, paying due respect to the deserving, preaching Dhamma, listening to Dhamma, and straightening one’s view. All Buddhist people should perform them. These are also ethical standards.

In the Singalovada Sutta, there are many ethical systems for laity. One’s social duties are explained with six directions: east: parents; south: teachers; west: wife and children; north: friends and relatives; nadir: employers and employees; zenith: recluses and Brahmins. The Buddha said that one should pay respect to them. In this social ethics, we can see respective responsibilities of parents and children, education of teachers and pupils, marriage and family life of wife and husband, social relation of friends and companions, business and economic status of employee and employer, and religious life of clergy and laity. Each of these duties should be done in order to build a successful social life of individual. Parents have duties to restrain children from evil, to exhort them to virtue, to train them for a profession, to arrange a suitable marriage for them and to handover their lineage to them in due time. On the one hand, knowing parents are called Brahmas, children have duties to support parents, to do their duties, to keep up lineage and tradition, to protect inheritance and to transfer merits in due time. In this way, when one fulfils one’s duties, we can reach a happy and peaceful society. These are essential aspects of human society.

What’s more, there are many noteworthy facts such as six causes of decline of wealth: addicting to liquor or drugs, wondering in streets at unseemly hours, frequenting shows and entertainments, indulgence in gambling, association with evil companions and the habit of idleness. These are clearly seen in the so-called modern world. One should avoid them so that one can maintain a happy life. Actually, happiness and wealth cannot separate in mundane level. By studying Singalovada Sutta, one can know how to spend income by dividing into four parts: one portion for family and social affairs, two for running his business and the fourth for emergencies. One should apply them because economic stability is very important. Nobody can live in society without friends. This is because man is not an island. In social relationship, one should clearly know good friends and bad friends. There are many foes in the guise of friends: a rapacious person, a man of words not deeds, a flatter, a fellow-waster. We have to avoid them because they can pull us into trouble. We should associate with such good friends: a helper, a friend with heart to share happiness and adversity, a friend of good counsel and a friend with a sympathetic heart. This is because a good life depends upon good friends. Similarly, there are many ethical codes such as four defiled actions, four mental aspects leading to wrong path and so on. Some are to be followed while some are to be avoided. If we want to lead a good household life, we have to know a lot of do’s and don’ts. These teachings indicate how a good personality should be developed. The social harmony will come to all of us when the real balance of these duties and privileges are performed.

In conclusion, it is clear that there are many ethical aspects such as social, economic, political, educational, religious aspects in this Singalovadasutta. They are taken into consideration as Buddhist ethics. We should live in accordance with the above mentioned ethics like a bee gathering honey without damaging the flowers. It is better to examine one's own moral conducts without any bias before prejudging others' morale and morality