Buddhist Ethics and Happiness

I was inspired by the art works to write briefly about Buddhist ethics. A few of the artists also lead and innovate art with contemplative practices in their respective fields. Mainly the art works are about;

• inspiration from nature, way of living

• concern about the environment.

• concern about animals.

• connecting with trees, flowers, sea creatures, animals and space.

• nature cycles of life, birth and death.

• rejoicing at others’ accomplishments.

• expanding mindful and awareness mediation with the environment.

• time spend thinking about the teachings of the Buddha.

To be interconnected to the trees, flowers, animals, insects or space. As different examples illustrates through different situations such as a domestic environment and a war time situation. Think Franz Kafka novel, The metamorphosis, can be a practice of mental exercise taking the form of physical metamorphosis, helping us to reflect on social exclusion and the development of empathy and in another example, the process of overcoming self-alienation. Writer Victor Thasiah discussed that for Thich Nhat Hanh, during the Vietnam war, he was able to overcome self-alienation by building a close rapport and deep affinity with wild nature, identifying with flora and fauna, winds and clouds in healing recovering human nature.

Buddhist can practice the five precepts which are the guides to the wholesome living. There is also the eightfold noble path which is the path leading to the cessation of suffering in the fourth noble truth. All these and all other Buddha’s teachings were for the practice of awakening in communities and the world. To secure as Bhikkhu Bodhi puts it, the supreme security from bondage. To cultivate our virtues aids in easier progress in meditation(bhāvana) and wisdom, in order to secure our personal happiness such as blameless principle with regards to precepts, generosity or danā, altruistic joy, equanimity, These lead to contribution, living a meaningful life in the universal welfare for people, animals and the environment. To practice mettā bhāvana cultivates kindness, goodwill which will gradually reduced, trying not to have ill will, feel anger, jealously or fear. This is supporting the practice of the precepts since we can consciously take action not to express or act on unwholesome(akusala) or unskillful thoughts.

The root of gradual spiritual training in Buddhist ethics is sila, moral virtue and moral discipline or also translated as ethical conduct. It is right speech, right action and right livelihood from the eightfold noble path. The moral discipline provides the foundation for concentration. The ability to discern wholesome(arising from non-greed, non-hatred and non-delusion, stable, contented) and unwholesome thoughts(arising from greed, hatred and delusion), paying attention to our mind, speech and action so that we can be aware of what is beneficial to ourselves, others and what is not beneficial to ourselves and others. The Buddha taught that unwholesome things led to misery and suffering, wholesome(Kuala) or skilful things leads to welfare and happiness.(The Kālāma Sutta)

To abide by good conduct and practice wholesome actions, also means that the motives are good, exercising self restraint and harmless intentions to the self and others. Peter Harvey provided 3 criteria⁠ for differentiating good and bad actions. The first is the motivation of the action, which is also intention. Intention of renunciation(distancing oneself from cravings and clinging), intention of good will and intention of harmlessness. The second is the direct impact of the action in terms of causing suffering or happiness. If we seek to practice right effort, we can make the effort to abandon unwholesome practices in our lives. The third is the action’s contribution to spiritual development which either leads to or away from Nibbana as well as karmic and rebirth consequences.

The developing of healthy mental attitudes. For example, if we constantly dwell on anger(with the present or the past such as memories) without recognising it, our mind will not be in peace. Patience is needed in the gradual spiritual training and not to feel too self-critical. Being aware of our own impact in our advancement and acceptance of negative thoughts instead of trying to get rid of them completely while living in the community and the environment is a good way in keeping the consistency of good conduct and character once we recognise some improvement. Ajahn Sumedho writes that, the spacious mind has room for everything. Noticing the space around people and things provides a different way of looking at them, and developing this spacious view is a way of opening oneself.

References:

1. Chaper 9, “Vanasaṃyutta Connected Discourses in the Woods”, Translated by Bhikkhu Bodhi. The Connected Discourses of the Buddha, Wisdom Publication

2. Nourishing the Roots, Essays on Buddhist Ethics, Bhikkhu Bodhi, Wheel Publication No. 259/260, BPS Online Edition © (2009)

3. Collapsing Space and Time: Thich Nhat Hanh’s Ecological Humanism, Victor Thasiah, Journal of Buddhist Ethics, Volume 29, 2022

4. An introduction to Buddhist ethics, Peter Harvey, Cambridge University Press, 2000, 46

5. Ajahn Sumedho, The anthology, Volume 2, Seeds of understanding, Chapter 29, Noticing Space, 2014, Amaravati Buddhist Monastery