AN ANALYTICAL STUDY OF
Buddhist Ethics and Education
The Most Ven. Ching Hsin Rector, Ching Cheuh Buddhist Sangha University, Chinese Taipei
It is my pleasure to attend “The First Summit of the International Association of Buddhist Universities (IABU) and International Academic Seminar on Buddhism and Ethics” held at the new campus of Mahachulalongkornrajavidyalaya University at Wang Noi, Ayutthaya Province in Bangkok, Thailand. It is my honor to have the opportunity to deliver my humble opinions.
In the time when ethics are losing or being forgotten and human relations are sinking, it is the right time to hold the symposium on Buddhism and Ethics. The seminar is imperative and meaningful. The results of the discussions are absolutely helpful to the world.
The main theme of the symposium is Buddhism and Ethics, including the eight sub-themes: Buddhist Ethics and Economy, Buddhist Ethics and Education, Buddhist Ethics and Literature, Buddhist Ethics and Mind Culture, Buddhist Ethics and Politics, Buddhist Ethics and Science, Buddhist Ethics and Social Development, and Buddhist Ethics and Youth Today. Each of them is very meaningful. Being an education practitioner, I certainly choose Buddhist Ethics and Education to share my personal humble opinions without any hesitation. Today’s education only emphasizes on the knowledge of technology but neglects the establishment of good human personality and culture. In such an educational environment, our children will be educated to be such people only possessing high technology knowledge, without caring for morality and developing a good personality. This is why ethics are losing and human relations are sinking in today’s society. If Buddhist education only focuses on the studies of scriptures and theories but ignores the cultivation of human personality, morality, and culture, we will educate our Sanghas to be scholars merely with professional Buddhist knowledge instead of having good personality and morality after they get the degree of Bachelor, Master, or Doctor. Some excellent Buddhist scholars who have great achievement in academic studies have the same problem as mentioned above. We should pay more attention to this situation and think of how to improve it.
Confucianism emphasizes on ethics – through the so-called five constant virtues, including: benevolence, righteousness, propriety, wisdom and fidelity. All sentient beings should comply with these five humanities. Besides, morality is the foundational principle of all human relations. Although “morality” – as a term, is not mentioned in Mahayana sutras, Buddhism puts great stress on this aspect of morality and ethics.
Buddhist morality is derived from the theory of dependent origination. Everything and everyone in the world cannot exist alone but needs to help each other and depend on one another. When people help others or receive other people’s help and depend on one another – ethical relations are produced. The main characteristics of Buddhist morality are the organization and standard of Sangha. The Eight Right Ways
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Buddhist Ethics and Education
gives all sentient beings the right guidance and correct direction to behave properly. Therefore, the basic principle of Buddhist morality is the Eight Right Ways.
According to the Six Principles of Reverent Harmony in Mahayana sutras, Buddhist practitioners should work in harmony and be respectful of one another. The Six Principles of Reverent Harmony are (1) action, (2) word, (3) mind, (4) observance of the precepts, (5) congenial views, and (6) an average allotment of the possession or goods. Sanghas should follow the six points and maintain a harmonious, united, and happy life.
The Eight Commands were given by Buddha to Mahaprajapati. These are the ethics and standards for Bhikkhu and Bhikkhuni to obey. According to Mahayana sila, Sanghas have to follow: “Who accepts the ordination first, has the right to sit first, and in the front; the latter has to sit later and in the back.” In Vinaya Pitaka, there are relevant ethics and standards for Samanera and Bhikkhu and teachers and disciples to follow. Besides, there are detailed standards for lay Buddhist practitioners to comply with towards getting along with monks or nuns.
In a word, the strict practice of morality and ethics is essential to the unity and consolidation of Buddhist groups. The Sangha, as a model for all – should strictly follow the standards of morality and ethics, and naturally we can win the respect of all from heart. In this way, dignity will be naturally expressed as well. Then, we can teach and educate all sentient beings with great dignity. Hopefully, Buddhism will be prosperous. I really praise this conference for the meaningful themes on Buddhism and Ethics. I deeply expect that all Buddhist universities can be the breeding ground for talent with good personalities and virtues, besides being just institutions providing high Buddhist knowledge for the Sangha.
