Difference between revisions of "The Ethical Basis of Buddhism by Peter Morrell"
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:'' 'In the [[vehicle]] of hearers ([[hinayana]]) the main [[essence]] is not to harm others... [[non-violence]] or not harming is the [[root]].' ([[Tenzin Gyatso]], Opening The [[Eye]] of New [[Awareness]], [[Wisdom]], Lomdon, 1985, pp.19-20) | :'' 'In the [[vehicle]] of hearers ([[hinayana]]) the main [[essence]] is not to harm others... [[non-violence]] or not harming is the [[root]].' ([[Tenzin Gyatso]], Opening The [[Eye]] of New [[Awareness]], [[Wisdom]], Lomdon, 1985, pp.19-20) | ||
− | This means [[cultivating]] a non-harming [[attitude]] towards [[self]], other [[people]] and also to all living things. It means being kind, gentle, considerate and respectful towards [[self]] and others. It means moderation of {{Wiki|behaviour}}. To state what is non-harming is the same as to state what is construed as '[[good conduct]]'. [[Good conduct]] is construed as conduct which either does no harm or which does good to all living things. It is interpreted as [[good conduct]], good [[thoughts]] and good words. This includes [[love]], [[compassion]], [[kindness]] and giving, [[delight]] in the [[joy]] of others and all acts of [[selflessness]] and [[generosity]]. | + | This means [[cultivating]] a non-harming [[attitude]] towards [[self]], other [[people]] and also to all living things. It means being kind, gentle, considerate and respectful towards [[self]] and others. It means moderation of {{Wiki|behaviour}}. To [[state]] what is non-harming is the same as to [[state]] what is construed as '[[good conduct]]'. [[Good conduct]] is construed as conduct which either does no harm or which does good to all living things. It is interpreted as [[good conduct]], good [[thoughts]] and good words. This includes [[love]], [[compassion]], [[kindness]] and giving, [[delight]] in the [[joy]] of others and all acts of [[selflessness]] and [[generosity]]. |
The opposite of [[good conduct]] is bad conduct and this embraces all [[deeds]] which [[cause]] harm to [[self]] and others or which fail to do good or which fail to challenge or resist bad. This includes acts rooted in [[hatred]], [[anger]], [[pride]], [[jealousy]], [[envy]], [[violence]], hurting others in any coarse or {{Wiki|subtle}} way. On a {{Wiki|subtle}} level it also includes all [[forms]] of {{Wiki|disrespect}} to others, bad words, even [[thinking]] bad [[thoughts]] about others. In all cases, [[good deeds]] are construed as either [[neutral]] or as accruing [[merit]], which is then carried forward as a [[cause]] of good and [[happiness]] in {{Wiki|future}} [[lives]]. Likewise, [[bad deeds]] are construed as being bad and accruing [[bad karma]], which will carry forward and [[cause]] [[unhappiness]] in {{Wiki|future}} [[lives]]. Thus it follows that the fundamental incentive to do good, and to not do bad, is the [[thought]] of the [[consequences of one's actions]], [[thoughts]] and words. Through careful analysis of these {{Wiki|consequences}} one is led into leading a [[moral]] [[life]] which is either [[neutral]] or good in its overall conduct. [[Mindfulness]] of [[good and bad]] and the {{Wiki|consequences}} of both [[paths]], is the dominant thread which, on a {{Wiki|practical}} level, guides the [[Buddhist]] through the whole [[subject]] of [[ethics]]. Thus the [[Buddhist]], through carefully considering such facts, chooses the [[path]] which [[causes]] least harm to [[self]] and others and which encourages good in all areas of one's [[life]]. | The opposite of [[good conduct]] is bad conduct and this embraces all [[deeds]] which [[cause]] harm to [[self]] and others or which fail to do good or which fail to challenge or resist bad. This includes acts rooted in [[hatred]], [[anger]], [[pride]], [[jealousy]], [[envy]], [[violence]], hurting others in any coarse or {{Wiki|subtle}} way. On a {{Wiki|subtle}} level it also includes all [[forms]] of {{Wiki|disrespect}} to others, bad words, even [[thinking]] bad [[thoughts]] about others. In all cases, [[good deeds]] are construed as either [[neutral]] or as accruing [[merit]], which is then carried forward as a [[cause]] of good and [[happiness]] in {{Wiki|future}} [[lives]]. Likewise, [[bad deeds]] are construed as being bad and accruing [[bad karma]], which will carry forward and [[cause]] [[unhappiness]] in {{Wiki|future}} [[lives]]. Thus it follows that the fundamental incentive to do good, and to not do bad, is the [[thought]] of the [[consequences of one's actions]], [[thoughts]] and words. Through careful analysis of these {{Wiki|consequences}} one is led into leading a [[moral]] [[life]] which is either [[neutral]] or good in its overall conduct. [[Mindfulness]] of [[good and bad]] and the {{Wiki|consequences}} of both [[paths]], is the dominant thread which, on a {{Wiki|practical}} level, guides the [[Buddhist]] through the whole [[subject]] of [[ethics]]. Thus the [[Buddhist]], through carefully considering such facts, chooses the [[path]] which [[causes]] least harm to [[self]] and others and which encourages good in all areas of one's [[life]]. | ||
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While all the above is certainly correct and applicable, yet on another level, we might also construe [[Buddhist ethics]] as being wholly rooted in [[karma and rebirth]], for without these two underpinning [[Wikipedia:concept|concepts]] there could be no {{Wiki|concept}} of right and wrong in [[Buddhism]]. This follows, because right and wrong are only viewed as meaningful [[Wikipedia:concept|concepts]] in [[relation]] to the effects of [[actions]]. And those effects would not [[exist]] were it not for [[karma]] as a force and [[rebirth]] as a fact. Thus without a new [[life]] to be born into and the [[karmic seeds]] carried forward from [[life]] to [[life]], there could be no {{Wiki|concept}} of [[good and bad]]. Indeed, one can posit that without any [[religious]] [[dimension]] to [[life]], there can be no [[ethics]] of [[universal]] application at all, because we would just be products of {{Wiki|molecular}} interactions from which could flow no [[moral]] {{Wiki|consequences}} of any kind. Thus in this scenario the only basis for [[ethics]] would be negotiable, [[relative]], subjectively shifting, basically {{Wiki|social}} and based upon {{Wiki|biological}} survival. | While all the above is certainly correct and applicable, yet on another level, we might also construe [[Buddhist ethics]] as being wholly rooted in [[karma and rebirth]], for without these two underpinning [[Wikipedia:concept|concepts]] there could be no {{Wiki|concept}} of right and wrong in [[Buddhism]]. This follows, because right and wrong are only viewed as meaningful [[Wikipedia:concept|concepts]] in [[relation]] to the effects of [[actions]]. And those effects would not [[exist]] were it not for [[karma]] as a force and [[rebirth]] as a fact. Thus without a new [[life]] to be born into and the [[karmic seeds]] carried forward from [[life]] to [[life]], there could be no {{Wiki|concept}} of [[good and bad]]. Indeed, one can posit that without any [[religious]] [[dimension]] to [[life]], there can be no [[ethics]] of [[universal]] application at all, because we would just be products of {{Wiki|molecular}} interactions from which could flow no [[moral]] {{Wiki|consequences}} of any kind. Thus in this scenario the only basis for [[ethics]] would be negotiable, [[relative]], subjectively shifting, basically {{Wiki|social}} and based upon {{Wiki|biological}} survival. | ||
− | Ultimately, all the [[Buddhist]] schools regard [[ethics]] as a means of keeping one's [[mind]] and [[life]] [[pure]] and free from negative [[influences]]. Rather like the {{Wiki|concept}} of keeping the {{Wiki|blood}} and {{Wiki|liver}} clean and fresh to maintain and preserve good [[physical]] health, so the [[mind]] is regarded [[as a stream]] or [[river]], which must be kept clean and constantly checked for pollution, which must be removed, if good [[spiritual]] health is to be maintained. This [[view]] if often is presented in the old adage ascribed to a [[Buddhist monk]] who was asked what a [[Buddhist]] does: 'do good, avoid [[evil]] and keep the [[mind]] [[pure]].' Everything we are is the result of our {{Wiki|past}}, and how we have dealt with or failed to deal with that determines very much our [[state of mind]]. [[Buddhism]] [[views]] its own teachings as a [[form]] of therapy for impure [[minds]]. | + | Ultimately, all the [[Buddhist]] schools regard [[ethics]] as a means of keeping one's [[mind]] and [[life]] [[pure]] and free from negative [[influences]]. Rather like the {{Wiki|concept}} of keeping the {{Wiki|blood}} and {{Wiki|liver}} clean and fresh to maintain and preserve good [[physical]] [[health]], so the [[mind]] is regarded [[as a stream]] or [[river]], which must be kept clean and constantly checked for pollution, which must be removed, if good [[spiritual]] [[health]] is to be maintained. This [[view]] if often is presented in the old adage ascribed to a [[Buddhist monk]] who was asked what a [[Buddhist]] does: 'do good, avoid [[evil]] and keep the [[mind]] [[pure]].' Everything we are is the result of our {{Wiki|past}}, and how we have dealt with or failed to deal with that determines very much our [[state of mind]]. [[Buddhism]] [[views]] its [[own]] teachings as a [[form]] of therapy for impure [[minds]]. |
===[[Ethics]] of the Three Schools=== | ===[[Ethics]] of the Three Schools=== | ||
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But in the [[Mahayana]], a much wider [[vision]] of [[ethical]] conduct is established, with a very different tone, which embraces all living things, and which seeks to create [[compassionate]] [[activity]] in the [[world]] as a [[joyous]] end in itelf. It seeks to cherish, [[love]] and {{Wiki|comfort}} every [[living thing]], apparently just for the sheer [[joy]] of doing so. Thus the aim of the [[Mahayana]] appears to be much more centred in the [[world]] of all living things than in a withdrawal from it. This also [[manifests]] in their [[cultivation]] of the 4 [[immeasurables]] and the [[6 perfections]]. The [[four immeasurables]] are [[love]], [[compassion]], [[joy]] and [[equanimity]]. The [[six perfections]] are the [[perfections]] of [[love]], giving, [[meditation]], [[enthusiasm]], [[patience]] and [[tranquillity]]. | But in the [[Mahayana]], a much wider [[vision]] of [[ethical]] conduct is established, with a very different tone, which embraces all living things, and which seeks to create [[compassionate]] [[activity]] in the [[world]] as a [[joyous]] end in itelf. It seeks to cherish, [[love]] and {{Wiki|comfort}} every [[living thing]], apparently just for the sheer [[joy]] of doing so. Thus the aim of the [[Mahayana]] appears to be much more centred in the [[world]] of all living things than in a withdrawal from it. This also [[manifests]] in their [[cultivation]] of the 4 [[immeasurables]] and the [[6 perfections]]. The [[four immeasurables]] are [[love]], [[compassion]], [[joy]] and [[equanimity]]. The [[six perfections]] are the [[perfections]] of [[love]], giving, [[meditation]], [[enthusiasm]], [[patience]] and [[tranquillity]]. | ||
− | [[Karma]] is interpreted such that good [[thoughts]] [[manifest]] in {{Wiki|future}} [[lives]] as good [[thoughts]]; [[good deeds]] as [[good deeds]] and good words as good words; each staying within its own [[sphere]] or department. Good [[thoughts]] cannot give rise to {{Wiki|future}} [[good deeds]] or words; just as [[bad deeds]] canot give rise to {{Wiki|future}} bad [[thoughts]] or words, etc. Thus committing murder of a [[person]] leads to shortening of one's own {{Wiki|future}} [[lives]], while {{Wiki|speaking}} bad about someone will lead to bad being spoken about oneself in {{Wiki|future}} [[lives]]. [[Causes]] and their effects thus resonate strictly within their own [[spheres]]. [[Essentially]], therefore, [[karma]] is regarded as a law of [[action]] and {{Wiki|reaction}}, or of [[actions]] and their {{Wiki|consequences}}; of [[causes]] and their results. | + | [[Karma]] is interpreted such that good [[thoughts]] [[manifest]] in {{Wiki|future}} [[lives]] as good [[thoughts]]; [[good deeds]] as [[good deeds]] and good words as good words; each staying within its [[own]] [[sphere]] or department. Good [[thoughts]] cannot give rise to {{Wiki|future}} [[good deeds]] or words; just as [[bad deeds]] canot give rise to {{Wiki|future}} bad [[thoughts]] or words, etc. Thus committing murder of a [[person]] leads to shortening of one's [[own]] {{Wiki|future}} [[lives]], while {{Wiki|speaking}} bad about someone will lead to bad being spoken about oneself in {{Wiki|future}} [[lives]]. [[Causes]] and their effects thus resonate strictly within their [[own]] [[spheres]]. [[Essentially]], therefore, [[karma]] is regarded as a law of [[action]] and {{Wiki|reaction}}, or of [[actions]] and their {{Wiki|consequences}}; of [[causes]] and their results. |
− | While in the [[Hinayana]] the goal is a sort of [[detached]] [[selflessness]], in the [[Mahayana]] it is much more towards the [[cultivation]] of [[love]], [[joy]] and [[compassion]]. These latter are certainly emphasised above all other qualities as being exceptionally important, both for [[spiritual]] progress and in developing the [[causes]] for {{Wiki|future}} good [[lives]]. The {{Wiki|reasoning}} is that solely through the [[cultivation]] of [[love]], [[compassion]], [[forgiveness]] and [[tolerance]], one's [[mind]] becomes softened and made pliable. If you think of others first and place yourself second, then automatically you become increasingly centred in acts of [[kindness]], giving and [[generosity]]. That establishes positive [[karmic seeds]] in the [[mindstream]] such that one becomes increasingly attracted in {{Wiki|future}} [[lives]] towards kind and [[spiritual]] [[people]] and one loses the hard and [[selfish]] attitudes of [[hatred]], [[anger]] and [[selfishness]]. One therefore becomes a force for good in the [[world]]. | + | While in the [[Hinayana]] the goal is a sort of [[detached]] [[selflessness]], in the [[Mahayana]] it is much more towards the [[cultivation]] of [[love]], [[joy]] and [[compassion]]. These [[latter]] are certainly emphasised above all other qualities as being exceptionally important, both for [[spiritual]] progress and in developing the [[causes]] for {{Wiki|future}} good [[lives]]. The {{Wiki|reasoning}} is that solely through the [[cultivation]] of [[love]], [[compassion]], [[forgiveness]] and [[tolerance]], one's [[mind]] becomes softened and made pliable. If you think of others first and place yourself second, then automatically you become increasingly centred in acts of [[kindness]], giving and [[generosity]]. That establishes positive [[karmic seeds]] in the [[mindstream]] such that one becomes increasingly attracted in {{Wiki|future}} [[lives]] towards kind and [[spiritual]] [[people]] and one loses the hard and [[selfish]] attitudes of [[hatred]], [[anger]] and [[selfishness]]. One therefore becomes a force for good in the [[world]]. |
− | However, there is a {{Wiki|subtle}} difference within the [[Mahayana]] schools because the [[Zen school]] depicts [[enlightenment]] as a [[state of mind]] which is utterly beyond any [[rational]] [[comprehension]] and which is [[essentially]] a state of [[pure]] [[wisdom]], zany [[humour]] and {{Wiki|lightning}} {{Wiki|intuition}}. In the [[Tibetan tradition]], however, the [[wisdom]] aspect is not emphasised as much as the [[compassion]] and [[love]] aspect. These might best be viewed as complementary interpretations rather than being opposed to one another. They are both aspects of the [[Mahayana]] and represent the union of [[wisdom]] and method, or [[wisdom]] and [[compassion]], which represent the [[essential]] [[nature]] of a [[Buddha]]. | + | However, there is a {{Wiki|subtle}} difference within the [[Mahayana]] schools because the [[Zen school]] depicts [[enlightenment]] as a [[state of mind]] which is utterly beyond any [[rational]] [[comprehension]] and which is [[essentially]] a [[state]] of [[pure]] [[wisdom]], zany [[humour]] and {{Wiki|lightning}} {{Wiki|intuition}}. In the [[Tibetan tradition]], however, the [[wisdom]] aspect is not emphasised as much as the [[compassion]] and [[love]] aspect. These might best be viewed as complementary interpretations rather than being opposed to one another. They are both aspects of the [[Mahayana]] and represent the union of [[wisdom]] and method, or [[wisdom]] and [[compassion]], which represent the [[essential]] [[nature]] of a [[Buddha]]. |
Thus in this way the underlying [[ethical]] basis of the different [[forms]] of [[Buddhism]] reflects the varying [[spiritual]] goals of each school. [[Perfection]] is possible, but only through [[religious]] practice is change achieved. Doing nothing is not regarded as an option.. The [[idea]] is that only through [[effort]] and [[ethical]] conduct will improvement occur. The bad forces one has to work against are [[essentially]] deeply ingrained [[habits]] of [[mind]] and conduct. But the good news of [[Buddhism]] is very much that improvement is possible and will definitely ensue if [[effort]] is made. In all [[forms]] of [[Buddhism]] an [[ethical]] code is established and followed. Conduct, {{Wiki|speech}} and [[thoughts]] are deemed to have power, value and significance and to generate {{Wiki|invisible}} [[seeds]] for good or bad, which are carried forward from [[life]] to [[life]]. | Thus in this way the underlying [[ethical]] basis of the different [[forms]] of [[Buddhism]] reflects the varying [[spiritual]] goals of each school. [[Perfection]] is possible, but only through [[religious]] practice is change achieved. Doing nothing is not regarded as an option.. The [[idea]] is that only through [[effort]] and [[ethical]] conduct will improvement occur. The bad forces one has to work against are [[essentially]] deeply ingrained [[habits]] of [[mind]] and conduct. But the good news of [[Buddhism]] is very much that improvement is possible and will definitely ensue if [[effort]] is made. In all [[forms]] of [[Buddhism]] an [[ethical]] code is established and followed. Conduct, {{Wiki|speech}} and [[thoughts]] are deemed to have power, value and significance and to generate {{Wiki|invisible}} [[seeds]] for good or bad, which are carried forward from [[life]] to [[life]]. |
Revision as of 23:51, 29 January 2015
The Ethical Basis of Buddhism
by Peter Morrell
Buddhist ethics seems to rest upon several bases. One is personal and another is more universal. One fundamental basis can be depicted as non-harming.
- 'In the vehicle of hearers (hinayana) the main essence is not to harm others... non-violence or not harming is the root.' (Tenzin Gyatso, Opening The Eye of New Awareness, Wisdom, Lomdon, 1985, pp.19-20)
This means cultivating a non-harming attitude towards self, other people and also to all living things. It means being kind, gentle, considerate and respectful towards self and others. It means moderation of behaviour. To state what is non-harming is the same as to state what is construed as 'good conduct'. Good conduct is construed as conduct which either does no harm or which does good to all living things. It is interpreted as good conduct, good thoughts and good words. This includes love, compassion, kindness and giving, delight in the joy of others and all acts of selflessness and generosity.
The opposite of good conduct is bad conduct and this embraces all deeds which cause harm to self and others or which fail to do good or which fail to challenge or resist bad. This includes acts rooted in hatred, anger, pride, jealousy, envy, violence, hurting others in any coarse or subtle way. On a subtle level it also includes all forms of disrespect to others, bad words, even thinking bad thoughts about others. In all cases, good deeds are construed as either neutral or as accruing merit, which is then carried forward as a cause of good and happiness in future lives. Likewise, bad deeds are construed as being bad and accruing bad karma, which will carry forward and cause unhappiness in future lives. Thus it follows that the fundamental incentive to do good, and to not do bad, is the thought of the consequences of one's actions, thoughts and words. Through careful analysis of these consequences one is led into leading a moral life which is either neutral or good in its overall conduct. Mindfulness of good and bad and the consequences of both paths, is the dominant thread which, on a practical level, guides the Buddhist through the whole subject of ethics. Thus the Buddhist, through carefully considering such facts, chooses the path which causes least harm to self and others and which encourages good in all areas of one's life.
Buddhists also guide themselves through the field of ethics with knowledge of the Six Realms. Knowing that rebirth as a human is by no means guaranteed, and that committing bad deeds will lead one to suffer a bad rebirth in the Hell, Preta or Animal realms (for beings whose mentality is strongly motivated by hate, envy/jealousy and ignorance/lust respectively) can act as a strong deterrent to one's decision to commit any future bad actions. Vivid depictions of the nature and sufferings of beings in these realms abound in Buddhist literature, presumably to shock and horrify followers into improving their moral conduct. But the attitude within Buddhism towards bad actions is more therapeutic than heavily judgmental. No-one is 'written off' as damned beyond salvation or that what one has done is irretrievably bad, sinful, wicked or evil. Nor is there any attempt to condemn or render guilty those who commit bad actions. In some respects they are viewed sympathetically, for they tread a path we could all so easily follow. But the inevitability of the law of karma is never questioned: we reap what we have sown.
While all the above is certainly correct and applicable, yet on another level, we might also construe Buddhist ethics as being wholly rooted in karma and rebirth, for without these two underpinning concepts there could be no concept of right and wrong in Buddhism. This follows, because right and wrong are only viewed as meaningful concepts in relation to the effects of actions. And those effects would not exist were it not for karma as a force and rebirth as a fact. Thus without a new life to be born into and the karmic seeds carried forward from life to life, there could be no concept of good and bad. Indeed, one can posit that without any religious dimension to life, there can be no ethics of universal application at all, because we would just be products of molecular interactions from which could flow no moral consequences of any kind. Thus in this scenario the only basis for ethics would be negotiable, relative, subjectively shifting, basically social and based upon biological survival.
Ultimately, all the Buddhist schools regard ethics as a means of keeping one's mind and life pure and free from negative influences. Rather like the concept of keeping the blood and liver clean and fresh to maintain and preserve good physical health, so the mind is regarded as a stream or river, which must be kept clean and constantly checked for pollution, which must be removed, if good spiritual health is to be maintained. This view if often is presented in the old adage ascribed to a Buddhist monk who was asked what a Buddhist does: 'do good, avoid evil and keep the mind pure.' Everything we are is the result of our past, and how we have dealt with or failed to deal with that determines very much our state of mind. Buddhism views its own teachings as a form of therapy for impure minds.
Ethics of the Three Schools
In the Hinayana school the simple moral code depicted above applies to the self and is interpreted as relating solely to a follower of Buddhism: it is focused upon the individual who seeks a refuge away from the world. The Hinayana seems, in effect, to turn its back on the world and the rest of living things, in an apparently indifferent and almost uncaring form of self-centredness. Not hostile, but certainly indifferent towards the world, they move through it rather like ghosts, determined to minimise their contact with everything and everybody. Their goal is a detached and serene form of selflessness or Arhatship.
But in the Mahayana, a much wider vision of ethical conduct is established, with a very different tone, which embraces all living things, and which seeks to create compassionate activity in the world as a joyous end in itelf. It seeks to cherish, love and comfort every living thing, apparently just for the sheer joy of doing so. Thus the aim of the Mahayana appears to be much more centred in the world of all living things than in a withdrawal from it. This also manifests in their cultivation of the 4 immeasurables and the 6 perfections. The four immeasurables are love, compassion, joy and equanimity. The six perfections are the perfections of love, giving, meditation, enthusiasm, patience and tranquillity.
Karma is interpreted such that good thoughts manifest in future lives as good thoughts; good deeds as good deeds and good words as good words; each staying within its own sphere or department. Good thoughts cannot give rise to future good deeds or words; just as bad deeds canot give rise to future bad thoughts or words, etc. Thus committing murder of a person leads to shortening of one's own future lives, while speaking bad about someone will lead to bad being spoken about oneself in future lives. Causes and their effects thus resonate strictly within their own spheres. Essentially, therefore, karma is regarded as a law of action and reaction, or of actions and their consequences; of causes and their results.
While in the Hinayana the goal is a sort of detached selflessness, in the Mahayana it is much more towards the cultivation of love, joy and compassion. These latter are certainly emphasised above all other qualities as being exceptionally important, both for spiritual progress and in developing the causes for future good lives. The reasoning is that solely through the cultivation of love, compassion, forgiveness and tolerance, one's mind becomes softened and made pliable. If you think of others first and place yourself second, then automatically you become increasingly centred in acts of kindness, giving and generosity. That establishes positive karmic seeds in the mindstream such that one becomes increasingly attracted in future lives towards kind and spiritual people and one loses the hard and selfish attitudes of hatred, anger and selfishness. One therefore becomes a force for good in the world.
However, there is a subtle difference within the Mahayana schools because the Zen school depicts enlightenment as a state of mind which is utterly beyond any rational comprehension and which is essentially a state of pure wisdom, zany humour and lightning intuition. In the Tibetan tradition, however, the wisdom aspect is not emphasised as much as the compassion and love aspect. These might best be viewed as complementary interpretations rather than being opposed to one another. They are both aspects of the Mahayana and represent the union of wisdom and method, or wisdom and compassion, which represent the essential nature of a Buddha.
Thus in this way the underlying ethical basis of the different forms of Buddhism reflects the varying spiritual goals of each school. Perfection is possible, but only through religious practice is change achieved. Doing nothing is not regarded as an option.. The idea is that only through effort and ethical conduct will improvement occur. The bad forces one has to work against are essentially deeply ingrained habits of mind and conduct. But the good news of Buddhism is very much that improvement is possible and will definitely ensue if effort is made. In all forms of Buddhism an ethical code is established and followed. Conduct, speech and thoughts are deemed to have power, value and significance and to generate invisible seeds for good or bad, which are carried forward from life to life.
The task of the good Buddhist is to ensure that bad karma has been courageously faced and worked through and that no further bad has been created in this life. Also, that only good has been created in all spheres of one's life. If in all honesty that is the case, then one can die happy, knowing that one is making progress towards perfection, knowing that one has left this world in a better condition than one was in at birth. That is a sign of one's spiritual betterment and gives hope for a better future or better life to come. Viewed simplistically, the Buddhist life is one of working through the bad and striving not to create any more, while at the same time creating good in every department of one's life, through acts of kindness and love, and by replacing bad habits with good ones. And so to transform a life that harms others into one that only causes good. Such a life is a spiritual life, a religious life and thus a force for good in the world.