Why the Buddha taught that living ethically can bring joy and strengthen inner peace.
What makes us satisfied?
When we think of satisfaction, we might think of vacations, good sleep, a nice conversation, or a pleasurable moment. The small or large joys of everyday life, moments of pleasant sensations and fulfilled needs.
In addition to these opportunities for satisfaction, the Buddha pointed to another source – one that makes us less dependent on external circumstances. Because what if it rains on vacation, sleep doesn’t come, pleasure is denied to us, and the other person doesn’t have time for a conversation?
For the Buddha, satisfaction is also a satisfaction that arises when I am at peace with myself. When I feel a sense of integrity and thus a form of self-respect and dignity that no one can easily take away from me.
Buddha and Aristotle would probably have understood each other well in this regard: both believed that virtuous action enables a form of inner happiness. Psychologists would agree, because those who act in accordance with their own values do not carry the burden of guilt and regret so heavily, quarrel less, need less mental strength for inner conflicts, and feel more connected to others.
Ethics in Buddhism – not just prohibitions and commandments
In early Buddhism, the word Sīla appears for ethics. At first, that sounds like restrictive rules – “thou shalt (not)…”. And indeed, there are also clear rules of conduct in Buddhism that create an ethical safety net and on which we can clearly orient ourselves. For example, the pañcasīla – five classic ethical rules of conduct:
- We should practice not harming anyone.
- We should practice not taking what has not been given to us.
- We should practice not sexually harassing anyone.
- We should practice not lying.
- We should practice not taking anything that clouds the senses and can lead to impulsive actions.
That sounds simple at first, but it can quickly become contradictory in everyday life. In concrete implementation, dilemmas quickly arise with such clear rules: Is it okay to lie in order not to hurt or protect someone? Would it be okay to take something from someone who already has plenty and pass it on to those in need?
We quickly realize that ethics is rarely black or white. It takes something like an ethical sensitivity, an inner compass that guides us through these dilemmas. The Buddha called this kusala and akusala – a sense of what is helpful, beneficial, wholesome, and ethical. And for what does not correspond to our inner values.
In Buddhism, these rules are not imposed by a god who threatens punishment if they are not fulfilled. In the Buddha’s teachings, one’s own insight takes priority: we recognize how important, helpful, and rewarding it is to act ethically. It is about recognizing in advance what could later catch up with us and create inner unrest, defensive behavior, harmful habits, guilt, and regret.
Ethics and the Eightfold Path – the foundation
The Buddha embeds ethics in the Eightfold Path and places two other factors alongside it: wisdom (Paññā) and the training of the mind (Samādhi). The ethical aspects of the Eightfold Path are:
- Appropriate communication – that is, communicating in such a way that the language does not hurt, that we do not speak out of anger, do not distort the truth, and are mindful of what the right time and the right choice of words are.
- Appropriate action – acting in such a way that our thoughts, words, and deeds correspond to our ethical values and rules, and, if necessary, first reflecting on what those would be.
- Appropriate lifestyle – shaping one’s own life in such a way that it takes into account the connection with all other beings and rethinking our footprint that we leave behind.
Anyone who understands these points only as a duty overlooks the treasure that lies within them. It is not about avoiding guilt and punishment, but rather about developing one’s own integrity, which can become a source of satisfaction, self-respect, and inner peace.
Mindfulness as guardian, mental training as a prerequisite
Ethics without wisdom and training of the mind is incomplete. If we don’t just want to stick to rigid rules, but live a living and situation-appropriate ethics, then we need this ability to develop our own inner compass that helps us with our decisions.
And so that ethics doesn’t just remain gray theory, we have to train our minds. On the one hand, by dedicating ourselves to the impulses, the pressure, and the narrowness that sometimes dominates us and drives us into non-ethical actions. On the other hand, in mindfulness, which helps us to pause and not act out every impulse. Thanks to mindfulness, I can pause before I react, can check my intention, and feel whether I am acting out of fear or concern.
What remains
Ethics in the sense of the Buddha is not something that is worked through on a checklist. It is a habit that grows when we practice – sometimes with setbacks, sometimes with quiet triumphs. It can be uncomfortable, but it gives this special peace when the head leaves the heart in peace in the evening.
Mini-exercise: “I’m glad that I…”
Take some time and reflect on the small everyday actions of the past few days. Remember the small (and large) gestures of helpfulness, benevolence, respect, and care that you have shown to others.
Can you be happy that you were able to meet others in this way? If you find this difficult, then consider how you would feel if someone would meet you in this way. Feel the feeling of joy, self-respect, and integrity.
Three questions for reflection
- What values are important to you in dealing with others? What behavior annoys you in yourself and in others? What values underlie this anger? What do you need to feel safe and well taken care of by others?
- Which ethical guidelines do you find difficult? What needs, fears, and worries come up in such moments?
- How does the idea of practicing ethics feel as a source of joy and self-respect instead of as fulfilling a duty and preventing punishment?
