Page 89 - The Buddha‘s Noble Eightfold Path

in events, where ethics is concerned the picture is mostly one of

chaos.

The Buddhist Criterion
Now I don't want to exaggerate, or to make the contrast seem
too abrupt or dramatic, as between black and white, but the

Buddhist tradition is quite different from this. In fact, the whole
Eastern, especially the Far Eastern tradition, is quite different.

According to the Buddha's teaching, as preserved in the
traditions of whatsoever sect or school, actions are right or
wrong, perfect or imperfect, according to the state of mind with

which they are performed. In other words the criterion of ethics
is not theological but psychological. It is true that in the West we

are not unacquainted with this idea, even within the context of
Christianity, but so far as Buddhist ethics is concerned — indeed
so far as Far Eastern ethics is concerned, whether Buddhist,

Taoist, or Confucian — this criterion is the only one. It is a
criterion which is universally applied and rigorously carried

through to the very end.

According to Buddhist tradition there are two kinds of action,

kusala (Skt. kausalya) or skilful, and akusala (Skt. akausalya) or
unskilful. This is significant because the terms 'skilful' and

'unskilful', unlike the terms 'good' and 'bad', suggest that
morality is very much a matter of intelligence. You cannot be
skilful unless you can understand things, unless you can see

possibilities and explore them. Hence morality, according to
Buddhism, is as much a matter of intelligence and insight as one

of good intentions and good feelings. After all, we have been told
that the path to hell is paved with good intentions, but you could
hardly say

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