In the Mahāyāna tradition, ethics is not just one step on the path to enlightenment — it is the path itself. Nowhere is this more evident than in the ethics of the Bodhisattva, the awakened being who postpones final Nirvāṇa out of compassion for others. For the Bodhisattva, morality is not a restraint but a vow: a promise to live for the welfare of all beings, and to embody the truth of liberation through action.
The Bodhisattva’s ethical training is more expansive than the morality of the early Buddhist disciple. It includes three broad dimensions. First is the ethics of restraint (saṃvara) — following precepts and avoiding harmful acts. Second is the ethics of cultivating wholesome states (kuśala-dharma-saṃgraha) — developing positive mental qualities and virtues. Third is the ethics of working for the benefit of others (sattvārtha-kriyā) — helping beings directly through acts of generosity, teaching, and service .
A Bodhisattva’s discipline is anchored in vows rather than mere avoidance of wrongdoing. The Bodhisattva precepts, especially as outlined in texts like Bodhisattva-bhūmi, expand traditional monastic ethics to emphasize other-centered action. Breaking these precepts is not just a moral lapse — it can signify a failure to uphold the Bodhisattva vow itself .
Some actions are considered so serious that they temporarily “defeat” the Bodhisattva. These include praising oneself while belittling others for gain, failing to help when one has the power to, giving in to violent anger without reconciliation, and distorting or abandoning the true Dharma in favor of false teachings. These transgressions strike at the heart of the Bodhisattva’s compassion and wisdom .
What is particularly striking in Mahāyāna ethics is the degree of moral flexibility permitted under certain conditions. Mahāyāna texts recognize that strict precept-keeping may not always serve the highest good. Thus, in rare cases, a Bodhisattva may override a precept if it is done without attachment, hatred, or delusion, and motivated solely by the wish to benefit others. This idea is exemplified in the story of the Bodhisattva sea captain who kills a would-be mass murderer to prevent both the murder of others and the karmic consequences for the killer himself .
Still, such acts are not taken lightly. They demand great wisdom and compassion, and carry karmic consequences that the Bodhisattva willingly accepts. The ethics here is closer to what we might call “virtue ethics” or “situation ethics” — not a rigid rule-based morality, but one that considers intention, context, and outcome.
Ultimately, the Bodhisattva ethic is a path of vow and transformation. It shapes a being who not only refrains from harm, but actively cultivates the conditions for awakening in the world. It is a moral path rooted not in fear of punishment, but in boundless love — a love that sees no end to responsibility, and no limit to compassion.