‘In their effort to establish a more comprehensive understanding of Buddhist morality, Mahayana sources frequently classify morality into three increasingly significant categories. First, morality as restraint, which aligns with most concerns of early Buddhist moral precepts. Steadfast in renunciation of ordinary worldly desires, the bodhisattva observes the precepts with great care and exactitude and does this with no thought of reward. Second is morality as the cultivation of virtue. Mmore comprehensive than following the Buddhist precepts, the second level of moral practice is grounded in meditation and its concerns for mindfulness. Attentive to all the ways in which enlightenment can be cultivated, the bodhisattva undertakes these regimes of training in order to prepare for the final stage. Third is morality as altruism. This dimension of morality shows the bodhisattva’s overarching concern for the welfare and enlightenment of others. Moral action at this stage, therefore, entails loving service to others, which includes everything from teaching to care for the poor and the sick. In the final analysis, moral action is not individual but collective, and the bodhisattva engages in morality for the betterment and enlightenment of all.’ (The Six Perfections)
We turned back to this book in my student group last week, and this paragraph provided some food for thought.