An Introduction to Buddhist Ethics: Foundations, Values and by Peter Harvey

By Peter Harvey

This systematic creation to Buddhist ethics is geared toward someone drawn to Buddhism, together with scholars, students and normal readers. Peter Harvey is the writer of the acclaimed creation to Buddhism (Cambridge, 1990), and his new e-book is written in a transparent sort, assuming no earlier wisdom. even as it develops a cautious, probing research of the character and functional dynamics of Buddhist ethics in either its unifying topics and within the particularities of alternative Buddhist traditions. The ebook applies Buddhist ethics to various problems with modern trouble: humanity's courting with the remainder of nature; economics; conflict and peace; euthanasia; abortion; the prestige of girls; and homosexuality. Professor Harvey attracts on texts of the most Buddhist traditions, and on old and modern bills of the behaviour of Buddhists, to explain present Buddhist ethics, to evaluate diversified perspectives inside of it, and to increase its program into new parts.

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Nevertheless, less scholastic monks than Buddhaghosa might put more emphasis on the living oral tradition and meditation-based insights. Maha¯ya¯nists would also take ‘scripture’ to include Maha¯ya¯na texts not acceptable as authoritative to Buddhaghosa. The teachings attributed to the Buddha(s) are seen as an authoritative  An introduction to Buddhist ethics guide to the nature of reality and the best way to live, based on the vast, meditation-based knowledge of such spiritually ‘awakened’ beings.

The shared foundations of Buddhist ethics Life is dear to all. Comparing others with oneself, one should neither kill nor cause to kill. Whoever, seeking his own happiness, harms . . beings, he gets no happiness hereafter. Dhammapada – Fundamental features of Buddhism’s world-view relevant to ethics are the framework of karma and rebirth, accepted by all schools of Buddhism, with varying degrees of emphasis, and the Four Noble Truths, the highest teachings of early Buddhism and of the Therava¯da school.

And irrespective of whether a monk is a relative or friend (Bunnag, : –). It is also better to give to the San˙gha of monks or nuns as a whole, or to a group specified by them, than to an individual monk or nun (M. –). As the alms-giver bestows long life, a good appearance, happiness and strength on the recipient of alms, then such qualities, in a human or heavenly rebirth, are said to be the karmic results of alms-giving (A. ). This means that the monks’ virtuous way of life can be of powerful benefit to others.

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