By Peter Harvey
This systematic creation to Buddhist ethics is aimed toward someone drawn to Buddhism, together with scholars, students and normal readers. Peter Harvey is the writer of the acclaimed advent to Buddhism (Cambridge, 1990), and his new e-book is written in a transparent sort, assuming no earlier wisdom. while it develops a cautious, probing research of the character and functional dynamics of Buddhist ethics in either its unifying subject matters and within the particularities of other Buddhist traditions. The booklet applies Buddhist ethics to various problems with modern challenge: humanity's dating with the remainder of nature; economics; warfare and peace; euthanasia; abortion; the prestige of ladies; and homosexuality. Professor Harvey attracts on texts of the most Buddhist traditions, and on old and modern money owed of the behaviour of Buddhists, to explain present Buddhist ethics, to evaluate assorted perspectives inside of it, and to increase its software into new components.
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Extra resources for An Introduction to Buddhist Ethics: Foundations, Values and Issues (Introduction to Religion)
It is also said that reciting a certain hundred-syllable mantra , times, while meditating on Buddhas and Bodhisattvas, makes one’s evil pass away (Ss. –). In one 19 ‘Sin’ is a word loaded with Christian theological connotations. It alludes to an evil action as not only morally wrong, but as against the will of God, and setting up a gap between the perpetrator and God. While it is inappropriate as a translation in Therava¯da Buddhism, it does not seem too inappropriate here, where an action is seen, in eﬀect, as against the will of the Buddhas.
In Maha¯ya¯na Buddhism, it is also held that obstructing a Bodhisattva – a heroic, compassionate being – in a good deed has terrible karmic consequences, for it hinders the welfare of many beings (Bca. ). Actions can also lead to karmic fruits in a human life. This might be the present life, or a future human life, be this one’s next life, or one that comes after one or more other types of rebirth. In textual descriptions of such fruits, one sees that they reﬂect back on a person something which is particularly appropriate to the nature of the relevant action.
Or ﬁrmly took up a right view at the time of dying. Nevertheless, the results of the good or bad actions would catch up with the person sooner or later, perhaps in an attenuated form, just as a smouldering ﬁre will burst into ﬂames at some time in the future (Dhp. ). The eﬀect of character The karmic result of an action is not necessarily of precisely the same nature and magnitude as the action itself. Killing a goat does not necessarily lead to being reborn as a goat and being killed – though it may do ( J.
An Introduction to Buddhist Ethics: Foundations, Values and Issues (Introduction to Religion) by Peter Harvey