By Peter Harvey
This systematic creation to Buddhist ethics is geared toward somebody drawn to Buddhism, together with scholars, students and common 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. whilst it develops a cautious, probing research of the character and sensible dynamics of Buddhist ethics in either its unifying topics and within the particularities of other Buddhist traditions. The ebook applies Buddhist ethics to more than a few problems with modern obstacle: humanity's courting with the remainder of nature; economics; warfare and peace; euthanasia; abortion; the prestige of girls; and homosexuality. Professor Harvey attracts on texts of the most Buddhist traditions, and on historic and modern debts of the behaviour of Buddhists, to explain present Buddhist ethics, to evaluate various perspectives inside it, and to increase its program into new parts.
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Extra info for An Introduction to Buddhist Ethics: Foundations, Values and Issues (Introduction to Religion)
The good person suﬀers less from his or her bad action, though as most of the karmic results come in this life for him or her, this may not be immediately apparent. The Maha¯ya¯na Upa¯saka-s´¯ıla Su¯tra also holds that one with selfdiscipline and spiritual eﬀort may change some karmic eﬀects from being serious ones in a future life into lighter ones in the present life (Uss. –). Remorse and the acknowledgement of fault An important way in which the karmic result of a bad action can be lessened is by a person’s regretting it, thinking that ‘that evil deed cannot be undone by me’ and resolving not to do it again (S.
Miln. , Uss. – and ASP. –. 4 D. ; M. –; M. . The shared foundations of Buddhist ethics the two words for a karmic result, vipa¯ka and phala, respectively mean ‘ripening’ and ‘fruit’. An action is thus like a seed which will sooner or later, as part of a natural maturation process, result in certain fruits arising to the doer of the action. What determines the nature of a karmic ‘seed’ is the will behind an act: ‘It is will (cetana¯), O monks, that I call karma; having willed, one acts through body, speech or mind’ (A.
It is said that a Bodhisattva who quarrels with another Bodhisattva, but who confesses this fault and promises future restraint, escapes from the consequences of that action (Conze, : ). In a recent Tibetan account, based on canonical sources, it is said that to confess, with regret, even to the actions of killing one’s father and an Arahat, will lessen – to some extent – the terrible bad karma of such actions (Tharchin, : ). ’8 Among monks and nuns, the 7 8 AKB. ; cf. McDermott, : –.
An Introduction to Buddhist Ethics: Foundations, Values and Issues (Introduction to Religion) by Peter Harvey