Buddhist Ethics: A Very Short Introduction (Very Short by Damien Keown

By Damien Keown

The latter 1/2 the 20 th century witnessed a starting to be curiosity in Buddhism, and it keeps to trap the mind's eye of many within the West who see it as both an alternate or a complement to their very own spiritual beliefs.

Numerous introductory books have seemed in recent times to cater to this transforming into curiosity, yet virtually none devotes realization to the in particular moral dimensions of the culture. for varied complicated cultural and ancient purposes, ethics has now not got as a lot realization in conventional Buddhist concept because it has within the West.

Written by means of Damien Keown, one of many few specialists all over the world who makes a speciality of the world, Buddhist Ethics illustrates how Buddhism may possibly strategy quite a number modern ethical concerns, starting from abortion to euthanasia, sexuality to cloning, or even conflict and economics.

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By Damien Keown

The latter 1/2 the 20 th century witnessed a starting to be curiosity in Buddhism, and it keeps to trap the mind's eye of many within the West who see it as both an alternate or a complement to their very own spiritual beliefs.

Numerous introductory books have seemed in recent times to cater to this transforming into curiosity, yet virtually none devotes realization to the in particular moral dimensions of the culture. for varied complicated cultural and ancient purposes, ethics has now not got as a lot realization in conventional Buddhist concept because it has within the West.

Written by means of Damien Keown, one of many few specialists all over the world who makes a speciality of the world, Buddhist Ethics illustrates how Buddhism may possibly strategy quite a number modern ethical concerns, starting from abortion to euthanasia, sexuality to cloning, or even conflict and economics.

Show description

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Extra resources for Buddhist Ethics: A Very Short Introduction (Very Short Introductions)

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116 For this reason they gain a radiant appearance. Bodhisattvas are no longer motivated to perform actions in dependence upon conceiving phenomena as existing by themselves. 1 the fifth stage is explained. In his commentary on the verse Candrakīrti says that it is called “the unconquerable” because Bodhisattvas can no longer be conquered by demons or their followers. Bodhisattvas at this stage excel in the practice of the perfection of concentration. The perfection of concentration is a 26 I ntroduction fully accomplished one-­pointedness of mind motivated by bodhicitta.

The first is a school of Mādhyamika philosophers who accept Bhāvaviveka’s view that independent reasoning may be used to support Nāgārjuna’s arguments, and the second is a school of Mādhyamika philosophers who do not. They called those who accept Bhāvaviveka’s view the Svātantrika-Mādhyamikas (IndependentReasoning Middle Way School Followers of the Middle Way) and those who accept Candrakīrti’s view the Prāsaṅgika-Mādhyamikas (Consequence Middle Way School Followers). In the fourteenth century ce Tsongkhapa argued that Bhāvaviveka’s practice of using independent reasoning to support Nāgārjuna’s arguments is based on the assumption that what does not exist by itself can by convention exist by itself.

72 Candrakīrti also 13 I ntroduction attributes to some Sāṃmitīyas the thesis that “mind” (citta, sems) is a self. The term translated as “mind” in “mind is a self ” is the aggregate usually called “consciousness” (vijñāna, rnam par shes pa). The sameness thesis in its aggregates formulation is assumed by Candrakīrti to mean either that a self without person-­properties is the same as a collection of aggregates or that reference to a person-­property self is a reference to a collection of aggregates.

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