By Peter Harvey
This systematic advent to Buddhist ethics is geared toward an individual attracted 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 ebook is written in a transparent variety, assuming no previous wisdom. even as it develops a cautious, probing research of the character and sensible dynamics of Buddhist ethics in either its unifying issues and within the particularities of alternative Buddhist traditions. The publication applies Buddhist ethics to various problems with modern obstacle: humanity's courting with the remainder of nature; economics; struggle and peace; euthanasia; abortion; the prestige of ladies; 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 latest Buddhist ethics, to evaluate varied perspectives inside it, and to increase its program into new parts.
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Additional info for An Introduction to Buddhist Ethics: Foundations, Values and Issues (Introduction to Religion)
If the situation can be averted or changed, ﬁne, but then any anxiety or suﬀering it led to may be still seen as due to past karma. As an aid to planning courses of action in a karma-inﬂuenced world, many traditionalist Buddhists use divination methods such as astrology at certain points in their lives, so as to try to gauge what their karma has in store for them (Ingersoll, : –). The idea of the inﬂuence of karma, while not fatalistic, does encourage a person to live patiently with a situation.
Regret has an impact on karmic results even in the case of good actions. Thus it is said that a man who, in a past life, had given alms to an enlightened ascetic, but then regretted doing so, was born as a rich man – because of his giving – but as a miser unable to enjoy his wealth, because of his regret (S. –). The Maha¯ya¯na makes much of the power of acknowledgement of past evil, particularly when done to heavenly Buddhas or Bodhisattvas (Bca. ). In this tradition, such actions, if sincere and devout, are seen as able to remove past bad karma.
Rather: When you, O Ka¯la¯mas, know for yourselves: ‘these states are unwholesome and blameworthy, they are condemned by the wise; these states, when accomplished and undertaken, conduce to harm and suﬀering’, then indeed you should reject them. (p. ) Accordingly, the Buddha then gets them to agree that greed, hatred and delusion (lobha, dosa (Pali; Skt dves·a), moha) are each states which are harmful to a person when they arise. Being overcome by any of them, he or she kills, steals, commits adultery, lies, and leads others to do likewise, so that he or she suﬀers for a long time (on account of the karmic results of his or her actions, in this life or beyond).