DOCSLIB.ORG

AN INTRODUCTION to BUDDHIST ETHICS: Foundations, Values And

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
AN INTRODUCTION to BUDDHIST ETHICS: Foundations, Values And Key Buddhist values Conquer anger by non-anger; conquer evil by good; conquer the stingy by giving; conquer the liar by truth Dhammapada Supported by and in part arising from the world-view(s) and ideals of Buddhism, what are the central values that have been and are espoused? While greed, hatred and delusion are seen as the roots of unwholesome actions, with their complete destruction being equivalent to Nirva¯n· a (S. .), non-greed, non-hate and non-delusion are regarded as the roots of wholesome action, and can thus be seen as the central values of Buddhism. While expressed negatively, they are equivalent to: generos- ity and non-attachment; lovingkindness and compassion; and wisdom, in the sense of clear seeing of the nature of life and the absence of delu- sion or misorientation. A fuller list of wholesome qualities is found in the Abhidhamma litera- ture. In its Therava¯din form, this lists twenty-five wholesome or ‘beauti- ful’ mental qualities (Bodhi, : –, –). The first seven are: faith (trust in one’s sense of what is right), mindfulness (i.e. careful awareness), self-respect and regard for consequences, non-greed and non-hate, and equipoise (a balanced over-seeing of activities and events). The next twelve consist of six pairs of qualities which each relate both to consciousness itself and to the ‘body’ of mental states which accom- pany it: tranquillity, a light sense of ease, open receptivity, readiness to act, competence, and straightforwardness. All the above are seen as simultaneously present (though perhaps to varying degrees) in any wholesome mental state, as a basis for being fully human, and as a protecting, uplifting refuge. The remaining factors, when present, strengthen, deepen and channel wholesome mental ener- gies: right speech, right action, right livelihood, compassion, empathetic joy, and wisdom. Key Buddhist values These wholesome qualities counteract a variety of unwholesome ones. A brief list often found in the Suttas is that of the ‘five hindrances’: desire for sense-pleasures, ill-will, dullness and drowsiness, restlessness and unease, and vacillation, which can be seen as aspects of greed (), hatred () and delusion (–). In the Therava¯din Abhidhamma, the unwholesome qualities common to all unwholesome states of mind are: delusion, lack of self-respect, disregard for consequences, and restless- ness. Of those only present in some unwholesome states: () some are related to greed, namely greed itself, fixed views, and conceit or self- importance; () some are related to hate, i.e. hate itself, jealousy, miserli- ness and unease; () some are related to delusion, i.e. dullness, drowsiness and vacillation (Bodhi, : –, ). The above analysis draws on psycho-spiritual teachings primarily aimed at meditators and those seeking the highest goal of Buddhism, but the values described are of more general relevance in Buddhism. As L. S. Cousins says: Buddhist ethics can be looked at in several different ways. There is the situa- tion of the man in the street who is concerned with life in the world of the senses. On a superior level arises the aim of experiencing the joy and peace of a higher consciousness [through meditation]. Higher still is the desire to achieve the ultimate goal with a direct realization of the supramundane . Superficially the last two of these aims are only the concern of a small minor- ity, but in practice such a clear distinction cannot be drawn. The ethic designed for the ordinary man is intended both to be beneficial in its own right and to lead in the direction of the levels above. Normally a given individual will derive his standards from elements of all three, although the ‘mix’ may vary. (: ) The primary ethical activity which a Buddhist learns to develop is giving or generosity, da¯na, which forms a basis for further moral and spiritual development. In Southern Buddhism, it is the first of the ten ‘bases for effecting karmically fruitful actions’ (puñña-kiriya-vatthus): giving, keeping the moral precepts, meditative development, showing respect, helpful activity, sharing karmic fruitfulness, rejoicing at the karmic fruitfulness of others, teaching Dhamma, listening to Dhamma, and straightening out one’s views.1 11 D. A. .; cf. Gombrich, a: –. In the Suttas, just the first three are given (D. .; A. .; It. ). An introduction to Buddhist ethics The key focus of giving is the monastic San˙gha, or Community, whose ‘homeless’ way of life depends for its material support on the laity, to encourage their humility and to ensure that they do not become isolated from the laity. This supportive relationship is not a one-sided one, however, for while the laity provide the San˙gha with such items as alms- food, robes, medicine, and monasteries to live in, the monks and nuns, by their teaching and example, return a greater one, for ‘The gift of Dhamma excels all gifts’ (Dhp. ). Such acts of mutual giving thus form a key feature of the lay–monastic relationship: Thus, monks, this holy life is lived in mutual dependence, for ferrying across the flood [of the cycle of rebirths], for the utter ending of dukkha.(It. ) Generosity is not only practised towards the San˙gha, but, as a pervading value of Buddhist societies, is also practised towards family, friends, workpeople, guests (A. .–), the poor and homeless, and animals. Fielding Hall, a British official in nineteenth-century Burma, tells of an occasion when, on asking for a bill at what he took to be a village restau- rant, he found that he had been fed as a guest in a private house. In many countries, Buddhists demonstrate a great concern for doing karmically fruitful actions by deeds of giving, such as contributing to cer- emonies on occasions like an ordination, a funeral, a sickness, or a festi- val. Karmic fruitfulness is generated not only by an individual’s own giving, but also by rejoicing at the gifts of others. In Southern Buddhism, the touching of donated goods, or uttering the refrain sa¯dhu! (roughly, ‘well done!’, ‘amen!’) is seen as involving a person in the donations of another person. Thus communities are bound together in communal acts generating karmic fruitfulness, and social obligations are carried out by contributing to a ceremony sponsored by someone who has helped one by contributions in the past. In the case of expensive ceremonies such as an ordination, a rich person may help sponsor the ordination of a poorer person’s son. In this way the sponsor, the son and the parents all do a karmically fruitful act, with the mother being seen as benefiting particularly through ‘giving’ her son to the San˙gha. While giving may initially be performed for the sake of the material advantages that karmic fruitfulness brings, a motive which is then likely to take over arises from the joy and contentment that giving brings. Indeed, ‘a gift should be given in faith so that as a consequence the mind becomes calm and clear’ (Cousins, : ). The constant practice of giving also provides a foundation for moral development by fostering the breaking down of possessiveness and the growth of an open-hearted and Key Buddhist values Plate . Lay people giving alms-food to monks at a festival at Ratanagiri monastery, north-east England. sensitive attitude towards others. One expression of the ideal of gene- rosity is expressed thus: The Noble disciple lives at home with a heart free from the taint of stinginess, he is open handed, pure-handed, delighting in self-surrender, one to ask a favour of, one who delights in dispensing charitable gifts. (A. .) Giving fosters not only moral development, but also spiritual progress, because of its aspect of renunciation and non-attachment. It is the first of the ten Bodhisattva ‘perfections’ in both the Maha¯ya¯na and Therava¯da traditions. The popular Vessantara Ja¯taka2 expresses the pinnacle of the perfec- tion of generosity. It tells of the Bodhisattva in a past life as Prince Vessantara, who so rejoices at generosity that he gives whenever he is 2 J. .–; see Cone and Gombrich, ; a short version is found at Cp. story .. An introduction to Buddhist ethics asked for anything. One day, he gives away his city’s auspicious white elephant, which causes him to be banished. Wandering in the forest with his wife Maddı¯ and their two children, he meets an old brahmin who asks him for his children, to serve his young wife. Vessantara at first asks that his wife return from gathering food before the gift is made, but the brahmin refuses, as he fears that she will not agree to it (p. ). With tears in his eyes, Vessantara then agrees to part with his children, though they do not want to go (p. ); later his wife returns and is anguished at their absence. When Vessantara explains to her that he has given them away, and this for the sake of attaining Buddhahood, she accepts his action as right and even rejoices in it (p. ). Later, the god Sakka tests Vessantara further, by appearing to him in the guise of another brahmin who asks for his wife. Vessantara gives, yet again (pp. –), though Sakka then reveals himself and eventually the family is reunited, the children being watched over by the gods. In discussing the issues raised by this story, the Milindapañha explains that the gift of the children was not excessive, for it was the supreme gift, one which showed great heroism, restraint and renunciation, going against deeply ingrained attachments (Miln. –). Vessantara’s wife and children were the dearest things in the world to him (cf. pp. , ), yet he was willing to give even them, for the sake of future perfect Awakening, which would lead to the benefit of countless people.
Load more

Recommended publications
  • Bhāra Sutta the Discourse on the Burden | S 22.22/3:25 F Theme: There Is No “Person” in the Aggregates Translated & Annotated by Piya Tan ©2005
    S 3.1.1.3.1 Saṁyutta 3, Khandha Vagga 1, Khandha Saṁy 1, Mūla Paṇṇāsaka 3, Bhāra Vg 1 14 Bhāra Sutta The Discourse on the Burden | S 22.22/3:25 f Theme: There is no “person” in the aggregates Translated & annotated by Piya Tan ©2005 1 Introduction 1.1 In his well-acclaimed work, How Buddhism Began, Richard Gombrich points out the relationship between the Buddhist conception of upādāna (clinging) and its early Indian roots in meta- phors of fuel and fire: The word upādāna has both a concrete and an abstract meaning. In the abstract, it means attach- ment, grasping; in this sense it is much used in Buddhist dogmatics. Concretely, it means that which fuels this process. The PED sv: “(lit that [material] substratum by means of which an active process is kept alive and going), fuel, supply, provision.” So when the context deals with fire it simply means fuel… In my opinion, it is clear that the term the term khandha too was a part of the fire metaphor. (Gombrich 1996:67)1 1.2 Gombrich goes on to discuss the historical problem related to the Bhāra Sutta (S 22.22), where the aggregates are said to be a burden (bhārā paca-k,khandhā) to be put down. The metaphor is more historically correct and spiritually more urgent when upādāna-k,khandha is translated as “the aggregates that are fuelled)” or even “the aggregates that are on fire (or burning).” It is a burden for the early brahmins to daily collect fuel (wood, herbs, etc) to feed the sacred fire (Gombrich 1996:67).
    [Show full text]
  • Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements
    Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Buddhist Revivalist Movements Alan Robert Lopez Buddhist Revivalist Movements Comparing Zen Buddhism and the Thai Forest Movement Alan Robert Lopez Chiang Mai , Thailand ISBN 978-1-137-54349-3 ISBN 978-1-137-54086-7 (eBook) DOI 10.1057/978-1-137-54086-7 Library of Congress Control Number: 2016956808 © The Editor(s) (if applicable) and The Author(s) 2016 This work is subject to copyright. All rights are solely and exclusively licensed by the Publisher, whether the whole or part of the material is concerned, specifi cally the rights of translation, reprinting, reuse of illustrations, recitation, broadcasting, reproduction on microfi lms or in any other physical way, and transmission or information storage and retrieval, electronic adaptation, computer software, or by similar or dissimilar methodology now known or hereafter developed. The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specifi c statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, express or implied, with respect to the material contained herein or for any errors or omissions that may have been made. Cover image © Nickolay Khoroshkov / Alamy Stock Photo Printed on acid-free paper This Palgrave Macmillan imprint is published by Springer Nature The registered company is Nature America Inc.
    [Show full text]
  • Studies in Buddhist Hetuvidyā (Epistemology and Logic ) in Europe and Russia
    Nataliya Kanaeva STUDIES IN BUDDHIST HETUVIDYĀ (EPISTEMOLOGY AND LOGIC ) IN EUROPE AND RUSSIA Working Paper WP20/2015/01 Series WP20 Philosophy of Culture and Cultural Studies Moscow 2015 УДК 24 ББК 86.36 K19 Editor of the series WP20 «Philosophy of Culture and Cultural Studies» Vitaly Kurennoy Kanaeva, Nataliya. K19 Studies in Buddhist Hetuvidyā (Epistemology and Logic ) in Europe and Russia [Text] : Working paper WP20/2015/01 / N. Kanaeva ; National Research University Higher School of Economics. – Moscow : Higher School of Economics Publ. House, 2015. – (Series WP20 “Philosophy of Culture and Cultural Studiesˮ) – 52 p. – 20 copies. This publication presents an overview of the situation in studies of Buddhist epistemology and logic in Western Europe and in Russia. Those studies are the young direction of Buddhology, and they started only at the beginning of the XX century. There are considered the main schools, their representatives, the directions of their researches and achievements in the review. The activity of Russian scientists in this field was not looked through ever before. УДК 24 ББК 86.36 This study (research grant № 14-01-0006) was supported by The National Research University Higher School of Economics (Moscow). Academic Fund Program in 2014–2015. Kanaeva Nataliya – National Research University Higher School of Economics (Moscow). Department of Humanities. School of Philosophy. Assistant professor; [email protected]. Канаева, Н. А. Исследования буддийской хетувидьи (эпистемологии и логики) в Европе и России (обзор) [Текст] : препринт WP20/2015/01 / Н. А. Канаева ; Нац. исслед. ун-т «Высшая школа экономи- ки». – М.: Изд. дом Высшей школы экономики, 2015. – (Серия WP20 «Философия и исследо- вания культуры»).
    [Show full text]
  • Finnigan Karma Moral Responsibility Buddhist Ethics
    Forthcoming in Vargas & Doris (eds.) Oxford Handbook of Moral Psychology 1 Karma, Moral Responsibility, and Buddhist Ethics Bronwyn Finnigan ANU The Buddha taught that there is no self. He also accepted a version of the doctrine of karmic rebirth, according to which good and bad actions accrue merit and demerit respectively and where this determines the nature of the agent’s next life and explains some of the beneficial or harmful occurrences in that life. But how is karmic rebirth possible if there are no selves? If there are no selves, it would seem there are no agents that could be held morally responsible for ‘their’ actions. If actions are those happenings in the world performed by agents, it would seem there are no actions. And if there are no agents and no actions, then morality and the notion of karmic retribution would seem to lose application. Historical opponents argued that the Buddha's teaching of no self was tantamount to moral nihilism. The Buddha, and later Buddhist philosophers, firmly reject this charge. The relevant philosophical issues span a vast intellectual terrain and inspired centuries of philosophical reflection and debate. This article will contextualise and survey some of the historical and contemporary debates relevant to moral psychology and Buddhist ethics. They include whether the Buddha's teaching of no-self is consistent with the possibility of moral responsibility; the role of retributivism in Buddhist thought; the possibility of a Buddhist account of free will; the scope and viability of recent attempts to naturalise karma to character virtues and vices, and whether and how right action is to be understood within a Buddhist framework.
    [Show full text]
  • Buddhist Ethics in Japan and Tibet: a Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts
    University of San Diego Digital USD Theology and Religious Studies: Faculty Scholarship Department of Theology and Religious Studies 1994 Buddhist Ethics in Japan and Tibet: A Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts Karma Lekshe Tsomo PhD University of San Diego, [email protected] Follow this and additional works at: https://digital.sandiego.edu/thrs-faculty Part of the Buddhist Studies Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Digital USD Citation Tsomo, Karma Lekshe PhD, "Buddhist Ethics in Japan and Tibet: A Comparative Study of the Adoption of Bodhisattva and Pratimoksa Precepts" (1994). Theology and Religious Studies: Faculty Scholarship. 18. https://digital.sandiego.edu/thrs-faculty/18 This Conference Proceeding is brought to you for free and open access by the Department of Theology and Religious Studies at Digital USD. It has been accepted for inclusion in Theology and Religious Studies: Faculty Scholarship by an authorized administrator of Digital USD. For more information, please contact [email protected]. Buddhist Behavioral Codes and the Modern World An Internationa] Symposium Edited by Charles Weihsun Fu and Sandra A. Wawrytko Buddhist Behavioral Codes and the Modern World Recent Titles in Contributions to the Study of Religion Buddhist Behavioral Cross, Crescent, and Sword: The Justification and Limitation of War in Western and Islamic Tradition Codes and the James Turner Johnson and John Kelsay, editors The Star of Return: Judaism after the Holocaust
    [Show full text]
  • Imagining Ritual and Cultic Practice in Koguryŏ Buddhism
    International Journal of Korean History (Vol.19 No.2, Aug. 2014) 169 Imagining Ritual and Cultic Practice in Koguryŏ Buddhism Richard D. McBride II* Introduction The Koguryŏ émigré and Buddhist monk Hyeryang was named Bud- dhist overseer by Silla king Chinhŭng (r. 540–576). Hyeryang instituted Buddhist ritual observances at the Silla court that would be, in continually evolving forms, performed at court in Silla and Koryŏ for eight hundred years. Sparse but tantalizing evidence remains of Koguryŏ’s Buddhist culture: tomb murals with Buddhist themes, brief notices recorded in the History of the Three Kingdoms (Samguk sagi 三國史記), a few inscrip- tions on Buddhist images believed by scholars to be of Koguryŏ prove- nance, and anecdotes in Memorabilia of the Three Kingdoms (Samguk yusa 三國遺事) and other early Chinese and Japanese literary sources.1 Based on these limited proofs, some Korean scholars have imagined an advanced philosophical tradition that must have profoundly influenced * Associate Professor, Department of History, Brigham Young University-Hawai‘i 1 For a recent analysis of the sparse material in the Samguk sagi, see Kim Poksun 金福順, “4–5 segi Samguk sagi ŭi sŭngnyŏ mit sach’al” (Monks and monasteries of the fourth and fifth centuries in the Samguk sagi). Silla munhwa 新羅文化 38 (2011): 85–113; and Kim Poksun, “6 segi Samguk sagi Pulgyo kwallyŏn kisa chonŭi” 存疑 (Doubts on accounts related to Buddhism in the sixth century in the Samguk sagi), Silla munhwa 新羅文化 39 (2012): 63–87. 170 Imagining Ritual and Cultic Practice in Koguryŏ Buddhism the Sinitic Buddhist tradition as well as the emerging Buddhist culture of Silla.2 Western scholars, on the other hand, have lamented the dearth of literary, epigraphical, and archeological evidence of Buddhism in Kogu- ryŏ.3 Is it possible to reconstruct illustrations of the nature and characteris- tics of Buddhist ritual and devotional practice in the late Koguryŏ period? In this paper I will flesh out the characteristics of Buddhist ritual and devotional practice in Koguryŏ by reconstructing its Northeast Asian con- text.
    [Show full text]
  • Finnigan Madhyamaka Ethics 2018
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by PhilPapers This is a draft of a chapter that appears in The Oxford Handbook of Buddhist Ethics ed- ited by Dr Daniel Cozort and Dr James Mark Shields (2018) Madhyamaka Ethics Bronwyn Finnigan 12 Abstract There are two main loci of contemporary debate about the nature of Madhyamaka ethics. The first investigates the general issue of wheth- er the Madhyamaka philosophy of emptiness (śūnyavāda) is consistent with a commitment to systematic ethical distinctions. The second queries whether the metaphysical analysis of no-self presented by Śāntideva in his Bodhicaryāvatāra entails the impartial benevolence of a bodhisattva. This article will critically examine these debates and demonstrate the ways in which they are shaped by competing under- standings of Madhyamaka conventional truth or reality (saṃvṛtisatya) and the forms of reasoning admissible for differentiating conventional truth from falsity and good from bad. 1 School of Philosophy, Research School of Social Sciences, Australian National Univer- sity. Email: [email protected]. 2 Many thanks to Sara McClintock, Tom Tillemans and the editors of this collection for helpful comments on a previous draft of this paper. I am also grateful for feedback from participants of the Australasian Workshop in Moral Philosophy (2016). 2 Finnigan, Madhyamaka Ethics Introduction Madhyamaka is one of two major philosophical schools of Mahāyāna Buddhism, alongside Yogācāra. It is best known for its philosophy of emptiness (śūnyavāda) as articulated by Nāgārjuna in his Mūlamadh- yamakakārikā and has an illustrious lineage of eminent exponents in In- dia, Tibet and China.
    [Show full text]
  • Chanting Book
    Samatha Chanting Book Published by the Samatha Trust 1 With thanks to all those from the various traditions of Pali chanting from whom we have learned chanting in the past, or will do so in the future. Sādhu sādhu sādhu 2 Chanting Book This book is one of a series published from time to time by the Samatha Trust. The Samatha Trust was founded in 1973 and is a registered charity. The Samatha Centre Greenstreete Llangunllo Powys LD7 1SP www.samatha.org First published in 2008 Second Edition 2014 ISBN 978-0-9514223-4-2 This Book may be freely copied for non-commercial distribution. Printed by: Oxford University Computing Services - Printing Department 3 4 CONTENTS 1 BEGINNINGS THE THREE REFUGES AND FIVE PRECEPTS ....................................................................................................2 RECOLLECTION OF THE TRIPLE GEM Iti pi so ................................................................................................3 2 PŪJĀ - OFFERING VERSES Vandāmi cetiyaṃ .........................................................................................................................................................4 TRANSFERENCE OF MERIT Ettāvatā ..................................................................................................................6 3 PARITTA, AND OTHER CHANTS OF BLESSING AND PROTECTION INVITATION TO THE DEVAS Samantā cakkavāḷesu (or: Pharitvāna mettaṃ) ...................................................8 BUDDHAMAṄGALAGĀTHĀ Sambuddho ............................................................................................................8
    [Show full text]
  • Dbet Alpha PDF Version © 2017 All Rights Reserved the ESSENTIALS of the EIGHT TRADITIONS
    dBET Alpha PDF Version © 2017 All Rights Reserved THE ESSENTIALS OF THE EIGHT TRADITIONS THE CANDLE OF THE LATTER DHARMA BDK English Tripitaka 107-1, III The Essentials of the Eight Traditions by Gyonen Translated from the Japanese by Leo M. Pruden The Candle of the Latter Dharma by Saichö Translated from the Japanese by Robert Rhodes Numata Center for Buddhist Translation and Research 1994 © 1994 by Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means— electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 1994 ISBN: 0-9625618-7-8 Library of Congress Catalog Card Number: 94-066379 Published by Numata Center for Buddhist Translation and Research 2620 Warring Street Berkeley, California 94704 Printed in the United States of America A Message on the Publication of the English Tripitaka The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha’s basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appro­ priate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed. Ever since the Buddha’s Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world.
    [Show full text]
  • Buddhist Sangha: Paradigm of the Ideal Human Society
    INFORMATION TO USERS The most advanced technology has been used to photo­ graph and reproduce this manuscript from the microfilm master. UMI films the original text directly from the copy submitted. Thus, some dissertation copies are in typewriter face, while others may be from a computer printer. In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyrighted material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are re­ produced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each oversize page is available as one exposure on a standard 35 mm slide or as a 17" x 23" black and white photographic print for an additional charge. Photographs included in the original manuscript have been reproduced xerographically in this copy. 35 mm slides or 6" x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. ■UMIAccessing the World's Information since 1938 300 North Zeeb Road. Ann Arbor, Ml 48106-1346 USA Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. Order Number 8814154 The Buddhist Sangha: Paradigm of the ideal human society Putuwax, Sunanda, Ph.D. The American University, 1988 Copyright ©1988 by Putuwar, Sunanda. A ll rights reserved.
    [Show full text]
  • Small Boat, Great Mountain
    small boat, great mountain AMARO BHIKKHU Theravadanµ Reflections on The Natural Great Perfection May whatever goodness that arises from reading these pages be dedicated to the welfare of Patricia Horner, my greatly beloved mother. In kindness and unselfishness unsurpassed, she showed me the beauty of the world in her endlessly caring and generous heart. Small Boat, Great Mountain small boat, great mountain Therava-dan Reflections on the Natural Great Perfection AMARO BHIKKHU ABHAYAGIRI MONASTERY Abhayagiri Buddhist Monastery 16201 Tomki Road Redwood Valley, CA 95470 www.abhayagiri.org 707-485-1630 © 2003 Abhayagiri Monastic Foundation Copyright is reserved only when reprinting for sale. Permission to reprint for free distribution is hereby given as long as no changes are made to the original. Printed in the United States of America First edition 12345/ 07 06 05 04 03 This book has been sponsored for free distribution. Front cover painting by Ajahn Jitindriyaµ Brush drawings by Ajahn Amaro Cover and text design by Margery Cantor isbn 0-9620640-6-8 Namo tassa bhagavato arahato sammasambuddhassaµ Namo tassa bhagavato arahato sammasambuddhassaµ Namo tassa bhagavato arahato sammasambuddhassaµ Contents Foreword by Ven. Tsoknyi Rinpoche ix Preface by Guy Armstrong xi Acknowledgements xvii Abbreviations xix essence of mind one Ultimate and Conventional Reality 3 two The Place of Nonabiding 15 being buddha three The View from the Forest 35 four Cessation of Consciousness 55 five Immanent and Transcendent 73 who are you? six No Buddha Elsewhere 97 seven Off the Wheel 121 eight The Portable Retreat 147 Selected Chants 159 Glossary 171 Index 179 Foreword A jahn amaro is a true follower of the Buddha and holder of the teaching lineage of the Theravaµda tradition.
    [Show full text]
  • Pain and Flourishing in Mahayana Buddhist Moral Thought
    SOPHIA DOI 10.1007/s11841-017-0619-4 A Nirvana that Is Burning in Hell: Pain and Flourishing in Mahayana Buddhist Moral Thought Stephen E. Harris1 # The Author(s) 2017. This article is an open access publication Abstract This essay analyzes the provocative image of the bodhisattva, the saint of the Indian Mahayana Buddhist tradition, descending into the hell realms to work for the benefit of its denizens. Inspired in part by recent attempts to naturalize Buddhist ethics, I argue that taking this ‘mythological’ image seriously, as expressing philosophical insights, helps us better understand the shape of Mahayana value theory. In particular, it expresses a controversial philosophical thesis: the claim that no amount of physical pain can disrupt the flourishing of a fully virtuous person. I reconstruct two related elements of early Buddhist psychology that help us understand this Mahayana position: the distinction between hedonic sensation (vedanā) and virtuous or nonvirtous mental states (kuśala/akuśala-dharma); and the claim that humans are massively deluded as to what constitutes well-being. Doing so also lets me emphasize the continuity between early Buddhist and Mahayana traditions in their views on well-being and flourishing. Keywords Mahayana Buddhism . Buddhist ethics . Buddhism . Ethics . Hell Julia Annas has shown that taking seriously Stoic and Epicurean claims that the sage is happy even while being tortured on the rack helps articulate the structure of their ethics, and in particular the relationship between virtue (arête) and happiness (eudaimonia).1 In this essay, I apply this strategy to Mahayana Buddhist moral philosophy by taking seriously the image of the bodhisattva joyfully diving into the hell realms.
    [Show full text]