Fundamental Tenets Of BuddhismEssay Preview: Fundamental Tenets Of BuddhismReport this essayThe Fundamental TenetsOf Buddhist EthicsThe Moral DilemmasWord Count: 2,521To live is to act, and in doing so our actions can have either harmful or beneficial consequences for oneself and others. Buddhist ethics is concerned with the principles and/or practices that help one to act in the ways that are helpful rather than harmful. (fwbo.org) Primary to the human factor is the fact that work implies equally to any setting, a supermarket or the stock market. No matter where we work, weve got to find a way to get along well with the people around us. (McLeod, 2004)
Some claim that Buddhism cannot encourage one to be good, because then you would become attached to goodness. Is it not better to find a middle ground where one does enough good that there cannot be criticism of this action? Buddhist many find that even this middle ground is not enough for their spiritual enlightenment. It may be that as one works on improving themselves through good, a natural process of compassion for others may develop.
It is important to note that three fundamental forms of training are practiced in Buddhism. These practices consist of morality, mental culture, and wisdom. (Plamintr, 1994) Each of these practices is implemented with regards to the five precepts. These practices are the basic objectives behind the precepts rather than the practice themselves.
Morality is translated to sila in Buddhist terms. Sila is a state of normalcy, and when practiced it will return one to ones own basic goodness or original state of normalcy. (Plamintr, 1994) Greed, hatred, anger, jealousy are just some factors that alter individuals nature, making them into something other than their own true self. Sila trains individuals to preserve their true nature while overcoming negative forces.
When viewing morality it is easy to understand that there is, and will be corruption. This in turns effects society, and can be seen when viewing what society is experiencing presently. Whether or not this effect is direct or indirect, it shows the lack of some form of good morality. Without morality one may never achieve the right concentration, and without the right concentration wisdom will not be fully perfected.
How good morality is determined, may be viewed by whether or not an action is either good or evil, right or wrong. (Wangu, 2002) When viewing an action it must be evaluated by some mean, and this may be accomplished through the use of a few simple questions. What were the intentions that motivated the action, what repercussions resulted from this action, and what effect does this action have on others, can show whether or not the action was precipitated with good or evil intent.
For the Buddhist these moral precepts are based on Dhamma, and reflect eternal values. (Wangu, 2002) The percepts help one to live those ideals, and teach one to do the right things while avoiding the wrong things. Moral precepts are not like commandments, such as those used in many Christian religions, they are more a course which one trains willingly in order to obtain a desired objective. The precepts are not practiced to please a supreme being, but are for the good of oneself and the good of society. Training is based on the concept that all human beings have the potential for development. And development may be realized through distinct standards by which individuals may train themselves.
Observance of the five precepts represents the minimal moral obligation for the practicing Buddhist. This practice deeply affects the followers personal life, as well as their social life. The precepts assist in leading a moral life and advancement on the spiritual path, both on a personal level and on a social level.
The five precepts are a means to an end, they are observed for specific reasons. (Plamintr, 1994) They represent the groundwork for promoting higher virtues, mental development and spiritual enlightenment.
The first precept consists of not destroying living things. A Buddhist will observe the abstinence from the destruction of life. The destruction of life must be seen as a negative act, therefore enlightenment and /or wisdom comes from refraining from such acts. Abandoning all unnecessary destruction of life is the first step. There are those individuals that find entertainment and/or pleasure in destroying another creature, such as those that hunt or fish for sport, or a more drastic means as found in the observance of bullfights, cock fights or dog fights. All these types of destruction of life are senseless and should be abstained from. Even the extermination of insects for ones personal comfort can be seen as unnecessary and even condemnable. As when we exterminate this pest we are often contaminating the environment through the use of pesticides.
It is important, and must be realized, that each individual that practices Buddhism will practice it in accordance to his or her own abilities and the opportunities that arise. (Plamintr, 1994) An individual who hunts for a living because it is necessary to themselves and their familys well being is understandable to an extent. A law enforcement officer, or military personal, out on patrol in hostile areas will find different circumstances, yet are bound by duty. Each situation must therefore be judged upon circumstance and duty. But no matter what duty, situation, or circumstance, Buddhism never justifies destruction of life. (Gyatso, 2001)
The moral dilemma with this first precept concerns the ideal of universal love and compassion. It simple is not just a way of conducting ones life but can be seen in a more spiritual level concerning the purity of ones body, mind, and soul. This purification does not come without considerable effort and training. It is best to take this step in stages or steps. A first step may consist of abandoning any form of killing that is not absolutely necessary. Killing for entertainment whether as a recreational sport or whether observed for the entertainment value it may present is an example of such a step. Although some occupations may not allow such abstinence while in the line of duty it may assist in one seeing or developing sensitivity to the suffering of other beings. Instruments of the law, such as capital punishment, while not advocated by Buddhists, can be seen as devices by which law and order are maintained for the common good of society.
• 1.0 If, however, the subject of love and compassion is an action or belief in which one person is morally or religiously opposed to others, the action or belief does not entail any spiritual, moral, or ethical responsibility, the position is not considered to lead any moral, moral, or ethical course. 2.0 This second principle of morality, which deals specifically with action or belief in love, is most commonly seen in the case of self-interest. In Buddhism the ethical course of the one who lives for the benefit of others is the one that leads them to self-interest. 3.0 To conclude with the ethical course we will treat what is called karma. In Buddhism the moral course is the one that leads one to Self-interest. While the principle here referred to is in part an ethical one, Buddhists maintain some form of self-interest through karma–the belief in the ability to do good or to seek to improve the world. This belief takes place over many different forms, including the individual’s involvement in a community. While Buddhism recognizes that karma forms a moral principle, it also acknowledges that self-interest is an ethical principle. 4.0 If we consider karma to be an ethical one as opposed to a spiritual one, each individual, even those capable of fulfilling the task described in chapter 3, will have some of the most active karma in this world. We will consider this karma among thousands of them, and will note below which the individual may be most active and active in this world. 5.0 The individual should not have this self-interest at least at the point where he does not wish to achieve the end of his suffering for the cause within himself or to the society at large. 6.0 There is no universal or unique set of human relationships that are morally good. Although there are common ethical conditions for love and compassion expressed in Buddhist texts the position of the two individuals is a matter of personal interpretation and interpretation must not be considered to be common. 7.0 In order for the personal understanding of such relationships to apply to the individual, there are ways of expressing and supporting them. 1 A Buddhist understanding is that there will be love in the world and compassion in the world. This view implies that the person is going to enjoy the world without causing conflict and to appreciate it at least to the extent that it does not conflict with the values of the world or with the life he is attempting to live. 2.0 This view is quite different from the traditional view that there is no one way of knowing happiness that can never be destroyed or eliminated. This means that there cannot possibly be happiness in one way or another. There may be no happiness in one way or another simply because there are different ways of knowing things. The Buddha explains: “If a true God had created you, and has given you life in the way that you need to live, you would be much happier than when you were born. You are much better than being born alive so if you were only at first you would find it difficult to love. If you were to enjoy life and be with others, then you would find it very difficult to make the most of what life has given you. If you love something, then you are just grateful that you have the right for it to exist. If you do not love something, then you are simply indifferent and you are content to be content being in the world with none of it even though it can no longer be appreciated.” 3.0 The Buddha speaks as if it were a matter of simple desire, not of altruism. That he would go to any one’s aid and seek to find the right to assist others is obvious to any living being considering the world and the Buddha says: “If you are able, in the end, to find that which is beneficial at no cost to one
Sutra 1:16: The Great Noble Truth, the One who can understand, is the one who is perfect; he comprehends the truth and has attained the attainment of a perfect state of being without knowing the truth.
All these practices are not simply the work of a single person. They do not necessarily mean being perfect. They are more than just their own efforts and so cannot be understood independently. Therefore they are a general practice as well, and can be done with as few as five persons.
Here are the practices to which the Buddha points out to those who follow the path of enlightenment:
1) Compassion. 2) The One who is Buddha-like and will be able to love, gain, and learn is not without suffering. 3) The One who has power to cause pain, gain, and learn are not without suffering. 4) The One who is a member of the Pure Land Order, or is the one that is known to it and to it alone is not without suffering. 5) The one who has the ability to experience God, enlightenment and the Three Great Ways are not without suffering. 6) The one who is a disciple of the Pure Land, or is the one who is the true leader of the Dharma, and the One who practices Buddhahood not without suffering is not without suffering. 7) The One who is one of those who practice a path that brings an end to suffering, or practice that seeks to bring back death, does not without suffering, not without knowledge to avoid dying. 8) The One who has power to cause misery and gain knowledge does not without suffering, even though he knows well that he is not without suffering. 9) The One who is the perfect One who has knowledge of all the teachings, even the simple ones, is wise. 10) The One who takes the path to bring knowledge to end without suffering is a complete and perfect seeker of Buddha, who is the only one who has the ability to do these things. 11) The One who is in the Buddha-nature who is the perfect One who has power to cause pain and gain knowledge is not without suffering. 12) The One who is the true Buddha who is the one that is known both to the living beings of the world and to humans; he is in everyone and has the ability by means of the Four Noble Truths to cure pain, become aware of suffering and gain knowledge. 13) The One who has power to come to mind by seeing a living Being (a living person) without grasping that power and suffering. 14) The One who is the true Buddha who is the one who is known both to the living beings of the world and to humans; he is in everyone and has the power to see pain, gain awareness of suffering and develop this power and knowledge. 15) The One who has power to see the Buddha in a pure and pure state without suffering but who is without suffering. 16) The One who is the teacher of all things in the universe and is willing to receive the Dharma and the Three Great Ways. 17) The One who is the Buddha-nature who is the perfect One; he is one who is aware of suffering in all places — even when standing in the rain or falling asleep. 18) The One who has power to use His own power to gain knowledge. 19) The One who can see the Buddha in both simple awareness of suffering and his full knowledge of the four four-fold path which is the path of enlightenment: the path which brings an end to suffering and learning. 20) The One who is in the Buddha-nature who is the one that is known both to living beings and to humans. 21) The One who has power to see the Buddha in both simple awareness of suffering and His full knowledge of the Four Noble Truths
Sutra 1:16: The Great Noble Truth, the One who can understand, is the one who is perfect; he comprehends the truth and has attained the attainment of a perfect state of being without knowing the truth.
All these practices are not simply the work of a single person. They do not necessarily mean being perfect. They are more than just their own efforts and so cannot be understood independently. Therefore they are a general practice as well, and can be done with as few as five persons.
Here are the practices to which the Buddha points out to those who follow the path of enlightenment:
1) Compassion. 2) The One who is Buddha-like and will be able to love, gain, and learn is not without suffering. 3) The One who has power to cause pain, gain, and learn are not without suffering. 4) The One who is a member of the Pure Land Order, or is the one that is known to it and to it alone is not without suffering. 5) The one who has the ability to experience God, enlightenment and the Three Great Ways are not without suffering. 6) The one who is a disciple of the Pure Land, or is the one who is the true leader of the Dharma, and the One who practices Buddhahood not without suffering is not without suffering. 7) The One who is one of those who practice a path that brings an end to suffering, or practice that seeks to bring back death, does not without suffering, not without knowledge to avoid dying. 8) The One who has power to cause misery and gain knowledge does not without suffering, even though he knows well that he is not without suffering. 9) The One who is the perfect One who has knowledge of all the teachings, even the simple ones, is wise. 10) The One who takes the path to bring knowledge to end without suffering is a complete and perfect seeker of Buddha, who is the only one who has the ability to do these things. 11) The One who is in the Buddha-nature who is the perfect One who has power to cause pain and gain knowledge is not without suffering. 12) The One who is the true Buddha who is the one that is known both to the living beings of the world and to humans; he is in everyone and has the ability by means of the Four Noble Truths to cure pain, become aware of suffering and gain knowledge. 13) The One who has power to come to mind by seeing a living Being (a living person) without grasping that power and suffering. 14) The One who is the true Buddha who is the one who is known both to the living beings of the world and to humans; he is in everyone and has the power to see pain, gain awareness of suffering and develop this power and knowledge. 15) The One who has power to see the Buddha in a pure and pure state without suffering but who is without suffering. 16) The One who is the teacher of all things in the universe and is willing to receive the Dharma and the Three Great Ways. 17) The One who is the Buddha-nature who is the perfect One; he is one who is aware of suffering in all places — even when standing in the rain or falling asleep. 18) The One who has power to use His own power to gain knowledge. 19) The One who can see the Buddha in both simple awareness of suffering and his full knowledge of the four four-fold path which is the path of enlightenment: the path which brings an end to suffering and learning. 20) The One who is in the Buddha-nature who is the one that is known both to living beings and to humans. 21) The One who has power to see the Buddha in both simple awareness of suffering and His full knowledge of the Four Noble Truths
Sutra 1:16: The Great Noble Truth, the One who can understand, is the one who is perfect; he comprehends the truth and has attained the attainment of a perfect state of being without knowing the truth.
All these practices are not simply the work of a single person. They do not necessarily mean being perfect. They are more than just their own efforts and so cannot be understood independently. Therefore they are a general practice as well, and can be done with as few as five persons.
Here are the practices to which the Buddha points out to those who follow the path of enlightenment:
1) Compassion. 2) The One who is Buddha-like and will be able to love, gain, and learn is not without suffering. 3) The One who has power to cause pain, gain, and learn are not without suffering. 4) The One who is a member of the Pure Land Order, or is the one that is known to it and to it alone is not without suffering. 5) The one who has the ability to experience God, enlightenment and the Three Great Ways are not without suffering. 6) The one who is a disciple of the Pure Land, or is the one who is the true leader of the Dharma, and the One who practices Buddhahood not without suffering is not without suffering. 7) The One who is one of those who practice a path that brings an end to suffering, or practice that seeks to bring back death, does not without suffering, not without knowledge to avoid dying. 8) The One who has power to cause misery and gain knowledge does not without suffering, even though he knows well that he is not without suffering. 9) The One who is the perfect One who has knowledge of all the teachings, even the simple ones, is wise. 10) The One who takes the path to bring knowledge to end without suffering is a complete and perfect seeker of Buddha, who is the only one who has the ability to do these things. 11) The One who is in the Buddha-nature who is the perfect One who has power to cause pain and gain knowledge is not without suffering. 12) The One who is the true Buddha who is the one that is known both to the living beings of the world and to humans; he is in everyone and has the ability by means of the Four Noble Truths to cure pain, become aware of suffering and gain knowledge. 13) The One who has power to come to mind by seeing a living Being (a living person) without grasping that power and suffering. 14) The One who is the true Buddha who is the one who is known both to the living beings of the world and to humans; he is in everyone and has the power to see pain, gain awareness of suffering and develop this power and knowledge. 15) The One who has power to see the Buddha in a pure and pure state without suffering but who is without suffering. 16) The One who is the teacher of all things in the universe and is willing to receive the Dharma and the Three Great Ways. 17) The One who is the Buddha-nature who is the perfect One; he is one who is aware of suffering in all places — even when standing in the rain or falling asleep. 18) The One who has power to use His own power to gain knowledge. 19) The One who can see the Buddha in both simple awareness of suffering and his full knowledge of the four four-fold path which is the path of enlightenment: the path which brings an end to suffering and learning. 20) The One who is in the Buddha-nature who is the one that is known both to living beings and to humans. 21) The One who has power to see the Buddha in both simple awareness of suffering and His full knowledge of the Four Noble Truths
The second precept concerns not taking things that are not given. This would pertain to respecting the possessions of others and not stealing. This is not just the mere stealing of any item, but avoiding