By Peter Harvey
This systematic creation to Buddhist ethics is aimed toward a person drawn to Buddhism, together with scholars, students and normal readers. Peter Harvey is the writer of the acclaimed advent to Buddhism (Cambridge, 1990), and his new booklet is written in a transparent sort, assuming no past wisdom. while it develops a cautious, probing research of the character and sensible dynamics of Buddhist ethics in either its unifying subject matters and within the particularities of alternative Buddhist traditions. The ebook applies Buddhist ethics to a number of problems with modern drawback: humanity's dating with the remainder of nature; economics; warfare and peace; euthanasia; abortion; the prestige of ladies; and homosexuality. Professor Harvey attracts on texts of the most Buddhist traditions, and on ancient and modern money owed of the behaviour of Buddhists, to explain current Buddhist ethics, to evaluate diversified perspectives inside it, and to increase its program into new components.
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Extra info for An Introduction to Buddhist Ethics: Foundations, Values and Issues (Introduction to Religion)
A puñña action is ‘auspicious’, ‘fortunate’ or ‘fruitful’, as it puriﬁes the mind and thus leads to future good fortune (McDermott, : –). Indeed, through other IndoEuropean languages it may be related to the English words ‘boon’ and ‘bounty’ (the Thai word for puñña is bun). As the noun puñña refers to the auspicious, uplifting, purifying power of good actions to produce future happy results, one might translate it as ‘goodness-power’, but this oﬀers no convenient related adjective. A better translation would be ‘(an act of) karmic fruitfulness’, with ‘karmically fruitful’ as the adjective.
Cf. 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.
Indeed, through other IndoEuropean languages it may be related to the English words ‘boon’ and ‘bounty’ (the Thai word for puñña is bun). As the noun puñña refers to the auspicious, uplifting, purifying power of good actions to produce future happy results, one might translate it as ‘goodness-power’, but this oﬀers no convenient related adjective. A better translation would be ‘(an act of) karmic fruitfulness’, with ‘karmically fruitful’ as the adjective. This makes a connection with the fact that actions (karmas) are often likened to ‘seeds’ and their results are known as ‘fruits’ (phalas) or ‘ripenings’.