By Damien Keown
The latter half the 20th century witnessed a growing to be curiosity in Buddhism, and it keeps to seize the mind's eye of many within the West who see it as both an alternate or a complement to their very own non secular beliefs.
Numerous introductory books have seemed lately to cater to this growing to be curiosity, yet virtually none devotes consciousness to the particularly moral dimensions of the culture. for numerous advanced cultural and ancient purposes, ethics has no longer bought as a lot realization in conventional Buddhist proposal because it has within the West.
Written by means of Damien Keown, one of many few specialists all over the world who focuses on the world, Buddhist Ethics illustrates how Buddhism may well process a number of modern ethical matters, starting from abortion to euthanasia, sexuality to cloning, or even conflict and economics.
Read or Download Buddhist Ethics: A Very Short Introduction (Very Short Introductions) PDF
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Extra info for Buddhist Ethics: A Very Short Introduction (Very Short Introductions)
17 In many places, Hongzhi provides specific instructions about how to manage one’s sense perceptions so as to allow the vital presence of just sitting. “Respond unencumbered to each speck of dust without becoming its partner. ”19 This does not indicate a presence that is oblivious to the surrounding sense world. But while the practitioner remains aware, sense phenomena do not need to become objects of attachment, or be objectified at all. Another aspect of Hongzhi’s practice is that it is objectless, not only in terms of letting go of concentration objects, but also objectless in the sense of avoiding any specific, limited goals or objectives.
We become open to the unknown, and we need not fear that. We start to develop a very intimate and deep relationship with something we all share but with which each of us has our own particular relationship. Very naturally as we sit in zazen, thoughts, sounds, and sensations are present, all of the first six consciousnesses. Some versions of the Yogācāra suggest seeing clearly how the eighth consciousness is guiding the six consciousnesses. But our practice is just to watch the whole thing, to be present and aware from this deeper place that allows the thinking but is not caught by it.
Thus we find our deep inner balance, not leaning left or right, not leaning forward or holding back. We try to find the center, a dynamic place that always is shifting. To find uprightness that is relaxed and not tense is subtle; it takes a while to find our seat in this practice. Breathing is always happening, but attention to this inhalation, then this exhalation, is a way of knitting together the whole of our zazen awareness. When we inhale we are actually breathing with our whole body, oxygen goes through all of our arteries, throughout the body.
Buddhist Ethics: A Very Short Introduction (Very Short Introductions) by Damien Keown