Two Dimensions of Buddhist Practice and Their Implications on Statecraft
This article argues that within Buddhism, the ethical principles of those aiming at better rebirths within the round of rebirths (saṃsāra), and those aiming at nirvana, the transcending of this, should be clearly distinguished. The ethics of the nirvana seeker, mostly monks and nuns, has no place fo...
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Routledge
2021
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| In: |
Contemporary buddhism
Jahr: 2021, Band: 22, Heft: 1/2, Seiten: 88-101 |
| weitere Schlagwörter: | B
Mahāvaṃsa
B kusala B king Asoka B progressive instruction B Jātakas B bhikkhu B pāpa B akusala B dasa rāja-dhammas B upāsaka B cakkavatti B puñña |
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| 520 | |a This article argues that within Buddhism, the ethical principles of those aiming at better rebirths within the round of rebirths (saṃsāra), and those aiming at nirvana, the transcending of this, should be clearly distinguished. The ethics of the nirvana seeker, mostly monks and nuns, has no place for war and violence, while the more worldly concerns of other Buddhists allow some engagement in defensive wars while seeking to minimise suffering, in line with international humanitarian law. It is argued that the lay Buddhist’s emphasis is on avoiding evil (pāpa) and doing what is ‘meritorious’ (puñña), i.e. bringing happy results within this and future lives. ‘Meritorious’ acts are ‘good’ by worldly standards but are not the same as a nirvana-seeker’s ‘skilful’ (kusala) action, which should always be non-violent. This is not to say, however, that a lay Buddhist may not also perform some genuinely skilful actions. | ||
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| 650 | 4 | |a dasa rāja-dhammas | |
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