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reincarnation - BHD Trung Ương GĐPTVN tại Hoa Kỳ
reincarnation - BHD Trung Ương GĐPTVN tại Hoa Kỳ

Print this article - Journal of Global Buddhism
Print this article - Journal of Global Buddhism

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ONE
ONE

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introduction and methodology

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Sutra of the Medicine Buddha

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A Critical Analysis of Brian Victoria`s Perspectives on Modern
A Critical Analysis of Brian Victoria`s Perspectives on Modern

... responsibility for their murderous acts. Instead, it is an expression of Buddhist compassion to kill; it is God’s will to kill…. 4 Victoria uses the collaboration between Japan’s Buddhist hierarchy and the militarist leaders of the 1930s and 1940s as a case study to illustrate this main point. Victo ...
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SRI LANKA INTERNATIONAL JOURNAL OF BUDDHIST

... present context two modes of reading Vinaya are of particular importance. One is what I would call a legal reading, the other is a historical-critical reading. A legal reading attempts to understand legal implications, a historical-critical reading attempts to reconstruct history through comparative ...
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Observations on the Reform of Buddhism in Nepal
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... experience everything as fate. If everything is fate and predetermined then again there would be no need for ethical laws and moral standards. Indeed a teacher in the Buddha’s time, Ajita Kesakambali, said that if one were to go down one side of the Ganges creating mayhem and up the other performing ...
On Compassionate Killing and the  Abhidhamma’s Journal of Buddhist Ethics
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... have been important to clarify the facts on which the judgment was based if the Vinaya report required qualification in the way the commentators suggest. There must also be some doubt, on the commentarial account, as to whether the monks would even be guilty of an offense. By attributing a state of ...
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Buddhist ethics

Buddhist ethics are traditionally based on what Buddhists view as the enlightened perspective of the Buddha, or other enlightened beings who followed him. Moral instructions are included in Buddhist scriptures or handed down through tradition. Most scholars of Buddhist ethics thus rely on the examination of Buddhist scriptures, and the use of anthropological evidence from traditional Buddhist societies, to justify claims about the nature of Buddhist ethics.According to traditional Buddhism, the foundation of Buddhist ethics for laypeople is The Five Precepts: no killing, no stealing, no lying, no sexual misconduct, and no intoxicants. In becoming a Buddhist, or affirming one's commitment to Buddhism, a layperson is encouraged to vow to abstain from these negative actions. The precepts are not formulated as imperatives, but as training rules that laypeople undertake voluntarily to facilitate practice. In Buddhist thought, the cultivation of dana and ethical conduct will themselves refine consciousness to such a level that rebirth in one of the lower hells is unlikely, even if there is no further Buddhist practice. There is nothing improper or un-Buddhist about limiting one's aims to this level of attainment. Buddhist monks and nuns take hundreds more such vows (see vinaya).The Buddha (BC 623-BC 543) provided some basic guidelines for acceptable behavior that are part of the Eightfold path. The initial precept is non-injury or non-violence to all living creatures from the lowest insect to humans. This precept defines a non-violent attitude toward every living thing. The Buddhist practice of this does not extend to the extremes exhibited by Jainism, but from both the Buddhist and Jain perspectives, non-violence suggests an intimate involvement with, and relationship to, all living things.
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