While Buddhism philosophy is almost impossible to generalize, there are ethical values that can be translated into our contemporary view of moral practice. The Mahayana buddhist tradition, in particular, seems to have a complicated but very foundational altruistic view and practice. Apart from Buddhist traditions, more contemporary moral theories draw out ideal approaches towards altruistic acts. When speaking of a person preforming such acts, we might consider them a ‘do-gooder’, but a more controversial do-gooder takes morality to an extreme extent that might be considered ‘saintly’ (in a secular way). What I want to focus on in this paper is the notion of moral theory in Mahayana buddhism and in particular the practices of the Bodhisattva.
…show more content…
On the contrary, all joy and good fortune comes from positive and calm mental states. The goal is to move past suffering through practices of developing a positive minds of love, wisdom, and compassion which ultimately leads to nirvana (cessation of suffering) which comes right after enlightenment. These practices include meditation: a method to develop and understand ones own mind. While it seems that today many people practice meditation for the mental health benefits, in this buddhist tradition the practice goes beyond basic techniques by taking refuge in what is called the three jewels: the Buddha, Dharma, and Sangha. The buddha is the perfect being that acts as a figure or reflection of reality. Dharma is the term used for the teachings of the buddha; the teachings of the Buddha is focused on the problem of suffering—it is inevitable, true, and can be alleviated. Sangha is the buddhist community. The jewels are the cornerstones for those that wish to work towards becoming a buddha (this is different in various buddhist schools and traditional interpretations). In Mahayana buddhism, while taking refuge in the three jewels, those …show more content…
Singer’s main argument, made in “Famine, Affluence, and Morality”, follows a consequentialist ideology that is often considered extremely demanding of an individual. His argument seems valid as long as we agree that suffering from a lack of food, shelter, and medicine is bad. There is a similar concept in “Guide to the Bodhisattva Way of Life” by Santideva that emphasizes a duty to prevent/relieve suffering:
“Although my suffering does not cause pain in other bodies, nevertheless that suffering is mine and is difficult to bear because of my attachment to myself.
Likewise, although I myself do not feel the suffering of another person, that suffering belongs to that person and is difficult [for him] to bear because of his attachment to himself. (8.92-93)
All sufferings are without an owner, because they are not different. They should be warded off simply because they are suffering. Why is any restriction made in this case?
Why should suffering be prevented? Because everyone agrees. If it must be warded off, then all of it must be warded off; and if not, then this goes for oneself as it does for everyone else.”
On the contrary, all joy and good fortune comes from positive and calm mental states. The goal is to move past suffering through practices of developing a positive minds of love, wisdom, and compassion which ultimately leads to nirvana (cessation of suffering) which comes right after enlightenment. These practices include meditation: a method to develop and understand ones own mind. While it seems that today many people practice meditation for the mental health benefits, in this buddhist tradition the practice goes beyond basic techniques by taking refuge in what is called the three jewels: the Buddha, Dharma, and Sangha. The buddha is the perfect being that acts as a figure or reflection of reality. Dharma is the term used for the teachings of the buddha; the teachings of the Buddha is focused on the problem of suffering—it is inevitable, true, and can be alleviated. Sangha is the buddhist community. The jewels are the cornerstones for those that wish to work towards becoming a buddha (this is different in various buddhist schools and traditional interpretations). In Mahayana buddhism, while taking refuge in the three jewels, those …show more content…
Singer’s main argument, made in “Famine, Affluence, and Morality”, follows a consequentialist ideology that is often considered extremely demanding of an individual. His argument seems valid as long as we agree that suffering from a lack of food, shelter, and medicine is bad. There is a similar concept in “Guide to the Bodhisattva Way of Life” by Santideva that emphasizes a duty to prevent/relieve suffering:
“Although my suffering does not cause pain in other bodies, nevertheless that suffering is mine and is difficult to bear because of my attachment to myself.
Likewise, although I myself do not feel the suffering of another person, that suffering belongs to that person and is difficult [for him] to bear because of his attachment to himself. (8.92-93)
All sufferings are without an owner, because they are not different. They should be warded off simply because they are suffering. Why is any restriction made in this case?
Why should suffering be prevented? Because everyone agrees. If it must be warded off, then all of it must be warded off; and if not, then this goes for oneself as it does for everyone else.”