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The foundation of Buddhist ethics for laypeople is The Five Precepts which are common to all Buddhist schools. The precepts or "five moral virtues" ( pañca-silani ) are not commands but a set of voluntary commitments or guidelines, [ 23 ] to help one live a life in which one is happy, without worries, and able to meditate well.
The five precepts (Sanskrit: pañcaśīla; Pali: pañcasīla) or five rules of training (Sanskrit: pañcaśikṣapada; Pali: pañcasikkhapada) [4] [5] [note 1] is the most important system of morality for Buddhist lay people.
In pre-Buddhist Brahmanism, Brahmin priests used to perform yajñas (sacrifices) and thereby generating merit for the donors who provided gifts for the sacrifice. In Buddhism, it was the Buddhist monk who assumed this role, considered qualified to receive generosity from devotees and thereby generating merit for them.
In Buddhism, the Eight Precepts (Sanskrit: aṣṭāṇga-śīla or aṣṭā-sīla, Pali: aṭṭhaṅga-sīla or aṭṭha-sīla) is a list of moral precepts that are observed by Nuns, or Upāsakas and Upasikās (lay Buddhists) on Uposatha (observance days) and special occasions.
In Chinese Buddhism, this is often done in a ceremony at a Buddhist temple and sometimes a retreat lasting multiple days is required for orientation. [1] The six major lay bodhisattva precepts in this sutra are the five precepts plus an extra precept which focuses on not "speaking of the faults of bhiksus, bhiksunis, upasakas, or upasikas."
Buddhist ethics have been termed eudaimonic (with their goal being well-being) and also compared to virtue ethics (this approach began with Damien Keown). [62] Keown writes that Buddhist Nirvana is analogous to the Aristotelian Eudaimonia , and that Buddhist moral acts and virtues derive their value from how they lead us to or act as an aspect ...
An example of this substitution, and its consequences, is Majjhima Nikaya 36:42–43, which gives an account of the awakening of the Buddha. [155] According to Schmithausen, the four truths were superseded by pratityasamutpada, and still later, in the Hinayana schools, by the doctrine of the non-existence of a substantial self or person. [156]
The belief that there is an afterlife and not everything ends with death, that Buddha taught and followed a successful path to nirvana; [215] according to Peter Harvey, the right view is held in Buddhism as a belief in the Buddhist principles of karma and rebirth, and the importance of the Four Noble Truths and the True Realities. [218] 2.
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