By Stephen Batchelor
By myself with Others is a uniquely modern advisor to realizing the undying message of Buddhism, and particularly its relevance in real human family members. It used to be encouraged by means of Shantideva’s advisor to the Bodhisattava’s lifestyle, the oral directions of residing Buddhist masters, Martin Heidegger’s vintage Being and Time, and the writings of the Christian theologians Paul Tillich and John MacQuarrie.
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Additional resources for Alone with Others: An Existential Approach to Buddhism (Grove Press Eastern Philosophy and Literature)
E. 140 But Chlijin discards this idea. e. that the sentient and the insentient are not different, belongs to the ultimate standpoint ofTendai, and from this standpoint good and bad, or observing the precepts and breaking them, are not different either. 141 This would seem to mean that the theory is irrelevant to the everyday practice of ordinary people and hence of little significance to our present environmental crisis. Let us grant that in a truly perfect 137 LaFleur 1973, ll1f. 138 D. Seyfort Ruegg, AhifJlsa and Vegetariallism in the History of Buddhism, in: Budtlhist Studies on Honour of Walpola Rahula, ed.
4 (hil[lsro hi nityodvejanlYo nityanubaddhavairas ca, which I understand to mean that a person who injures others is always shunned by them and pursued by the i r enmity). Schmidt 1968, 643ff; 648f; 651. For post-Vedic Hindu sources, ib. 23-25). e, de facto, ahiTflsa214 ) and even the practice of benevolence (merta, lit. "friendship") are, even in Buddhist texts, occasionally expressly characterized as involving a m u t u a I relation,215 a kind of mutual non-aggression pact or friendship treaty between the ascetic and certain speeies of, or all, (wild) animals: He who gives safety to countless sentient beings receives, in his turn, safety from them,216 and snakes and other dangerous animals do not bite or injure him who encompasses them with friendship217 or benevolence.
Lack of compassion (Sn-a ad Sn 43 four Precepts, however, reference to animals (or other living beings except man) does not seem to playa significant role. 1 As for the idea that animals, too, own certain things which one should not take away from them, it is not often met with in the texts. At Yin III 58, dealing with monks who have eaten the remains of the quarry (vighiisa) of a beast of prey234, appropriating what belongs to an animal (tiracchiinagatapariggaha) is even stated to offence. 235 But the Vinaya is not concerned, primarily, with morality be n 0 proper but rather with the internal harmony and external reputation of the Order.