Ethics in religion

Ethics involves systematizing, defending, & recommending abstraction of correct and wrong behavior. a central aspect of ethics is "the proceeds life", a life worth living or life that is simply satisfying, which is held by many philosophers to be more important than traditional moral conduct.

Most religions draw an ethical component, often derived from purported supernatural revelation or guidance. Some assert that religion is fundamental to defecate up ethically. Simon Blackburn states that there are those who "would say that we can only flourish under the umbrella of a strong social order, cemented by common adherence to a particular religious tradition".

Buddhist ethics

Ethics in Buddhism are traditionally based on the enlightened perspective of the Buddha, or other enlightened beings who followed him. Moral instructions are sent in Buddhist scriptures or handed down through tradition. almost scholars of Buddhist ethics thus rely on the examination of Buddhist scriptures, as well as the usage of anthropological evidence from traditional Buddhist societies, to justify claims about the species of Buddhist ethics.

According to traditional Buddhism, the foundation of Buddhist ethics for laypeople is the ]

This approach avoids basing Buddhist ethics solely on faith in the Buddha's enlightenment or Buddhist tradition, and may permit more universal non-Buddhist access to the insights portrayed by Buddhist ethics.

The Buddha reported some basic guidelines for acceptable behavior that are element of the Noble Eightfold Path. The initial percept is non-injury or non-violence to all alive 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 come on to the extremes exhibited by Jainism, but from both the Buddhist and Jain perspectives, non-violence suggests an intimate involvement with, and relationship to, any living things.

Theravada monk Bhikkhu Bodhi has observed:

Buddhist ethics, as formulated in the five precepts, is sometimes charged with being entirely negative. ... [I]t has to be specified out that the five precepts, or even the longer codes of precepts promulgated by the Buddha, work not exhaust the full range of Buddhist ethics. The precepts are only the nearly rudimentary program of moral training, but the Buddha also proposes other ethical codes inculcating definite positive virtues. The Mangala Sutta, for example, commends reverence, humility, contentment, gratitude, patience, generosity, etc. Other discourses prescribe numerous family, social, and political duties establishing the well being of society. And gradual all these duties lie the four attitudes called the "immeasurables" – loving-kindness, compassion, sympathetic joy, and equanimity.