Tibetan Causulity And Its Value

The concept of causality manifests Tibetan ethical ideology as well as good-and-evil ideology. The Tibetan people firmly stick to the idea of’vice punished and virtue rewarded’under the influence of the primitive Bon and Tibetan Buddhist culture. So they cherish the hope of attaining a good retribution by restraining their behaviors and awareness. They regard the lust, aversion, idiocy as the root cause of all annoyance and pain and would behave themselves according to it. As Tibetan ethical ideology is characterized by admitting the concept of causality, it is worthwhile to analyzing the Tibetan causality idea and its corresponding theoretic knowledge and logical reasoning. Especially it becomes more important to have a discussion about the influence exerted by the Tibetan traditional culture to the cognition of essence of things and the concept of the good-and-evil ideology in this day and age, in which ethics, aesthetic view and humanistic thoughts are profoundly influenced by the philosophic thinking of the western post-modernity. And this paper mainly focus on the basis of causality concept, the essence of good-and-evil as well as the relationship between subjective and objective.The whole paper consists of five chapters. The first chapter summarizes Tibetan causality concept and mainly focus on the cognition generated by the Bon culture to the world before the spread of Tibetan Buddhism into the Tibetan area. For having a good understanding of the theoretic basis and characteristics of the Tibetan ethical ideology, there is an explanation to the meaning of karma and to the difference between’karmic result’and’causality’. The second chapter chiefly analyzes the theoretic basis of the causality concept. The theory of arising from conditional causation is the basis of causality concept. No matter from the exterior world or the interior world, everything in the world is arising from the conditional causation without any independent thing. It is the nature of emptiness result in the conditional causation and the vice verse. Emptiness not means anything but lack of independence to the corresponding experiences. And by talking about either the subjective cause or the objective cause of the karma of good-and-evil as well as its definition, characteristics and something of relevant relationships, to form an idea of the good-and-evil. The third chapter illustrates the’ten deeds’in the religious documentaries. And there is not merely have a discussion about the breakdown of’ten deeds’, but also have a comparatively analysis to the variety of evil deed, good deed and karmic ally neutral deed. The forth chapter principally focus on the essence of good-and-evil. Karma is something of relationship like everything consequence results from the corresponding causes. It is also close to the saying that everything in the world has its own space to depend on. And the chapter contributes to a clear perspective of the objective of good-and-evil. The fifth chapter talked about the value of Tibetan causality concept. Being in conjunction with the newly direction of the philosophy, making an illustration to the ethical value, social value and cultural value of causality concept.