This essay examines some current concerns of socially engaged Buddhists in the West. How does one practice nonviolence in one's own life and in the world? How can the demands of "inner" and "outer" work be reconciled?

Understanding the Buddhist theory of kamma will help man in being a person with rationality, performing his best in the present for moral and intellectual perfection. He neither turns back and clings to things that have passed, nor does dream about things have yet to come.

As humankind is reaching the threshold of the twenty-first century, a question of global character is on the minds of many people: "What new era will be awaiting us in the history of humankind?" In the years that hinge the two centuries what kinds of experiences and lessons are we having that make us feel more secure and more confident?

All human beings have in common the desire to avoid suffering and to know happiness. When our own experience has given us the means to understand that we are not alone in wishing to avoid suffering and live happily, we will be able to develop compassion, the wish to see others free from pain.

Despite the fact that the various Tibetan Buddhist traditions developed substantive ethical systems on the personal, interpersonal and social levels, they did not develop systematic theoretical reflections on the nature and scope of ethics. Precisely because very little attention is devoted to the nature of ethical concepts, problems are created for modern scholars who are thus hindered in making comparisons between Buddhist and Western ethics.

Environmentalist concerns have moved centre stage in most major religious traditions of late and Buddhism is no exception to this rule. This paper shows that the canonical writings of Indic Buddhism possess elements that may harmonise with a de facto ecological consciousness.

In this age of free-thinking and globalization, some lose faith in their own religion and some retain it even stronger than before.  This paper will look at the experience of the Buddhist youth of Myanmar.  In so doing, I will use my own experience of working with youth for many years through special Buddhist trainings for youth and how in those trainings, the Mangala-sutta and the Dhammapāda have been applied not just to activate and energize but also to widen and deepen the Buddhist ethical views among the youth.

　 Dhamma or Dharma is the ultimate foundation for the Buddhist ethics.  The term Dhamma is a multi-significant term but the study of Pāli literature reveals two main meanings of the word Dharma which has been preserved throughout the ages.

　It can be seen from the very definition of economy and ethics: economics suggests meeting material needs, and ethics should meet spiritual needs. Material culture and spiritual culture are two basic essentials for human life and activities, and none of them are considered dispensable.

Contemporary Buddhism increasingly seeks to make itself understood in modern terms and to respond to contemporary conditions. Buddhism's legitimation in the West can be partially met by demonstrating that Buddhist morality is a virtue-oriented, character-based, community-focused ethics, commensurate with the Western "ethics of virtue" tradition.