‘Traditional Buddhism rests on recognising that there are two sets of values, those of life in the world and those higher ones of leaving it’

In following the Buddha, one persists in the performance of good deeds; may be his or her present circumstances are harsh and exasperating, but once his or her good karma (deeds) ripen, he or she will logically bear good fruit. If one can perceive the world in this light, then and only then can he or she considers him/herself to have grasped the spirit of Buddhism, according to its teaching.
Therefore, quiet and peaceful attitude towards life, death and immortality, the desire for enlightenment and liberation from evil can be found in other Eastern religions and cults. In this context, attitudes to suicide is changing: it is considered not as sinful as meaningless because it does not release the person from the cycle of birth and death (samsara), but only leads to the birth of more closely incarnation. Consequently, it is possible to claim that traditional Buddhism rests on recognising that there are two sets of values, those of life in the world and those higher ones of leaving it.
Conclusion

Buddhism ethics are traditionally based on what Buddhists view as the enlightened perspective of the Buddha, or other enlightened beings such as Bodhisattvas. The Indian term for ethics or morality used in Buddhism is Śīla which in Buddhism is one of three sections of the Noble Eightfold Path, and is a code of conduct that embraces a commitment to harmony and self-restraint with the principal motivation being non-violence, or freedom from causing harm.
To sum it up, it was proven that Traditional Buddhism rests on recognising that there are two sets of values, those of life in the world and those higher ones of leaving it. The first set of values is more traditionally viewed as Buddhism core values and is connected with human being’s living on the Earth in accordance to several rules. Each of them emphasizes how a particular understanding and performing of a function is to be carried out; what is more, even traditional Buddhism has not evaded the concept of a sin and, therefore, represents a sort of scheme of right living which leads a human being into nirvana. According to Buddhist teachings, any reincarnation (reincarnation) includes a necessary evil and suffering. What is more, one can stop this chain of suffering only when the soul can attain nirvana (nothingness). To reach Nirvana at once in the first regeneration is impossible, but a person has to go the way of salvation - and then he or she will be able to complete the chain of rebirths.
On the other hand, there is no defined set of rules which often leads to misunderstanding; however, the values are defined clearly and some of the rules of living are based on them or the main laws of Buddhism.
Bibliography

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2 Dhammananda, Ven Dr K Sri (2000) Moral and Ethical Conduct of a Buddhist. New-York.
3 Goodman, Ch. (2014) Ethics in Indian and Tibetan Buddhism. The Stanford Encyclopaedia of Philosophy.
4 Gombrich, R., Obeyesekere, G. (1990) Buddhism Transformed: Religious Change in Sri Lanka. Gunapala, Dh. (2001) Fundamentals of Buddhists Ethics. London.
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Goodman, Ch. (2014) Ethics in Indian and Tibetan Buddhism. The Stanford Encyclopaedia of Philosophy.
Harvey, P. (2000) An Introduction to Buddhist Ethics. Cambridge University Press. P. 150.
The same. P. 151.
Saisuta, Ven. Ph. N. (2012) The Buddhist Core Values and Perspectives for Protection Challenges: Faith and Protection. Thailand, Mahachulalongkorn Uniserity.
Conze, Ed. (1957) Buddhism. Its Essence and Development. Oxford: Bruno Cassier.
Gombrich, R., Obeyesekere, G. (1990) Buddhism Transformed: Religious Change in Sri Lanka. The Journal of the International Association of Buddhist Studies. Vol. 13, № 2.
Keown, D. (2000) Contemporary Buddhist Ethics. Surrey: LaserScript Ltd.
Whitehill, J. (2000) Buddhist Ethics in Western Context: The Virtues Approach. London.
Premasiri, P. D. (2014) Buddhism in a Value-changing Society. BPS Online Edition.
Dhammananda, Ven Dr K Sri (2000) Moral and Ethical Conduct of a Buddhist. New-York.
Gunapala, Dh. (2001) Fundamentals of Buddhists Ethics. London.












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