Abstract

Proliferation of stem cell self-replication capabilities, can be used as medical treatment of disease control, tissue transplantation, or drug development and testing. Obtained from research using embryonic pluripotent stem cells, have captured a large embryo life too. Tendency to deny the embryo the scientific community is equal to the entire whole of the "person." General recommendations: embryo research in fourteen days after egg fertilization, because embryonic development at this time, no perception nor sense, does not have "people" the moral sense. Buddhism can be straight down according to the "egalitarianism" of arguments, emphasizing: whether the embryo is not a "person" as long as it is "life" to use it there is "killing" of moral evil. Furthermore, the starting point of life, indeed from the moment the sperm-egg binding began. Beings in the embryonic state, because the emotions and sensory awareness has not been bred, so the only "no pain no fun subject." But this does not mean that the use of these embryos will not be the situation right, "killing" element. Compliance with "do not kill ring," the disciples of the Buddha, of course, can not agree to seize the behavior of embryonic life. If the disciples of the Buddha is in the public domain, involved in the legal side of this issue and the policy side, the face of the wider community and the interests of all parties, very limited space for individual autonomy, but it should not give up the gradual and slow to mercy killing of non- concept, less and affect the quality of laws and regulations. Obviously in a practical level, Buddhism is to have a "middle origin," the philosophy of action. Stem cells have the ability to self-replicate. They can be used in medical therapy, organ transplant, and pharmacological development or testing. However, obtaining pluripotent stem cells from embryos, for research purposes, implies snatching away the lives of the embryos or foetuses . Scientists tend to deny that an embryo is a human being. The general suggestion is that research on the embryo can be carried out within fourteen days after the egg has been fertilised because the embryo at that stage does not have any senses or feelings and hence does not possess the significance of a human being ethically. Based directly on the belief that 'all sentient beings are equal', Buddhism emphasises that regardless of whether an embryo is a human being or not, as long as it is already a life form, using it constitutes the immoral act of killing. Furthermore, life actually begins at the time when the sperm and egg fuses. Although the embryo does not have the feeling of pain or pleasure, as its sensory organs have not fully developed, this does not mean that using such embryos does not constitute the act of killing. Buddhists who uphold the precept of no killing certainly cannot agree to the act of seizing the lives of the embryos or foetuses. When a Buddhist encounters the legal and the policy-making aspects of this issue in public, he / she has limited personal autonomy because he / she has to face all of society and the interests of various people. However, one should not give up in slowly and gradually putting the idea of ​​mercy and no killing, little by little, into the quality of the laws and rules. Thus, it is obvious that, from a practical point of view, Buddhism still requires a guiding framework on how to practically apply the teaching of the Middle Path of Dependent Origination