ED, How do you know all you speak about is not just illusion? Anthony
--- On Thu, 3/2/11, ED <[email protected]> wrote: From: ED <[email protected]> Subject: [Zen] Wholesome and unwholesome activity in Buddhism To: [email protected] Date: Thursday, 3 February, 2011, 11:45 AM "According to the universal Law of Cause and Effect, we reap what we sow, and there is no higher authority who wilfully rewards deeds that are good and punishes those that are evil. It is a similar situation to a person walking up a staircase, who may fall down if he is not careful enough, and thus will be responsible for any painful outcome. According to Buddhism, wholesome deeds naturally produce pleasant results and unwholesome actions naturally produce unpleasant consequences. Those who do not understand the working of this natural Law of Cause and Effect may think that the teaching regarding it is mere utilitarianism. In fact, the fundamental criterion in Buddhism for distinguishing wholesome from unwholesome actions, by reasonable means, is the character of their impact upon human relationships. Those actions which are in accord with the law of morality, and which will generate good results, are regarded as wholesome. Those actions that are unreasonable and harmful to ourselves and to others, and which sow seeds for a bitterly fruitful harvest of suffering, are regarded as unwholesome. This is not mere utilitarianism, but is the natural law by which our society necessarily abides. Such natural law can motivate and encourage people to act positively and to promote the life we truly share, honoring the morality which truly serves our common life." http://www.buddhanet.net/cbp2_f5.htm --------- 4. Right Action The second ethical principle, right action, involves the body as natural means of expression, as it refers to deeds that involve bodily actions. Unwholesome actions lead to unsound states of mind, while wholesome actions lead to sound states of mind. Again, the principle is explained in terms of abstinence: right action means 1. to abstain from harming sentient beings, especially to abstain from taking life (including suicide) and doing harm intentionally or delinquently, 2. to abstain from taking what is not given, which includes stealing, robbery, fraud, deceitfulness, and dishonesty, and 3. to abstain from sexual misconduct. Positively formulated, right action means to act kindly and compassionately, to be honest, to respect the belongings of others, and to keep sexual relationships harmless to others. Further details regarding the concrete meaning of right action can be found in the Precepts. 6. Right Effort Right effort can be seen as a prerequisite for the other principles of the path. Without effort, which is in itself an act of will, nothing can be achieved, whereas misguided effort distracts the mind from its task, and confusion will be the consequence. Mental energy is the force behind right effort; it can occur in either wholesome or unwholesome states. The same type of energy that fuels desire, envy, aggression, and violence can on the other side fuel self-discipline, honesty, benevolence, and kindness. Right effort is detailed in four types of endeavours that rank in ascending order of perfection: 1. to prevent the arising of unarisen unwholesome states, 2. to abandon unwholesome states that have already arisen, 3. to arouse wholesome states that have not yet arisen, and 4. to maintain and perfect wholesome states already arisen. 8. Right Concentration The eighth principle of the path, right concentration, refers to the development of a mental force that occurs in natural consciousness, although at a relatively low level of intensity, namely concentration. Concentration in this context is described as one-pointedness of mind, meaning a state where all mental faculties are unified and directed onto one particular object. Right concentration for the purpose of the eightfold path means wholesome concentration, i.e. concentration on wholesome thoughts and actions. The Buddhist method of choice to develop right concentration is through the practice of meditation. The meditating mind focuses on a selected object. It first directs itself onto it, then sustains concentration, and finally intensifies concentration step by step. Through this practice it becomes natural to apply elevated levels concentration also in everyday situations. http://www.thebigview.com/buddhism/eightfoldpath.html
