ED, You do this a lot - post quotes from places - and I'm not sure why your're posting them or what they're supposed to mean. At least you give sources of the quotes which is good.
There is no 'universal Law of Cause and Effect'. Humans do hold on to an illusory concept of cause-and-effect, and it is the basis for all logic, rationality and certainly science. 'Universal' is a pretty big word. I don't know how we could consider anything universal. How about 'local perception of cause-and-effect'? And all the 'wholesome/unwholesome' comments are of course decidedly dualistic, and even worse than that absolute judgements. So...what's your point in posting this? ...Bill! --- In [email protected], "ED" <seacrofter001@...> wrote: > > > > > "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 > <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 <precepts.html> . > > 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 > <http://www.thebigview.com/buddhism/eightfoldpath.html> > ------------------------------------ Current Book Discussion: any Zen book that you recently have read or are reading! Talk about it today!Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/Zen_Forum/ <*> Your email settings: Individual Email | Traditional <*> To change settings online go to: http://groups.yahoo.com/group/Zen_Forum/join (Yahoo! ID required) <*> To change settings via email: [email protected] [email protected] <*> To unsubscribe from this group, send an email to: [email protected] <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/
