About right and wrong

Hello, Tanishi-san.

You've started to think about right and wrong, haven't you?
It's great.
But the value of right and wrong differs from person to person. I feel like it's something that builds up through life experiences.
You're still young. Logic is also important, but please try more and more things to create a rich experience in your life.

well,
The words “good cause and effect, bad cause and bad effect” often come up in Buddhist stories. But this isn't just Buddhism; it's close to the moral code of society. Then there are people who are worried that even though they have done a good thing, no good results are produced at all. Actually, in Buddhism, “good cause, pleasure, bad cause, bitter effect” is the correct answer. If you have confidence that you have done a good thing, the result will be your own joy, no matter what kind of result you have done. For example, no matter how hard you practice to win in sports, there are plenty of times when you lose. It has become a good fruit. But all the hard work remains. If you don't have regrets about yourself, it's not suffering; it's a fulfillment in your life. Then I feel more joy in that than losing. That is Rakka. On the other hand, no matter how good the results are, if your own heart is low, it will be a result of suffering. For example, I often hear stories about how they lost everything by mistake in their lives, even when they got a result that hit 100 million in the lottery, they relaxed their mind and lost everything. If you don't have your own mind, any kind of happiness will cause you to suffer.

In other words, in Buddhism, what satisfies one's mind is good, and what one takes as suffering becomes evil, so it is impossible to judge right and wrong by the one-sided value of right and wrong.
That's why life experience is necessary.

We clap hands.

Tanishi-san

Nice to meet you, my name is Shaku Huishin.

That's a great point of view.
What is judging right from wrong?

The standards we need to make the right decisions in the human world.
It may be fair to say that it is a standard for protecting laws and morals.
In other words, it is for the task of deciding whether it is good or bad.

That is sensible, isn't it?
The right and wrong that arise when I as a human being live in this human world stems from this separation.

So what does this separation come from?
It's wisdom.
It's one of the abilities we humans have.
Under understanding, human wisdom is wonderful things, medical care, science and technology, industrial products,
It is also this wisdom and sense that gave birth to countries and laws.
They are essential to our lives.

However, segregation simultaneously causes discrimination and superiority or inferiority.
It is also sensible that differences are created by attaching differences, superiority or inferiority to the existence of humans who are originally no different.
In other words, sorting can also be called colored glasses.
Also, it can be called my yardstick.
Because of this sense of understanding, we are unable to see things as they are.
Exactly, it distinguishes between good and bad.

Compared to Buddha's standards, there are no lights, a state of ignorance where you don't know which way to go.
Being ignorant, or in other words, in a state of confusion is poor sense.

It can be called evil in a broad sense.
Evil is the very image of me, full of worries.
Above all, there is a boundary between the three evils of hell, Gakido, and Beast Road.
It's called Sanmakudo (Sanmakudo).

My body is full of ignorance and anxiety, and I have a lot of greed, anger, anger, anger, jealousy, and jealousy,
They won't disappear, stop, or stop until they die.

It can be said that these are the true causes of evil.
The opposite can be said to be good, but what determines that goodness in the first place is my yardstick and colored glasses, so
In the true sense of the word, good deeds are difficult for us afflicted people to do.
We must listen carefully to the Buddha's voice.

The Buddha doesn't have this sense of understanding.
They say it's indiscreet.
The wisdom of recklessness is called senseless wisdom (muhhunbetchi).

When I encounter senseless wisdom, I can let you know what my wisdom of discernment is.

It is very important to listen honestly to the wisdom of the Buddha.

Good and evil in Buddhism are fundamentally different from Christian justice and evil. What comes close to enlightenment (peace of mind) is good, and what amplifies hesitation (suffering) is evil.

Where does suffering come from? It stems from three kinds of worries. First, ignorance (ignorance), ignorance of the causes and consequences of suffering, in other words, it is dark in Buddhism. Second, craving, wanting more, and not stopping wanting more. Or the flip side of it, I don't like it anymore. I don't want it at all, and it's a heart that rejects me. I'm thirsting for even more of these, an endless heart that fits even the slightest bit. Third, it is the mind of taking (taking), evaluating things, and judging likes and dislikes.

These three things are ignorance, thirst, and despair, which are the causes of suffering.

I caught my eye on the short skirt of the lady across the street from the train. It was just that my eyes caught light information and worked. I can't complain about your job. It's ridiculous to just take a photo of your sister and then transfer it to your brain. My eyes are independent of my ego. After it reached my brain, I was like, “Wow! good woman! Watch more!” Or a thirst for “that's vulgar... I want it to go away,” or “How should skin exposure be in terms of public order and morals?” Ego occurs when you bring in the question “where is good and where is bad from”.

The story is that society cannot move without it, but I am the one who overuses it and is bothered by thinking “it won't turn out the way I want.”

So why don't we become plant humans who don't feel anything or think about anything? Certainly, that may stop evil. But you can never do good with that. That won't solve it.

So what is good? It's going to be long, so I'll post past answers.
http://hasunoha.jp/questions/3597
Just as I have a home, I have a range of physical actions, verbal actions, and mental actions. If good is spread within that range, the room for anxiety to occur will decrease as much as it is spread out. Buddhism says let's live by smartly adjusting that balance that changes in real time.

Now, don't mess around in the house of your heart, and interact with others in the outside world.

Tanishi-sama

This is Kawaguchi Hidetoshi. This is my humble answer to the question.

I really think this is a question about the essence of things and things.

First, what is called “emptiness,” which is not an entity, is the essence of either ego, right, or evil.

Of course, they are not emptiness or emptiness where there is nothing, and they explain that they are dependent on others, that is, they are made up of “luck” as “something that happens through relationships.”

Therefore, it is possible to think that both ego and right and wrong are established in terms of “good fortune” for the time being.

However, the problem is, even if it is established in terms of “good fortune,” when correctly formulating the state of that thing or thing, in dealing with “ignorance” (fundamental ignorance), what exactly can be denied and what should be affirmed about errors where “there is” something “not” and errors where “nothing” is “there”, or to what extent no matter what is denied However, it is necessary to logically and rationally clarify how far it will go.

Now, when it comes to what Buddhist standards are necessary to determine the correct state of things and things, it is a way of thinking called “two words.”

This means that by correctly understanding the state of the two truths, “Katsu Yoshitai” (Shogi-tai) as a teaching showing the supreme ultimate truth, and “secular” (sezokutai) as a teaching kept in secular truth, and “sezokutai” (sezokutai) as a teaching that is explained as convenient, it is possible to correctly set up all things and things.

There is a risk of falling into complicated explanations for describing the details of the standard for “two” here, because there is a risk of falling into a limited number of characters or complicated explanations, but by all means, when learning and practicing Buddhism from now on, I would be grateful if you could practice with an awareness of this “two” as well.

Kawaguchi Hidetoshi Gassho