Posted by: Dhammañāṇa
« on: April 24, 2020, 08:52:45 PM »Is there a universal definition of a crime? was asked on another place and shared there, my person thinks that it is good to make investigating of the answer also and formost avaliable here, dedicated for the Sublime Sangha and it's devoted follower:
Venerable members of the Sangha,
Venerable fellows,
Buddhaparisada,
Good householder, interested,
As co-existence will always cause hurt of others, laws and means of punishment, or try to compensate refraction, are always just confentions and it would be impossible to define acts in ways which could discriminate without failures, not even theoretical since it's firt all a dual matter and second, the root of all actions is intention, hard to trace even for the actor. Less laws therefore give much value on intention to judge, yet hurt could be caused by other then the subjected actor and with no intent of the actor at all.
Nevertheless the "universal law of kamma and vipaka", cause and effect, does it's cause but is not sufficent enough for satisfaction of a sociaty since it is often perceived as un-just and does not primarly serve a particuar sociaty.
The only "law" and resolve-system that the Buddha gave was the Vinaya for his founded sociaty of monks, the Sangha.
Of what is a "crime" within other sociaty he put much effort into explain the Silas, the 4 basic precepts (taking existance, taking others, abuse, not speaking truth) and causing heedlesness for it. Yet the "judge", cause and effect, acts alone and no other punishment, compensation system could work instead.
Of what is wrong, an universal crime,and what is right, the Buddha gave the 10 wholesome and 10 unwholesome actions
, ku-sala (ku = bad, sala= cutting away, bad-cutting off) and a-ku-sala (not cutting bad off).
In regard of duties, there are also set out formulations for his monks but in regard of his lay followers in this Buddha-parisa, there is nearly no compensation tool defined, if violating, since the lay people still have certain others peoples laws to follow and this would cause sociaties conflict. A set of duties for lay people in particular relations is found in the Sigalasutta in a "if then" manner, a law to maintain a relation well.
Right view is the base to understand the universal law.
It's very simple, Dhamma, the universal law, good actions bring good results, bad, bad and to overcome all crimes, one needs to abound touch, the cause of good and bad, touch of avijja, not knowing.
A good read to understand better is Justice vs. Skillfulness and Wisdom over Justice .
Anumodana
Venerable members of the Sangha,
Venerable fellows,
Buddhaparisada,
Good householder, interested,
As co-existence will always cause hurt of others, laws and means of punishment, or try to compensate refraction, are always just confentions and it would be impossible to define acts in ways which could discriminate without failures, not even theoretical since it's firt all a dual matter and second, the root of all actions is intention, hard to trace even for the actor. Less laws therefore give much value on intention to judge, yet hurt could be caused by other then the subjected actor and with no intent of the actor at all.
Nevertheless the "universal law of kamma and vipaka", cause and effect, does it's cause but is not sufficent enough for satisfaction of a sociaty since it is often perceived as un-just and does not primarly serve a particuar sociaty.
The only "law" and resolve-system that the Buddha gave was the Vinaya for his founded sociaty of monks, the Sangha.
Of what is a "crime" within other sociaty he put much effort into explain the Silas, the 4 basic precepts (taking existance, taking others, abuse, not speaking truth) and causing heedlesness for it. Yet the "judge", cause and effect, acts alone and no other punishment, compensation system could work instead.
Of what is wrong, an universal crime,and what is right, the Buddha gave the 10 wholesome and 10 unwholesome actions
, ku-sala (ku = bad, sala= cutting away, bad-cutting off) and a-ku-sala (not cutting bad off).In regard of duties, there are also set out formulations for his monks but in regard of his lay followers in this Buddha-parisa, there is nearly no compensation tool defined, if violating, since the lay people still have certain others peoples laws to follow and this would cause sociaties conflict. A set of duties for lay people in particular relations is found in the Sigalasutta in a "if then" manner, a law to maintain a relation well.
Right view is the base to understand the universal law.
It's very simple, Dhamma, the universal law, good actions bring good results, bad, bad and to overcome all crimes, one needs to abound touch, the cause of good and bad, touch of avijja, not knowing.
A good read to understand better is Justice vs. Skillfulness
and Wisdom over Justice .Namo tassa bhagavato arahato sammā-sambuddhassa
Phenomena are preceded by the heart,
ruled by the heart,
made of the heart.
If you speak or act
with a corrupted heart,
then suffering follows you —
as the wheel of the cart,
the track of the ox
that pulls it.
Phenomena are preceded by the heart,
ruled by the heart,
made of the heart.
If you speak or act
with a calm, bright heart,
then happiness follows you,
like a shadow
that never leaves.
Quote from: dhp
Anumodana