“If you wish to see the truth, then hold no opinions for or against anything. To set up what you like against what you dislike is the disease of the mind. When the deep meaning of things is not understood, the mind’s essential peace is disturbed to no avail.” — Seng Ts’an
Two monks were arguing while watching a flag flapping in the wind. “The flag is moving,” argued one monk. “No, it’s the wind that is moving!” insisted the other monk. Hui Neng was passing by, and remarked, “It’s your minds that are moving.” If the heart is calm, both monks would do better things rather than initiating the desire to distinguish whether the flag or the air is restless. Instead, both monks try to create a “hard fact” or opinion in their minds, which is simply what they wish to be true; they corrupt their minds to become rigid and inflexible, with a set of rules which is considered right and another set considered wrong. One should transcend above the preconditioning of right and wrong to see the truth more clearly.
https://www.quora.com/Does-Buddhism-have-right-and-wrong/answer/Boon-Kuan-Chung
‘Those who teach a doctrine other than this are lacking in purity, imperfect.’ That’s what the many sectarians say, for they’re smitten with passion for their own views. ‘Only here is there purity, in no other doctrine is purity,’ that’s what they say. That’s how the many sectarians are entrenched, speaking firmly there concerning their own path. Speaking firmly concerning your own path, what opponent here would you take as a fool? You’d simply bring quarrels on yourself if you said your opponent’s a fool. Taking a stance on your decisions, and yourself as your measure (执于我), you dispute further down into the world. But one who’s abandoned all decisions (is nonpartisan and has no attachment to either views) quarrels no more. — Sutta Nipata KN 4.12
Meng Zi said: “The whole problem with the world is that fools and fanatics are always so certain with themselves and like to be the teachers of everybody else.” (人之患在好为人师。) Don’t be one of the fools and fanatics. The competition between “teachers” about who is right and who is wrong leads to chaos and wars in the world. Therefore, the desire to distinguish right and wrong is probably the second-greatest desire which causes endless sufferings, to oneself and to others around him.
Life of an ordinary being (puthujjana) will have a lot of sufferings. All sufferings are due to desires (but the Buddha never said all desires lead to sufferings). Sufferings cease when one stop having desires (especially the unwholesome desires which arise due to greed, hatred and delusion). The way leading to cessation of sufferings is the Noble Eightfold Path.
The Buddha said life is suffering because nothing is permanent. There are 4 kinds of suffering, due to: 1) sensual organs, 2) existence, 3) ignorance, 4) views. These are also called the 4 floods to cross in order to reach Nibbana or the island of perpetual happiness. One must strive to abandon clinging to sensual pleasures, desire for existence or self-identity, clinging to rules and rituals, and clinging to views (hence zeal to judge right and wrong). You must let go of ego and greed if you are serious about finding happiness, or letting happiness find you. The truth and happiness are looking for you; they can only find you when you are ready and you stop running around.
RESILIENT KID 