Paying taxes and second precept

[Dhammanando]

Are the penalties (vinaya penalties) the same if they do not succeed?

No. Incomplete commissions of defeating offences are ruled to be either grave offences (thullaccaya) or misdemeanours (dukkaṭa), depending on how close the bhikkhu came to succeeding. With either of these classes of offence the remedy is simple confession.

[sentinel]

What do you think ?
It seems in a scenario where the rules set up and implement by certain group of enforcer favour certain category of people , those being favored by laws doesn't break the laws and enjoy the advantage hence for them no unwholesomeness necessitate .
Whereas for those unfavored by laws being a buddhist will imply breaking the laws and breeches the precept .
The question here is , for a buddhist there is a twofold of punishment not only an inequity grievance but also a kind of injustice in Buddhism itself because of it rigidity of observing rites and rituals which analogous to third fetters .

[chownah]

What do you think ?
It seems in a scenario where the rules set up and implement by certain group of enforcer favour certain category of people , those being favored by laws doesn't break the laws and enjoy the advantage hence for them no unwholesomeness necessitate .
Whereas for those unfavored by laws being a buddhist will imply breaking the laws and breeches the precept .
The question here is , for a buddhist there is a twofold of punishment not only an inequity grievance but also a kind of injustice in Buddhism itself because of it rigidity of observing rites and rituals which analogous to third fetters .

Maybe it is YOU who is being rigid in observing rites and rituals. Don't forget that intention is what makes kamma what it is.....if a gov't is not spending its revenues fairly then if you avoided paying tax and instead invested the same amount of money in a project which provides what the gov't ignores you might find that the good kamma in the situation would prevail....I guess....don't know for sure....

I think that the main kammic burden from not paying taxes for most people is the kamma which comes from greed...if you can avoid the greed aspect of not paying taxes then you probably don't need to worry about how it all turns out....I guess....don't know for sure....
chownah

[sentinel]

Maybe it is YOU who is being rigid in observing rites and rituals. Don't forget that intention is what makes kamma what it is.....if a gov't is not spending its revenues fairly then if you avoided paying tax and instead invested the same amount of money in a project which provides what the gov't ignores you might find that the good kamma in the situation would prevail....I guess....don't know for sure....

I think that the main kammic burden from not paying taxes for most people is the kamma which comes from greed...if you can avoid the greed aspect of not paying taxes then you probably don't need to worry about how it all turns out....I guess....don't know for sure....
chownah

Chownah , you can disagree but no ad hominem .
What do you think those favored by laws exempted from paying taxes ? Do they not have greeds by exempted from paying taxes ? Do they have any kammic burden ?

[santa100]

What do you think those favored by laws exempted from paying taxes ? Do they not have greeds by exempted from paying taxes ? Do they have any kammic burden?

No one knows for sure, but obviously those filthy rich top 1% who pay little to no tax must've gotten some pretty damn good kamma from their previous lives. While the bottom 99% constantly struggle just to get a few crumbs of comfort, the 1% can enjoy life all they want with the government behind their backs. But then again, maybe these folks were the few rare ones who did pay their dues as good decent citizens in their previous lives and now are enjoying their "ROI" (see a related thread here). So, you see how it works now right? Samsara goes on because of the vicious cycle of: good kamma->good merits->enjoy/squander merits->bad kamma->....->good kamma->...and on and on and on ad infinitum..

[retrofuturist]

Greetings,

So , we give way to bad and evil peoples , we don't have any option ?

It is possible to both pay your taxes, as required by law, and take measures to reduce public corruption.

I could go into more detail but it feels more like a DWE conversation.

Metta,
Paul.

[sentinel]

What do you think those favored by laws exempted from paying taxes ? Do they not have greeds by exempted from paying taxes ? Do they have any kammic burden?

No one knows for sure, but obviously those filthy rich top 1% who pay little to no tax must've gotten some pretty damn good kamma from their previous lives. While the bottom 99% constantly struggle just to get a few crumbs of comfort, the 1% can enjoy life all they want with the government behind their backs. But then again, maybe these folks were the few rare ones who did pay their dues as good decent citizens in their previous lives and now are enjoying their "ROI" (see a related thread here). So, you see how it works now right? Samsara goes on because of the vicious cycle of: good kamma->good merits->enjoy/squander merits->bad kamma->....->good kamma->...and on and on and on ad infinitum..

Hi santa , your assumption rings some good reason , however , we tends to forget the Present life conditions where people abuse their powers and cause much suffering to others . Not everything is karma determined . A simple e.g. Look at some buddhist forums where those opposed to their ~ ism ideology , one is ban for life . Is that really necessary , how their minds shallow and limited that tends to restrict others just from voice out mere opinions ? Another example would be just like the African slaves being imported into USA and later on because of Present efforts of many many peoples they won over the injustice , where now they can enjoys their liberty .
Without giving in to aggressors , corruptors , evil enforcer and unrighteous government oppression , nowadays all American Africans are living in
the state of being free within society from oppressive restrictions imposed by authority on their's way of life, behaviour, or political views.


Regards

[chownah]

Maybe it is YOU who is being rigid in observing rites and rituals. Don't forget that intention is what makes kamma what it is.....if a gov't is not spending its revenues fairly then if you avoided paying tax and instead invested the same amount of money in a project which provides what the gov't ignores you might find that the good kamma in the situation would prevail....I guess....don't know for sure....

I think that the main kammic burden from not paying taxes for most people is the kamma which comes from greed...if you can avoid the greed aspect of not paying taxes then you probably don't need to worry about how it all turns out....I guess....don't know for sure....
chownah

Chownah , you can disagree but no ad hominem .
What do you think those favored by laws exempted from paying taxes ? Do they not have greeds by exempted from paying taxes ? Do they have any kammic burden ?

I did not intend an ad hominem. Notice that you ignored the word "Maybe" when you made the text bold which turned the bold part into a declaration when I posed it as just something to consider as a hypothetical. I think that posing a hypothetical is usually not thought of as an ad hominem if it represents a realistic and plausible idea unless it is part of some larger attack (my opinion). Anway I could just as well have said "Maybe it is the individual and not buddhism who is too rigid etc."......many people practice buddhism without the rigidness of rites and rituals.

As far as people who are exempt from paying tax.....in the US anyone who makes less than a certain amount is exempt from paying income tax. To have that low of an income you are poor by american standards usually. Is it greed in those people who are making such low incomes that has caused them to be exempt from paying taxes?....This is mostly a rhetorical question because certainly it is not greed which has resulted in their exemption. This is one example which I hope helps to illustrate that it is the tax laws which give people exemptions and in my opinion any kammic effect would accrue to individuals who actively take part in pursuading the powers that be to enact those tax laws and not by being one who benefits.
chownah

[santa100]

Without giving in to aggressors , corruptors , evil enforcer and unrighteous government oppression , nowadays all American Africans are living in
the state of being free within society from oppressive restrictions imposed by authority on their's way of life, behaviour, or political views.

Unfortunately the truth of the matter is that African Americans are not really free from the "oppressive restrictions imposed by authority" right here in the 21st century. And things are about to get worse, possibly much worse. For America is quickly turning into a feudal state, and in 2020 there's a real possibility people will witness the coronation of a new world's emperor.

[sentinel]

Greetings,

So , we give way to bad and evil peoples , we don't have any option ?

It is possible to both pay your taxes, as required by law, and take measures to reduce public corruption.

I could go into more detail but it feels more like a DWE conversation.

Metta,
Paul.

Ya probably , anyway thanks for the consolation .
Sometimes life is just hopeless .
Peoples are helpless .


Regards

[constellation]

All things exist in a manner beyond words and concepts. The words and concepts for manners of existence - such as "with an affirmation of true existence," "with a negation of true existence," "with both," or " with neither" – conceptually imply that these manners actually exist as concrete categories, like separate boxes. This is impossible. They also conceptually imply that if the ultimate manner in which everything exists could be put into words and concepts, this manner of existence would be a concrete item that would fit into one of these solid boxes. This too is impossible. Valid nonconceptual cognition reveals that the ultimate manner of existence of everything does not fit into any conceptual box. Thus, the ultimate way in which everything exists is beyond a manner corresponding to what the words and concepts for them conceptually imply.

Many people never pay attention to the charge against a subject, property, activity for the support of the allegata et probata (what is claimed and demonstrated), is that violating the second precept?

In general, unawareness is a way of cognitively relating to a cognitive object. It is of two varieties. While focusing on and cognizing an object,

1. it may simply not know how it exists, or
2. it may, in addition, simultaneously take it to exist in a manner contradictory to deepest
truth.

For example, in one discourse (A.N. 5.31) a king’s daughter by the name of Sumana came to the Buddha and asked if there is a difference between a person who likes to give alms to the monks and a person who does not, if both subsequently are reborn in heaven. The Buddha said that the difference between the two of them is that the alms-giver surpasses the non-giver in life span, beauty, happiness, honour and power. Sumana then asked if there would be a difference between the two subsequently when both are reborn into the human realm. Again the Buddha said there would be — the alms giver surpasses the non-giver in life span, beauty, happiness, honour and power. Sumana then asked whether there would be a difference between the two when both renounced and became monks. The Buddha answered affirmatively. The alms giver will get more offerings of food, robes, medicines from the lay people when he is a monk; more people will like him and he will have more places to live compared to the non-giver. So we can see the long lasting effect of kamma which can follow us for several lifetimes.

In a discourse (A.N. 6.63) the Buddha said “Intention, monks, is Kamma I say. Having willed, one acts through body, speech, and mind”. This means that intentional action is kamma, and vipaka is the result or effect of it. The result may ripen immediately, later in this life, or in a future life.

We must clearly differentiate between worldly cause and effect and kamma-vipaka (intentional action and its result). They are different because one involves action with intention and the other does not.

The Buddha advised us to do dāna. Dāna is offerings or charity. Making offerings or charity means sharing with others what we have, and it is the first step on the path to reduce our selfishness. According to the Buddha, when we give, it should not be at the expense of hurting oneself or another (A.N. 5.148). In another discourse (Itiv. 26) the Buddha said: “Monks, if beings knew, as I know, the result of giving and sharing, they would not eat without having given nor would the taint of miserliness overcome and stay in their minds. Even if it were their last morsel, their last mouthful, they would not eat without having someone to share it with.”

Many people never pay attention to the idappaccayatā-paṭiccasamuppādo ( conditionality-dependent arising ) upādāna ( clinging, attachment ) paññati realm ( concepts )( surjective reality ), is that violating the second precept?

Be well aware that if we take suññatā out, then we let in the ‘me’ and the ‘mine.’ Taking out the matter of ‘not-self’ means taking out anattā and replacing it with attā (‘self’), which will spell the end of the Dhamma that was rightly enlightened by Fully Awakened, Buddha.

Now, let’s look at the basis of suññatā, that is, aniccaṃ, dukkhaṃ, and anattā. Aniccaṃ, dukkhaṃ, anattā, these three words taken together are suññatā: aniccaṃ (impermanent, not stable, uncertain, unsteady); dukkhaṃ (abhorrent, hard to bear with); and anattā (‘not-self’). Take aniccaṃ, dukkhaṃ and anattā, put them together, and suññatā is born. Suññatā is aniccaṃ, dukkhaṃ, and anattā. Suppose someone ‘sees’ aniccaṃ, dukkhaṃ, and anattā fully and completely. Then they will ‘see’ suññatā and know that whatever they experience is free, void of ‘self.’ An easy to grasp and clear meaning of suññatā is ‘void of “self.”’ When we are void of the ‘me’ illusion, then there can’t be a ‘mine’ either. The ‘mine’ depends on the ‘me,’ so, if we are free from the ‘me,’ that’s enough; the ‘mine’ is gone too. Now, if we have sati-paññā (mindfulness and wisdom), we will see that everything around us, both within and without, has the characteristic of being suññatā. The void mind has to see everything as void, and then it stops, becomes still and doesn’t chase after and cling to anything. We can examine ourselves to see if the mind is inclined to cling to anything at all, even to Nibbāna, because if mind is correct, truly correct, it won’t do that. When the mind doesn’t cling, that, then, is the nibbanic mind, the ‘cool’ mind – cool because everything that was once seen as being ‘mine’ is now seen as tathatā, as being just what it is, as being ‘just like that,’ as something that can’t be owned. So, we don’t aim to take anything to be ‘mine.’ From the lowest to the highest, the mind is then free and dwells with Nibbāna. If the mind takes Nibbāna as ‘mine,’ then it won’t be true Nibbāna. Be well aware that the condition for Nibbāna is to let go and not grasp at anything, so don’t take Nibbāna to be ‘mine’ because if we do it will be a false sort of Nibbāna. True Nibbāna can’t be owned by anybody. Don’t cling to anything - that will be enough. Let go! Let the mind reach the void and there won’t be any suffering, the mind won’t have dukkha. Don’t take the mind to be ‘me,’ and don’t take the mental freedom to be ‘mine.’ Don’t take the happiness the mind receives because it’s free as ‘mine’ - there’s no need for anything to be ‘mine.’ Allow everything to be ‘just like that,’ ‘tathatā,’ ‘just like that.’ Just let things be what they are. If mind sees ‘suchness,’ knows everything as being ‘just like that,’ then it also knows that it can’t own anything.

We will need to know this ‘suchness,’ this ‘just like that,’ well. If we can understand everything as void, then all things will be understood in this way, and then the mind will be ‘just like that,’ the body will be ‘just like that,’ any feelings and thoughts will be ‘just like that,’ everything will be ‘just like that,’ operating according to the Law of Nature (idappaccayatā). All things are ‘just like that,’ just what they are and not otherwise. This is the meaning of tathatā. When the mind is free or void of ‘self,’ it doesn’t take anything to be ‘mine’ because it knows tathatā, knows that all things are ‘just like that. They are simply natures functioning according to the Law of Nature, the law of idappaccayatā.

Idappaccayatā can mean ‘just like that’ too. For instance: it’s just like that, just like that, just like that (‘just like that, just like that, just like that,’ refers here to the conditions that give rise to suffering, being themselves ‘just like that’) and the result is suffering, or it’s just like that, just like that, and there is happiness. Tathatā (‘just like that’) doesn’t refer specifically to happiness or suffering, but indicates the truth of both sukha and dukkha as well as the true nature of the conditions underlying their arising and ceasing. Thus, the conditions are ‘just like that,’ ‘just like that,’ ‘just like that,’ then ‘suffering.’ That which we don’t like appears, or it’s like that, like that, like that until happiness and contentment arise.

Observe that both happiness and suffering are ‘just like that,’ just what they are according to nature, and that they arise ‘just like that’ in accordance with the Law of Nature, the law of idappaccayatā. When the mind learns to dislike suffering, it no longer goes in the way that allows it to happen. Rather, it practises to follow that mode of idappaccayatā, which doesn’t allow it to occur. It does this because it has gained the knowledge that there isn’t anything that should be clung to as ‘me’ or ‘mine,’ that when there is clinging of this sort, it - the mind - gets bitten, knows suffering every time. The mind is then chastened by the experience and turns into the way that doesn’t bite, that doesn’t hurt. Thus, we come to know the need to walk in the way of correctness, to encourage the correct mode of idappaccayatā, the one that doesn’t cause biting and that doesn’t hurt, so that the mind is free and dwells in the void.

Many people never pay attention to the idappaccayatā-paṭiccasamuppādo ( conditionality-dependent arising ) upādāna ( clinging, attachment ) paññati realm ( concepts )( surjective reality ), is that violating the idappaccayatā-paṭiccasamuppādo ( conditionality-dependent arising ) upādāna ( clinging, attachment) paramattha sacca realm ( ultimate reality )( after self feeding world, being the ultimate or basic constituents of matter (ultimate materiality) and image creativness (ultimate mentality, imagination (insight range (vipassanā·cāra))), and their causes )( subjective and objective reality )?

https://drive.google.com/open?id=1foPfC ... J1ui1pTG2H

Many people never pay attention to the charge against a subject, property, activity for the support of the personal offering (what is claimed and demonstrated), is that violating the second precept?

THE FOURTEEN KINDS OF PERSONAL OFFERING

In the ‘Dakkhiṇā·Vibhaṅga’ sutta, The Buddha explains the fourteen kinds of personal offering (pāṭipuggalika·dakkhiṇa):

Ānanda, there are fourteen kinds of personal offering:

[1] One makes an offering to a Buddha: this is the first kind of personal offering.

[2] One makes an offering to a Paccekabuddha: this is the second kind of personal offering.

[3] One makes an offering to an Arahant, a disciple of The Buddha: this is the third kind of personal offering.

[4] One makes an offering to one who has entered upon the way to realization of the Arahant Fruition: this is the fourth kind of personal offering.

[5] One makes an offering to a Non-Returner (An·āgāmi): this is the fifth kind of personal offering.

[6] One makes an offering to one who has entered upon the way to realization of the Non-Return Fruition: this is the sixth kind of personal offering.

[7] One makes an offering to a Once-Returner (Sakad·āgāmi): this is the seventh kind of personal offering.

[8] One makes an offering to one who has entered upon the way to realization of the Once-Return Fruition: this is the eighth kind of personal offering.

[9] One makes an offering to a Stream-Enterer (Sot·Āpanna): this is the ninth kind of personal offering.

[10] One makes an offering to one who has entered upon the way to realization of the Stream-Entry Fruition: this is the tenth kind of personal offering.

[11] One makes an offering to one outside the dispensation who is free from lust for sensual pleasures due to attainment of jhāna: this is the eleventh kind of personal offering.

[12] One makes an offering to a virtuous ordinary person (puthu·jjana): this is the twelfth kind of personal offering.

[13] One makes an offering to an immoral ordinary person: this is the thirteenth kind of personal offering.

[14] One makes an offering to an animal: this is the fourteenth kind of personal offering.

The Buddha then explained the benefits of these fourteen kinds of offering.

Many people never pay attention to the he fourteen kinds of personal offering, how do people know the kind of personal offering?

You can read more here: viewtopic.php?t=36018

[retrofuturist]

Greetings constellation,

That's very nice and all, but are you able to articulate what it has to do with the immediate topic at hand?



Metta,
Paul.

[Dhammanando]

Many people never pay attention to the charge against a subject, property, activity for the support of the personal offering (what is claimed and demonstrated), is that violating the second precept?

I would say not, for transgression of the second precept is bodily misconduct (kāyaduccarita) and as such requires some action of the body. It can't be transgressed by a purely mental action, let alone a mental omission.

[constellation]

Four Kinds of Clear Comprehension

Clear Comprehension of Purpose

The first one is clear comprehension of purpose. When we want to do something (for example to construct the question or to articulate the action or to comprehend whatever destructor, predictor, constructor), it should not be done abruptly or hastily, just by the force of desire or will, We first must find out if the action is purposeful. But that is not enough, for an evil act can be purposeful. So we also must find out if the action is beneficial. If it is not beneficial, if it is not purposeful, it is of no use and should not be done. Only when its purpose is determined to be beneficial should we take up that action. This is called clear comprehension of purpose, which means comprehension of benefit.

For example, to fulfill one's duties, it is like the fulfilled wish that you can go to a shrine to pay homage. While abiding there without remorse, you may experience joy from worshipping the statue of the Buddha, or from contemplation on his virtues. You then can practise vipassanā meditation on that joy, seeing it to be impermanent, suffering and no-soul. In this way, through meditation on that joy, it is even possible to attain Arahantship. So visiting a relic shrine or pagoda is a beneficial action, thanks to fulfilling one's duties, because, for example, no one has put you in some kind of jail.

For example, to fulfill one's duties, it is like the fulfilled wish that you can go visiting a bodhi tree which is also beneficial. Bodhi trees are treated more or less like pagodas in Buddhist countries, and are objects of veneration, likewise the places without remorse. We revere them as we revere the Buddha, because the Bodhi Tree sheltered him during the time of his Enlightenment. Going to a bodhi tree and thinking of the Buddha gaining Enlightenment under such a tree can give rise to joy, free of the defilement of awaiting duties. Contemplating on that joy and practising vipassanā on it, we can gain enlightenment that there is no kind of jail of dukkha.

For example, to fulfill one's duties, it is like the fulfilled wish that you can go visiting a community of monks which is a beneficial action. In the presence of the Saṅgha, the order of monks, we feel devotion or joy. That joy can become the object of vipassanā meditation. It is also good to visit the Elders, who can counsel and give us instruction. By following their instruction, we can develop spiritual growth and get attainment. So going to visit monks and Elders is of benefit, it is like fulfilling our personal offerings, when nothing left, we can gain enlightenment that there is nothing in excess and nothing is missing.

We are presented daily with many opportunities to engage in beneficial activities. After considering and finding an act to be beneficial, should we then do it? Not yet. We have to go to the next clear comprehension, which is the clear comprehension of suitability.

Clear Comprehension of Suitability

Even though an act is beneficial and purposeful, it may not be suitable. If it is not suitable to do it at, the particular occasion, time or place, then it should not be done. So, after understanding that a certain act is beneficial, we must determine whether or not it is suitable to do it.

We must apply the two clear comprehensions of purpose and suitability. In whatever we want to do, whether meditation or the activities of daily life, they can be used profitably. For example, in setting up a business, you first have to determine whether it will really be beneficial for you. Then you must find out a suitable place to start the business, when to start it, with whom to start it, and a host of other suitabilities. But thought given to these two clear comprehensions will lead to success and prosperity.

Similarly, The Buddha also explained the four kinds of purification of offering.

Clear Comprehension of Resort

The third one is called clear comprehension of resort.

It does not matter where the one practices. Whether he is going to the village or sitting in a jail or paying taxes, if he is practicing meditation, he is applying clear comprehension of resort.

When you are practicing mindfulness-of-breathing continuously with mindfulness, you are practicing the third type of clear comprehension. You should concentrate on your in- and out-breath with respect in all postures, namely, sitting, standing, walking, and lying down. If you practice so with great effort your concentration will be improved, and you will be a step closer to Nibbāna.

If you are beginner then it can be difficult to practice mindfulness-of-breathing continuously with mindfulness sitting in the jail because of distractions of those duties.

Similarly, if you can practise Vipassanā in all postures (even during the posture of paying your duties or making the most superior kind of offering) your clear comprehension of non-delusion will become stronger. Consequently, your disenchantment towards all formations will become stronger and stronger, until it is mature enough for you to attain Arahantship, removing the defilements that were with you since the beginningless round of rebirths, and attaining the final liberation. This is the only goal that all Buddhists should try their best to attain.

But because of the handicap of your pāramī, taking into account the delusion hiding the true knowledge of the most superior kind of offering, it can be difficult to attain your clear comprehension of non-delusion as you practice Vipassanā, mindfulness-of-breathing continuously with mindfulness sitting in the jail because of distractions of those duties.

Many illustrations are given to explain this third comprehension. Somebody takes meditation with him when he goes to the village or is paying his duties, but does not bring it back when he returns to the house of his life. Another monk is unable to take meditation with him when he goes to the village or is paying his duties, but brings it with him when he comes back. A third one, whosoever who does not meditate, neither takes meditation to the village or to the place of duties nor brings it back. Then there is a fourth one, who takes meditation to the village and the place of duties and also brings it back to the monastery of his life.

Clear Comprehension of Non-Delusion

Let us be mindful of the architecture and illuminate the set design (scenography). It's like going to a room where it's totally dark: we need light there to see something.

Many people never pay taxes, is that violating the second precept?

It is an individual reality and it is a collective reality. This is the world of people, for example. It is not that it is an individual reality and is not a collective reality, nor it is so that there is no individual reality and there is collective reality, and also it does not make sense to have no individual reality and not to have collective reality; This is a delusion, for example.

It is the reality of finite construction elements and it is conceptual reality. This is, for example, the interface between the finite element reality and the conceptual reality. It is not that the mindfulness of architecture is not illuminated by scenography, nor is it that there is no mindfulness of architecture and is illuminated by scenography; This is a mirage, for example.

It is idappaccayatā-paṭiccasamuppādo upādāna paññati realm and it is idappaccayatā-paṭiccasamuppādo paramattha sacca realm. This is the world of people, for example. It is not that there is ān·āpāna·suñño·sati paññ·āloko and there is no grace and courtesy, also there is no such a constellation that there is no ān·āpāna·suñño·sati paññ·āloko and there is grace and courtesy, also it does not make sense not to have ān·āpāna·suñño·sati paññ·āloko and not having grace and courtesy. This is, for example, super-belief.

Let us be mindful of the architecture and illuminate the set design. It's like going into the light where it's totally dark: we need architecture and scenography there to (be able to) see something. Let us be mindful of the architecture and illuminate the set design. It's like going to a room with total glowing darkness: we need a light of wisdom there to see something.

https://drive.google.com/open?id=16GzUg ... CTRgnM7Smx

There is the country that the society of that country will put to a jail even The Buddha, would He not paid taxes and would He accepted that construction. With clear comprehension one is able to understand that construction. Every precept is constructed. One of The Ultimate Construction Element is Nibbāna. Constructing calmness (coolness).

Similarly, if you can practise Vipassanā in all postures (even during the posture of paying your duties or making the most superior kind of offering or comprehend the substance of the questions) your clear comprehension of non-delusion will become stronger. Consequently, your disenchantment towards all formations will become stronger and stronger, until it is mature enough for you to attain Arahantship, removing the defilements that were with you since the beginningless round of rebirths, and attaining the final liberation. This is the only goal that all Buddhists should try their best to attain.

May you reach this supreme goal as soon as possible.

You can read more here: viewtopic.php?f=42&t=35479&start=45#p539480

[JackMar]

I think that this is wrong, but if a person did not pay taxes because he did not know, then it is not a sin and if he pays after that, then he is not violating the second precept