"Some people have argued that, because the Buddha recognized the principle of conditionality, he would have no problem with the idea that our virtues should depend on conditions as well. This is a misunderstanding of the principle. To begin with, conditionality doesn't simply mean that everything is changeable and contingent. It's like the theory of relativity. Relativity doesn't mean that all things are relative. It simply replaces mass and time--which long were considered constants--with another, unexpected constant: the speed of light. Mass and time may be relative to a particular inertial frame, as the frame relates to the speed of light, but the laws of physics are constant for all inertial frames, regardless of speed. The speed of light is always the same.
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In the same way, conditionality means that there are certain unchanging patterns to contingency and change--one of those patterns being that unskillful intentions, based on craving and delusion, invariably lead to unpleasant results. If we learn to accept this pattern, rather than our feelings and opinions, as absolute, it requires us to become more ingenious in dealing with danger. Instead of following our unskillful knee‐jerk reactions, we learn to think outside the box to find responses that best prevent harm of any kind. This gives our actions added precision and grace.
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At the same time, we have to note that the Buddha didn't teach conditionality simply to encourage acceptance for the inevitability of change. He taught it to show how the patterns underlying change can be mastered to create an opening that leads beyond conditionality and change. If we want to reach the unconditioned--the truest security--our integrity has to be unconditional, a gift of temporal security not only to those who treat us well, but to everyone, without exception. As the texts say, when you abstain absolutely from doing harm, you give a great gift--freedom from danger to limitless beings--and you yourself find a share in that limitless freedom as well..."
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