user43: Does any Buddhist school teach about False (fake, hypocritical) Virtue (goodwill, goodness)?
What it is, how common it is, how it differs from the true authentic virtue, perhaps its causes and its results - those kinds of things.
Is virtue in Buddhism objective, so that we can speak about true authentic virtue as something definite and timeless, or is all virtue always necessarily subjective and partial? Or perhaps there are two kinds of virtue, mundane virtue - partial and subjective - and supramundane virtue of non-attachment and non-identification?
If so, is there continuity and/or a single principle in common between both the worldly virtue and the supramundane virtue, so that we could simultaneously behave in line with both, or does behaving in line with supramundane virtue require going against or leaving behind the worldly virtue?
Is the authentic virtue something we can side with, against both the vice and the false virtue or is it something that requires going beyond the dichotomy and accepting all virtues and vices (or rejecting all virtues and vices)?
Basically, can we side with the Virtue&Truth in opposition to Vice&Hypocrisy, or is juxtaposing the two a wrong way to look at it, according to Buddhism?
What do the Pali Canon, the commentaries, and the Mahayana texts and commentaries teach about all this, if anything?

user23514: Wrong view is wrong, meaning ingratitude and deny of more Sublime, lack of metta and not respecting fathers, leaders, gods. Taking side and home/stand, is wrong. All cause by sensual desire and craving for unwise identification. Not asking and listening to the Samanas and Brahmans of Noble domain.
Wrong action is wrong: taking existance, banner, destroy, deprive from dwelling. Taking what isn't given (and give with binding strings toward homes), is wrong. Abusing and unification with others outwardly ones traditional relation, "sex" for gain, is wrong. Not speaking truth, but biased by ones desires is wrong. Consume of what makes shameless, what leads to revolt, is wrong.
May good householder lay down side taking and seek by right ways, right conduct, not to fall into hell for another time. Kamma has effects, yet new must not be made and old fades when wrong doing is abound.
False and wrong can only be avoided by striktly stick to simple rules, for the uneducated mind isn't able to see through the net, is used to hold on what isn't real and easy misleaded by Mara and his host, google, facebook, exchange... having become slave of them.
The fake colors of the evil Tibetan sect, once adopted, are sure to become ones heading downwardly. One should not follow any sozial nationalism. NS is always cause of fear and not supported by wise and peaceful.
As soon as taking a stand in neutrality, turn toward right and Dhamma, conflicts will as quick disappear as quick they had been arosen.

43: <p>Does any Buddhist school teach about False (fake, hypocritical) Virtue (goodwill, goodness)?</p>
<p>What it is, how common it is, how it differs from the true authentic virtue, perhaps its causes and its results - those kinds of things.</p>
<p>Is virtue in Buddhism <em>objective</em>, so that we can speak about true authentic virtue as something definite and timeless, or is all virtue always necessarily subjective and partial? Or perhaps there are two kinds of virtue, mundane virtue - partial and subjective - and supramundane virtue of non-attachment and non-identification?</p>
<p>If so, is there continuity and/or a single principle in common between both the worldly virtue and the supramundane virtue, so that we could simultaneously behave in line with both, or does behaving in line with supramundane virtue require going against or leaving behind the worldly virtue?</p>
<p>Is the authentic virtue something we can side with, against both <em>the vice</em> and <em>the false virtue</em> or is it something that requires going beyond the dichotomy and accepting all virtues and vices (or rejecting all virtues and vices)?</p>
<p>Basically, can we side with the Virtue&amp;Truth in opposition to Vice&amp;Hypocrisy, or is juxtaposing the two a wrong way to look at it, according to Buddhism?</p>
<p>What do the Pali Canon, the commentaries, and the Mahayana texts and commentaries teach about all this, if anything?</p>
 23514: <p>Wrong view is wrong, meaning ingratitude and deny of more Sublime, lack of metta and not respecting fathers, leaders, gods. Taking side and home/stand, is wrong. All cause by sensual desire and craving for unwise identification. Not asking and listening to the Samanas and Brahmans of Noble domain.</p>
<p>Wrong action is wrong: taking existance, banner, destroy, deprive from dwelling. Taking what isn't given (and give with binding strings toward homes), is wrong. Abusing and unification with others outwardly ones traditional relation, &quot;sex&quot; for gain, is wrong. Not speaking truth, but biased by ones desires is wrong. Consume of what makes shameless, what leads to revolt, is wrong.</p>
<p>May good householder lay down side taking and seek by right ways, right conduct, not to fall into hell for another time. Kamma has effects, yet new must not be made and old fades when wrong doing is abound.</p>
<p>False and wrong can only be avoided by striktly stick to simple rules, for the uneducated mind isn't able to see through the net, is used to hold on what isn't real and easy misleaded by Mara and his host, google, facebook, exchange... having become slave of them.</p>
<p>The fake colors of the evil Tibetan sect, once adopted, are sure to become ones heading downwardly. One should not follow any sozial nationalism. NS is always cause of fear and not supported by wise and peaceful.</p>
<p>As soon as taking a stand in neutrality, turn toward right and Dhamma, conflicts will as quick disappear as quick they had been arosen.</p>
