Four Noble Truths in the Daily Language.
I am happy to be here at Halapa again. The subject I was asked to discuss tonight is about karma. Of course, when learning about a certain topic in Buddhism, it is important to have some idea of why we want to learn it, what its importance is and how it fits. within the scope of the Dharma. Basically, the Buddha spoke about the experience of each person, what we have experienced in life, what is happening. What is the most basic thing we all experience? It is sometimes we are sad and sometimes we are happy. This is how we experience life, right?
When we consider the state of sadness, when we are happy, we will discover that there are many problems associated with this. When we are sad, it is obviously painful. No one likes to be sad, does it? I can be sad at a lot of things, such as when a friend goes away, or when he hears things, the words are difficult to hear, and I may not be happy to think of different things with different kinds of emotions. But sometimes, I feel sad and this does not seem to have anything to do with what I actually hear or see, or what's going on around me. This is a problem, right?
What about the fun? Sometimes we feel happy, right? I'm happy to see, hear things, hear from a loved one, and I can also be happy to think of something, such as recalling the wonderful time I shared with someone. But if you look further, you will find that the joy that we have also has some problems in it. First of all, it never lasts forever. I do not know how long it will last and it never seems to be enough. We may be happy to eat a spoonful of food, but that is not enough - we want to eat more, more and more. Actually, this is an interesting question - how much food do you have to eat to really enjoy it? Think about this. The other wrong thing, another shortcoming of this joy is that we do not know what will happen next. We can continue to be happy in the next moment, or maybe sad. It can change, so there is no guarantee for this joy.
Indeed for Buddhism, the kind of insight or analysis of joy and sadness in this way is not something special; Many great thinkers around the world have observed this and taught it. However, what the Buddha taught, what he understood was a deeper sort of problem, or suffering. He looks at the ups and downs in the circumstances of each person's life, in the joys of sadness, ups and downs, deeper and deeper, and what he understands is the cause of this fact. Every moment that we experience. In other words, the way we experience things with the ups and downs of fun and sadness will prolong this unsatisfying state.
So the Buddha contemplated and found the cause that existed at every moment, what was going through this unsatisfactoriness, and He saw that it was ignorance of reality. In other words, it is the ignorance of how we live, how each person around us lives, how the world is.
This is completely different from what many others have said. For example, some people assume that fundamentally, the ups and downs of the joys we experience are due to reward and punishment, from whether or not we obey the law. In the opinion of many masters, the fundamental problem with happiness or sadness is submissiveness, but the Buddha says: No, that is not the problem. The real cause is our unconscious mind, not a submission problem; It is the ignorance of life. Later, the Buddha continued to say that ignorance is not a part of the essential and integral part of life, of how one experiences things. It does not need to be present: it is something that can be eliminated, and it can be eliminated completely, never again.
This exclusion of the mind of ignorance is not to ask others to remove it for us, but to change our own attitude on the ground, to change our understanding of reality. If we can replace the misunderstanding with the understanding and get it all the time, we will discover that we do not have to go through the constant ups and downs of this sadness, and we will not prolong this event. . Thus, this is a very basic teaching of the Buddha, in simple language.
When we consider the state of sadness, when we are happy, we will discover that there are many problems associated with this. When we are sad, it is obviously painful. No one likes to be sad, does it? I can be sad at a lot of things, such as when a friend goes away, or when he hears things, the words are difficult to hear, and I may not be happy to think of different things with different kinds of emotions. But sometimes, I feel sad and this does not seem to have anything to do with what I actually hear or see, or what's going on around me. This is a problem, right?
What about the fun? Sometimes we feel happy, right? I'm happy to see, hear things, hear from a loved one, and I can also be happy to think of something, such as recalling the wonderful time I shared with someone. But if you look further, you will find that the joy that we have also has some problems in it. First of all, it never lasts forever. I do not know how long it will last and it never seems to be enough. We may be happy to eat a spoonful of food, but that is not enough - we want to eat more, more and more. Actually, this is an interesting question - how much food do you have to eat to really enjoy it? Think about this. The other wrong thing, another shortcoming of this joy is that we do not know what will happen next. We can continue to be happy in the next moment, or maybe sad. It can change, so there is no guarantee for this joy.
Indeed for Buddhism, the kind of insight or analysis of joy and sadness in this way is not something special; Many great thinkers around the world have observed this and taught it. However, what the Buddha taught, what he understood was a deeper sort of problem, or suffering. He looks at the ups and downs in the circumstances of each person's life, in the joys of sadness, ups and downs, deeper and deeper, and what he understands is the cause of this fact. Every moment that we experience. In other words, the way we experience things with the ups and downs of fun and sadness will prolong this unsatisfying state.
So the Buddha contemplated and found the cause that existed at every moment, what was going through this unsatisfactoriness, and He saw that it was ignorance of reality. In other words, it is the ignorance of how we live, how each person around us lives, how the world is.
This is completely different from what many others have said. For example, some people assume that fundamentally, the ups and downs of the joys we experience are due to reward and punishment, from whether or not we obey the law. In the opinion of many masters, the fundamental problem with happiness or sadness is submissiveness, but the Buddha says: No, that is not the problem. The real cause is our unconscious mind, not a submission problem; It is the ignorance of life. Later, the Buddha continued to say that ignorance is not a part of the essential and integral part of life, of how one experiences things. It does not need to be present: it is something that can be eliminated, and it can be eliminated completely, never again.
This exclusion of the mind of ignorance is not to ask others to remove it for us, but to change our own attitude on the ground, to change our understanding of reality. If we can replace the misunderstanding with the understanding and get it all the time, we will discover that we do not have to go through the constant ups and downs of this sadness, and we will not prolong this event. . Thus, this is a very basic teaching of the Buddha, in simple language.
Contact with Causal Action
When we talk about kamma, it is a basic explanation of why and how our joyful experiences come up - that is all that karma means. In other words, how does our unconscious mind produce unhappy, uplifting, uncomfortable experiences? In other words, it is related to cause and effect, and causality is a very complex subject. As the Buddha said, a basin is not full because of the first drop of water or the last drop of water, but by the accumulation of water droplets. Likewise, what we experience in life is the result of not just one cause - the cause is not just one thing that we just created immediately before this moment, or what we have done. a increase of previous life. It is the result of a large volume of causal factors.
This is in keeping with the scientific view, as it assumes that events do not occur in isolation, but that things are truly interdependent. Just a very simple example, we will all not be here, in this room to hear this lecture if the Spaniards did not come to America, right? That is just one reason we are here. Likewise, there are many different causes, directly and indirectly, that contribute to the experience we are experiencing right now, or any moment.
However, karma is explaining causes that are specifically related to our consciousness, but there are many other causes that contribute to what we experience - physical causes, such as weather and etc. Many things affect us not only from our own consciousness, but also from the minds of others. Give examples of politicians who decide on different policies and they affect us, and these can also be mixed up with some confusion, right?
Karma does not talk about faith, it does not talk about fate or predestination and things like that, but rather it talks about how we experience things and our attitudes will affect the way we experience life. how. Word now ( karma) is used extensively to refer to everything related to causal behavior; In other words, the causal link comes from our attitudes and behaviors. "Kamma" can refer to the whole subject of causal behavior in general, or it can speak in particular about one aspect of the whole process. Therefore, if we want to understand the mechanism of karma, we must consider it more accurately.
This is in keeping with the scientific view, as it assumes that events do not occur in isolation, but that things are truly interdependent. Just a very simple example, we will all not be here, in this room to hear this lecture if the Spaniards did not come to America, right? That is just one reason we are here. Likewise, there are many different causes, directly and indirectly, that contribute to the experience we are experiencing right now, or any moment.
However, karma is explaining causes that are specifically related to our consciousness, but there are many other causes that contribute to what we experience - physical causes, such as weather and etc. Many things affect us not only from our own consciousness, but also from the minds of others. Give examples of politicians who decide on different policies and they affect us, and these can also be mixed up with some confusion, right?
Karma does not talk about faith, it does not talk about fate or predestination and things like that, but rather it talks about how we experience things and our attitudes will affect the way we experience life. how. Word now ( karma) is used extensively to refer to everything related to causal behavior; In other words, the causal link comes from our attitudes and behaviors. "Kamma" can refer to the whole subject of causal behavior in general, or it can speak in particular about one aspect of the whole process. Therefore, if we want to understand the mechanism of karma, we must consider it more accurately.
Some Systems Explain Causation
When we start to look at more accurate explanations in Buddhism, we will soon discover that there is not just one explanation. Some Westerners find this a little inconvenient, but if there is a problem or a difficult situation, we can explain it in a few different ways, depending on one's view. In the West, we do, we can explain things from a social point of view, from a psychological point of view, an economic point of view - this is not surprising. Varied explanations help us to understand what is happening more fully. And each one explains what's going on based on a certain system of thought - the psychology system, the political system, economics and so on. We have something similar here. In Buddhism, therefore, We find that there are some explanations from different philosophical systems of how karma works. We also have this in the West, even in a discipline such as psychology - there may be an explanation from the psychoanalytic point of the Freudian school, a Jungian interpretation; One can explain things in terms of socialism, or capitalism. We see this in Buddhism, and it is really useful to look at some of these systems, as they give us different insights into how we operate. For our purposes, we do not need to go into details about the differences between these systems, but it is useful to know that there are several systems in Buddhism.
Of course, that implies that we also have Western systems that explain what is happening to what we are experiencing. This does not necessarily conflict with what we say about karma.
Of course, that implies that we also have Western systems that explain what is happening to what we are experiencing. This does not necessarily conflict with what we say about karma.
Karma as the Factor of a Beatification
When talking about kamma as a specific subject, a specific matter, kamma itself is speaking of a spiritual element, if followed a system of explanation. When we talk about "mental factors", what does it mean? Spirituality is a way of perceiving something. Let's take an example: We see someone and walk towards them. There are many spiritual factors involved here, for this experience. There are many different aspects to how we perceive this person. Some very basic aspects, such as the distinction between one person and another, the wall. Excitement - it is a way of perceiving this person and it will come when we see them. Spiritual concentration may be present, different emotions may be present. All of this is spiritual, and they work together in the moment we see this person and move towards them.
Which mental factor is karma? Karma is the spiritual element that attracts us to this person; It is the impulse accompanying when we see this person, and then walking towards them. That is why in some theories, karma is explained almost as a physical power. Of course, there may be other mental factors, as well. What are we going to do with this person? You may want to hug them or punch them in the face. There are many other factors involved, but karma is simply the motivating factor that causes one to embrace the other or to punch them in the face when they see them and move towards them. Also, remember that mental impulses are not just physical actions, such as hugs or punches. You can also have a mental impulse when thinking about something; It is not just about speaking or performing things physically. No matter what we are thinking, what we say, or what we are doing, all of this relates to a certain mental impulse.
Which mental factor is karma? Karma is the spiritual element that attracts us to this person; It is the impulse accompanying when we see this person, and then walking towards them. That is why in some theories, karma is explained almost as a physical power. Of course, there may be other mental factors, as well. What are we going to do with this person? You may want to hug them or punch them in the face. There are many other factors involved, but karma is simply the motivating factor that causes one to embrace the other or to punch them in the face when they see them and move towards them. Also, remember that mental impulses are not just physical actions, such as hugs or punches. You can also have a mental impulse when thinking about something; It is not just about speaking or performing things physically. No matter what we are thinking, what we say, or what we are doing, all of this relates to a certain mental impulse.
Effect of the action
Like science, Buddhism teaches a lot about causality. Then if this karma, the driving force, leads us to do the work, talk and think something, then produce a result. Karma does not say too much about the effect of our behavior on others - although of course it affects others. That's because most of the impact that others get from what we deal with is up to them. Some of the effects that others get from what we do for them are physical factors only: you beat someone and their skin is bruised. That is just physical causality; I do not talk about this for karma. However, the effect that the other has on how they feel about what we say or do to them is that they want it, right? Example, We can tell someone something very cruel and they may feel very hurt, very uncomfortable. However, they may also think that we are completely stupid, so they do not believe in us and do not take us seriously, or even, they may not listen to us or listen mistake. They may be concerned about something else, for example. So, even if we really intend to hurt his feelings in a bad way, there is no guarantee that this will happen, although it is clear that Buddhism has taught us not to do it. hurt anyone. But here, this does not relate to karma. or heard the wrong way. They may be concerned about something else, for example. So, even if we really intend to hurt his feelings in a bad way, there is no guarantee that this will happen, although it is clear that Buddhism has taught us not to do it. hurt anyone. But here, this does not relate to karma. or heard the wrong way. They may be concerned about something else, for example. So, even if we really intend to hurt his feelings in a bad way, there is no guarantee that this will happen, although it is clear that Buddhism has taught us not to do it. hurt anyone. But here, this does not relate to karma.
When it comes to the karmic effect of something, it is the karmic effect that we will experience as the result of this dynamic and urgent action, with the urge of kamma.
What effect will we undergo? One of the influences - and this is very similar to what Western science says - is that we will condition ourselves to think, speak and act in a certain way, and then create a tendency. Reassure the way that action. As a consequence of the tendency to repetitively act and also the potential to repeat that action - there is also a partial distinction between potentials and trends, although it is not necessary to go into details of what is - I would like to repeat that action.
What trend or potential does this really produce? This tendency creates a feeling - the feeling of wanting to go towards you and hugging you, for example, or the feeling of wanting to come to you and say something bad. And then, when we feel like doing this, of course, we have the choice to do this or not. This is a very important point when you realize that you have the choice to do what you want to do or not. But if we decide to do it, or even do not think we are going to do it or not, then the next stage is when karma is manifested. Kamma is the motivation, the kinetic energy, the urge that thanks to it, we do an action.
Then, there are many other things that ripen from these trends. Basically, one of these is also the content of what we experience. "Content" is a bit broad; I think we have to be clearer. Here, for example, the problem is meeting this person without meeting the other person . It also relates to the way people treat themselves. We have to be very careful about how to say how to be more accurate. My karma does not make the other person yell at me - they scream at me as a result of the tendencies they have to scream at others, but my own karma is responsible for suffering others. yelled at me.
Of course, this is not the easiest thing to do, but I think an approach to understanding this is for an example. If a child is carrying and describing a child, it must be tolerated; The baby must live with the dirt it creates. Let's leave aside the whole problem of whether someone is replacing the baby, but the point here is that if you create a filthy situation, you have to suffer the filth. We create confusion in life, and when life goes on, we will have more trouble. Basically, things are going like that. To put it more clearly, when we act with others, they will treat us in the same way. However, there is another very important principle for kamma that this does not happen immediately.
This is the reason why we have to bring the entire discussion of rebirth here, in order to really understand karma, because it takes a very long time before they produce an influence, and Maybe they do not make an impact in the present life. In fact, they almost never work in the present. This is not easily accepted by Westerners. For some it seems that Buddhism says, "Be good in this life and you will enjoy the result in heaven after death; If you are a bad person, you will suffer in hell after this life ends. "
We must consider this quite closely: Does Buddhism say the same, or is it different? This is not an easy topic, it is a very complex subject, because in order to really understand the cause and effect of karmic retribution, we need to understand the rebirth - the Buddhist concept of rebirth, Not the reincarnation of non-Buddhist schools. Who created the cause and who suffered the result? Is there a "I" reward or punishment?
However, if the issue of rebirth and who experiences it aside, as I mentioned at the beginning, Buddhism does not talk about a system of punishment based on observance of the law. Buddhism does not talk about this life as a challenge, and we will take the result of this challenge in the next life. It simply says that it takes a long time to make its impact. We can see this in terms of the environment. We act in a certain way and this creates some influence in this life, but it will produce greater influence in the lives of future generations. That is the same thing.
When it comes to the karmic effect of something, it is the karmic effect that we will experience as the result of this dynamic and urgent action, with the urge of kamma.
What effect will we undergo? One of the influences - and this is very similar to what Western science says - is that we will condition ourselves to think, speak and act in a certain way, and then create a tendency. Reassure the way that action. As a consequence of the tendency to repetitively act and also the potential to repeat that action - there is also a partial distinction between potentials and trends, although it is not necessary to go into details of what is - I would like to repeat that action.
What trend or potential does this really produce? This tendency creates a feeling - the feeling of wanting to go towards you and hugging you, for example, or the feeling of wanting to come to you and say something bad. And then, when we feel like doing this, of course, we have the choice to do this or not. This is a very important point when you realize that you have the choice to do what you want to do or not. But if we decide to do it, or even do not think we are going to do it or not, then the next stage is when karma is manifested. Kamma is the motivation, the kinetic energy, the urge that thanks to it, we do an action.
Then, there are many other things that ripen from these trends. Basically, one of these is also the content of what we experience. "Content" is a bit broad; I think we have to be clearer. Here, for example, the problem is meeting this person without meeting the other person . It also relates to the way people treat themselves. We have to be very careful about how to say how to be more accurate. My karma does not make the other person yell at me - they scream at me as a result of the tendencies they have to scream at others, but my own karma is responsible for suffering others. yelled at me.
Of course, this is not the easiest thing to do, but I think an approach to understanding this is for an example. If a child is carrying and describing a child, it must be tolerated; The baby must live with the dirt it creates. Let's leave aside the whole problem of whether someone is replacing the baby, but the point here is that if you create a filthy situation, you have to suffer the filth. We create confusion in life, and when life goes on, we will have more trouble. Basically, things are going like that. To put it more clearly, when we act with others, they will treat us in the same way. However, there is another very important principle for kamma that this does not happen immediately.
This is the reason why we have to bring the entire discussion of rebirth here, in order to really understand karma, because it takes a very long time before they produce an influence, and Maybe they do not make an impact in the present life. In fact, they almost never work in the present. This is not easily accepted by Westerners. For some it seems that Buddhism says, "Be good in this life and you will enjoy the result in heaven after death; If you are a bad person, you will suffer in hell after this life ends. "
We must consider this quite closely: Does Buddhism say the same, or is it different? This is not an easy topic, it is a very complex subject, because in order to really understand the cause and effect of karmic retribution, we need to understand the rebirth - the Buddhist concept of rebirth, Not the reincarnation of non-Buddhist schools. Who created the cause and who suffered the result? Is there a "I" reward or punishment?
However, if the issue of rebirth and who experiences it aside, as I mentioned at the beginning, Buddhism does not talk about a system of punishment based on observance of the law. Buddhism does not talk about this life as a challenge, and we will take the result of this challenge in the next life. It simply says that it takes a long time to make its impact. We can see this in terms of the environment. We act in a certain way and this creates some influence in this life, but it will produce greater influence in the lives of future generations. That is the same thing.
Happy and unhappy
Karma rises in a completely different space - in other words, the results derived from these practices belong to another dimension - relative to what we have said at the beginning of this presentation. , that is the space of happiness and unhappiness. By repeating certain actions, we will experience certain things - others treat us in a certain way, or maybe a stone from the top of the cliff will fall on top ta We experience these with happiness or unhappiness. Think about this. There are some people, when stepping on a roach, they feel very happy - I got this terrible thing! Others, when stepped on a cockroach, they felt disgusted and very upset. Some people who are hit or screamed, feel unhappy and sad, and others are happy, "Yes, I am a sinner; I am not good; I'm evil; I deserve to be scolded and beaten. "
You know this saying, I think it came from here, in Mexico, or maybe someone has put up a story and I believe in it, but that statement is "If My husband hit me, it means he really loves me; If he does not hit me then it means he does not love me. "
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You know this saying, I think it came from here, in Mexico, or maybe someone has put up a story and I believe in it, but that statement is "If My husband hit me, it means he really loves me; If he does not hit me then it means he does not love me. "
2:267xxxxxxxxxx " What happens to us in a space is what we have done in a repetitive way, repeated many times, and what we experience, what happens to us - that is a space; velsels or Flats plug or fill in Fluf Flush Flush Flush Flush Flush Fling Flush Flush Flush Fl. The things that we experience, these two spaces, are both ripe from the past, but from different ways. If your7 thểels to Flelsburg Flelsburg Flels vchodkawelskaw Flels Flume Flear Flels Flelscha Or. It is derived from the way we act negatively or constructively. If we act negatively, the result is that we will experience unhappiness; If we act constructively, the result will be a happy experience.
Construction Action and Destruction
Now it is interesting to find out what Buddhism means when it comes to constructive and negative behavior. Naturally, there are some explanations for this. However, as we have seen, we can not really define the nature of an action in terms of the effect it produces on another person, because no one knows what effect it will have: many other factors involved in it. So constructive or negative relates to the state of our mind, as we act. If our actions are based on greed, grasping, or anger, or completely naive, then it is negative. On the contrary, if our actions are not based on hatred, no greed, no clinging, no foolishness, then it is constructive. Of course, if it is based on love and compassion, generosity, v.
In addition, there are other factors. Considering other factors that make an act constructive or negative is very interesting. One factor is moral dignity, or moral dignity. This involves self-concept and self-esteem. Without self-esteem, we will not care about the effect of our actions on ourselves. It is the "okay" attitude. With such low self-esteem, we will act in a negative way. In other words, if I think about myself positively, if I respect myself as a human being, then I will not act like an idiot. I will not act foolishly, because I do not want to lower myself to act like that - I have a much higher idea of myself, of what I can do. Here are the factors we are talking about here: the sense of moral dignity or not. This is a very important element, because it determines whether we will act in a constructive or negative way.
Another factor is attention to how our behavior reflects on other people. What are we talking about? If I create a terrible act, how will it reflect on my family? How does it reflect on my hometown? If I had a terrible act, what would people think of the Mexicans? If we were Buddhists, who would drunk and fight with others, how would this reflect Buddhism and Buddhists? Because we have sufficient respect for our family, our society, or any individual, such as religion, nation, or city, with a sense of concern about the impact our behavior will have on us. create, with regard to how our actions will reflect on others, if we do, we will avoid negative behaviors. Without it, we will act negatively. This is a profound insight of Buddhism. What are the main factors? It is self-esteem, self-esteem, and respect for one's community.
This provides a great insight into some of the factors that need to be considered in dealing with terrorism. If we deprive a person and their community of all human dignity, make their lives really bad and have terrible thoughts about them, they will feel no matter what. It does not matter what you try to do. If they have no sense of self worth or community value, then why not act in a negative way? They feel that they have nothing to lose. I think this is a useful thing to remember about how we deal with others, especially in troubled situations in the world. It is important not to deprive anyone of your dignity or sense of community value.
These are some of the mental factors associated with what makes an act negative or constructive. It is also about respecting the fact that the way we act and behave towards others will affect them. This is about being caring or caring - I call it a "caring attitude." But sometimes, I'm very naive, I think I can say anything to you and I will not. why? I really do not care about your feelings seriously. So we do not have the attitude of caring for others.
If we act on a kind of mental element such as greed, anger, no sense of self worth, no concern about how we behave, how we behave, Not seeing what we do will affect others as well as ourselves, what is the result of this? It is misfortune. However, this misfortune is not a punishment.
We really have to think deeply about this. Is the mood of all these negative elements really a happy mood, and can it really produce a happy experience in us or does it just create any happy If we think about it more, we will find that this is justified, that that state of mind, the negative state of mind, will result in misfortune, and if we There is a state of rebellion, no greed, anger and all the other things, it will produce happiness. So, we have these kinds of general behaviors - constructive and negative - and they will result in happy or unhappy experiences.
In addition, there are specific types of actions that we create such as screaming to someone, or being nice to anyone and so on, and these also have an effect on the tendency to repeat that action and The tendency to fall into situations where other people will treat us in this way.
Another result of our occupation - but no need to go into details here - is related to what kind of rebirth we will experience: we will reincarnate with one body and mind of one a dog, a cockroach, or a human. The type of body and mind that we will acquire as the context for which certain experiences will occur to us and how we behave in a certain way. There are many other details here, but in this introductory presentation I just want to address the most general principles.
In addition, there are other factors. Considering other factors that make an act constructive or negative is very interesting. One factor is moral dignity, or moral dignity. This involves self-concept and self-esteem. Without self-esteem, we will not care about the effect of our actions on ourselves. It is the "okay" attitude. With such low self-esteem, we will act in a negative way. In other words, if I think about myself positively, if I respect myself as a human being, then I will not act like an idiot. I will not act foolishly, because I do not want to lower myself to act like that - I have a much higher idea of myself, of what I can do. Here are the factors we are talking about here: the sense of moral dignity or not. This is a very important element, because it determines whether we will act in a constructive or negative way.
Another factor is attention to how our behavior reflects on other people. What are we talking about? If I create a terrible act, how will it reflect on my family? How does it reflect on my hometown? If I had a terrible act, what would people think of the Mexicans? If we were Buddhists, who would drunk and fight with others, how would this reflect Buddhism and Buddhists? Because we have sufficient respect for our family, our society, or any individual, such as religion, nation, or city, with a sense of concern about the impact our behavior will have on us. create, with regard to how our actions will reflect on others, if we do, we will avoid negative behaviors. Without it, we will act negatively. This is a profound insight of Buddhism. What are the main factors? It is self-esteem, self-esteem, and respect for one's community.
This provides a great insight into some of the factors that need to be considered in dealing with terrorism. If we deprive a person and their community of all human dignity, make their lives really bad and have terrible thoughts about them, they will feel no matter what. It does not matter what you try to do. If they have no sense of self worth or community value, then why not act in a negative way? They feel that they have nothing to lose. I think this is a useful thing to remember about how we deal with others, especially in troubled situations in the world. It is important not to deprive anyone of your dignity or sense of community value.
These are some of the mental factors associated with what makes an act negative or constructive. It is also about respecting the fact that the way we act and behave towards others will affect them. This is about being caring or caring - I call it a "caring attitude." But sometimes, I'm very naive, I think I can say anything to you and I will not. why? I really do not care about your feelings seriously. So we do not have the attitude of caring for others.
If we act on a kind of mental element such as greed, anger, no sense of self worth, no concern about how we behave, how we behave, Not seeing what we do will affect others as well as ourselves, what is the result of this? It is misfortune. However, this misfortune is not a punishment.
We really have to think deeply about this. Is the mood of all these negative elements really a happy mood, and can it really produce a happy experience in us or does it just create any happy If we think about it more, we will find that this is justified, that that state of mind, the negative state of mind, will result in misfortune, and if we There is a state of rebellion, no greed, anger and all the other things, it will produce happiness. So, we have these kinds of general behaviors - constructive and negative - and they will result in happy or unhappy experiences.
In addition, there are specific types of actions that we create such as screaming to someone, or being nice to anyone and so on, and these also have an effect on the tendency to repeat that action and The tendency to fall into situations where other people will treat us in this way.
Another result of our occupation - but no need to go into details here - is related to what kind of rebirth we will experience: we will reincarnate with one body and mind of one a dog, a cockroach, or a human. The type of body and mind that we will acquire as the context for which certain experiences will occur to us and how we behave in a certain way. There are many other details here, but in this introductory presentation I just want to address the most general principles.
Decision Theory or Free Will
On the one hand, we repeat certain types of behavior and things that happen to us; On the other hand, we experience all of this with the ups and downs of happiness and unhappiness, which sometimes fits our actions and sometimes seem unrelated. All this ups and downs, ups and downs all the time, and I do not know what will happen next. Of course, what happens to us is not just created by our own kamma. It is also affected by what is happening to all the people in the universe and their karma, and what they are doing, plus what is happening to the physical universe - the meteorological phenomena of the universe such as weather, earthquakes, such phenomena. Therefore, it is difficult to predict what we will experience later - the factors that influence the event are too complex, and in fact,
We must understand here, because so many people ask about karma - is it decision theory or do we have free will? No one is right, both are extremes. Decisive theories often imply that others have decided to give us what we will do or experience - an outsider, a higher one, or any other person. Buddhism says this is not the case; No one else has decided what to do and we are just puppets, expressing a role that someone else has written for us.
On the other hand, free will is like having someone in the restaurant, holding a menu in front of them and deciding what they want to eat. Life is not like that. Buddhism says that if it is not true, it is a mistake. It seems and seems to have a separate "I" - out of life, experience, an outsider with all that is happening, can look at life as a menu and choose the items in there. There is no "I" separate from life, or experience, and what happens to us does not exist as small dishes on the menu that we can choose, as if they were already there. You just press the button and they get out of the vending machine, or something like that. I think this is a useful image so we can see how silly it is. It is not that existing experiences such as dry food are made available in a vending machine and you choose what you want; Push the button, put money in and it runs out for you. Life is not like that, right? It is not that we decide first, "Today I will be happy and everyone will be nice to me." Then we put money into the machine of life and what we choose will come to us. It is free will, right? Free will to decide what will happen to you and what you will do. But what happens to us is completely subtle and more complex than the two extremes of determinism and willpower. right? It is not that we decide first, "Today I will be happy and everyone will be nice to me." Then we put money into the machine of life and what we choose will come to us. It is free will, right? Free will to decide what will happen to you and what you will do. But what happens to us is completely subtle and more complex than the two extremes of determinism and willpower. right? It is not that we decide first, "Today I will be happy and everyone will be nice to me." Then we put money into the machine of life and what we choose will come to us. It is free will, right? Free will to decide what will happen to you and what you will do. But what happens to us is completely subtle and more complex than the two extremes of determinism and willpower.
We must understand here, because so many people ask about karma - is it decision theory or do we have free will? No one is right, both are extremes. Decisive theories often imply that others have decided to give us what we will do or experience - an outsider, a higher one, or any other person. Buddhism says this is not the case; No one else has decided what to do and we are just puppets, expressing a role that someone else has written for us.
On the other hand, free will is like having someone in the restaurant, holding a menu in front of them and deciding what they want to eat. Life is not like that. Buddhism says that if it is not true, it is a mistake. It seems and seems to have a separate "I" - out of life, experience, an outsider with all that is happening, can look at life as a menu and choose the items in there. There is no "I" separate from life, or experience, and what happens to us does not exist as small dishes on the menu that we can choose, as if they were already there. You just press the button and they get out of the vending machine, or something like that. I think this is a useful image so we can see how silly it is. It is not that existing experiences such as dry food are made available in a vending machine and you choose what you want; Push the button, put money in and it runs out for you. Life is not like that, right? It is not that we decide first, "Today I will be happy and everyone will be nice to me." Then we put money into the machine of life and what we choose will come to us. It is free will, right? Free will to decide what will happen to you and what you will do. But what happens to us is completely subtle and more complex than the two extremes of determinism and willpower. right? It is not that we decide first, "Today I will be happy and everyone will be nice to me." Then we put money into the machine of life and what we choose will come to us. It is free will, right? Free will to decide what will happen to you and what you will do. But what happens to us is completely subtle and more complex than the two extremes of determinism and willpower. right? It is not that we decide first, "Today I will be happy and everyone will be nice to me." Then we put money into the machine of life and what we choose will come to us. It is free will, right? Free will to decide what will happen to you and what you will do. But what happens to us is completely subtle and more complex than the two extremes of determinism and willpower.
Ignorance is the source of Karma
We have said in the previous part of the sermon that the peculiarity of Buddhism is that the Buddha taught the cause of continuous ups and downs of the happy and unhappy experiences of the cause of all things. It happens that we really do not want and have no control. Cause is part of every one of our experience moments and it is stretching the whole syndrome - that is ignorance. Not only that, but when we act for ignorance - whether negative or constructive - it strengthens the so-called "constant habit" - the habit of acting continuously with the mind of ignorance - We continue to act with ignorance in every moment.
What is this ignorance? This is a very profound topic in Buddhism; But if it is very simple, what we are talking about is the ignorance of how I exist, how you live, and how people are. For example, we think that I am the center of the universe; I am the most important person; things should always happen in my mind; I'm always right; Other people should always have time for me. We can realize this attitude when using mobile phones: I feel I can call anyone at anytime and disturb them, regardless of what they are doing, and they must have the Now for me, because what I have to say is more important than anything they may be doing. Based on this ignorance, one can behave in a negative way towards someone, like yelling at them, treating them cruelly, And I would do that because they did not do what I wanted them to do, or they were doing something I did not like. They should do what I like because what I want is obviously more important than what they want. Or, based on the same ignorance, we can do something good for someone, kind to them, because I want them to like me; I want them to be happy with me. I feel I need to do something for someone who I thought was in need of help, so I'll tell my daughter how parenting ways, how worries chores like. Is not this a useful thing? No matter what the girls need advice and help or not, but I think I was the most important, I want to be needed, and obviously I better understand my daughter on how to nurture And, of course, she needs to hear my advice.
This is ignorance, and it is hidden behind negative and constructive behavior. Because of this unconscious mind, we extend the cycle of ups and downs. So, we have to consider how to get rid of it.
What is this ignorance? This is a very profound topic in Buddhism; But if it is very simple, what we are talking about is the ignorance of how I exist, how you live, and how people are. For example, we think that I am the center of the universe; I am the most important person; things should always happen in my mind; I'm always right; Other people should always have time for me. We can realize this attitude when using mobile phones: I feel I can call anyone at anytime and disturb them, regardless of what they are doing, and they must have the Now for me, because what I have to say is more important than anything they may be doing. Based on this ignorance, one can behave in a negative way towards someone, like yelling at them, treating them cruelly, And I would do that because they did not do what I wanted them to do, or they were doing something I did not like. They should do what I like because what I want is obviously more important than what they want. Or, based on the same ignorance, we can do something good for someone, kind to them, because I want them to like me; I want them to be happy with me. I feel I need to do something for someone who I thought was in need of help, so I'll tell my daughter how parenting ways, how worries chores like. Is not this a useful thing? No matter what the girls need advice and help or not, but I think I was the most important, I want to be needed, and obviously I better understand my daughter on how to nurture And, of course, she needs to hear my advice.
This is ignorance, and it is hidden behind negative and constructive behavior. Because of this unconscious mind, we extend the cycle of ups and downs. So, we have to consider how to get rid of it.
Out of ignorance
When we look at the structure of how the race of karmic retribution and ritual maturation, especially the karmic sacrifice, all relate to our attitude toward joy and sadness. that we passed. Here, we have two significant companions with happy experiences. The first is "craving." When we experience happiness, we aspire - that is, we have strong desire - to be far from happy. "Do not leave, stay here with me forever, you can stay longer" - something like that when we're having fun with someone. Or are we enjoying and eating chocolate cake, so we do not want to leave that joy. So we continue to eat more, eat more and more, right? That is craving. Then, when suffering, We want to stay away from it as quickly as possible. Underneath both these are the second mental factors - a strong assimilation with the "I", a solid "I", with what we are experiencing. I must have this joy and whatever brings me happiness, more and more, and not separated from it. I have to be separated from what I do not like. I do not like what you are saying, so it's best to shut up, or I'll scream for you.
When we experience the ups and downs of life with this thirst and a strong assimilation of the "I" firmly to what is happening, which is ultimately based on ignorance - This causes all the karmic varieties to ripen. In that way, we are maintaining the ups and downs of joy and sadness, repeating all of our previous actions, because this is what ripens from those seeds. . It is scary that this ignorance is present in every moment of joy and sorrow. It creates more happy and painful moments, and they will also accompany ignorance. The ignorance that we experience today is the result of ignorance in the past, when we have experienced happiness and sadness.
This uncontrolled recurring cycle, this self-sustaining cycle, is what Buddhism calls "samsara". If we can get rid of this ignorance, the whole system of karma will dissolve and we will be free from samsara. If we replace ignorance with the right understanding - I will not go into detail what this means, but just talk about the general idea - if we replace ignorance with proper understanding , there is no basis for this "me" solid - no place for "I have to have this and that there is no other." There is no craving, so there is no starting of the right This air and gas. And if there is no starting up of these elements, you can not say that you still have the tendencies and the temperament.
I will try for an example. If you tend to see dinosaurs when they are extinct, you will not see them when you go in the woods, right? Previously there was this tendency: when walking in the forest, I always saw dinosaurs. Now there are no dinosaurs, so they are no longer inclined to see them. Using this parable, when there is nothing left to do for a ripening trend, there is a dinosaur in front of you, giving a tendency to see the dinosaur ripen, if there is nothing to start the rhythm. That way, you will not have it anymore. And if the karmic races are not ripe anymore because there are no longer those races, we do not experience the ups and downs of happiness and unhappiness, surely we will not experience any ignorance. comes with it anymore; that also lost.
This is how we get rid of this whole reincarnation. I no longer experience unsatisfactoriness, ups and downs of sadness, instead, we have a very solid experience of a very different kind of happiness, a very different quality - not The kind of happiness mixed up with ignorance, and not the kind of happiness "I won this is my reward." It is the happiness that we experience when we get out of a difficult situation. I think a simple example, though not an accurate example, gives us access to what this refers to as the happiness we feel when we take off our shoes at the end of the day - It is a joyous comfort because we have escaped this pain.
Likewise, what we will experience with liberation is that our actions are no longer driven by the compulsion of karma, which causes us to act in some way, experience certain things. . Rather, if one is practicing, surpassing liberation, to become a Buddha, the conductor of our actions will be compassion - wishing for others to escape suffering and the causes of suffering. This suffering.
When we experience the ups and downs of life with this thirst and a strong assimilation of the "I" firmly to what is happening, which is ultimately based on ignorance - This causes all the karmic varieties to ripen. In that way, we are maintaining the ups and downs of joy and sadness, repeating all of our previous actions, because this is what ripens from those seeds. . It is scary that this ignorance is present in every moment of joy and sorrow. It creates more happy and painful moments, and they will also accompany ignorance. The ignorance that we experience today is the result of ignorance in the past, when we have experienced happiness and sadness.
This uncontrolled recurring cycle, this self-sustaining cycle, is what Buddhism calls "samsara". If we can get rid of this ignorance, the whole system of karma will dissolve and we will be free from samsara. If we replace ignorance with the right understanding - I will not go into detail what this means, but just talk about the general idea - if we replace ignorance with proper understanding , there is no basis for this "me" solid - no place for "I have to have this and that there is no other." There is no craving, so there is no starting of the right This air and gas. And if there is no starting up of these elements, you can not say that you still have the tendencies and the temperament.
I will try for an example. If you tend to see dinosaurs when they are extinct, you will not see them when you go in the woods, right? Previously there was this tendency: when walking in the forest, I always saw dinosaurs. Now there are no dinosaurs, so they are no longer inclined to see them. Using this parable, when there is nothing left to do for a ripening trend, there is a dinosaur in front of you, giving a tendency to see the dinosaur ripen, if there is nothing to start the rhythm. That way, you will not have it anymore. And if the karmic races are not ripe anymore because there are no longer those races, we do not experience the ups and downs of happiness and unhappiness, surely we will not experience any ignorance. comes with it anymore; that also lost.
This is how we get rid of this whole reincarnation. I no longer experience unsatisfactoriness, ups and downs of sadness, instead, we have a very solid experience of a very different kind of happiness, a very different quality - not The kind of happiness mixed up with ignorance, and not the kind of happiness "I won this is my reward." It is the happiness that we experience when we get out of a difficult situation. I think a simple example, though not an accurate example, gives us access to what this refers to as the happiness we feel when we take off our shoes at the end of the day - It is a joyous comfort because we have escaped this pain.
Likewise, what we will experience with liberation is that our actions are no longer driven by the compulsion of karma, which causes us to act in some way, experience certain things. . Rather, if one is practicing, surpassing liberation, to become a Buddha, the conductor of our actions will be compassion - wishing for others to escape suffering and the causes of suffering. This suffering.
Conclusion
This is a basic explanation of some of the principles related to karma. There are many, many more things we can say and explain. Some issues are explained by common principles, such as the type of action that leads to this type of influence, and if this factor is present then the result will be stronger, and if it is absent - if You do something contrary to purposeful action - the effect will be different, and so on. There is a lot of detail on this issue.
Likewise, in terms of what is going to ripen in the present, it is difficult to generalize with principles, because it is influenced by all the other factors that are going on around us. What happens to us today is not just generalizing with general principles, because what happens in the present is influenced by all the other factors that are happening. Try to think if you have an accident on the way, what made this happen? On the other side, it is the karma that drives them along that road, along with the conditions of traffic, weather and road conditions. Many factors have gathered in this case to create a ripe ripple in the present.
If we are interested in this topic, we will have a vast space to explore many different aspects of it. The more I learn about kamma, the more useful it is to overcome the dominion of karma, so that we can not only free ourselves from suffering, but also help others better. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.30/10/2017.
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