HUMAN ARE THE OWNER OF Kamma and the heir of Kamma. A-INTRODUCTION Born into life, almost everyone wants to strive to achieve a happy life. Happiness in ordinary life is nothing more than the needs of material life or important positions in society, a healthy and peaceful family... But right before our eyes, life is full of paradoxes, what, to a normal perspective, are injustices, divine arrangements, but rarely do they go to find the root of the problem. What, then, is the cause of inequality among human society? Why is one person born in luxury, but naturally ignorant, another drowned in poverty but born with intelligence, another is both poor and slow, Someone was rich and clever? There are people who have trouble doing everything their whole life, and there are people who do everything smoothly? Why is this person a great and holy man, and the other a murderer and liar? This person is a talented artist, mathematician, musician since birth, the other was born blind, deaf and lame? Is one person liking it at the same time, the other being annoyed at the same time?... For these unequal differences, must there be one or more causes or is it just a complete coincidence? ? None of the intellectuals would think that this inequality is just blind luck or random chance. All one's enjoyment is also due to a cause, and this cause may be beyond our ordinary understanding. The invisible legitimate cause of visible phenomena may not be in the present but lurking in a near or distant past. If limited to the relative range of the senses, it is possible that these unequal differences are caused by heredity and circumstances. But heredity and circumstance, however relevant to life may be, are not sufficient to explain the subtle differences between man and man. For example, why is it that twins with very similar body shape are raised in the same situation, but their temperaments, thoughts, education, and life are completely opposite. Is there some supreme power that grants or rewards, social construction? Or is it just random in society and not for any other reason? Or simply follow the rich lineage, they will be rich, and the poor will have to suffer a miserable life in life! According to Buddhism, all the differences, not only due to heredity, surroundings and food, but most deeply rooted in each person's own karma. In other words, due to the inheritance we enjoy from the karma we have created in the past and created every second of every minute in the present add up. We are responsible for our own happiness or suffering (individually and collectively) heaven and hell are created by us. We are the crystallization of all the karma we have caused. According to Buddhism, the human position is paramount. Man is his own teacher, and no one or power sits to judge his fate, for the Buddha taught: "Young brahmin, sentient beings are masters of karma, who inheritance of karma; karma is the womb, karma is a relative, karma is a factor of judgment” {1,III,481} 1. Reason for Choosing Topic: In the human position, despite extreme suffering, even though the transformational karma changes as I'm still conscious - in the beginning, the other bank will show money. "Passionately infatuation" is a transcendental spirit that almost negates the role of Karma in our humanity. Therefore, the Buddha taught sentient beings to be responsible for their own perceptions and actions, helping people to live a life that is not dependent, not begging, not avoiding, but having an optimistic lifestyle, loving life and having faith. on their career potential. Therefore, the writer ventured to choose the topic: "Man is the owner of karma, the heir of karma" to clarify the doctrine of karma conveys some crude ideas and unsharp wisdom to develop the teachings of karma. This is also the key and favorite thing of the writer in the learning process. 2. Limit of Topic: This is a Bachelor's Thesis in Buddhist Studies, the number of pages is limited, so for such a large topic as human being the owner of karma is the inheritance of karma, it cannot be developed. . In the permitted conditions, this thesis only presents the general meaning and outlines some basic properties and applications of Karma. Although the writer has tried to present with chapters as outlined above, it is probably only a small break between the big picture of Religion and the Tripitaka like Buddhism. However, here the writer tries to find new and useful things while presenting, which serves as a basis for developing future research directions. With the extremely practical values ​​of the teachings of karma, the author of this thesis also tries to collect documents and knowledge after four years of being received by the Most Venerable Venerable Master, Venerable Master, and Teacher. The Master has graciously instructed, in order to show what he has received from the place he has transmitted. However, learning about the Catechism is not an easy task. Moreover, in the limited capacity of a Sangha, the scope of the topic revolves around the Inheritance of Karma and the Human Creator of Karma. B-CONTENTS CHAPTER 1: OVERVIEW OF Kamma 1. Definition: Karma in Sanskrit is karman, Pali Kamma. Karma, in the true sense of the word, is action, or deed. According to the Dictionary of Etymology, it says: What we create is the cause (seed) to later receive the result (left) called Karma. Karma, enough said, is karma The ultimate definition of Karma is volition (cetana). Thoughts, words, and deeds are often motivated by the "will to do". Buddhism calls this will to do Volitional action. All intentional actions, whether expressed in body, speech, or mind, create Karma. All volitional actions, wholesome or unwholesome, create Karma. Unintentional actions, whether expressed in words or deeds, do not create Karma. As for the Buddha, he said: "O Bhikkhus, the Tathagata asserts that it is volition that is Karma. It is only through will that action takes place, by body, speech or mind "[ 2,III,415 ]. Except for the actions of the Buddhas and Arhats, Every intentional action is called Karma. Although the Buddhas and Arhats are still under the influence of the causes sown in the past, they no longer create new Karma because they are freed from good and evil, having eradicated ignorance. and craving are the two sources of Karma. The Ratana Sutta (Three Treasures Sutra) records that: "The seed (Khina-bija) has been destroyed, selfish desires no longer arise." [18,624] This does not mean that the Buddhas and Arahants live passively. They always actively work to create peace and happiness for sentient beings. Their actions, generally considered wholesome, have no capacity to create Karma. Thoroughly understanding the true nature of all things, they break all the ties that bind beings in the cycle of samsara, the long chains of cause and effect. The Buddhist doctrine of Karma or Karma was introduced to Vietnam very early in the second century CE. That doctrine naturally becomes a very clear religious life for Vietnamese people with understanding and thinking. People who have not yet become Buddhists in terms of initiation rituals, but they know the law of cause and effect, then of course they are Buddhists. Even children over the age of ten naturally know the saying: evil retribution for evil. They say very well the situation when things happen to the opponent or run away from the sun. And going a step further, karma for the mind or popular understanding has a dual nature: They see karma as a destiny and understanding self-corrects old mistakes, corrects bad habits. benevolent. Some belief systems also recognize that all social disparities are caused by Karma, but when it comes to Karma, they maintain that every action, intentional or not, creates Karma. According to that policy, a person who kills his father or mother, whether intentionally or unintentionally, commits the same serious crime. As with fire, oil accidentally or intentionally put your hand in the fire must be burned equally, no more, no less. Such an argument would of course lead to an irrational determinant. The baby in the womb, unintentionally causing pain to the mother, or the mother unintentionally hurting the child in her heart, must also create unwholesome Karma? Furthermore, to state a fact to explain a similar fact, as in the case of the man who put his hand in the fire and the man who did evil, is an untenable argument. Furthermore, according to the above argument, An evil act without intention can be even more harmful than an evil act with intention. In other words, doing evil intentionally does less harm than inadvertently, because according to the example of the person who put his hand into the fire, knowing that the fire is hot, the person who intentionally must be more cautious should be less hot. People who accidentally, because they don't plan ahead, don't have time to prevent it, will get more burns." [18,316-317 ] In the retribution of Karma, Mind is the most important factor. All actions, words and thoughts are influenced by the mind. When you can't control your mind, you can't control your actions, words, and thoughts. Conquering the mind means controlling body, speech, and mind. The Dhammapada has a sentence: Italy leads the French, Italy masters, mind creates; If, with defiled mind, Speaks or acts, Suffering follows, Like a cart, dragging an animal's feet. PC: 1 Italy leads the way, Italy dominates, mind creates; If with pure intention, Speak or act, Peacefully follows, Like a shadow, never leaving the picture. PC: 2 One might wonder how an invisible thing like the mind can cause disturbances to the physical world. It's really not hard to understand. The very powerful and potentially disruptive machines of the modern world are only the product of rich minds. The invisible mind creates all the karmic effects of karma. Karma is not necessarily just past actions, but covers the past and the present. Thus, in other words, how we are in the present depends on how we have acted in the past, and how we will act in the future depends on our actions. how we are in the present. Understand another way, We must further understand that how we are in the present is not entirely because we have been in the past and how we will be in the future is not entirely dependent on how we are in the present. . The present is definitely the offspring of the past, and also the mother of the future. But in the extremely complex retribution of Karma, we cannot look at the present and assert past and future. For example, today's murderous robber may be as gentle as tomorrow's Sage. A virtuous person yesterday can become vile and ferocious today. As defined, Karma is volitinan action. In other words, karma is always derived from mental fabrications, through the activities of body, mouth, and mind, collectively known as the three karmas. “Therefore, an act (artifact), if it does not arise from the mind (mind), it cannot be called karma, but action is only called action or active action (kriyà). And so, the definition of karma is: intentional action, or action born of mind”.[28,165] 1.1. Basic Principles of Karma: Self-reinforcing self-sacrifice is the karma caused by oneself in the present or past life of good or bad deeds, which ultimately results in bitter or happy retribution. There is no force or god that punishes that action or enjoys it. In the Dhammapada, verse 19, it says: "Once the karma is sown, it will certainly receive a long life, there is no way to hide, whether stuck in the sea or in the air." So on the basis of the principle that if there is a cause, there will be an effect, which is inevitable, as we say two plus two is four. So that's the reason, Before going into reality, there are many details that must be listed. Two cows and two potatoes cannot make four cows, but two potatoes plus two potatoes can make four, and so can a cow. Karma is the same, even though it is a cause, there will be effects, but it still has to go through many conditions to be able to bear fruit. 1.2. The Origin of Karma is the Mind. In the Dhammapada, verse 1 says: “Mind leads all actions. The mind is in control. Mind creates all. If we speak or do with an evil mind, then suffering will follow the wheel of a wheel in the footsteps of an ox pulling a cart.” And if we speak or do with a pure mind, happiness will follow a shadow (verse 2). That is the unending truth that rotates evenly throughout the universe. The nuclear bomb dropped to kill many people did not come from the mind of the maker? The mind, the mind, the thought, invisible but it creates all the retribution of karma. The intention is the smallest unit of a thought. Knowing where that source is, we know how to keep our mind to direct it to good karma, in order to reap good results for our life, and so we know how to keep our mind to direct it to good karma, in order to reap results. Good for our lives and those around us. 1.3. The Origin of Karma: Ignorance and clinging. Ignorance is the lack of clear and correct understanding of the truth of life, which is lust in this world. In life, if we just act according to that 99% instinct, that's when we pull the very strong karmic rope to tie ourselves to the wheel of reincarnation. Just like that, we drifted in the six gloomy and sad realms. Thus, in order to end the suffering of rebirth, one must know how to practice renunciation, gradually cutting off all foolish actions, clinging too strongly to the temporary pleasures of this life. 1.4. Classification of Karma: Usually, karma is created on the basis of body, speech, and mind. Of course, all three of these karmas come from the mind, or mind. Thus, when considering a person's karma, it is to consider bodily karma, verbal karma and mental karma. Apart from these three karmas, there is no other karma. However, karma has different properties and functions, so they are classified into many types and have many different names. 1.4.1 Classification 1 (according to the name): First of all, the teachings on karma are divided into two categories: - Good karma: Thinking and acting on good things such as practicing the Five Precepts and the Ten Virtuous Precepts. -Evil Karma: Thinking and acting on good things such as practicing things contrary to the Five Precepts and the Ten Good Precepts. From the above two types of karma, We must consider the process of creating, thinking and acting to form karma (good or bad). Therefore, if considering the process of karma, karma is divided into two more types: - Karma: The thoughts and actions that create karma that have not yet led to a result. - Karma: The thoughts and actions created after a process have created karma, also known as karma or karma. In fact, when it comes to karma, Buddhists often focus on karma (karma) rather than karma. And this is the shortcoming of sentient beings in the face of karma. And it is also this that makes sentient beings care more about the result than the cause. Karma or karmic retribution is also known as karmic result. 1.4.2. Classification 2 (according to the process): Considering the process (from cause to effect) of karma, there are two basic types of karma: -Determined karma: It is karma that is circulated in a stable time and from cause to effect is unified. For example, chicken eggs, after being incubated for a while, will hatch into chickens. In general, certain karmas that will lead to results (such as eating will make you full) are called fixed karma. - Indeterminate karma: It is karma that does not lead to results, or the results will be achieved in an indefinite time, or maybe the results and causes are not completely consistent with each other, it is called indeterminate karma. 1.4.3. Classification 3 (by time): If based on time, we recognize two types of karma, one that is ripe and the other that is and will be progressing in the stream of created karma: - Old karma: It is karma that has been accumulated accumulated from many past lives, and now it is ripe. For example, our body (tall, short, fat, thin, intelligent, stupid, happy or unhappy, etc.) ) today is due to the karma that has been sown since beginningless time. The karmic effects (medicine and right retribution) of this body are the resultant results of the karmas from beginningless time. Apart from this body, there is no other single, old karma. - New Karma: If this body is old karma, then all the creations that we are doing and will do today are due to previous creations. And the success of tomorrow will depend on the thinking and actions of today. The Buddha taught: "Eyes, ears, nose, tongue, body and mind are old karma. The actions of eyes, ears, nose, tongue, body and mind in the present are new karma." [3,IV,223-224] In Tales of Kieu, poet Nguyen Du pointed out the old and new karma of man: "Master that the blessing of heaven's religion The source is also in the human heart, there is heaven, but there is also me. Tu is the root of happiness, love is the rope of injustice." Painting and Phuc (good, evil) is the way of heaven, but its source is in the human heart (mind, mind) that was born. And heaven here is the old karma, and I am the new karma. As stated, karmic retribution is the ripening (resulting) of akusala kamma. Therefore, when it comes to karma (karma), it is the cause-and-effect process of karma. According to the teachings of karma, a cause cannot produce an effect, but must have auxiliary conditions. Therefore, it is enough to say that it is cause - condition - effect. Condition is the secondary cause for the main cause results; Like water, manure, and soil, the diligence and care of human beings (which are conditions) makes the seeds of accomplishment sprout. Therefore, when learning about the fruit of karma (ripening) of karma, we have to learn about the following three characteristics: - The time of birth: The ripening time of karma is different from the time of creating karma (karma). ). For example, a mango fruit, the time from birth to maturity is different (different time but ripe). - Heterogeneity of children: The results are metamorphosed (differentiated) compared to the time of new karma. For example, when young, mangoes are sour, but when ripe, they are sweet (metamorphic and then ripe). - The result is metamorphosed and transformed (mutated) compared to the time of creating new karma. For example, young mangoes are green, when ripe, they are yellow. 1.4.5. Classification 5 (by capacity): The energy of karma is formed by different types of karma in a psychological process that then leads to the formation of karmic characteristics. - Habit of karma: It is karma that is trained by a habit in daily life. It may be psychological habit, behavior, behavior etc.. For example, smoking is a karmic habit. - Accumulate karma: As karmas that are accumulated gradually like pouring water into a bucket, one's body can be viewed as an accumulation of karma from beginningless time. Extremely serious karma: These are karmas that cause extremely strong and deep evil phenomena in the human psyche such as committing the five crimes (killing father and mother, killing Arahant, making the Buddha's body bleed, breaking the harmony of the Sangha). ). Committing unrepentant sins. - Near-death karma: It is the karma at the time of death or the psychological strength of the person before dying. This kamma is extremely important in guiding the karmic consciousness towards rebirth. The last thoughts of the dead person will create a near-death kamma (wholesome or unwholesome). “A person can do evil all his life, but before he dies, effort arises for kusala, for good things in the world, and through that willpower can be reborn in a good realm (same goes for the in the opposite case). From that, Through near-death experiences, we need to cultivate good karma in our lives to form a strength (mind) to eliminate negative karma even in our daily lives and even at the moment of death. [ 26,297] 1.5. Nature of Karma: Karma has good nature, evil nature, no character. However, only evil and good nature are karma, but no-signature is not strong enough to create results, so it is not called karma. But why call it good, evil, unsigned? The Commentary on Ba Sa Book 11 says: "If a dharma or experience of feelings is endearing and pleasant, then it is called good; if the result is not agreeable or pleasant, it is called evil; contrary to both, it is called is unsigned". [31,55 } The Commentary on Kosara says: "Kormic stability or pleasant retribution, and Nirvana, temporarily and forever free from suffering, is called good. Unstable karma or unlovable retribution is called evil. The left karma of the above two natures is called non-sign. This is the basis of the effect to distinguish the three natures of good, evil, and unsigned. Karma is something close but also a matter of great mystery. Because of the complex nature of karma, it is difficult for ordinary people to understand everything. But all actions or everything in human life is governed by karma: "Sentient beings take karma as their own, the continuation of karma, take karma as the mother, take karma as their relative, taking karma as a base, all such distinctions are due to the distribution of karma” [7,890]. In the endless cycle of beings' lives, it is karma that plays a decisive role in the rebirth of a new life. And it is karma itself that determines the formation of the particular characteristics of a sentient being. It is because of the influence as well as the difference of karma that the lives of those beings have disagreements in all ways of living, even in thinking or in action. It is because of such an endless karmic life that sentient beings are swept up in the whirlpool of samsara: "The world turns to karma, sentient beings are bound by karma, just as the wheel spins on its axis. ". [11,654] In the Ka-A-ham Sutra, the Buddha taught: "What you sow, what you reap". Do we then have to reap all that we have sown? It doesn't have to be. Because if all the karma that we have created that we have to accept, it is impossible to escape from samsara. And sentient beings also cannot have the courage to practice throughout the whole path of learning to fulfill their wishes for a long time. The Buddha taught: "If anyone thinks that man must reap the full consequences of all his past actions, he cannot lead a virtuous life, nor can man have the opportunity to eradicate defilements, but if it is said that the fruit to be reaped is commensurate with the cause sown, then there will be a virtuous life and people will have the opportunity to extinguish defilements." [2,294] Thus, according to Buddhism, it is possible to shape and transform karma. Buddha said: "Not in the sky, in the middle of the sea Do not hide in mountain caves There is no place in the world to escape evil karma". PC: 127 If we have to pay the results of all the karma we have created in the past, then sentient beings will have to live forever in suffering and can't expect to be liberated. Although we do not have complete control over Karma - because the cause has been sown - we do not have to completely give up being a slave. Even the most vile human being can try to be morally clean. We are always changing and always becoming something new, and that newness depends on ourselves, on our own actions. Every second, every minute we can transform ourselves, making us better, as well as worse. Even the most vile sinner is not despicable. On the contrary, we should give them confidence in trying to improve their normal nature. Should pity and sympathize with them, maybe at some time in the past we were in the same situation with those vile people and we made progress. Today in a lowly position, they may also try to follow us and sometimes progress more than us. Who knows another person's accumulated karma? “Angulimala, the once notorious murderer, killed thousands of his fellow brethren, became an Arahant, and escaped the consequences of those atrocities. Miss Ambapali, a gypsy girl who knows how to return to spiritual practice, also attained Arahantship. Aravaka, the ferocious yaksha who often eats human flesh, gives up his bad habits and tries to practice, also attains Tu Da Hoan. King Asoka (A-Duc) had a reputation for being cruel and brutal, becoming a wise man, turning fierce battles of invasion into campaigns to spread the profound noble morals and compassionate teachings of the Buddha. , to pursue happiness for a part of humanity, and the material contributions of Ashoka is a very valuable document for researchers of Indian Buddhist history in general or the history of Shakyamuni Buddha. Ca in particular”. [19, 20] These are a few rare cases that show that through strong will, people can completely change their character, from bad to good, from evil to good. In some other cases, it is also possible that the effect of a weak cause is fully reborn, while the effect of a strong cause is calmed. The Buddha said: "Bhikkhus, that person does not know how to close himself in the discipline of body, morals, mind, and wisdom, who is unethical, poor in morality, and therefore lives in misery." Even a person's insignificant action is enough to produce results that lead to suffering. "O bhikkhus, that person has a disciplined life in terms of material as well as spiritually, morally, and intellectually. He is a virtuous person who knows how to do good deeds and treats all sentient beings with immeasurable loving-kindness. "A person like that, even with such a trivial deed as mentioned above, The action has no effect in the present or in the future life. "Suppose a man poured a spoonful of salt into a bowl of water. What do you think, bhikkhus? Can the water in the bowl become salty and difficult to drink? - Venerable Sir, yes. - Why? - World-Honored One, because the water in the bowl is small, if you put a spoonful of salt in it, it must be salty. - Now, for example, a person pours that spoonful of salt into the Ganges River, O monks, What do you think? - Does the water of the Ganges become salty and difficult to drink because of that salt? - Bach Duc World-Honored One, no? - Why? - Bach Duc World-Honored One, because the Ganges River is vast, there is so much water, that's all. That much salt is not enough to make it salty - In the same way, there is a case where the other person suffers because of a small mistake. Another person makes the same mistake but reaps a lighter fruit and after death, the other fruit is not. born again, albeit gently. “There may be cases where the other person is jailed for stealing half a penny, a penny, or a hundred coins, and also in cases where the other person is not jailed for half a penny, a penny, or a hundred pennies. "Who gets jailed for half a penny, a penny, or a hundred cents? "When people are poor, needy, impoverished, even half a penny, a penny, or a hundred pennies is put in jail. "Who isn't jailed for half a penny, a penny, or a hundred cents? "When one is rich, affluent, and well-off, one is not imprisoned for half a penny, a penny, or a hundred pennies. "In the same way, there are cases where the other person has only a few unwholesome actions. little things that end up in misery, and there are cases where someone has made the same mistake without reaping any fruit in the present life. That unwholesome action also has no petty consequences after this life." [7,I,101] CHAPTER 2: HUMAN IS THE OWNER OF Kamma Buddha taught that: "Man is the master of karma, is an heir. Karma is the womb from which a person is born; Karma is a relative, a refuge” [2, II, 77]. Thus, the existence of each human being is simultaneously the existence of good and unwholesome karma from (countless kalpas) past. Each individual person is the central point of karma; apart from each of those individuals, there will not be any karma discussed. Honestly, the chapter on Karma says: “Karma is of three kinds: bodily karma, verbal karma, and mental karma. What is created by the body is called body karma...; Accumulation of good and evil due to words is called oral karma...; The mind that decides to kill sentient beings at that time accumulates good and evil called mind karma. 2.1. Body Karma: Sanskrit Kya-karman, Pali Kya-kamma is one of the three karmas, only for the karmas created from the body, which can be divided into three categories: good, evil and indeterminate; evil karma of the body only for killing, stealing, sexual misconduct; on the contrary, not killing, not stealing, not engaging in sexual misconduct, that is, the good karma of the body, neither good nor evil, and not feeling the power of retribution, it is called indeterminate bodily karma. Body karma is again differentiated into Expression and Non-form. The karmic expression is only for the actions that are expressed externally, such as waving hands or shaking the legs. charity. “The Hinayana Theory of Necessity says that two common karmas are self-centered karma. The policy of Expression uses form as the body; Non-formal karma takes No-form as the body. The sutras advocate using the heart of the mind as the body, and the non-expression industry using the seed as the body. The Mind Only Mahayana also uses the actions of body and speech as karmic bodies, and advocates that the Expression of Karma is not a simulation, not a real existence, that is, called Expression of Karma is the manifestation of external actions. , and the representations of the simulated effects of birth and death, No expression of karma is the simulation created from the mind. The Truthfulness School establishes Karma as non-form and non-mind dharma. When it comes to personal karma alone, there are many different views and policies. It is in human life that the body plays an important role in creating a person's Karma. It is the actions of the human body that have created many negative karmas. Killing lives or cutting off the lives of sentient beings, considered as a direct karmic action. Although the creation of that karma must first be affected by thinking, whether the thinking becomes reality or not is done by the body. It is because of the Karma of killing that sentient beings suffer terrible retributions in the cycle of samsara. Not only ordinary people, but also those who are capable in practice, when committing the crime of killing, still suffer terrible retributions, such as the story of Ngo Dat National Master, who has been a monk for ten generations but Because killing karma still has to bear the retribution. The same is true of theft, it is because of the crime of stealing that sentient beings in many lives have to live a vile life, or suffer among the animals the sufferings of the body. Not to kill living beings, but to save sentient beings with loving-kindness, The space of greed and theft also knows how to give out material possessions to help people, not commit adultery but also chaste and faithful. Transform the bad actions that come from the body into beautiful and beneficial actions for others. It is this act of transformation that actively contributes to making the Body pure in the present and future life. 2.2. Oral Karma: Vikkarman Sanskrit. The action of the mouth, the inner speech, is one of the three karmas. Vocabulary has two: Expression and Non-form. In this regard Mahayana and Hinayana hold different positions. Vocational karma also plays a decisive role in creating karma. From the mouth can create evil karma that causes sentient beings to suffer the results of suffering, but also from this oral karma makes living beings accomplish meritorious deeds. If a person has a good mouth, if he uses that benefit to create good and good problems, to create blessings for himself and for others, then that oral karma is good profit for the sublimation life of people. The same saying, sometimes makes people sublimate and peaceful, but the same words make people lose their home and lose their country. If this is the case, then it will be harmful to you and to others. The retribution of oral karma is also endless, there are retributions to be endured in animals, sufferings of the body, being disgusted or repelled by people... And there are retributions of oral karma in life. This enables people to have wonderful sounds, whenever they utter a word or language that is loved by many people, benefiting many people. 2.3. Mind Karma: In Sanskrit Manas-Karman, one of the three karmas, means the karma of depending on the King of Mind, Karma has the meaning of creating, broadly speaking, includes all acts of good, evil or indeterminate. Commentary on Verse 13: "Thinking is called mind karma, because thinking has the meaning of creating, causing the mind to create good, evil, or unsigned... so mind karma is synonymous with thought (thinking). ). Again, based on Thanh Duy Thuc's proposal, Volume 4 can be divided into three categories: Judgment, private decision, and winning action. In which, the meditation and the decision are compatible with each other, which is called the mind karma. In addition, based on the Mahayana Law of the Beast Luc Ba La Da Sutra, Book 7 states that the mind karma has the following two types of mind: 1- The mind is diligent, that is, the Bodhi mind develops good karma and leaves everything. lazy minds; 2- The mind turns back, that is, for good dharmas, it is impossible to advance and cultivate, or only temporarily develop the mind to practice and then give birth to a rotten mind. [15, 3807] The intention of karma is very mysterious and secret. An action expressed through body and speech is due to the influence of the mind. Without the direction of the mind, all actions will not work. If an action is performed without the influence of the mind, it is not necessarily a karmic effect as discussed in the definition, that is, karma is an intentional action. On the other hand, all the calculations in daily life, all by the main idea. It is also from the will of karma that people have different actions that lead to different births. From deep, secret meanings, people can form great works that leave humanity with relics, ambitious schemes, sometimes buried deep in their hearts for decades, Until the weather conditions are enough, those secret plans will erupt. If you do not control your will, you can create bad karma at any time. Realizing the transformation of mind karma is not an easy job, it requires people to have real efforts. Otherwise the agitation of the mind would not be perceivable. CHAPTER 3: Kamma Inheritance 3.1. Inheriting Karma From the Past: It is Karma, or action, that creates the conditions for rebirth. Past karma creates the conditions for rebirth in the present life. Present kamma combines with past kamma, creating conditions for rebirth in a future life. The present is the offspring of the past and becomes the parent of the future. The Small Karma Sutra says: "The young man Subha said to the Blessed One: What is the cause, what is the cause, what is the cause, between human beings, When they are human, they see some people who are paralyzed and some who are weak? Some people have a short life, some people have a long life? Some people have many diseases, some people have few diseases? Some are beautiful, some are ugly, some are weak, some are full of wisdom? Young man, sentient beings are the owners of karma, the heirs of karma, karma is the womb, karma is the relatives, karma is the fulcrum. Karma divides sentient beings, that is, good and bad. Here, young man, there is a woman or a man who brutally kills, whose hands are covered with blood, whose mind is dedicated to killing and wounding, whose mind is not compassionate towards all kinds of living beings. Because of that kamma, when the body breaks up, after death, one is reborn in the bad realms, in the bad destinations, in hell. Here, when the common life is to reach the human race, wherever it is born, it must be short-lived. But if there is a woman or a man who renounces killing and has compassion, live compassionately to the happiness of all sentient beings. Because of that kamma, when the body breaks up, after death, one is reborn in a good destination, in the heavenly world, in the world. Here, at the end of life, if it goes to humans, where it is born, it will have a long life, etc.."[1, 473] In the history of Buddhism, there are many historical stories that speak of the cause and effect of oneself. make me suffer, no one can bear it for me, like the story of Mrs. Muc Lien Thanh De, the mother of Mr. Muc Kien Lien. When she was alive, she did many cruel, greedy and selfish things. never doing good, giving alms or helping the poor, so at the end of her life she had to fall into the Abhi hell, become a hungry ghost, starve and suffer. Or even the Buddha himself, had his karma. Sown in the past lives up to the present life he also received the fruit, such as the Bhikkhu Devadatta false accusations against the Buddha, Rolling stones bruised the Buddha's feet, or Cincàânavià slandered the Buddha, causing the drunken elephant Nàlàgiri to rush to rub the Buddha. Here we emphasize the karmic causes created in the past and leading up to the present, those kammas that come to fruition, regardless of the object, have to suffer. That is why it is often said in the sutras: "Bodhisattvas are afraid of the cause of sentient beings and are afraid of the result". Those who are not confused about cause and effect are those who are very afraid of cause and effect, because once it is created, it is very difficult to change. Meanwhile, the uneducated ordinary people, when doing something, rarely think about the cause, until the bad causes come to fruition, then they are very afraid and find ways to hide, but they can't get it. We refer to the fruits that the Buddha suffered in his present life. However, those retributions did not have much impact on him. According to the law of cause and effect, then the happy or sad results of the person who is enjoying it are all due to good or bad causes by himself, not by others planted, in the present life or in the past lives. With our limited perception and vision, we can only see in front of the fruiting fruit, but not all the subtle causes that have produced that result, because they are not just those that have already occurred. planted in this life that may have been sown in many past lives. The Buddhists call it three lifetimes of cause and effect, (meaning it includes many lives in the past, life in the present and many lives in the future). Having an intuitive sense of karma - an understanding that happiness, and our unhappiness depends on our actions and so we take full responsibility for our destiny - which has put our lives in a position of power. If we understand that everything, all without exception, is caused by a cause, then we will understand what is safe. Thus, when there is suffering, conflict, danger, pain, or problem in our lives, we do not simply seek to eliminate it. We better have the courage to change the conditions that create the environment for that to happen and nurture or sustain its existence. Inheriting karma from the past is an inevitable consequence for living beings, but not all that people have created in the past must be received in the present or future life. If there were such an absolute, sentient beings would not be able to practice liberation from samsara. And this was also revealed by the Buddha: "Who says as follows: 'How does this person do karma, how does it feel like this, like that'? If that were the case, bhikkhus, there would be no time for the holy life to show that suffering is truly eradicated. And behold, whoever says thus: 'How does this person's karma feel, how does it experience such and such retribution? If that is the case, bhikkhus, when there is a holy life, there is an opportunity to point out that suffering is truly eradicated. There are, bhikkhus, some people who do petty evil deeds, and that kamma leads to hell. There are people doing similar petty evil deeds, and that evil kamma leads to a feeling even in the present that will not even be seen in the future.” Moreover, in the present life, not all suffering is caused by the causes of the past. It is impossible to completely deny the present. Because the present is an important factor in human life: "Monks, with regard to recluses and brahmins, the following doctrines and prejudices are as follows: "Whatever you feel, I The person who receives pleasure, suffering or neither suffering nor pleasure, is all due to past karma." To him, I came and said: "Is it true, venerable ones, that you have the following theory and view, as follows: 'Whatever feels like for a person to experience pleasure, pain or not, neither pain nor pleasure. , all due to past karma?" - When I asked that, they answered: "Yes, yes, We see that the Buddha criticized those who viewed past karma as a predestination. It is necessary that whatever feelings and actions in the present are determined by past karma, then the present only turns to the past. Killing, stealing, lying etc.. are all caused by past karma, but now there is no responsibility. Then there is no choice: this is what should be done, this is what should not be done, this is cultivation, this is not cultivation; the time the word Sa-mon, the cultivator, becomes meaningless; because this cannot be said to be an exercise of a free will to choose, but just a passive obedience to past karma, no merit in the present. Human life, not only living for the past, but the important thing is just feeling what you did in the past to create a happy life in the present. 3.2. Inheriting Karma from the Community: People, in addition to creating their own karma, also creating their own karma has also contributed to the birth or living together in a social community. Like a gentle person who spends his life chanting Buddhist scriptures to dedicate his life to rebirth, it is likely that right after death they will be reborn in a good realm or in Buddha's country. If the life of a certain sentient being always creates evil karma, then surely after being born, they must rotate into miserable, lowly scenes. Once the waterfall is born in a place, it is the abode, the members living in that abode, for the most part, also have corresponding karma. Therefore, after being born and growing together in the same situation, the effects of the situation will greatly affect the life of each person in that residence. While being affected in the same interrelationships, it is natural that the arisings of karmic problems all have the same thing in common. We can say that it is also a form of community karmic. Inheriting karma from the community is the impact of the community on each individual's self. At that time, the individual is no longer voluntary or intentional according to his or her own thoughts, but then depends on the social community. For example, we are living in the chaos of war. Most of the boys have to go on a mission to protect the country. It is these collective karmas that have led them to do things that they themselves do not want to do. Another example will show us the karmic inheritance from the community, like a person born into a religious family, often their thinking actions are also somewhat corresponding to the family in which they live. That in turn affects themselves and becomes their own karma. Besides, if a person lives in a family with complicated circumstances, has unwholesome activities, of course, it greatly affects the lives of their children and grandchildren, and the people who receive the common karma now become the karma of the family. only me. However, the career problems of many people in the social community, intertwined with the special karma of each individual, make the working mechanism of karma quite complicated, but only saints like Buddha can understand all the branches. , details: "With pure divine eye, far beyond human vision, I see how sentient beings die and are reborn, we want to be free always, we should buy birds and fish to let them be free. 4.1.2. Do not steal: Do not appropriate for your own part the possessions of others from land, houses, fields, gardens, vehicles, which are large and small things such as needles and threads, nor do they appropriate others. People who do not agree to give, seek to appropriate, and freely take and use also belong to theft. Using force to rob others is a crime of robbery, using deceitful means to deceive people, even tax evasion is also part of theft, all such wrongdoings are not done, on the contrary, bring money. their property, their means to help sentient beings be happy and full, that's the charity worth doing. 4.1.3. No sexual misconduct: Means not living debauchery, playing games, gambling, drinking, smoking books. On the contrary, they must practice pure sexual abstinence, monks completely forbid evil desires, Married lay people must abstain from abstinence, live in monogamy, and be pure from body to spirit. Evil sex is the root of reincarnation of birth and death, Buddhist practitioners must gradually give up evil desires, in order to become a pure person. 4.2. Tu Oral Karma: Oral Karma: Belonging to the verbal karma is coarse speech, there are 4 ways: 4.2.1. Not to lie: Is to not tell the truth such as: -Can't see, say, don't see. left. When we encounter a special case where we have to tell the truth to save the lives of sentient beings, we are forced to say, for example, there is a hunter chasing an animal, we see the way that animal runs, the hunter comes to us. , asked me if I saw the animal running, in order to save the animal from death, I could say no. So, We have practiced compassion, we shouldn't even talk about it. 4.2.2. Do not speak cruelly: Do not curse people, even if they are superiors, have power, like grandparents, parents should not rely on that power to scold people or children, even if that person makes mistakes, On the contrary, you should use gentle words, teach people to see mistakes, to avoid next time. 4.2.3. Do not talk nonsense: Do not add or subtract to say yes or no, use odd words to make the story false with the truth white to black, black to white, or use fancy words to fascinate harming people, these things should not be done, on the contrary, they should speak the right and true words with their heart. 4.2.4. Do not say two-way tongues: Do not say shock, go to Party A to speak ill of Party B, to Party B to speak ill of Party A, for the purpose of causing division, making the two parties hostile to each other. Instead, use words to neutralize all enmity. 4.3. Cultivation of karma: Thoughts and fantasies have 3 ways to create thought karma: 4.3.1. No covetousness: Not coveting the five pleasures of life: beauty, wealth, fame, sleep, and food. The desire for beauty costs money, sometimes it has to use bad tricks to lose human quality, when it is not satisfied, it causes jealousy, hatred, killing, imprisonment. Greed for wealth must torment the body to make a lot of money, sometimes having to use deep schemes and poisons to harm people who take possessions. Greed for fame has to go in and out, sometimes it takes a lot of effort to get a fanciful name. Greed for delicious food makes the body susceptible to disease. Greed for sleep makes the brain dull. The five sensual pleasures make people imprisoned, sinful, is the main cause that binds people in samsara. Not only must cultivators know how to abstain from sex, but also know how to be content, that is to say, gradually limit their desires and desires. They should only live a temporary life, not competing with life. Many people cultivate enough to eat and drink. Even though they only need to be warm enough, where they just need a place to lie down to avoid the rain, the sun, and the toxic wind, those people are not bound by material things, they will be quickly liberated. 4.3.2. No anger: Anger is a bad character, very harmful, it is like a strong fire, burning everything around both you and people. In the Buddhist scriptures, it is said: A single thought of anger and resentment arise, and the hundred thousand doors of karma are opened. When he was angry, he burned all the forest of merit." In the Ten Thien Kamma Sutra, those who are not angry will receive the following eight items of mind-dharma: -No heart of suffering -No mind of anger -No mind of strife -Mind is gentle and upright -Mind of compassion like a Buddha -Usually benefits and secures sentient beings -A dignified body, respectful sentient beings -Have virtue patience is quickly reborn in the Brahma world. Through contemplation of compassion, the mind generates compassion, we do not get angry when someone makes us angry, those who do it to make us angry, because of ignorance, they do so. We should love them, only a loving heart can tolerate and forgive the mistakes of others. 4.3.3. No delusion: Ignorance is the source of all sins, because delusion people do not distinguish right from wrong, do not clearly identify right and wrong, cling to their own understanding, it obscures the truth and truth. A person who is not delusional is a person who has wisdom, practices good karma, and thus contemplates causes and conditions to eliminate ignorance. diligent on the way to liberation. Not being greedy, but knowing how to generate compassion for everyone; Not angry, but also to know humiliation, not wrong view, but to know right view. So the Ten Virtuous Sutras have provided a model for those who want to flourish in their monastic life, it is important to try to practice the ten good deeds. Those ten good deeds are the transformation of bodily, verbal, and mental actions: “O Dragon King! You should know that the bodhisattva has a dharma that can eliminate all suffering in the evil paths. It is day and night, remembering, thinking, contemplating kusala dhamma, making kusala dhammas grow with every thought, every thought, and not letting any unwholesome dharmas intermingle. , good dharma is full, often close to the Buddhas, bodhisattvas, and holy assemblies. It is said that the good dharma, that is, the bodies of the gods, humans, shravakas, Bodhi, Solitary Realms, and Unsurpassed Bodhi, all depend on this dharma, taking it as the basis to be accomplished. called benevolence. This Dharma is the Ten Good Karma Paths. So what are those ten things? That is forever abstaining from killing, stealing, sexual misconduct, lying, double-talk, evil talk, gossip, greed, anger, and wrong views." C- CONCLUSION The Buddha himself in many suttas also meant as a reminder for his disciples to understand that Karma is not a concentration of Karma: "Monks, for ascetics and brahmins The theory is as follows, the view is as follows: "Whatever people feel is pleasant, painful or not, or not, it is all due to past karma". To him, I came and said: "Is it true, venerable ones, have the following theory and view as follows: this is my righteous criticism of those recluses and brahmins who hold such views." Through the passage just mentioned, the Buddha criticizes those who see past Karma as a fate. All sensations and actions in the present are assumed to be determined by past Karma, then the present only turns to the past. Killing, stealing, lying etc.. are all caused by Karma in the past, but now there is no responsibility. Then there is no choice: this is what should be done, this is what should not be done, this is cultivation, this is not cultivation; the time the word Sa-mon, the cultivator, becomes meaningless; because this cannot be said to be an exercise of a free will to choose, but just a passive obedience to past karma, no merit in the present. It should be noted that every Karma has to pass a certain time, If there are enough causes and conditions, then Karma will ripen: Someone in a previous life created bad karma, this life, although cultivating and creating many good karmas, but the situation is still unhappy, but because now, they know how to practice mindfulness and often do good for others. so the mind is still at peace. The opposite case is that there is a person who, because of his previous life created good karma, so he meets a happy situation in this life, but he does not know how to practice, and now specializes in creating bad karma, he still suffers internally. , not at peace. It is the two contradictory cases above that ordinary people do not understand, so they do not believe in the theory of Karma. Of course, there are people in the previous life who created evil karma, this life has an unhappy life, but they do not cultivate, continue to follow the momentum of evil karma, so both external and internal circumstances are suffering. There are people who, in their previous lives, created good karma, This life continues to create good Karma, so both the external circumstances and the inner life are peaceful and happy. By understanding what Karma is? How does the mechanism of Karma work, people can change past Karma, limit it, or even eliminate it. The Buddha said: "Bhikkhus, if someone were to say that a person must suffer retribution for his actions, then in that case, monks, there would be no religious life, there would be no life. But if, bhikkhus, someone says that the retribution that a person suffers, corresponds to his conduct, then in that case, bhikkhus. , have a religious life, have the opportunity to eliminate all suffering." “According to the Buddha's teaching, the progression of Karma is complicated, It is difficult for ordinary ordinary people to understand the whole process as well as the results of Karma, and this the Buddha also taught in the scriptures very clearly. In short, learning and practicing about Karma is an extremely important job in the life of a Buddhist. Buddha's teachings will help us have a more comprehensive view of human life, especially ourselves. Believing in the teachings of Karma will help us strengthen our faith in life and strive to cultivate our good roots to benefit ourselves and the social community. The more we understand the doctrine of Karma, the more we are grateful for the great virtue of the Buddha. Beings in the samsara realm, Karma is piled up like Mount Sumeru, but the Buddha still appears in this murky world full of five evils to teach predestined beings. Learning and practicing according to the teachings of Karma, we have solutions in life which is full of injustices that humans with ordinary intellect cannot explain. By studying the teachings of karma, people can easily neutralize the hatreds that have accumulated over many lifetimes. Up to now, in the present life, we cannot avoid the struggles in the troubles of market and dissent, but thanks to the understanding of Karma, we also resolve the enmity. The theory of karma shows that: If the past has a decisive influence on our present life, then the present life we ​​are living is an upward life guided by the righteous Dharma, the determine our glorious, peaceful and happy future. That is without a doubt, because the present life is within our reach. The deeper we understand Karma, the more grateful we are for life's upbringing gifts, in which the love of parents is one of the most sacred and noblest sources of grace in the world, besides thinking about the past we think more and more. We have been grateful to our ancestors, looking back at the future, we think again about what we have to do to deserve the meaning of life. Feel and then interact in three times and harmonize the love in life to create more flavor for life. Therefore, the principle of Karma is the basis of all dharmas, whether mundane or transcendental. And the more we realize the immense and boundless scope of Karma, to sympathize with Bodhisattva Vasubandhu through his words to open the Karma chapter in the Kosara Commentary: "The world is full of differences, all due to the fact that there are many differences in the world. where Karma was born! Understanding Karma, we must often apply the Buddha's teachings to our daily lives, especially the doctrine of Karma, to transform Karma, not being bound by Karma. Enter the life of birth without being polluted by life. Understanding Karma we do not lament when we meet adversity, and we do not rejoice when we meet favorable conditions, but we must know how to feel what is happening in the present, all due to the operation. of Karma that have. Only when we really understand the doctrine of Karma thoroughly, then Karma no longer dominates us. The Buddha taught the doctrine of Karma to encourage people to practice good Karma, to adorn the present life and to sublimate the ideal of liberation for countless lives in the future.END=NAMO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.27/6/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.