Causal law. We have come to a few related ideas that are common in Buddhism and those are the ideas of karma and rebirth. These ideas are closely related, but because the topic is quite broad, today we will begin to tackle the idea of ​​karma and rebirth in another lecture. We know that what binds us in samsara are the defilements - desire, anger, and ignorance. We talked about this when we talked about the second Noble Truth - the truth about the cause of suffering. These defilements are something that every living being in samsara shares, whether we are talking about humans or animals or beings living in other realms of which we are usually not aware. In this regard, all sentient beings are the same, yet among all beings that we can normally perceive, there are many differences. For example, some of us are rich, a few are richer, some are strong and healthy, others are disabled, etc. There are many differences between organisms and there are even There are many differences between animals and humans. These differences are due to karma. What we all share - desire, anger, and ignorance - is common to all sentient beings, but the particular condition we find ourselves in is the result of our particular karma. for the situation that we're in, the situation that we're in. we can be rich, powerful, etc. These circumstances are determined by karma. In this sense, karma explains the difference between beings. It explains why some beings are lucky while others are less fortunate, some are happy while others are less happy. The Buddha made it clear that karma explains the difference between beings. You may also recall that an understanding of how karma affects the birth of beings in happy or unhappy circumstances - an understanding of how beings move from happy to happy circumstances unhappiness, and vice versa, from unhappy circumstances to happiness as a result of their actions. karma - was part of the Buddha's experience on the night of his enlightenment. It is karma that explains the circumstances that beings encounter. Having said much about the function of karma, let's take a closer look at what karma is. Let us define karma. Perhaps we can best define karma by deciding what karma is not. It is very often that we find people misinterpreting the concept of karma. This is especially true in our everyday use of the term. We see people saying that a person cannot change his or her circumstances because of their karma. In this sense, karma becomes a kind of escape. It becomes similar to predestination or fatalism. Obviously this is not the correct understanding of karma. It is possible that this misunderstanding of karma has occurred due to the popular notions we have about luck and fate. It may be for this reason that our concept of karma has become the concept of predestination in popular thought. Karma is not destiny or predestination. If karma is not destiny or predestination, what is it? Let's take a look at the term itself. Karma means action, means "do". We immediately have an indication that the real meaning of karma is not fate because karma is action. It is dynamic. But it is not simply action because it is not mechanical action. It is not an unconscious or involuntary act. It is intentional, conscious, deliberate, deliberate action. How does this intentional, willful act condition or determine our circumstances? That's because every action must have a reaction, an effect. This truth was expressed by the great physicist Newton, who spoke about the physical universe, who formulated the law that every action must have an equal and opposite reaction. In the ethical field of conscious action, we have a counterweight to the physical laws of action and reaction, the law by which every deliberate, willful action must have its effect. This is why we sometimes talk about Karma-Vipaka, intentional action and its ripening results, or we talk about Karma-Phala, intentional action and its fruit. It is when we speak of intentional action with its effect or result that we speak of the Law of Karma. In its most basic sense, the Law of Karma in the field of ethics teaches that similar actions will lead to similar results. Let's take an example. If we sow a mango seed, the tree that grows will be a mango tree, and it will eventually bear fruit. Also, if we plant a Pong Pong seed, the tree that grows will be a Pong Pong tree and the fruit will be a Pong Pong. Whatever you sow, you will reap. According to one's actions, so will be the result. Likewise, in the Law of Cause and Effect, if we do a virtuous action, we will eventually get a good result, and if we do an unwholesome action, we will eventually get an unwholesome, painful result. This is what we mean when we say that the cause brings about the same effect as the cause. This we will see very clearly when we consider concrete examples of wholesome and unwholesome actions. Through this general introduction, we can understand that karma can be of two types - good or good karma and unwholesome or bad karma. In order not to misunderstand this description of karma, we should consider the original term. In this case, it is good or bad karma, good or bad. In order for us to understand how these terms are being used, it is important that we know the true meaning of kushala and akushala. Kushala means clever or skillful, while akushala means unintelligent, unskillful. This helps us understand how these terms are being used, not about good and evil but about good and evil, about smart and unintelligent, about good and bad. Now what is wholesome and what is unwholesome? Good in the sense that actions are beneficial to oneself and others, actions that do not stem from greed, hatred, and delusion, but from renunciation, compassion, and wisdom. One may ask how to know whether a wholesome or unwholesome action will create happiness or unhappiness. The answer is time will tell. The Buddha himself answered the question. He explained that as long as an unwholesome action has not produced painful results, a fool will consider it good. But when that unwholesome action bears the fruit of suffering, he will realize that the action is unwholesome. Similarly, as long as a wholesome action does not yield a happy result, a good person may consider the action unwholesome. When it bears happy fruit, the person will realize that the action is good. Therefore, one needs to evaluate wholesome and unwholesome actions from the point of view of long-term results. Quite simply, wholesome actions bring ultimate happiness to oneself and others, while unwholesome actions have the opposite result, they lead to suffering for oneself and others. Specifically, unwholesome actions must be avoided in relation to the three doors or means of action, namely body, speech, and mind. There are three unwholesome actions of body, four speech and three minds that must be avoided. The three bodily unwholesome things to avoid are killing, theft and adultery. The four verbal unwholesome things to be avoided are lying, slander, harsh speech, and malicious gossip. The three unwholesome mental actions to be avoided are greed, anger, and delusion. By avoiding these ten unwholesome actions, we will avoid their consequences. Unwholesome actions have painful results. The results of these unwholesome actions can take many different forms. The fully ripened fruit of unwholesome actions includes rebirth in the lower realms, in the miserable realms - hell, hungry ghosts, and animals. If these unwholesome actions are not enough to lead to rebirth in these lower realms, they will lead to unhappiness in this human life. Here we can see the same causal principle in action. For example, the habit of killing that is motivated by ill will and anger and leads to taking the lives of other beings will lead to rebirth in the hells where one's experience is saturated with anger and ill will and where one can be reborn again and again. was killed. If killing is not frequent or severe enough to lead to rebirth in hell, killing will result in shortened human life, separation from loved ones, fear or paranoia. Here too, we can see how the effect is similar to the cause. Killing shortens the life of others, deprives them of loved ones, etc., and so if we kill ourselves, we will suffer these consequences. Similarly, theft born of the defilements of lust can lead to rebirth as a preta, where one is completely deprived of desirable objects. If it doesn't lead to rebirth as a preta, it will lead to poverty, dependence on others for a living, etc. Sexual misconduct leads to suffering in the military or an unhappy marriage. While unwholesome actions produce unwholesome results - suffering, wholesome actions produce wholesome results - happiness. One can interpret virtuous actions in two ways. One can simply regard virtuous actions as avoiding unwholesome actions, avoiding killing, stealing, sexual misconduct and the rest. Or one can talk about good deeds in a positive sense. Here one can refer to the list of virtuous actions including giving, doing good deeds, meditating, paying respects, serving, dedicating merit, rejoicing in the merits of others, listening to the Dharma, teach the Dharma and be upright with one's own point of view. Just as unwholesome actions create suffering, these wholesome actions create benefit. Again, the effects here are similar to actions. For example, generosity leads to wealth. Listening to the Dharma leads to wisdom. Virtuous actions have similar kusala results just as unwholesome actions have similar unwholesome results. Karma, whether wholesome or unwholesome, is altered by the conditions under which actions are performed. In other words, a wholesome or unwholesome action can be stronger or weaker depending on the conditions under which it is performed. The conditions that determine the weight or strength of karma can be divided into those that refer to the subject - the person performing the action - and those that refer to the object - the person to whom the action is performed. Thus, the conditions that determine the weight of karma apply to the subject and object of the action. Specifically, if we take the example of killing, for the act of killing to have complete and unlimited power, there must be five conditions - a being, awareness of the existence of a being, intention intend to kill the creature. sentient beings, the attempt or action to kill living beings and the consequent death of the living being. Here too, we can see subjective and objective conditions. The subjective conditions are the perception of the being, the intention to kill, and the act of killing. The objective conditions are the being's presence and the being's death. Likewise, there are five conditions that change the weight of karma and they are persistent repetitive actions; action taken with great intention and determination; the action is performed without regret; actions taken against people of extraordinary qualities; and actions taken against those who have benefited them in the past. There are also subjective and objective conditions. The subjective condition is persistence in action; action taken with intent; and the action is taken without regrets. If a person repeats an unwholesome action with great intention and without regret, the weight of that action will increase. The objective condition is the quality of the object on which the action is performed and the nature of the relationship. In other words, if a person does a wholesome or unwholesome action towards beings of extraordinary qualities such as arhats, or Buddhas, then the wholesome or unwholesome action done will have weight. bigger. Finally, the power of wholesome or unwholesome actions performed against those who have benefited us in the past, such as parents, teachers, and friends, will be greater. Both objective and subjective conditions determine the weight of karma. This is important because understanding this helps us understand that karma is not simply a matter of black and white, good and bad. Karma is moral action and moral responsibility. But the operation of the Law of Cause and Effect is so delicate and balanced that the effect matches the cause, to account for the subjective and objective conditions that determine the nature of an action. This ensures that the effects of actions are equal to and similar to the nature of the causes. The effects of karma can be obvious in the short or long term. Traditionally, we divide karma into three categories related to the amount of time it takes for the effects of these actions to manifest themselves. Karma can manifest its effects in this life, the next, or just after a few lives. When karma shows its effect in this life, we can see the results of karma in a relatively short period of time. This variety of karma can easily be verified by any of us. For example, when someone refuses to study, when someone indulges in harmful entertainments such as alcohol and drugs, when someone starts stealing to feed their harmful habits; The effect will be visible in a short time. They will manifest through loss of livelihood and friendship, health, etc. We cannot see the long-term consequences of karma, but the Buddha and his distinguished disciples, who developed wisdom, can directly feel the long-term consequences. For example, when Muc Kien Lien was beaten to death by robbers, the Buddha could say that this event was the result of something Muc Kien Lien did in a previous life when he took his elderly parents into the forest and beat him. they come to death. later reported that they were killed by bandits. The consequences of this unwholesome action done in many previous lives are only manifested in his last life. When you die, We must leave everything behind - our possessions and loved ones, but our karma will follow us like a shadow. The Buddha said that there is no place on earth or in heaven where man can be free from his karma. So when the conditions are correct, depending on the body and the mind, the effects of karma will manifest themselves just as under certain conditions a mango will appear on a mango tree. We can see that even in the natural world, certain effects take longer to appear than others. For example, if we sow papaya seeds, we will get fruit in less time than sowing durian seeds. Likewise, the effects of karma manifest in the short or long term. Besides the two types of karma, which are wholesome and unwholesome karma, we should mention neutral karma and non-action karma. Neutral karma is karma that has no moral consequences because the nature of the action is to have no moral consequences or because it is done unintentionally and unintentionally. For example, sleeping, walking, breathing, eating, handicrafts, etc. by themselves have no moral consequences. Likewise, unintentional action is unknowing karma. In other words, if one accidentally steps on an insect, unaware of its existence, this also constitutes neutral karma because there is no intention - the element of intention is not there. . The benefit of understanding the Law of Karma is that this understanding prevents one from performing unwholesome actions that result in suffering. Once we understand that in our lives, every action will have a similar and equal reaction, once we understand that we will experience the consequences of that action, whether wholesome or unwholesome, we will refrain from unwholesome action, not wanting to experience experience the consequences of these unwholesome actions. And similarly, understanding that wholesome actions result in happiness, we will cultivate these wholesome actions. Reflecting on the Law of Karma, on actions and reactions in the ethical realm, encourages us to abandon unwholesome actions and cultivate wholesome actions. We will take a closer look at the specific effects of karma in future lives and how karma conditions and determines the nature of rebirth in our lecture next week. wholesome or unwholesome, we will refrain from unwholesome behavior, do not want to experience the consequences of these unwholesome actions. And similarly, understanding that wholesome actions result in happiness, we will cultivate these wholesome actions. Reflecting on the Law of Karma, on actions and reactions in the ethical realm, encourages us to abandon unwholesome actions and cultivate wholesome actions. We will take a closer look at the specific effects of karma in future lives and how karma conditions and determines the nature of rebirth in our lecture next week. Whether we are wholesome or unwholesome, we will refrain from unwholesome actions, not wanting to experience the consequences of these unwholesome actions. And similarly, understanding that wholesome actions result in happiness, we will cultivate these wholesome actions. Reflecting on the Law of Karma, about action and reaction in the ethical field encourages us to abandon unwholesome actions and cultivate wholesome actions. We will take a closer look at the specific effects of karma in future lives and how karma conditions and determines the nature of rebirth in our lecture next week. do not want to experience the consequences of these unwholesome actions. And similarly, understanding that wholesome actions result in happiness, we will cultivate these wholesome actions. Reflecting on the Law of Karma, on actions and reactions in the ethical realm, encourages us to abandon unwholesome actions and cultivate wholesome actions. We will take a closer look at the specific effects of karma in future lives and how karma conditions and determines the nature of rebirth in our lecture next week. do not want to experience the consequences of these unwholesome actions. And similarly, understanding that wholesome actions result in happiness, we will cultivate these wholesome actions. Reflecting on the Law of Karma, on actions and reactions in the ethical realm, encourages us to abandon unwholesome actions and cultivate wholesome actions. We will take a closer look at the specific effects of karma in future lives and how karma conditions and determines the nature of rebirth in our lecture next week. we will cultivate these virtuous actions. Reflecting on the Law of Karma, about action and reaction in the ethical field encourages us to abandon unwholesome actions and cultivate wholesome actions. We will take a closer look at the specific effects of karma in future lives and how karma conditions and determines the nature of rebirth in our lecture next week. we will cultivate these virtuous actions. Reflecting on the Law of Karma, on actions and reactions in the ethical realm, encourages us to abandon unwholesome actions and cultivate wholesome actions. We will take a closer look at the specific effects of karma in future lives and how karma conditions and determines the nature of rebirth in our lecture next week. END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.22/2/2023.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SHAKYA CLAN CHAN TANH.