WHAT IS AN ENTERPRISE?

Karma  is a very common and very important concept in Buddhism. 

"Taking  karma  into the body,

Also do not blame the sky near the sky.

Friendly apartments in our hearts,

The mind is new in three words  ».

So, everyone talks about  karma , who blame karma for   what is happening in the world, for people and for themselves. But in the end do we understand the meaning of  karma  or not? What did Lord Buddha say about  karma ? He went through  now  was, had put  now  in place in his teachings? And in fact, how to apply the knowledge of  karma ?

We will try to answer those questions, on a problem perhaps more complicated than originally imagined.

The concept of  karma  has preceded Buddhism

First, we must emphasize that the concept of  career  was rooted in the soul of India long before Buddhism appears, as was stated in the Beijing  Vedas  ( Veda ) and  Upanishads  ( Upanishad ) About 1600-500 BC.

The familiar concepts such as  reincarnation  -  rebirth  (samsara ),  liberation  ( moksa ), the virtual world ( maya ), law (dhamma ) and ignorance ( avijja ) are already present in terms of philosophy and religion at the time.

Buddhist and Indian scholars both recognize that  samsara  - rebirth  and  karma  (which are intertwined notions) are not specific to Buddhism, but rather the general concepts of most religion in India (Brahmin  teacher [old],  India  Catholic [today],  Thi Na  Catholic, Buddhist,  Sikh ) and as the basis for their theory.

Shakyamuni accepted them only in his teachings, and brought about some changes, especially in the concept of  karma .

Karma  is derived from the word  kr , which means "to do, to act".Sanskrit is  karma , while Pali is  kamma , Chinese is  業 yè , Sino-Vietnamese is  karma .

In the  Vedas , which are India's most ancient religious and literary materials,  karma  is primarily the act of sacrifice, as the so-called rita  (divine  order) leads to the benefit of the divine . In the  Apocalypse (later appearing),  kamma  is an individual act of transcendental significance. The main  business  will determine the status of each of the lives that follow. «How will life be like?»

For  Thi Na  Catholic (religion  Jain ), an unorthodox teachings (heterodoxe), not to recognize Beijing  Vedic  as  Brahmin  teacher, now  play a role of utmost importance. It is a subtle physical form, created by passionate actions, clinging to individual souls and piling up gradually. From one life to another,  kamma is  itself pleasurable as well as suffering. In order to free the soul from the body, to reach the top of the universe, where it will last forever, Thi Na's disciple   must dissipate his  karma  by asceticism and adherence. Strict limits,

Thus, the concept of  karma  was very popular at the time, and was preserved by the Buddha, when he affirmed: "The beings are the karmic  master, the successor   of his karma ; Karma  is the womb where you were born, your friend, your shelter. Whether creating  now good or bad, people will inherit it ».

However, the Buddha has reinterpreted  karma , by bringing about some significant changes, so that one can talk about some of the characteristics of  karma  in Buddhism.

Three characteristics of  karma  in Buddhism

 Such kamma means  action , but in the spirit of Buddhism, it is not any action:

Firstly, it is an intentional act  , that is, a will to act. This important point was emphasized primarily by the Buddha: "O Bhikkhus! Main volition  ( cetana ) is what we call  now  ( cetanaham bhikkhave kammam vadami ). Because of  the will , people act by body, speech, ... "( Anguttara-nikaya VI ).

Volition  ( cetana , volition) belong to the group  practice  (samkhāra , formations mentales), one of the five  aggregates  (upadana  khanda ) temporarily into a private meeting and always changing. This group consists of 52  actions , including will, attention, concentration, energy, desire, confidence, anger, arrogance, ignorance, etc.  The mind  control function ( citta , Mental in good, bad or unsatisfactory actions, and thus means  karma , with the will to live, to continue to exist, to become.

 Thus, an unintended, unintended act is not  karma . That is the fundamental difference to the  Brahmanical  religion,  Indian  teachers and  Thi Na  spear. For a  Hindu  or a  Jainist  , an act of unintentional action also creates karma. If he accidentally pedaled an animal, he would have created a bad kamma. But for a Buddhist, that action does not create karma, because there is no intention of killing. It all depends on where the center, as well as the head of Beijing  Dhammapada  (Dhammapada ): «Tam led the legal, master mind, heart artifacts ( mano pubbangama manosettha manomaya dhamma )».

Second, contrary to popular belief in the masses,  karma is  not the result  of karma creation  . Do not understand  karma  in the negative sense, as a consequence of an act that one has to endure. In countries under the Mahayana, the influence of the original Han as karma, retribution, karma , so people tend to confuse  business  with fruit . For example, people often say, "It   's my karma . I am repaying the mistakes of my previous life ". This is completely wrong, because karma  is action rather than its result, more in the spirit of Buddhism,

According monks  Nyanatiloka , «Believe Buddhists all is the result of past actions is something totally wrong ... N herbal extraction system  in Buddhism does not mean the result of the action, and certainly It is not a fate of man or of a people ... ".

Third, it is a good action (good),  kusala , or vice versa (evil), akusala . "Good" or "bad" is not based on moral or legal norms, but psychology, on suffering ( dukkha ) can cause. A "good" action ( kusala) is an act of liberation from suffering, an act of akusala which is an act leading to suffering. On the contrary, a bad action is not bad, called unsigned, not  karma , not create  karma .

Thus, we should not forget that three major characteristics of industrial  Buddhists:  actions taken by  intention , leads to results «good» or «bad»,  and  not the result of the action .

Can say that  now  Buddhists including psychological aspects and ethics, while  now  under  Brahmin  -  Indian  religious nature and metaphysical rites.

Mechanism of  karma  : the law of cause and effect

Karma  is governed by the universal law of cause and effect, or the law from cause to effect. Under the law, each cause results in a special result. In original Buddhism, people symbolize it with the image of a "ripening fruit in this life, in the next life, or in the after lives".

In Mahayana Buddhism, people often use the image of "kernel" and "fruit" to illustrate, because the same Chinese word has both meanings "seed" and "fruit". Cause «,« fruit »and« results ».

Thus, an orange seed grows into an orange tree, blooms into orange seeds, and so on. It can not be taken to a mango tree, it can only grow from a mango seed. Scientifically, today, it is said that it is a gene transfer by DNA specific to each organism. The Law of Cause and Effect is also present in the mineral world and all physical phenomena, up to the molecular level.

We should note that this symbol is not in original Buddhism in India: one uses the word  hetu  (= root) to indicate the cause, while the word  phala  (= fruit) is usually used for Indicates the state of consciousness attained by vipassana meditation  . Hetu is  synonymous with  mula , the root, the root. Key 3 the  mula , (Sino-Vietnamese called "  three poisons  "), is a root cause 3 suffering:  join (lobha) , golf  (dosa)  and  delusion (moha) . All 3 roots must be removed from suffering. On the contrary, in each person there are also good roots, called  kusalamula , 

The result of  kamma  is called  vipaka. But the word is only used for the unconditioned psychological phenomena (such as the feeling of the body, or sensory perception by the senses, etc.), resulting from a deliberate act of "good" or "bad". Kamma  can not produce results (called  ahosi-kamma ), when there are no conditions causing it, or when it is too weak before another  kamma  has the opposite effect.

One difference is that in the Mahayana, next to the  business individuals ( particularly now ), can have a  career  general  of an association ( karma ), is something completely alien to Buddhism originated . In Theravada Buddhism and Theravada Buddhism,  karma is completely personal, because each person is subject to the results of his  own kamma , not the other.

Condition or «condition of origin»

Actually, Buddha received concept  now  in his teaching, but has changed somewhat its mechanism, by replacing  the law of causality by  reason  of dependent origination .

Li  origination  ( Paticca-samuppada ) and  non-self  ( anatta ) are two principles stand in the center of Buddhist teaching, essential that the Buddha himself has declared: «Who saw  origination  saw By the Chief Dharma. Anyone who sees the Dharma sees the  dependent origination . 

Duyen  ( paccaya ) is what makes an object (or phenomenon) subject to conditions ( samuppanna , conditionne, also known as compounded ) depends on an object causes the condition ( samuppada , conditionnant), and can not now Possible if there is no such thing. In Mahayana Buddhism,  predestination  is considered as an auxiliary condition for the  cause of  becoming  fruit  (such as soil, water, sunshine, etc.), so   new seeds grow into trees and  fruits . However, this kind of  predestination  is far removed from the Buddhist doctrine of origin.

For the Buddha,  preconditioning  is the origin of all physical and psychological phenomena, because they are all relative, interrelated, interconnected through the chains of causality. The principle of conditions, relative, the relationship between things can be summarized in a simple sentence:

When this is available, the other has. This one appears, the other appears. When this does not exist, the other does not. This stops, the other stops. 

Existence, and life, can explain how thoroughly by round predestined  ( Paticca-samuppada ), consisting of 12 elements, each element and under the conditions, has caused the condition, and form a The circle goes from ignorance ( avijja ) to old and death ( jara-marana).

Karma, between causality and dependent origination

Looking at that aspect,  karma  is somewhat different: instead of the transformation from one "kernel" to another, the "fruit" is actually just a change from One form to another, under the influence of supporting factors.

The "cause" and "result", as well as the seeds and fruits, the egg and the chicken, are actually the same entity, at different stages of development, rather than two entities. This is the other.

At first glance, the law «causality» and  now  very necessary to explain  samsara , and to create a basis for the basic teachings of Buddhism, ie 4  Truths  ( Cattari  ariya-saccani ). Suffering ( dukkha ) is the result of the appearance ( samudaya ) of the cause of suffering, and the cessation of suffering ( nirodha ) is the result of the path leading to the cessation of suffering, the path of the 8 paths ( atthangika-magga).

Without  karma , one can not understand and can not follow the path pointed out by the Buddha. «Tu is moving  now  » purpose of cultivation ( bhavana ) is not to go looking for something distant, horizon partial sea somehow, which is to convert the  now  her from bad to good, ie Transforms the  mind , and especially the  mind  .

In Mahayana Buddhism, people often hear the saying: "Bodhisattva fear of  human beings, beings fear the  fruit  ." This sentence means that most people are afraid of bad things happening to themselves (ie  fruit ), so God praying Buddha to not sick, accidents, bad luck, but do not seek to avoid causing should the bad karma (ie human ). In contrast to the Bodhisattva, who is already enlightened, it is clear that the reason for  the  bad result is  his  bad karma , so be afraid of the  cause  , not afraid of the  fruit  and try to avoid causing   badkarma . Thus, the first step of a Buddhist practitioner is to be aware of the importance of  karma , 

However, if we base ourselves on the chief teachings of the Buddha,  dependent origination  and  selflessness , then we must accept some changes from the ancient concept of  karma .

Cause, the origin of  suffering  lies within itself, not outside it.The ancient Pali Sutra says: "All things that appear in nature are also endless". So the Buddha said: "Anyone who sees  suffering , see also the cause of  suffering . And also the cessation of  suffering  and the path leading to that ".

If allowed to compare, I would argue that  causation  consists of the law of  cause and effect , not unlike in physics the laws of interaction between molecules including the law of gravitation. Indeed, while the law  of causality  and the law of gravitation seem linear, with two variables (cause-effect, volume-distance), the origin of interdependence  and the law of interaction between divisions Death can be multidimensional, multivariate, and thus better explain the complexity of the world.

Karma , between relative truth and absolute truth

And because there is no self as an entity, so in  Purity religion Comments  ( Visuddhi-Magga ) His  Buddhaghosa  ( Buddhaghosa ) saying:

(XVI). "There is suffering, but there is no suffering

There is action, but no action

There is anguish, but no one passes away

There is a way, but no one goes. »

(XIX). «No creator,

No fruit picker.

Only the phenomenon of fluency,

Can not look more correctly.       

And while karma and fruit

Turning around according to conditions,

As seeds and trees follow each other,

Nothing is beginning. »

Thus, the ultimate meaning, 4  Truths  are seen as blank  no , no entity, because no suffering, no self causes suffering, no evidence of the cessation of suffering, no On the way to end suffering.

That is the explanation of his  fur  ( Nagarjuna ), a great sage of India, led by the school of  the Middle Way  ( Madhyamaka ), by distinguishing two truths taught by the Buddha: true life, relatively for, by convention,  samvriti-satya  ( conventional truth ), and profound truth, absolute, ultimate,  Paramartha-satya  ( heel ).

According to the nuns of  Nyanatiloka , "True and correct understanding in the ultimate sense, of  the Buddhist karmic term  , can only be perceived by those who deeply understand the doctrine of  no self  and  the origination  of all phenomena. ».

In fact, what does karma knowledge   give us?

All is just theory, you will say, but how to apply the knowledge of karma ?

In everyday life, between human society, the world is still operated by the  now  conventional, so what  do  conventional impact and welcomed the outcome of the action. The Buddha always reminds us to take full responsibility for our thoughts, words, and actions. As you got up in the  Dhammapada ,  Dhammapada (1-2) :

«If you think of pollution,

Speak up or act,

Deafness immediately after,

Like a car in the foot of a cow.

If with pure intention,

Speak up or act,

Peace followed,

Like the ball, do not leave the picture . »

Self-control of  karma  in every moment is the primary task of every Buddhist cultivator. Shortly before entering  parinirvanathese  (Parinibbana ), ie the complete cessation, Buddha encouraged his disciples:

«O bhikkhus!

Be mindful, alert,

          Gender, concentration, photography.

          Ai diligent in France and this law,

Will leave the cycle of birth and death, end suffering. »(Mahaparinibbana Sutta )

Karma  depends only on us, it is the expression of our sense of responsibility  and  freedom  . END=NAM MO SHAKYAMOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.26/6/2017.