CHAPTER I:
THE INDUSTRY BELONGS TO THE BUDDHA'S LOOK
KAMMA - kamma is just action, a "job". Our activities are done in three ways: body, mind, and speech. Every important action is taken because one wants to have a goal, ie, a goal. That is, we want something special to happen as a result of it. This desire, no matter how light, is also a form of craving. It expresses thirst for existence and for action. Being is to act at one level or another. Organic life consists of chemical activities;Spiritual life consists of mental activities. Therefore, life and action are inseparable. But some deliberate intentions must be deliberate or deliberate. This intention is expressed in the Pāḷi language cetanā, one of the citta. Chanda is another word for a desire or aspiration for a result. These words generally express one kind of wish. And in fact, there is always a form of desire or aspiration behind every activity. So "live" and "thirst" are one and the same. (Of course, here there is an exception absolute which we will discuss later, there is the case of an arahant, steps have eradicates the longing or craving) An action or karma is considered any Morally good when it is motivated by forms of craving associated with greed, hatred, and delusion (lobha, dosa, moha) . A kamma is considered virtuous (or 'good' in ordinary language) when it is motivated by the opposite: inattentive, inattentive, and inept. To say that such an act is motivated is to say that it is motivated by "intention" or "will" rather than "craving." However, in all activities of desire, intention is also present. It is the direction and form factor for action. Thus, each action is carried out with the intention of being an act capable of being creative. Because the will lies behind it, this action forms a force. It is a force similar to other physical forces, though invisible, that moves the world. By our thoughts, words, and actions, we create our world from moment to moment in the endless process of change. We also create our essence. That is, we shape our ever-changing personalities by accumulating our thoughts, words, and deeds as we float in our lives. It is the growth of these accumulations and the superiority of one kind to the other, deciding what we will become, in this life and the later life. In creating personality, we also create the condition for the personality to perform the functions in it. In other words, we also create the kind of world we live in. That is why the mind is the master of the world. The heart of a person how, their world is like that.Karma, as such, is the product of the mind, the true and only force in the line of arising (stream of life or continuation of life), flowing to future life. From here we understand that it is the remnants of mental energy that rekindle a new life at the moment of death. It is the only link between this life and another life. And since the process is a continuous stream, it is the ultimate kammic activity at the moment of death that forms the karmic continuum - also known as karma or karma. Other good or bad deeds will work at a later stage, when external conditions are considered favorable for its ripening. The strength or power of weak karma can be disabled for a long time by the insertion of a stronger karma. Some types of karma may even become invalid; But this never happens with the kind of karma of karma or karma. As a general rule, each kamma produces a corresponding fruit, Sooner or later The kamma of each individual is their own action, the results of that kamma are their own inheritors. Only they have full control over their actions, even though others may try to force them to do something to some degree. However, an unwholesome kamma made under the strong coercion of others is not at the same strength as when a volunteer does.Under the threat of torture or death, a person may be forced to torture or kill another person. In such a case one can believe that the nature of kamma is not as severe as it would be if they deliberately choose to act in that way. The heaviest moral responsibility belongs to those who force them to act, but in the absolute sense they still bear some responsibility, Because in the worst case they can avoid harming others by choosing to die or torture themselves. This poses for us the question of collective kamma. As we have seen, each person's karma is their personal experience. No one can intervene in another's career beyond a point. So no one can intervene to change the results of kamma.However, it is often the case that some people work together in the same kind of work, and share the same kind of thought; They are intimately intertwined and influential.Public psychology creates mass publicity. It is therefore possible that all of these people form the same pattern of work, This leads to the fact that they work together through several lifetimes, and share the same kind of experience. Thus karma is just a collection of individual karmas, as well as a crowd of individuals. In fact, it is this kind of community karma that makes up different kinds of worlds - the world we live in, the more suffering states, and the happier states of happiness. Each person lives in the kind of space architecture they have equipped for themselves. Their own karmas and karmic beings are like they created the world. This shows why in space-time there are many worlds (Loka) and many ways exist. Each person represents a particular kind of consciousness, the result of karma. Mind is limited by the limits itself. The result of karma is called vipāka , the ' fruitless fruit' . Do not confuse Kamma and vipāka and the concepts they represent. Vipāka is predestined by ourselves as it was done by kamma.But in the ultimate sense, kamma itself is the product of choice and freedom of will: between good and evil actions, between good and bad actions (that is, when we suppress the pressures Outside and pre-established tendencies). Thus the Buddha said: "Deliberate (karmic retribution) creates karma." Without intention or intention, an action is considered unsuccessful; It does not produce moral reactions. However, caution is required here; If an act done with "negligence" is harmful to others, does not indicate attention, care or consideration, it will still produce akusala kamma and its retribution as usual. . Although the harm is not done with "intention", ie, non-anger action, there is another "akusala" existing, namely, delusion (moha) which in this case To be counted as irresponsible recklessness. Kamma (kamma) is action , vipāka is the result.Because kamma is the positive principle; The passive mode of the future is coming. The reason people believe in predestination or destiny because they only see results without seeing the nucleus. In the process of dependent origination (paṛicca-samuppāda) both the cause and effect are presented in their proper relation. A person may be deaf, dumb, and blind. This is the result of a certain akusala kamma which manifests itself in their consciousness at the last moment of death in the previous life. Throughout their lives, they may suffer the consequences of karma, no matter how it is. But that does not stop them creating new karmic virtues to restore balance in their next birth. Moreover, thanks to the help of a good karma from the past, plus the efforts of ourselves and the favorable circumstances in the present life (of course including helping others with compassion) , the image The effect of that bad karma can even be reduced to contempt in the present.Such cases occur everywhere, Sometimes even the most disgusting physical and mental disabilities can be overcome to such an extent that it is hard to imagine. As a result, they have turned a bad fruit into a benefit for themselves and for everyone.But this requires courage and extraordinary willpower, as most of those in such circumstances are just as tolerant of the consequences of their bad karma, until they exhausted. This must have been the case in the mentally handicapped or in the lower states of suffering; There is almost no possibility for the application of free will, they must be completely dependent on predestination until the bad fruit develops and terminates according to its nature. Thus, by recognizing predetermined factors to a certain degree, but at the same time maintaining the absolute prestige of the will, Buddhism has solved a moral problem that seems impossible to solve otherwise.Part of human personality, and the conditions in which it exists, predetermined by karmas and all past particulars, but in the ultimate analysis, the mind can liberate itself from attachment. Of the personality structure of the past and embarked on a new direction. Here we have seen that the three causes of akusala kamma: greed, anger, and delusion create bad effects; The three virtues of good kamma: non-greed, anger, and delusion create good results . Actions taken mechanically or accidentally or randomly compared to other actions have a completely different purpose, without creating anomalous phenomena beyond their immediate mechanical consequences. If we step on an ant in the dark, we have no moral responsibility for its death. I am just an accidental tool of the ant's own karma in creating its death. But, while there is a vast range of such inevitable and inevitable actions and karmas, the more important karmas in one's life are governed by one person or another in the inevitable. These six benevolent and unwholesome. Even where physical life is not working, thoughts still work and they are creating karma. Thus, the practice of mindfulness is to eliminate (but not suppress) unwholesome mental states and replace them with states of kusala. Modern civilization evolves by repressing the unwholesome instincts, So there are occasional irritant booms. A war broke out and those who had a frenzy came automatically, murder charges were commended. In contrast, Buddhism aims at eliminating unwholesome mental elements. And to do this, special techniques of meditation (bhāvanā) are needed.Good kamma is the product of mental states. And to be sure of this, it is necessary to have an understanding of the state of mind and the most secretive motives of man. Unless this is done, it is almost impossible to cultivate the good karma in absolute terms, since in the mind of every person there is a complex of hidden motivators. They are considered hidden because we do not want to see them. In each person, Everyone has a defensive structure that prevents them from being too clear about themselves. If suddenly there is a chance to face his subconscious mind, we may get an unpleasant psychological shock. Our carefully constructed image of ourselves is shattered brightly. I was horrified by the rudeness, brutality of my real motives. Active and energetic social workers can discover that what they call social service is in fact driven by the desire to love others, to let others know what is good. And forced them to do their will only. Humanitarian workers have always been fighting for the weak that she is, and can see that their moral indignation over social injustice is just a manifestation of their hatred of others, Make self-respect and respect for others by caring for the victims of society. Or what they do is just to compensate for the hidden defects of their own personality. All these events have been known to psychologists today, but how many volunteers donate themselves to surveys of psychological analysts? Buddhism teaches us how to explore and explore ourselves, and to make ourselves unaffected by unpleasant findings or findings of that stupor, by recognizing in advance that there is no A personality does not change, there is no "self" to admire or condemn.An action when done then is done if talking about its true feature. And it can not be changed. The moving finger writes it out, Regardless of your heart or mind, you can not lure it back . Tears are falling in vain A word, how to wipe it!
(Edward Fritzgerald: The Rubaiyyat of Omar Khayyam)
Moving fingers are not a mystery to the karma and kamma of karma. Do not ask anyone's finger to write on the wall. It is yours. What remains of karma is its potentials or its inevitable results. It can be said that it is a force released into the stream of time, and in time will have to give results. And when it gave the result, whether good or bad, its power had to go away like all other forces - and at that moment its karmic and fruit no longer existed. But when old karma ceases, karma is created again at every moment of the hour. So the process of living, the corollary in suffering, continues. It is carried along with the craving. Actually, the nature of it is that thirst, that desire - the desire that takes many forms, is never satisfied, and always renews itself. Wielding a variety of forms, such as Proteus, the immortal, or immortal, like the Phoenix bird, it is said to burn itself to death in Fire and then rebirth from ashes).
But when the will to end thirst is present, a change occurs. The heart that longs for sweetness in the senses now turns its back. Another desire or ambition, other than desire in the sense, gathering strength and impetus. It is the desire for cessation, for tranquility, for the extinction of suffering - the desire for Nirvana.
Now, this desire conflicts with every other desire. Therefore, if it is strong enough, it will destroy all desires. Gradually craving also wears off, first of all the raw craving comes from the three akusala (greed, anger, delusion); Then higher expectations; Then to the attachments, all withered and obliterated, then quenched by irresistible desire for Nirvana.
And when they wither, crumple, the action is no longer in place of them, so the flow of life (the flow of life) is dry. Negative actions can not be made, because their bases are ruined, there is no basis for them to act. Good deeds in turn are also infertile, as they are no longer affected by desire (craving) so they no longer launch any force into the future.Finally, there is no longer any affinity for creating another life. Everything has been swallowed up by desire for the cessation of all desires.
When the purpose of that desire has been reached, Is it still a desire? Do people continue to long for what they have achieved? The ultimate wish of all desires is not to renew the self, but to kill. Because in its accomplishment it is also its death. Nirvana has been reached.
Thus the Buddha said: "For the ultimate oblation of dukkha, all kusala and akusala kamma must be overcome, to be abandoned. Ignoring both good and evil, he reaches Nirvana, there is no other way. "
The Arahat was alive only to feel his remaining life. And when the final impulse comes to an end, its aggregates also come to an end, never reconstructed, never to be replaced. It is due to the continuous restoration of the aggregates that suffer; Now there is only liberation. It is because of the aggregation of the aggregates that produces illusion - the illusion of the self. Now there is Reality.
And reality is beyond any concept.
PROFESSIONAL AND PERSONALITY - Francis Story Is everything happening in our lives conditioned by kamma ? We can not answer this question with simple affirmation or denial. , As it relates to the whole issue of free will as opposed to determinism, or in familiar language, "destiny". The simplest answer to this is that most of the major cases and events in life are caused by karma, but not by all. If everything is facilitated in advance by the karmic or the physical laws of the universe, there would be no room for the activity of free will in that strict causal pattern. And for that reason, It is impossible for us to liberate ourselves from the cause and effect of causation as well as the attainment of Nirvana will never happen. In the context of everyday events and life's problems like pain, accidents and such an experience, each result must have more than one nucleus to create it, and in most cases karma (kamma) is the pre-arranged elements, it influences outside the ability to combine and produce certain results. In the case of a situation involving a moral choice, the situation itself is the product of the past kamma, but the individual's response to the situation is a free will of the will and Conscientious For example, a person, as a result of akusala kamma either in this life or in a past life, In this situation, he is strongly tempted into stealing, or into a certain path of sin that will bring the past negative karma into the future. This is a situation of moral content, as it pulls the subject into a relationship of moral potentials. In this case, his freedom of choice begins to take effect; Instead of surrendering to the temptation of crime, you have the right to choose more suffering (to end that akusala kamma). Within Twelve Causes and Conditions ( paricca samuppāda - French Origination), the essential elements of a past life, that is ignorance and ignorance act coy now, are summarized as operational processes of the past. This kamma produces consciousness, nåma and rúpa, sense-perception domains, Touch and feel like its fruit effect, and these elements are called current fruit bunches. Thus the mind-physical structure or nama and sūtra are the manifestations of the past karma present in the activity, and the perceived phenomena experienced by the sense-orgies. . But in parallel with the present fruits is the other line of action. The line of conduct that is controlled by this will is the present one; It is the corresponding counterpart of the present past kamma process. It governs the factors of love, compassion, and being. In fact, this means that the line of being is rooted in past kamma, at which it manifests as a personal response, such as the level of craving that arises as the result of a feeling Lost, under the control of the will, So while the subject has no control over situations in which he understands himself, having created them in the past, he still has subjective control over the reaction of I am in the present situation, and this control creates the conditions for his future. Such current practices are effective in the form of futures and futures, and future futures are the future copies of the present. It precisely governs the state of birth and conditions in the future, which is described in (paṛicca samuppāda ) as birth, old age, death, v. V ... The whole cycle implies a dynamic sequence in which the state of past conditioned conditions is simultaneously the cherishing of the present karmas and their futuristic effects.Thus karma is not only the essential law of the process of becoming, but it is the process itself, and the particular personality is merely the present manifestation of its activity. The principle of the God who "hates sin but loves sinners" is pointless from the Buddhist point of view. There are karma, but there is no human being; "Sin" and "offender" can not be separated; We are our karma, and there are no karma. Methodologies. The conjugate nature of all psycho-physical phenomena is analyzed under twenty four facets, called in Pali is Paccaya (causally). Each of these twenty-four conditions (paccaya) is an aid to the arising of conditioned things (conditioned things). The thirteenth derivative is kamma paccaya , which represents the past kamma that forms the basis of something that will be born later. That is, the physical organs of seeing, hearing, smelling, tasting, touching, and recognizing, as we have seen, appear at rebirth in conjunction with rupa and rupa. Grade 'for the arising of the next consciousness, and from there' causes' the psychological reactions that follow. However, it should be noted here that although karmic narratives combined with psychological phenomena have arisen, the phenomena themselves are not the result. The fourteenth degree (of the twenty-four charms) is vipāka , as a condition in the way of karma for the psycho-physical phenomena, by establishing the necessary basis in the five realms of consciousness. Five dances). The problem is that events occurring by other causes outside of karma can be justified by natural laws. If not, then trying to avoid or cure will be futile. If there is a substance prone to a disease due to past kamma, and the current physical conditions that make the disease present, then the disease is likely to arise. There are also cases where all physical conditions are present, but due to lack of karmic conditions, the disease will not produce; Or in the presence of physical factors, the disease arises even in the absence of a karmic relation. It is therefore necessary to distinguish clearly between the diseases which are considered as the result of karma and those caused by physical conditions alone. But since it is impossible to distinguish between these two cases without knowledge of past lives, all diseases must be treated in the same way that they are produced by pure physical causes. Lonely only. When the Buddha was tormented by a dammed Buddha, he could explain that the injury was the result of some of the assaults he had committed in a previous life, in addition to the action of Dejanada, which enabled him to have effect. Similarly, the fierce death of old-school head Moggallana was the result of a combination of his past karma and the murderous intention of a rival group of rivals whose actions provided the necessary external necessity for That death happened. Cause and Effect Process in which Kamma and Vipāka are said to be the only karmic effect, is a common cross between the forces of the universe. Concerning the issue of free will in a conditioned cosmic universe, the notion of reality was invented by Henri Bergson (1859-1941, the father of intuition, the Enlightenment) Create a presentation that is implicitly recognized as new to the West, which radically illuminates the concept of Buddhism. Bergson thinks that life is a non-stop, preserving past and future creation. Stiff, solid bodies that seem to resist this flow and appear to be more real than currents, are just periods of cross-flow. The notion that our mind carries a living entity and is part of that entity, that it lives and moves in that entity, that the notions of reality are conditioned and limited by the needs Of its particular activity. Here we have a Western interpretation of avijjā - "the notions of reality are conditioned and limited by the needs of their particular activity" - and they We also have his explanation of the anicca , the non-stop, the principle of change. Bergson also included anattā into his system, because in the course of this constant change, there was only change, no "object" change. Therefore, Bergson said, When we view our actions as a chain of complementary components linked together, each action is viewed as such by closely-formed conditions; However, when we view our whole line of life as one and indivisible, it can be free. For the stream of life that we may regard as the reality of the universe as well, when we view it in every detail that wisdom introduces it to us, it seems like a real, Each individual state has its basis in a state of precedence, yet as a whole, or as a dynamic force, it is free and creative. We are free, says Bergson, when our actions come from the whole of our personality, when we express that personality. These actions are not conditioned by conditions, But the conditions are not outside but in our personality, that is we are. In the Buddhist way of speaking, sankhāras or past actions are our personality, and that person is conditioned or conditioned by nothing but will, cetanā Mental state) of our own. Bergson elaborated on a perfect philosophy of space and time to bring this dynamic perspective into perspective, what he called the "Creative Evolution", and the general conclusion. His suggestion that the issue of free wills in opposition to determinism (fate) has been misapprehended by mistake; Like the uncertainty issues of Buddhism, the problem can not be answered because it is itself a product of unusual inconsistency, That "special conception of reality is conditioned and constrained by the needs of a particular activity" which in Buddhism is called ignorance (avijjā) , the primordial ignorance. The concept of causality in the physical world has undergone the transformations of an important order in the light of quantum physics and the growth of our knowledge of the atomic structure of material. In summary, the current position can be stated as follows: While it is possible to predict quantized future states of most atomic units, they can not predict the state or location. The position of any particular atom. There is a disparity in the freedom of action for an individual's behavior, which is not available to the general public. In human periods, based on the evolution of events, one can predict that a nation, such as Gondalia, will fall into a state of war someday, but they will not. It is possible to assure any Gondalian that he or she will actively participate in the war. He may be an antiwar, out of the war at his own discretion; Or he could stand outside the war because he was not physically capable. We can say, "Gondal waters are going to war," but can not say, "Those Gondals will fight." On the other hand, if we know that a Gondalian is not physically fit, we can be sure he will not fight. Factors that make us unpredictable with certainty, It is the free will of a Gondalian individual, which can make him a chauvinist and national hero, or even a master. Peace and tolerance as a prisoner of a concentration camp . How does Karma work? Going into the details of the ways in which karma operates, we need to understand that when it comes to karma, it refers only to deliberate action. Cetanāhaṃ Bhikkhave kammaṃ vadāmi - "The will, the will, the Bhikkhu, is what the As-Lai called karma" - this is the definition given by the Buddha. Greed, anger, and delusion are the root (s) of unwholesome kamma; No hindrance, no anger, no delusion (wisdom) is the root of good karma. How seeds are sown, Then the tree and its fruit will be; From a mind and purity, only thoughts, words, and deeds can emit; From such untrue thoughts, words, and deeds, can only lead to evil consequences. It can happen in the same lifetime. When this happens, it is called karmic retribution - diṭṭha dhamma vedanīya-kamma - the causal process between kamma and result can often be marked as clearly as school A person who commits a crime immediately afterwards is punished. The kamma of the next birth is called thebirth of karma - Upapajja vedanīya-kamma. Often people who remember their past lives can also remember which karma has created their present condition. The deed that ripen in lives next (next existence) - meaning from life Monday onwards is called post-press industry - aparapariya vedaniya-kamma - these are now so often do, have become routine Familiar and tend to give fruit several times in subsequent lives. The practice of grace (āsevana paccaya) is the twelve charms of the twenty-four states and is related to kamma-citta, the working mind, to distinguish it from the resultant mind, vipaka-citta, Past, passive), In which the javana-cittas are a predestined for subsequent fasting states followed by repetition. Modern psychology calls this habit formation, and see it as a very powerful element of mind and personality. Buddhism emphasizes the repetitive repetition of good deeds, lovingkindness and generosity, and constantly dwells on good and elevating things, such as the thought of virtues. Of the Buddha, the Dharma, and the Sangha, for example, to establish strong habits of good standards and interests. However, the three types of karma described above may not result in any karmic retribution if the other conditions necessary for the arising of the fruit are absent or absent. Such as,Reincarnation among the lower classes of beings prevents or slows down the benefits of an occupation. There is also a karma, if stronger than the above three karma, will prevent retribution of the karma. Karma to prevent such fruit is called ineffective - ahosi kamma. As well, there are events that do not have karma as a cause, so here it is, there are acts of potential, not yet done so. These actions, however, are often weak and relatively unimportant acts of karma, which are not motivated by any strong impulses and carry only a small amount of religious significance. Virtue alone In terms of tasks, karmas operate in four ways. First is born now - Janaka-Kamma , now create the five aggregates or complexes and matter at the birth and through all its stages throughout life.The second is the kamma-upatthambhaka-kamma, the kamma that does not have the fruitless qualities and is only able to sustain the fruits of existence. The third is karma kamma - upapīḷakakamma , the kind of karma whose good or unwholesome forces suppress other fruits and delay or inhibit the arising of these fruits. The last type of group this task is paragraph now - upacchedakakamma , It is so great that it completely destroys the influence of the weaker karma and replaces it with its own fruits. This kamma is powerful enough to cut off one's life span, so it is called literally. The mild and unimportant actions that we do daily, of course, also have karmic consequences, but they are not dominant factors unless they become part of the formation. habit. Important karmas have become habits, either good or bad, known as bahuka-kamma , and their effect is superior to that of non-virtuous karmic virtues. Or rarely done. Actions that originate from a strong moral or immoral impulse and take a drastic form, called kamma-kamma, also tend to fall into the karmic cause- Diṭṭhadhamma - vedanīya-kamma, and is effective in the same life or in the next. Actions such as bleeding a Buddha, killing an arahat, killing a father, killing a mother, and trying to split them up.Although these are the main non-meritorious karmas, there are many other lighter karmic effects that will result in the next birth in the absence of karma. For the kind of good kamma the same applies. At present, kamma gives us data to study the operation of the law of cause and effect in an objective way. Usually, the crime will have its consequences in the same life in the sequence of events that can be traced clearly, but this is not always the case. In order for a crime to receive punishment worthy, a complex mechanism of causes must be taken. First of all, there must be a crime or kamma . The punishment at that time also depended on the current criminal code, the police force, the crime situation was discovered, and many other factors. Only when all these factors combine will criminals receive appropriate punishment in the same lifetimes. If alien factors are not enough, karma alone will not produce its immediate consequences, and we think criminals are out of punishment. However, The problem is not so, sooner or later, maybe in this life or future, situations will bind together, albeit indirectly, and provide opportunities for karma to produce its results. Thus, in the Buddhist view, the death penalty is not based on the consideration of tolerance towards the killer, which is controversial, since tolerance for a crime implies injustice. Of the society to the victim, and the lack of protection for those who may fall victim to the future; The problem must be based on the consideration of karmic consequences on those who do the task of condemning the murderers of criminals, because killing the Buddha or killing others is a great cause. Within the scope of this lecture, We can not go into the discussion of the moral difference between the actions of another murderer because of greed or hatred, and one who performs his duty to society which condemns Death of others Of course there must be a difference here, no doubt; However, for Buddhist psychology, it is clear that no killer behavior can be fulfilled without triggering anger in the mind. Homicide is completely indifferent, as in the Bhagavad Gita (which is the highest religious and religious manifestation of religious literature in India in the form of a dialogue between Arijuna and Krishna) Is not possible psychologically; In any case, there must be a desire to fulfill the act, otherwise the behavior can never be fulfilled. This applies to all actions except the act of the Arahant. Since there is no "constant Atman", the distinction between karma and the workman is impossible. Reconstruction The way, circumstances and characteristics of the times of livelihood are conditioned by what we call maranasana-kamma, which is a good or unwholesome act that appears just before death. This idea is combined with the patisandhi-viñña, or the connection between one manifestation and another. At the moment of death just before death, karmic retribution can take the form of a reflection of a good or evil deed done in a dying person's life. This event sometimes displays itself as a symbol to the mind, Like the dream symbols of Freudian psychology. It can also carry with it an indication of future life, a glimpse of the loka where regeneration is imminent. It is because of the arising of some akusala citta from the past kamma that the dying person sometimes expresses fear, while others experience a good kamma with a smile, Deities or friends who died earlier welcomed. Anyone who has been to the dying person's bed can recall the typical examples of these two types of death. Mindfulness in Life and Death The importance of keeping the mind active and conscious until death is emphasized in Buddhist psychology. Part of the benefits of dying (maraṇussati : It is one that can give us access to the idea of dying without the loss of spirit, control of our roots, and control of our mental impulses. Rather than forcing us to remember our sins and approaching death in fear, Buddhism teaches us to remember the good deeds we did and leave aside the fear, The calm conviction of a person whose fate is in their control. This is a positive attitude in place of the negative mood of other religions.Modern psychology recommends cultivating such an optimistic attitude throughout life. Buddhism goes further and shows that this attitude is a necessary protection when we are on the threshold of a new being. As said, Those who can remember past lives can also trace the progress of kamma and the result from one life to another. It can be said that they are the only people who can distinguish events caused by karma, and events caused by external factors. However, one thing is certain that if good kamma prevails, it will avoid us from most of the names, bullets of a fate, or help us overcome any possible obstacles. Is on our path. Human effort is always necessary, as it is during the enjoyment of kusala kamma that we are creating a new karma that will bring forth their fruit in the future. It can not be considered excessive or repeated that correct understanding of the law of karma is the exact opposite of fate. A person who was born rich by virtue of his pastoral actions should not be complacent. He or she is also a person with a significant bank account, who can either live on the property until it's exhausted - a fool's job, or it can be used as a cash advance. Private and make it grow. The only investment that we can bring with us from generation to generation is good karma. Therefore, always, each person is 'fortunate' wealthy, as is common practice in the folk, should use that wealth wisely in doing good. If everyone understands the law of karma like this, there will be no longer the greed of the rich and the jealousy of the poor. People will try to make as much as possible in charity, Or at least know how to use your money in programs that benefit humanity. On the other hand, the poor should not have a harsh sense of injustice, as they must realize that their poverty is simply due to past kamma, and its heavy consequences will be resolved. Exaggerated by the generosity and social conscience of the rich. The result will be a co-operative program in which both the rich and the poor benefit. This is a realistic plan of life that Buddhism encourages us to adopt a healthy, ethical and motivational lifestyle that is also the answer to world peace. Putting this lifestyle into practice will certainly be a great step towards social progress, And a step that needs to be taken if we are to save human civilization from the terrible consequences of greed, hatred, and delusion. However, having knowledge of the law of karma is not enough, it must be used as a applied science in the organization of personal and national life in order to realize the happier human history, More stable and more organized.
ACTION AND REACTION - Leonard A. The whole universe is governed by the law of cause and effect, and the relentless progress of action and reaction arises in rigorous moral and ethical conduct as well as in Physical processes. Thus, the Buddha's teachings emphasize that moral thought, words, and deeds will bring happiness to the maker (body, speech, mind) at one time or another, in When activities that are not morally ethical will bring suffering in the future. The determinant of the ethical dexterity of an action - whether by body, mouth, or mind - is the will or purpose in the mind that motivates it. If it is based on generous motives, goodwill and selflessness, it is ethical, and when it is motivated by greed, hatred or ignorance, It is considered morally unethical. Thus, the Buddha emphasizes the need to develop a clear understanding of the purpose behind each action at each level, level of thought, level of speech, and level of action (body) . Some of these activities reinforce the power of the mind and lead to the growth of happiness, while others, for no purpose or not, lead to sorrow or failure. So, almost if you practice any form of spiritual practice, one of your most important purposes must be to better understand the ultimate purpose behind all these activities. In the age of science and technology, you are accustomed to the idea that physical outcomes are the cause of it, and those results in turn become the nucleus, And that in the normal course of events there is no place for accident or chance. However, while you accept the chain of action and the never-changing reaction in this material realm, you still do not recognize it in moral terms. But the teachings of the Buddha affirm that the law of causation applies precisely and invariably in the moral domain, just as it was in the physical realm. This teaching emphasizes the fact that everything in the universe operates according to different laws, and that no sentient being in the universe can abolish or invalidate these laws. The teachings of the Buddha clearly illustrate these five systems of law (pañca-niyāma) . The first of these five laws is related to birth and extinction, ie development and disappearance, Of physical phenomena under the action of heat. The second law is the group of laws relating to the growth or growth of plants and bodies of sentient beings. The third law system deals with psychological activity and reaction, the activity of the will and its results in the form of happiness and suffering. Fourth, other laws govern the functioning of the mind, the rules that psychologists are currently studying and applying. Finally, the fifth law system group and numerous other laws deal with general psycho-physical phenomena that the above law systems do not cover. In these five laws we find that the very third law system, the activity of the will and its results, or the law of cause and effect of karmic retribution , is the subject of interest in this article. . The system of laws that governs the activity of the will and its consequences is just one of the five rules, but the law directly related to our happiness and suffering. The first Buddhist terms that are sometimes translated as moral and unethical, or good and bad, can also be translated as good and bad. However, the terms smart and not smart back is often used to convey the meaning of the original term.A moral action or improvement is considered smart because ultimately it will bring joy , in the act unethical or immoral is considered not smart for the right time it will bring suffering to people who do act Hey. Any action that is good in morality or vice versa, produces the result of its ordinary physics. If you throw a stone at the window it will break the door, even if the motive behind it is clever or morally impolite. The tank window is the usual physical result of the stoning action. But suppose the action is motivated by a deliberate moral (such as anger), there will also be some psychological effect. The use of anger will strengthen the anger available in the heart, as well as the use of a muscle that strengthens its tissues. Hence, anger becomes a prominent factor in your mental nature. We know that anger is one of the akusala cittas leading to suffering. The psychological factor, one way or another, at some time in the near or distant future, will bring you some kind of suffering. The underlying cause of suffering is not stone-throwing, But anger or malice is present in the deliberate act of stoning. Next, we can imagine that the action of throwing stones at windows is motivated not by anger but by a good will. You can use this stoning as a means of getting the air into the smoke-filled room in a burning house to save someone. In such cases, the altruism you use in good will improves the mental state of mind or psychological well-being existing in you, and the mental state that has been consolidated in the end. Will bring you into the circumstances bring happiness happy. Such an action with moral will will bring joy in the future, while an unwholesome intention will lead to the consequences of suffering. On the other hand, An unintentional action (of course, still results in normal physical outcomes) does not produce any results in the form of strengthened mental states, and does not produce results in the form of peanuts. And suffering in the future.Where there is no intention, there is no moral or unethical element. The will or personal intention in its pristine form is the urge or desire to live, the desire to live as an ego and to define that self. From this basic desire to live, we generate the tendencies we call urges, instincts, and desires, and what is usually accompanied by emotion. In Buddhist psychology, instincts and desires are seen as expressions of basic living desire.This desire to live, according to the law, is simply called craving : It is an intense desire or desire for personal existence, the desire to live, and survival as a self and a desire for permanence. But the last liberation from suffering can only be found by overcoming this personal existence. The desire for individual existence, as we have seen, originates from ignorance, and ignorance is considered to be a predestined condition or condition on which all suffering takes hold. Thus, the ultimate goal of a practicing Buddhist is to overcome craving with enlightenment. This of course also means to overcome desire (here it must be understood as sexual gratification, chanda, one of the six mental states, when matched with akusala citta it is akusala, when with kusala citta Then it is good), But only insofar as the desire is for personal consolidation or central autism. Houston Smith said: "Let's start from where we currently are and one thing is clear: let go of all desire to die, and death will not solve the problems of life." So, what kind of desire The need to overcome here is what we can call illusory lust or irrational desires. He continued, "Desires for the basic needs of life can be fulfilled, while selfish desires of self can not be reduced. These desires are not derived from the nature and biochemical reaction of the body, but from the pure psychological structures - want to be more and more, want more and more: money, possessions, bar So power, love, superiority and brilliance over everyone, To be considered supreme. It is an impossible dream, which, if accomplished, will not bring peace or happiness in the process of doing it. Greed, jealousy, jealousy are never satisfied because the unhappy and unhappy people do not come from the lack of real necessities of life, but only from defects. And misleading in their personality. From these, we find that in Buddhism, the first and last enemies are ignorance. Ignorance here is not understood in the sense of education, but in the sense of lack of ability to distinguish true wisdom. We will also understand that the final victory that must be won is lucid distinction or enlightenment, and the main weapon in this war is mindfulness in its various forms. Personal will, as such, is an aspect of the vital will, the blind aspiration for personal existence that in human life has manifested itself through different instincts and emotions. These, in general, constitute positive principles in the spiritual life. Buddhist psychology applies a dynamic classification system of mental factors (or mental states) that are slightly different from the classifications that you will encounter in Western psychology. It not only includes instinctive elements but also mental habits that have evolved from instinct as well as thoughtfully cultivated modes of thinking in contrast to instincts. These classifications often appear in Buddhist literature as an inventory of fifty positive mental states (as opposed to receiving mental states called feelings and thoughts). Some of these mental states derive directly from the fundamental urge for personal survival, while other mental states are cultivated in contrast to the individualistic selfish tendencies, but all mental states They all help in deciding how to behave. So they can be referred to as fifty decisive factors. It may not be necessary to mention in detail these determinants here. What we need to mention is that the three factors are considered to be the root causes of impulsive will activity and their opposites, or the three causes of deliberate intent. The three causes of unintentional intentions are greed, hatred, and delusion, While three opposites - non-greed, angerless (goodwill) and no-delusion (discernment) are the root causes of dexterity. An activity that can take the form of the body (action of the body), can take the form of the mouth, or can also take the form of the mind; But the motive behind the action, the psychological factor that determines the birth of it, is really important. So if we think, say, and do from the motives of greed, whether in a clear and strong form or in a subtle, disguised way, we thereby reinforce greed as a factor in Our character. On the contrary, when we act out of generosity, we thereby strengthen this determinant in our minds. For the anger and the opposing elements of it - no anger or goodwill - is the same.If we allow ourselves to become irritable or irritable, then we construct an element of hatred in our minds. On the other hand, when we try to live tolerant and patient with irritating or irritable people, we also strengthen the mental state in our minds.Furthermore, if we think, speak, or do selfishly, we are letting ourselves be deluded, because ignorance in this content primarily means the illusion of self, together with Conceit and feelings of self-esteem or self-deprecation accompany it. As a result, we become more and more delusional, as it has become a stronger determinant than before.On the contrary, when we try to see the true nature of this self, and get out of conceit, We have strengthened the opposing element of discernment. Thus the distinction of clarity or immorality - as it is often called - becomes a stronger element of our later thought processes. Thus, as we can see, ethical, moral determinants exist as elements of spiritual nature and prevent the progression to our ultimate deliverance. ; So we can call them " inhibitors". In the same way, we can see that ethical dexterity factors help us in our development toward ultimate liberation; And so we can also call them " evolving substances". As mentioned above, We find that from the use of a certain determinant, there is an immediate effect in the mind. This immediate effect is a reinforcement of that determinant, and of course also makes it easier to operate in the future. In addition, each of the determinants we are discussing are dynamic and active elements that help to create the mind as a mass, which can be imagined as the accumulation of energy in the mind. We can look at each of the special elements - generosity on one side, for example, or on the other - as the accumulation of a particular kind of energy in the mind, and each such energy follows. That will create its own kind of experience at some point in the future. This future experience is the result of the initial will activity, in other words,Is the reaction to the original action. The first deliberate action results in the accumulation of a particular psychic energy, and this in turn generates its reaction in the form of joy or suffering. Consequently, this cumulative capacity can be termed a " reactive capacity" or "compact" or "jet". An accumulation of volitional will at a certain moment will bring forth a kind of joy; As well as the accumulation of energy in a battery at some point, light may emerge. However, the energy in the battery can only emit light when the conditions are favorable: there must be a light bulb, and the switch must be switched on, so that new electricity can flow through the filament and emit light. bright.During the light-emitting process, the final energy will be exhausted completely, Unless the battery is recharged, or unless the current is cut off (switch). Very similarly, it can be said that the accumulation of the reactionary power of hindrances (generosity) can only give rise to joy when the environment provides the right conditions, and as long as the things This necessary environmental condition has not occurred yet, the reaction capacity is in the form of storage. When appropriate conditions finally emerge, this response capacity will generate happy experiences of happiness and, in the process of fruitfulness, the accumulation becomes more and more decreasing until Completely emptied of energy, of course unless it is added to further generosity. In general, while the release is occurring, some addition can continue. For example, while enjoying the experience of happiness, We will continue to do alms, the accumulation of this particular reaction capacity will be added as soon as it is released. This is the same as when we were draining a lake, but it was added by the rain at that time. However, while we are enjoying the fruits of our previous deeds, if we become selfish and greedy, our minds are like a lake in a drought - Shallow without being added, the accumulation of responsive capacity that is capable of creating our well-being will also be drained until the last release has ended. For the mind we call hindrances (or generosity) how, with the decisive element of its opposite - greed - as well. When we indulge in desire and selfishness in any form, the accumulation of the capacity of the response of lobha grows in our minds. At some point in the future, when appropriate external conditions, this accumulation will be released by suffering. In the midst of suffering, we can nourish more harmful emotions, such as lamentation, and this will increase the cumulative reaction capacity. On the contrary, we can also develop tolerance and other favorable qualities, so that the accumulation that is likely to cause this suffering will eventually be completely discharged. Although each mentality is a special reaction force, they can primarily be grouped into two types. One is the forces that lead to suffering, And two are the reactions that lead to happiness. We often call these events blessed and unlucky, so we can say that this person has a great treasure of wealth that will enjoy more happiness in the future, while the other has accumulated many non-blessings Will suffer later. Reactions that exist in the mind have been stored, so to speak, under the consciousness of the mind. The subconscious aspect of mind, in Buddhist terms, is called bhavanga . It is the flow of mental energy present under the threshold of consciousness, and thus it is the place where the results of all past experiences and experiences are stored. We may call this organic stream as a repository of the residual response capacities from prior intentional actions; However, the notion of a repository is not to be taken literally. If we understand in any practical way, the experiences of our lives do not contain, like the water contained in the barrels, but rather like the apples contained in the apple tree. Of course you do not believe that apples are contained in an apple tree. Providing appropriate external conditions such as climate, soil, and nutrients, energy in the apple tree will cause the apple to grow on its branches; In the same way, if given the appropriate foreign spheres, the energies in the partial stream will emit or promote experiential experiences according to the nature of these capacities that will make them active. The wind does not contain anywhere in the air, But under the proper conditions of hot or cold, air will expand or contract and produce wind. Likewise, the fire is not contained in the match, but under the proper conditions of the match, the match will emit a fire. Again, the sound is not contained in the record, but if provided the appropriate conditions, ie, when placed on a turntable recorder, the composition of the recordings will produce sound.Thus, the experiences of life, together with their happiness and suffering, are not, in the proper sense, contained in the lineage, but under appropriate conditions these conditions will develop as the fruit Apple grows on apple tree branches. Offal, We find that no reaction force can be effective if the appropriate conditions for its action or outcome do not exist. Because proper conditions may not appear in our present life, we may not reap the fruits and sufferings of these practices in our present life. Thus, at the end of our present life there will be plenty of unrevealed reactivities, and in many of our actions, adequate responses have not yet occurred. In other words, when we die, the remnants of the reaction forces, both evolving factors and inhibitory factors, have no opportunities to be released throughout their lives. I will survive. What will happen to these unused or unfiltered reaction powers? When we die, of course the body will disintegrate, but the teachings of the Buddha tell us that other components of the mind will remain in the form of a stream of energy, And this energy stream consists of unreleased reactivity powers. This is what real progression is, an ever-changing stream of reactive powers, and at the moment of death this stream of ours will begin a new birth, and thus create re-enactment. Birth of a new sentient being. The new sentient beings are ourselves, the unbroken continuity of the flow of life. The new sentient beings inherit all the reactive powers - all the resources for happiness, suffering, and for further actions,From the place where the old sentient beings are ours. From this point of view of continuity, sentient beings are one with the old sentient beings (though in another body), because the continuity of the continuum is not interrupted in any way by the stage of death and regeneration. We have seen that the moral law of kamma and effect, or action and reaction, as taught by the Buddha, states that each person will enjoy happiness and suffering corresponding to the nature of the path. Virtue and immorality of our past past actions. We have also seen that good and unwholesome actions form mental energies, and the energies (or reaction powers we call them) eventually end in experiences of happiness and suffering. oil. Perhaps this is too simplistic, For more exact words, the Buddha's teachings show that each person has some fruit, while each fruit is also born from a number of individuals. In other words, nothing comes from just one nucleus, nor does it produce only one result. Dhamma is woven with many other dharmas. The main point, however, is that ethical dexterity will bring pleasure to some type of enjoyment in its course, while unethical deeds will bring suffering. The concept of reactivity can help us to see how the Buddhist concept of rebirth differs from the belief outside Buddhism in reincarnation, as the one reborn in Buddhism is a lineage of rebirth. Not a soul in the usual sense. This brings us to the question of time in which a particular reaction power (created by a particular will activity) takes effect. If you rob a bank and escape, you will be immediately arrested and punished; If you plan to escape well and succeed, but leave some clues, you may not be caught for a few years, but when caught and finally caught and punished, The system between the cause (akusala) and the fruit in the form of punishment. However, you can also carry out theft and escape successfully to the point of escaping any suspicion and punishment (a handy word in this content, not a very accurate one) may not. Happens for the next few generations. At that time you will not be able to recognize the relationship between cause and effect. Again here we have slightly simplified the situation by saying that as a kernel produces only one result, but because the problem is being discussed is the time during which a reaction force is in effect. As we have seen, a reactive power can not release energy as long as the conditions for its proper functioning are not sufficient;And the conditions mentioned here are both the external conditions or the surrounding environment, and the conditions in the human mind itself. That means that if you perform a deceptive act of morality such as theft, during the time when you are reaping the benefits of a series of ethical deeds in the past, You probably will not reap the detriment of that unethical action until the opposite reactionary type has developed and terminated in its natural state. You think you are enjoying a lot of luck, this is how long you understand that luck is really the result of good karma in the past.Similarly, if you do some kind of act of giving, you can expect happiness as its result, but this may not happen in the near future or in the present life of you. Not only that, you may have to live in a long time of obstacles and failures, as a result of a period of unwholesome kamma in the past whose reactionary capacity must grow and end in nature. its. Thus, the teachings of the Buddha teach that there are karmas of instant results, Because reaction powers belong to their effects released shortly after they are made, many of them have far-reaching effects, as the reaction forces they emit may not form a reaction in the form of Happiness or suffering for many generations to come. The results of weak practices can be disabled by the reaction capacity of a karma of opposing nature. Thus, if a weak defensive reaction capacity is constrained by a more aggressive element of reaction force. At that time, this stronger ability can neutralize weaker forces, or cause it to lose some of its energy in the process. However, this does not apply to strong reactivity due to a cleverly dexterity or inadequate moral action. The responsiveness of such actions to psychological structures can not be neutralized, although the appropriate conditions for their release are not present until later in life, they are certain to remain. They will be effective at some point in time, so they are called effective reactive powers of time uncertainty, and in dormancy they are re-organized as reserve capacities Business). Contrary to the capacity for unproductive efficiency, there is a type called tremendous reaction capacity, created by severe karmic obstacles, or by very noble states of mind. The operation of tremendous reaction capacity, according to the Buddha's teachings, has priority over other kinds. We can see that, no matter how long the time between the event of cause and effect, The end result of an operation is inevitable. At first glance, you may view this as implies that the present and the future are completely and irrevocably altered by the past, and that you only accept what your past karma has determined. For you onlyHowever, this 'parody' is not actually part of the Buddha's doctrine of cause and effect.Indeed, we are greatly influenced by the forces of reaction produced by past actions, but they are not the only forces in the mind, because of the capacity of the present will. Will or wish exists as a power in the mind, as well as volition and one-pointedness that exist as mental energies. Here we do not discuss the freedom of will, Besides mentioning that everything we do is facilitated by internal as well as external factors; But we have to recognize that the will that exists in the sense consists of the power of direct desire toward a purpose. Because the will exists as the desire-power toward a goal, we find that the use of this will to manipulate the present results of the past kamma is possible. Of course, when we say "controlling" the current results of the past kamma here does not mean that we can cancel these results, only in the sense that we can take advantage of the present experience to Evolution, or experience, lost as well as suffering, will stop our evolution. But to control his current experience, Or to use them as a vehicle for evolution, we must develop the necessary ethical dexterity. Although the present is conditioned by the past as well as the future because of the present condition, the future is not fixed by the past, because the future depends on the future. What we are doing with the power of the will in the present. In many cases, there really is little or no opportunity for a constructive or evolutionary course of action, as the pressure of past reactionary forces may be too great. The present is too weak. However, in general, even though we have no choice for external activity, at least we can still adjust our moral and psychological reactions to the situation, The smallest level. So, Under such a range of conditions we can not change, at least we can apply patience and tolerance when confronted with situations without letting us overwhelm us completely. In this way, while experiencing a difficult period of suffering, at least we are building in our psychological structure new response abilities and using the situation in a way Its most beneficial.
INDUSTRIAL AND freewill - Francis Story From issues related to the teachings of Buddhism to karmic issues of causality and free will are matters which are considered to have broad implications. They are particularly centered on concepts such as causality, causality (condition of creation), and determinism. Buddhism does not deny that the human condition is largely due to the circumstances and the environment around them.But creating that condition is not absolute. Because of this, it can be determinism or fate and willpower will be very small, but always there. The Buddhist moral-theological mind attaches great importance to the mind-choice: the mind reacts to situations in which we are free to act in a number of different ways (depending on choice). Of course it may be the case that past tendencies prevail over the urge of us to act in a particular way that is almost irresistible; But remember that our habits of thinking and past actions are not just the same. Personality is very easy to change, and in the decisive moment, uncertainty is what kind of impulse will dominate. So the main point of personality development is to constantly systematically cultivate good impulses and eliminate bad impulses. Again, in order to understand what is implied by kamma , it is necessary to correctly define the specific terms of Buddhism. Kamma is simply a deliberate act or act; The result of that action is Vipāka (fruit). Therefore, do not confuse or incorporate these two words into a simple concept under the same word, as the Hindu or Hindu writers did. But two words have to be considered together, as Kamma-vipāka News 'business and results of now' to denote an ethical principle in the order of the universe. Thus, an act of cruelty by its origin is intentional or cetanā, in time to be accomplished as an unpleasant sensation of the same kind to the person who has done that evil act - Maybe in this life (killer killed), or in a future birth. Regarding the question whether the creator and the sensible person are the same person or not, we can not absolutely confirm nor deny it completely; The answer lies in the concept of personality and identity that Buddhism advocates, which can be found in the recitation sutras. The only identity that can be validated for a personality, even for a lifetime, is the life line represented by the continuity of his karma. While an individual at any given moment is only the end result of his earlier actions, he creates his own future by present actions. , And his freedom of choice lies in this sense. He is absolutely no longer determined by his past than his surroundings and his genetics. Buddhism teaches the principle of multi-personality, that is, all phenomena are products of more than one personality. And the will, though altered by these individuals, It still has the freedom to choose between different agents acting on it from the past. We are free to choose the personality that will determine our actions in that choice. That is why internal conflicts arise that sometimes are difficult to determine, or decisive for extreme suffering. There are always such agonies that exist in the freedom of choice. Whenever we can see how this inner contradiction progresses in specific cases. A person can be born and raised in a miserable, troubled and anxious environment in which everything tends to push him into crime. But in the decisive moment whether or not to commit a crime, other factors, possibly in the form of sleep, are also operating in his heart. Before that he might have been taught that crime is against morality, or maybe some good influence from a previous life is waking up in him, or he may realize it is completely simple. , That 'crime does not benefit'; He may also be depressed by the recollection of some traumatic outcome, such as prison sentences or beatings in the present life. Whether these inhibitors are noble or not noble, they are always present, and he must make a choice between the causes that will determine his current actions. And usually he will choose not to sin.If this is not the case, the moral and social improvements of the individual and society would not have happened. Perhaps we can hardly imagine that a person born in need, poor and ignorant, Can be said to be due to past negative karma. But what we 'can not imagine' is actually what the Buddha taught. Every attempt to reestablish the Buddha's thought but abandon the rebirth, is subject to failure. There may be rebirth not according to the moral order expressed by karmma-vipáka , in which case rebirth is only the infinite continuation of the unethical and meaningless life of the theory followers epiphenomena ( epiphenomenalists ) envisioned, but we can not have a moral order without regeneration. Why so? Simply because not all killers are punished, and it can be said, even those who help others commit crimes are not punished, at least not in this life. They are rich again, however, the principle of karmic retribution never deceives anyone. At some point they will be penalized. Today, the world is so dominated by materialism that Kickergaard, a Buddhist, has to write another work: 'Concluding Unscientific Postscrip' - to disseminate information. This state of confusion.Here it is necessary to understand non-scientific, not anti-scientific. Unconstrained by the materialistic tendencies of Darwin-Huxley, the nineteenth century, which nowadays is considered to be science. We must be willing to accept what is true in this materialistic tendency, without fear of having to overcome it. And what is true in the concept of man?Is it because of the circumstances surrounding him? Of course, no wise person denied this, and neither did the Buddha. But no human being is entirely conditioned by anything, even by the habit of thinking and acting that has accumulated from their past. No character is immutable that can not be changed - except for the character of an ariya, whose fate has been guaranteed (this exception must be made, although here it seems to be Story outside). Normal human beings, as we have said, are a mutable process, and his identity from one moment to another is nothing but his continuous life. A process in time.So people always act "from personality". Are noble and noble people emerging from the most miserable conditions of deprivation and poverty? Or, conversely, do criminals and debauchers appear where all social, economic and genetic conditions are considered the most favorable? We just accept that in most cases, people are what their circumstances create for them. Buddhism teaches mankind to create these conditions in their past actions. Current career, which molds their future, is in their own hands. The limit of fragile freedom will always be there. Without free will, life will be completely meaningless, and trying to find the meaning of life will be foolish. Actually that is not possible, And we will not be confused with Buddhism! These problems are set out to show that we are not mechanisms that have controllers, are forced to run like cars on the road, or as trains run on fixed rails It's a free-swimming creature, individuals with mind and will, not plants. Karma is not the only factor that creates all phenomena and experiences. The physical aspects of life also contribute to the whole. In addition, mind and will can win everything else. Of course, it is not always due to a single act of will, but also acts of the same nature and same purpose repeated many times over. Life without suffering is impossible, due to physical and psychological conditions, Our desire for personalized life is imposed as the cause and condition of our existence in the world. But the mind itself can grow, that is, it can stop the creation and impose these conditions. We must distinguish between what we have to endure - the present circumstances created by our past kamma for ourselves - with the future that we can create for ourselves by thinking and Current action. That distinction is very important, it shows the difference between absolute laws (or fate theory) and free will. The origin of this phenomenal existence is twofold: ignorance combined with craving; This factor depends on the other factor to be present. When these two conditions of coordination are excluded, other conditions also come to an end. It is the whole point of the paṭicca-samuppāda, or so-called transcendent of causality , that can be reversed by repetitive actions. People can always swim upstream; Because otherwise, their evolution would be impossible. Nor should one think that, as an indispensable part of the above explanation, Buddhism espouses poverty and deprivation. In fact, Buddhism does not approve of anything in the world except the effort to attain liberation from the world. The Buddhist concept of the world is very practical. Poverty and ignorance exist, and will continue to exist as long as people, by inflicting their evils upon others in previous lives, causing them to be reborn into restitution. Scene like that. We must try to reduce the evil, but this can not be done by purely physical means. Effort is good just because it shows a willingness that will give the fruit in the future, rather than any potential for its success. If the whole world acts according to the altruistic, generous, and compassionate principles of Buddhism, there would be no poverty, no slums, no human oppressors, or strangers. Stripped people. However, bad karma in the past will give its fruit by other means. It can be ascertained that if all the property in this world was shared among the people in the morning, then the rich and the poor in the afternoon would be as usual. That is the basic truth of nature, which hates equality rather than hollow emptiness. Of course there will be equality when all of the past and present thoughts and actions of the people are the same, and when is that possible? The economic structure of society accurately reflects the confused, irrational, and selfish nature of man. The world only changes when it is fully transformed. All improvements must come from within, because the "mind produces all phenomena " from the materials of the world. Raw materials that are neither good nor bad; It is the mind of man who created heaven or hell from the material. The Buddha said, "In this long-limbed body, equipped with senses and senses, bhikkhus, I proclaim the world, the beginning of the world, the cessation of The world, and the path leading to the destruction of the world. From a philosophical point of view, it is possible to say that these words are considered the deepest, most comprehensive, and most illuminated ever spoken by the Buddha. Literally, we create the world; The world, in turn, charms or facilitates us, but it does not create us. That is the biggest difference. Because each of us is the creator of our world, even the conditions that it imposes itself upon can eventually trace our own.
THOUGHTS ON AGRICULTURE AND RESULTS OF INDUSTRY - Nyanaponika Thera Part I Most of the works on the teaching of karma emphasized the legality strictly dominated action karma, ensuring an adequate closely The actions we do and their effects. While this emphasis in some respects is perfectly adequate, there is another aspect of the operation of karma - a rare but important aspect. That is the possibility of change of karma. In fact, the legitimacy that governs karma is not working mechanically, but leaves room for a change in the ripeness of the fruit. This event is implied by the types of karma known as "kamma", "kamma", and "kamma". And also by sorting according to the different ripening times of the fruit. Thus the Buddha's teachings suggest that transformableare considered so important to be emphasized and discussed as a topic of clarity. If the act of creating karma always produces the result at the same level, and if the transformation or destruction of the fruit is eliminated, liberation from the cycle of samsara would be impossible; For an endless past will always bring forth unwholesome achievements that cause new obstacles. Therefore, the Buddha said: "If one says that one is a kamma, one will feel the result in that way - in that case it will not be possible to have a life of prosperity. And there will be no chance of ending suffering. "But if anyone says that a person who kills (with a result) is thought to be able to sense the uncertainty, he will reap the consequences of it - in that case it will be possible to have life. Aikidara, 3:99 Like any other physical event, the psychological process that creates an action is never isolated, but exists in the physical world. A field, and so its effectiveness in producing a result depends not only on its own potential, but also on other factors in its field of activity, and this can Make it change in many ways. For example, we find that a particular karmic, either good or bad, whose results can sometimes be enhanced by karma , Either weakened by karma , or completely aborted bykarma . The occurrence of the fruit can also be delayed if the linkage of the external conditions required for its maturation is incomplete; In addition, the delay can provide an opportunity for karma or karma to work . However, these external conditions can not only cause change, but its maturity also reflects the 'inner field' or internal condition of karma - that is, the whole mental structure Management of the center, which acts now emitted . For people with moral qualities, Only a single sins may not result in serious consequences as it will also result in a person who does not have the full virtue of protection. For the current law, the punishment of a first-time offender is always less than a recaptured crime. Regarding this kind of transformed reaction, the Buddha goes on to say in the above quotation: "There is a case where one commits a small karma, and that karma leads them to hell. But if another person commits such crimes, they can feel its effects in the present life, but the remnants of that reaction will not even appear (in the future), say nothing of A big reaction. What kind of people do a small crime take them to hell? It is the person who does not cultivate (tame) the body, does not cultivate the world and mind, Nor does it develop any wisdom; He is a narrow-minded person, a lowly personality, and even suffering from mischief. Such a person, even a small sin, can take them to hell. "And what kind of person does the fruit of the little sins resemble will only feel in this life, not the remnants of the future? It is the person who cultivates the body, cultivates gender and mind, and also develops wisdom; He is not limited by evil, has great personality, and lives unconstrained (this commentary refers to the Arahants, in relation to the offenses he may have committed or in this life). Before he attains the Noble Truth, or in his past lives, he is not bound by the limited powers of the Buddha. Such a person only feels the fruit of the sin in the present life, not the remnants of the future. "If somebody throws salt in a glass of water, what do you think, the monks, will the water in the glass be salty and not be drunk by the salt?" "Why?" "Because the water in the glass is so small that a pinch of salt can make it salty and can not be drunk." This, the monks, pinch salt brought into the Ganges. Can it make the Ganges water salty and can not drink? "-" Of course not, white Buddha. "- Why not?" - "White Lord, big instead of water. In the Ganges. It will not become salty and can not be drunk by that little salt. " " Also, monks, Suppose a person has to go to jail for a half a cent, a cent or a hundred cents, and the other person does not have to go to jail for that matter. What kind of person should go to jail for a half a cent, a cent or a hundred cents? It is the poor, no possessions or possessions. But if it's a rich man, a man with a lot of possessions and possessions, they do not have to go to jail for such a problem. "
Aṅguttara Nikāya, 3:99
So we can say that it is the accumulation of good or bad karma of an individual as well as their outstanding, good or bad personality traits that affect the fruit of karma.These factors determine the weight of the karmic result (heavier or lighter) and may even explain the difference between why it happens and why it does not occur at all.
But even this does not exhaust the ability to change in the reaction power of karma. A glimpse of the life of the people we know can show us clearly a person of good character and without fault, living in very peaceful circumstances; However, even a very small mistake, enough to destroy their lives - fame, And their happiness - and it can also lead to a serious degradation of their personality. This seemingly disproportionate crisis may be due to a chain reaction of situations that are more and more bad beyond their control, attributed to a strong past bias. But the bad fruit can still be motivated by his or her own behavior, which is drastically motivated by an initial mistake and then reinforced by carelessness, The wrong decision then, which of course is not smart in themselves. This is the case that even a good personality with a dominant effect can not prevent the ripening of bad fruits or weaken the full strength of the fruit. The good qualities and good deeds of the person will certainly not become ineffective; But their future results may be weakened by negative actions or personality changes that have arisen in the present, which can form a bad karma in the future.
The opposite should also be considered: a person deserves to be called a vicious personality, on a rare occasion that may act out of impulse of generosity and benevolence.This action turned out to have a vast and unexpected effect on his life. It can make a definite improvement in external circumstances, soothe his bad personality, and even initiate a complete "change of heart".
See how much the circumstances in human life are so complicated, even if they seem simple! This is because the circumstances and their results reflect the greater complexity of their mind, their endless source. The Buddha himself said: "The complexity of the mind even exceeds the countless species of births" (SN, 22: 100). For any individual, the mind is a smooth flow of ever-changing psychological processes driven by vertical streams, the flow of karma accumulated in countless lifetimes. This complexity has grown and grown even more by the fact that each individual's life stream is interwoven with the lives of other individuals through the interaction of their own karma. The network of karmic affinities is so great that the Buddha must declare the fruit of karma one of the four inability (acinteyya) and advise people not to abuse it. But although the finite operation of karma is beyond our ability to understand, its important message remains clear. The fruitful event of karmic retribution frees us from the detriment of determinism and its inevitable consequence: destiny and at the same time keep the path of liberation always open before us. However, the potential 'abundance' of a certain situation is also a negative one, a risk factor, and its danger - a false response to a situation that can lead to a situation. The rotten road. It is our response that removes the ambiguity of the situation,Lead to the better or worse. This shows that the Buddha's doctrine of karma is a teaching of moral and spiritual responsibility to oneself and to others. It is truly a 'human teaching' because it fits in and reflects a broad range of human choices, which are far more extensive than that of animals. Any individual's moral choices may be limited by the greed, anger, delusion, and the results of which they have worn (in samsara); However, each time they stop to make a decision or an option, they have the freedom to throw away their greed, hatred and delusion - at least temporarily. At this precious and insecure selection, they have the opportunity to rise above all the complex and destructive pressures of their past karmic past. Indeed, In a short moment they can overcome the karma of karma. It is thanks to mindfulness that we can firmly grasp the passing moment, and also mindfulness will give us the ability to utilize that momentum in making wise choices. Part II Every act of action, as soon as practiced, will first of all affect the doer himself. This is true for the actions of the body and speech (directing and moving) that are directed towards others as well as those that do not find outward (inhibited). To a degree we can control our own reactions to our actions, but we can not control how people react to them. Their response is completely different from what we expected. A good deed may be characterized by an ungrateful attitude, a polite temperament that may come in cold or even hostile reception. But whether the good deeds and the polite words at that time are wasted on the recipient or detrimental to them, they are not wasted on the worker. The willingness to promote that speech and action will make our minds noble, even more so if we respond to that negative reception with tolerance instead of anger and displeasure. Again, an act or word intended to harm or injure another person may not provoke a hostile response from them, but only in a calm, calm manner. Then "this unrequited gift will be returned to the donor" as the Buddha once told the Blasphemer to insult him. Negative actions and words, as well as unwholesome thoughts that promote such behavior, may not harm others, but will inevitably have a disastrous effect on the personality of the person doing the act; It will even affect the person worse if they respond to this sudden response with anger or irritation. Therefore, the Buddha says that sentient beings are the master of karma, the karmic property of their inalienable property.Every being is the sole heir of their deeds, and inherits the good or the bad as their inheritance. Always remind yourself of the fact that the actions, And our thoughts will first of all affect and change our xinxing, which is a very good practice. Such rebellion will create a powerful thrust for true self-esteem, self-esteem that is only nourished by keeping ourselves from evil. Doing so would open up a new and practical understanding of the Buddha's insightful phrase: "In this long-limbed body, together with its ideas and thoughts there is the world, (Origin) of the world, the cessation of the world, and the path to the end of the world. "
AN, 4:46
Part III
"The world" The Buddha says here is included in this body and mind assembly. It is because of the workings of the physics and psychology that a new world can be experienced and fully known. The mundane: hermitages, tastes, tastes, tastes, tastes we perceive, and other mental functions - both our conscious and unconscious - this is the world we live in. And this world is rooted in the very collection of psychological and physical processes that make up the act of craving for these six faculties.
"Ananda, if there is not now ripe for the sensuous, the sensuous (the existence of realms) have appeared or not?" - "Certainly not, O Blessed." AN 3:76
As So karma is the birth from which we are born (kamma-yoni), Karma is the true creator of the world and of ourselves - the person who experiences the world. And through our actions in action, words, and thoughts, we are constantly participating in the construction and rebuilding of this world and beyond. Even our good deeds, as long as they are under the influence of craving, conceit, and ignorance, contribute to the creation and maintenance of the world of suffering. The wheel of life is like a treadmill that is made to rotate forever. Karma mainly refers to three akusala cittas: greed, anger, and delusion. The "end of the world" certainly can not be reached by walking on the mill; This only gives us the illusion of progress. It is thanks to stop all false attempts (step on the mill), We reach the cessation or extinction of the world.
It is because of "the renunciation of greed, hatred, and delusion that the karmas come to an end" (AN, 10: 174). And this does not happen anywhere else but this rupa and mind, where suffering and the birth of suffering arises. Thanks to the hopeful message of the Third Noble Truth - the cessation of the Noble Truth, we can get out of the tired circle of illusion and suffering. Although it is possible to understand that liberation is possible, we continue to walk on the life cycle of the reliquary, which is due to the habit of attachment to my 'me', 'my' concepts. ', And' my self 'has been so deeply ingrained that it becomes a long-time addictive addict. But here again we have the promising message of the Four Noble Truths with the Eightfold Path, a cure that can cure addiction, which gradually leads us to the ultimate cessation of suffering. . And all that is required for this therapy is found in our own body and mind.
Appropriate treatment begins with the correct understanding of karma and thereby understands our position in the world. Such correct understanding will provide us with a powerful thrust, in order to secure an advantage of good karma in our lives. And when this understanding becomes deeper by seeing the human condition, it is this understanding or wisdom that becomes the incentive for breaking the bonds of karma.
WHAT IS AN ENTERPRISE? - K.Sri Dhammananda Kamma (kamma) is an objective, natural law operating in accordance with our actions. Karma itself is a rule, so there is no lawmaker. Karma operates in its own field without any intervention by an external judge. If put in childish language, karma can be understood like this: Do good and good will come to you, right now and tomorrow. Do bad things, bad things will come to you, now and tomorrow. In the language of the farmer, karma can be explained in this way: If you sow good seeds, you will reap a good crop; If you sow bad seeds, you will reap a bad crop. In the language of science, karma is the law of cause and effect: each person has one result. Another term for this rule is: the law of cause and effect on the moral side. Moral cause and effect in the moral field is the same as the physical law of action and reaction in the physical domain. In the Dhammapada , karma is explained in more detail: mind is the master (or the mind that goes before) the good and evil. If we speak or act with a good or evil mind, the time of happiness or suffering will follow us like a wheel in the foot of a cow, or as a shadow. Karma is simply action. In all sentient beings, there is a power or energy called by different names such as instinctive tendencies, conscience, etc. This innate tendency forces all beings to be physically or mentally active. . This activity is action. Repeating an action becomes a habit, and the habit becomes their personality. In Buddhism, this process is called KammaKamma, in the ultimate sense, the act of mind or intention, both good and evil. The Buddha states: "The intention ( cetana ) is karma. Thus karma is not an entity but a process, an action, a capacity. Someone explains this force as 'effect of action'. The very things we do will react on ourselves. In this sense, the suffering and happiness that human beings receive is only the result of their actions, words and thoughts that are reacting to themselves. Thus, our actions, words and thoughts create success and failure,Our happiness and suffering in life. Karma is a natural and objective law, operating perfectly in accordance with our actions. Karma itself is a rule, so there is no lawmaker. It operates in its own field without any intervention by an external judge. Because there is no hidden power to guide or regulate the reward, Buddhists do not rely on supernatural powers to influence the results of karma. According to the Buddha, kamma is not predestination, nor is it a fate caused by some mysterious and strange power that overwhelms us, forcing us to endure helplessly. Buddhists believe that humans will reap what they have sown; We are the result of what we have done, And will be the result of what we are doing. In other words, humans will not absolutely keep what they have been, nor will they continue to keep what they are. This simply means that karma is not a complete determinism. The Buddha has shown us that if everything is decided beforehand, time will be free of will and pure life. We will just be slaves of the past.Conversely, if things are not decided beforehand, time can not be cultivated morally and spiritually. Thus, the Buddha did not accept absolute predestination, nor did it accept the complete predestination. Misconceptions about Kamma Misrepresentations and unreasonable views of karma are stated in the Anguttara Nikāya . Here the Buddha advised the wise to judge and abandon the following concepts: Believe that everything is the result of actions done in previous lives (Prejudice). Believe that all is only the result of the creation of a supreme being (Creationists). Believe that everything arises without any cause or condition. If a person becomes a murderer, a thief, or a fornicator, and if their actions are attributed only to past kamma, or to the creation of a powerful being, or if everything has happened Just by accident, This time people will have nothing to blame for their negative karma. Another misconception about karma is that karma is only valid for some people who follow their beliefs - that is, those who believe in kamma will have effect on them. However, the fate of a person in the next life absolutely not depend on the religion of their choice. Whatever their religion is, human destiny is entirely dependent on their actions, speech and mind. The religious labels they impose on themselves do not matter, as long as they do good deeds and live a life of immorality, they will surely be born into the happy realm in the next life. And if they commit evil deeds and nurture evil thoughts in their hearts, they will surely have to be reborn to live a miserable, miserable life. So, Buddhists do not claim that they are the only lucky ones born to the heavens after death. Regardless of any religion, only the thought of creating karma of mankind decides their fate for the rest of this life and the next.Thus, Karma teaches not only a justice after death, nor does the Buddha teach the law of causality to protect the rich and comfort the poor by promising illusory happiness in a lifetime. six. According to Buddhism, karma explains the inequalities that exist between human beings. These inequalities are not only due to the inheritance, the surrounding environment and nature, but also to the karma or result of the actions we do.Real karma is just one of the factors responsible for the success and failure of our lives.Since karma is an invisible force, we can not see how it works with the naked eye. To understand the operation of karma, we can compare it to the seeds: the results of kamma are stored in the subconscious mind , Left, and stem of a tree contained in its seed. Under favorable conditions, karmic fruits will be created as well as leaves and stalks will poke out from its tiny seed when enough moisture and light. The operation of karma can also be compared to a bank account: a virtuous, charitable, and generous person in this present life is like a person adding to his good deeds. This cumulative kamma can be used by them to ensure a life without unfortunate events. Of course they have to add something new to what they took out, because otherwise, one day their account will be exhausted and they will go bankrupt. At which time will they blame anyone for their misfortune? They can not blame others or fate. Only they are the ones responsible for their suffering and happiness. So a true Buddhist can not be a fugitive of reality. They have to face life as it is and have no right to avoid it. A passive attitude can not stop karma. Be active because good is essential for human well-being. The escapist tendency is the solution of the weak, And it is impossible to escape the law of cause and effect. In the Dhammapada, the Buddha taught: "No place to hide can escape the fruits of karma." Not in the sky, in the sea, Not in the mountains,No place in the world, Hiding the bad karma. (PC127)
Our Own Experience
Understanding the law of karma is to make clear that we must be responsible for our own happiness and suffering. We are the architects of karma. Buddhism clearly explains that people have every ability to shape their karma and thereby influence the direction of their lives. On the other hand, human beings are not prisoners or slaves for their karma altogether. Man is not merely a machine that automatically releases the instinctive abilities that have enslaved them. They are not just a product of nature. People have in them the strength and ability to change their karma. Mind is stronger than karma, and so we can force karma to serve us, not give up all hope and effort to surrender our kamma.In order to compensate for the reaction of the bad karma that we have created in the past, we need to cultivate more good karma, and at the same time make our minds clear by precepts, wisdom, and wisdom. For praying, worshiping, or performing unnecessary rituals, or tormenting the body to look beyond his karma.So if people act wisely, by living a holy life, they can overcome the consequences of bad kamma.
We must make use of the material possessions we have to promote that ideal. Cards in the game of life are in our hands, we have no right to choose them. These cards belong to our past karma, but if we like, we can do what we want and when we play, we will either win or lose.
Karma is considered to be analogous to human action. This action generates corresponding results. But actions that are performed intentionally or intentionally can not become kusala kamma or akusala kamma . That is why the Buddha explained kamma as intentional activities. That means that any good or evil act that we commit without intentionally will not have the strength to be brought into our next life. However, ignorance of the nature of karmas and fruits of karma is not considered as a justification for justifying or avoiding the results of karma committed. A child or a person who is ignorant can commit a great deal of evil deeds. Because they commit such negative consequences with the intent to harm or hurt other sentient beings, it is difficult to say that they do not suffer the consequences. If a baby touches his hand on a hot iron, the heat does not feel as if it is a baby, but does not burn his hand. The karma works exactly as it does, and does not favor anyone. The radical transformation of the personality of Angulimala and Emperor Asoka has demonstrated the ability to take control of human karmic force. Angulimala is a robber general who has killed more than a thousand people. Is it possible to judge him by acting superficially? Because in the present life, he has been practicing to become an Arahant, and thus has redeemed his past mistakes. Asoka, the Emperor of India, killed thousands in the imperialist wars. However, after winning the battle, He corrected himself and completely changed his career to the present day when writing about him, HG Wells, a world-famous historian, said: "Among the tens of thousands of monarchs are filled with columns. Asoka's glory is as bright as a star, almost like a star. " The Other Factors of Supporting Kamma Although it is true that man can control his kamma, Buddhism does not claim it. Dad is all due to karma.Buddhism is not unaware of the role that other capacities of nature contribute. According to Buddhism, there are five laws or five processes of natural laws (niyāma) that operate in this psycho-physical world: - Utu niyāma, the law of inorganic physics, The weather, the law of the seasons, Changes and specific events of the weather, cause of wind and rain, nature of heat, etc. belong to this group. Bīja niyāma, the law of seed and seed , is also called the organic law of nature, such as the rice from the rice seed, the sweetness of the sugar from the sugar cane and honey, and special properties. Of some fruits. The scientific theory of the cells and genes as well as the physical similarity of the twins lies in this law. Kamma niyāma, the law of karmic retribution, acts as good and unwholesome actions producing good and bad results. For example, water will always flow down to the bottom. Karma, too, has the opportunity to produce its inevitability, not in the form of rewarding but as a natural continuation. The continuation or sequence of action (kamma) and the result (retribution) are as natural and necessary as the operation of the sun, the moon, and the principle of kamma. The principle of cause-effect is also inherent in karma. Diverse experiences, personal traits, accumulated knowledge, and so forth are all recorded in the mind as an uncodified manuscript. All these experiences and characteristics will be transferred from one life to another. Of course, over time they can be forgotten as in the case of our experiences of childhood. Prodigal children speak different languages without learning to anyone, which is typical of the next principle of kamma mentioned above. - Dhamma niyama, the law of law, For example, natural phenomena occurring at the time of a last-born Bodhisattva, the law of gravitation, and other laws of nature, reasons for good deeds, etc. can be mentioned in this group. - Citta niyama, the law of mind or moral law , for example the mental processes, the elements of the mind, the power of the mind, including spiritual touch, telepathy, remembrance of the past, The mind, the mind, the mind, the mind, and other psychic phenomena are, in general, all that modern science can not explain. All psychological or physical phenomena can be explained by these five laws. These are the laws of self-phenomena, and karma is just one of those five laws. Like all natural laws, These laws do not require a lawmaker. In these five laws, inorganic physics law, organic physics law, and French law are more or less mechanistic laws, although they can be controlled to some degree. It is by the ingenuity of man and by the power of the mind. For example, ordinary fire burns and extreme cold will freeze, but some people are able to walk on fire without injury and meditate without clothing in the Himalayan mountains; Professional gardeners have done miracles with flowers and fruits (crossbreeding flowers and fruits that make them beautiful and larger); And the yogis have successfully cultivated miraculous powers such as flying out of nothingness, etc. The moral rules are equally mechanical, But the practice of Buddhism aims at controlling and mastering the mind, which we can do with right understanding and good intention. The law of kamma is fully automatic, and when the karma is intense, we can not interfere with its cruel outcome; But right understanding and good intention can also do much work and shaping our future. Good kamma, if you persevere, can prevent the ripening of negative karma. Karma is, of course, a very complex rule, only the Buddha can understand its operation. So the fruit of karma (kamma-vipāka) is claimed by the Buddha as one of the four inconceivable things in the Sutra (four inconceivable things: the Buddha-dhamma, the meditator's paradise, the celestial fruit Of karma, Reflect on the world as to who created the moon, sun, mountains, rivers, etc.) Can the Kamma be changed? Kamma is always affected by circumstances: the energies of kusala or akusala kamma will affect, reverse or support this karmic self-regulation. Other abilities that either help or hinder karma are: giving birth, time or condition, appearance, and effort. A favorable animal (gati sampatti) or an inconvenient animal (gati vipatti) can strengthen or obstruct the fruit of karma. For example, if a person was born in a noble family or in a happy country, this favorable birth would provide an easy opportunity for their good karma to work. An ignorant person, thanks to some good karma, Born in a royal family, due to this noble birth, he will be respected by all. If the ignorant person, being born in a less fortunate animal, would not have been treated like that. Birth, or suf- ficientappearance (upadhi sampatti) and adverse appearance (upadhi vipatti) are two other factors that hinder or support the work of karma. If, by virtue of some good deed, one has good beasts, but is ugly due to another akusala kamma, they will not enjoy the full benefits of their good karma. Even a legitimate heir of a throne, too, if physically or spiritually defective, may not be elevated to that high status. On the contrary, looks good when beautiful will be a favorable. A beautiful child of a poor family can attract the attention of others, and emerge from their influence. We can see cases where people from poor conditions, no reputation, become famous and popular, like movie actors or Miss Universe. Periods and opportunities are other factors that affect the work of karma. At the time of famine in the war, everyone except one suffered the same fate.Here the unfavorable conditions open up the possibility of negativity. Conversely, favorable conditions prevent the action of that bad kamma. Effort and wisdom can be considered as the two most important factors that affect the work of karma. Without self-effort, physical and mental progress is impossible. If a person does not attempt to cure himself of a disease of his own, or fails to save himself from troublesome troubles or delights due to his spiritual progress, his evil days will find its way. Assembly appropriate to produce the fruit worthy. However, if they know how to overcome these difficulties, their good will come to help them. When sank on a deep-sea, the Bodhisatta, in his previous life, struggled to save himself and his aging mother, while others only prayed and died. Fate in the hands of their imaginary gods. As a result, the Bodhisattva escaped, and everyone died. Thus, the work (reward) of karma is assisted or impeded by birth, good or bad, period and self effort, or intelligence.However, Humans can overcome immediate successes by adopting several methods.But they still can not escape the fruit if it exists in the cycle of samsara. Whenever the opportunity arises, it is the karmic retribution that they have overcome before that which may affect them again. This is the uncertainty of life. Even the Buddha and the Arahants are also affected by some kind of karma, even though they are living their last life. Period element is another important aspect of karma for humans in feeling the good and the bad. In fact, humans only feel some karmic effects in this life while some other karmic effects are effective in the next life, in the next birth. And others pursue the karmic creators as long as they are in this samsara, Or until they end rebirth due to ultimate Nirvana. The main reason for making these discrepancies is the human javana citta at which thought arises in the mind that wishes to do good or bad (see Abhidharma later). Unbelievers have a capacity called kamma so it is understood that karma is not a byproduct of any religion. Whether Hinduism, Buddhism, or Jainism, all recognize and explain the nature of force. Kamma is a universal law that always exists and does not have a religious mark. Those who violate this rule must face the consequences regardless of their religious beliefs, And those who live in accordance with this law also feel the peace and happiness in their lives. Therefore, the law of cause-effect or karma-law does not favor anyone, whether they believe it or not, regardless of whether or not they follow a religion. It is like other cosmic laws and it must be remembered that karma is not the sole possession of Buddhism. If we understand karma as a capacity or as a form of energy, we do not need to care about its origins. Place the problem where the origin of karma is like asking where is the source of the electricity. Karma is like electricity, there is no beginning. Under certain conditions it appears. By convention we say that the origin of kamma is intention or cetanā , But this is no different from saying the source of the river is from a mountain peak. As long as the waves in the ocean are constantly pouring into one another, a unit of consciousness is steadily flowing to such another mental unit, the fusion of one center of mind into another Is the work of karma. In short, according to Buddhism, every sentient being is a vibrant life operating under the karmic automatic switch. Karma is an energy form that is not found anywhere in the body and mind. Like mangoes that are not stored anywhere in the mango tree, but depending on certain conditions, they are unexpectedly present, and karma is the same. It can be said that karma is like the wind or fire, not available anywhere in the universe, but under certain conditions are present. Rebirth The desire for existence and the desire for pleasures that are not satisfied are the causes of rebirth.Buddhists view the doctrine of rebirth as not a purely theoretical but as a verifiable event in life. Rebirth forms a firm and fundamental tenet of Buddhism. However, rebirth is not limited to Buddhism, but is found in other countries, religions, and even religious thinkers. Pythagore (the ancient Greek philosopher and philosopher of the 4th century BC) can recall his past lives. Plato (Greek philosopher 427-347 BCE) can remember some of his earlier lives. According to Plato, humans can regenerate up to ten lifetimes.He also believes that reincarnation in mammals is real. There was a common belief among ancient Egyptians and Chinese that only celebrities like emperors and kings reborn. Origen, a very well-to-do God, lived in 185 AD to 254 BC also believed in rebirth. According to him, there is no eternal suffering in hell (such as the concept of Christianity). Gorana Bruno, living in the 16th century, believes that the soul of every human being and of every animal moves from one body to another. In 1788, Kant (1724-1804), a famous German philosopher after the eighteenth century, criticized eternal punishment. Kant also believes that it is possible to reincarnate in other celestial bodies. Schopenhauer (1788-1860), another great German philosopher, was regarded as the founder of Western cognate philosophy in the mid-nineteenth century, saying where the will to live is there. Have life The will to live self-expression continuously in all new forms. The Buddha explained this 'will to live' as being (desire for existence). Actually, the proof of past lives is possible but not easy for us. The essence of mind is always so, it does not allow most people to recall their past lives. Our minds are overwhelmed by the five hindrances: greed, anger, low self-esteem, transgression, and skepticism. Because of the five hindrances, our view is confined to the mundane realm and so it is impossible to envision regeneration. Just like a dusty mirror does not reflect the image, so does the mind, when the five hemispheres do not allow people to remember such past lives. We can not see stars in the day, not because they are not in the sky, but because they are more radiant in the sun.Likewise, we can not recall our past lives because our minds are always weighed down with present thoughts, everyday events, and profane emotions. A bit of attention to our short life span in the world will give us material to meditate on rebirth. If we consider life with its ultimate meaning and purpose, and all the different experiences considered possible for human beings, we will come to the conclusion that in one lifetime In short, there is enough time for us to do what nature has to say, what we want to do.The scope of experience is immeasurable. There is a great deal of latent power in the human being that we can develop if we have the opportunity. This is especially true of the present day, if someone tries to do a specialized research in this area. We find ourselves have great aspirations but do not have time to get there. Meanwhile, the mighty army of desire and desire, selfish motives and ambitions is declaring war inside us. These opposing forces pursue each other until the time of our death. These forces must be challenged, overcome, tame and utilized. A lifetime is not enough to do this. To say that we have only one life here with the responsibilities that must be fulfilled for the end is impossible, Is to show that world and life are just a joke. We need to differentiate Buddhism's teachings on rebirth with reincarnation and reincarnation of other religions.Buddhism denies the existence of an eternal soul created by God or an unchanging being from one birth to another. For example, relative likeness can be conceived by the continuous continuity of cause and effect without a self or soul, so too can regeneration without the presence of the first soul. Thai In one's life, every moment of consciousness comes and goes on to generate the next mental moment along with its disappearance. To be exact, the birth and the disappearance in each moment of each mental unit is a birth and death. So, Even in a single life we have experienced countless deaths every single moment. But because the mental continuum continues with the support of only one physical body, we view the mind-body continuum as forming a single life. Often when it comes to death, we consider it the cessation of the vital functions of the body.When the physical body loses its vigor, it no longer supports the stream of consciousness, the psychological aspect of the course of life. But as long as there is clinging to life, there is the desire to continue to exist, the stream of consciousness does not end with the death of the body. Rather, when death occurs, when the physical body is extinguished, the stream of consciousness driven by the desire to exist more will reappear with the support of a new physical body, A body that has just formed through the encounter of the father and mother blood (sperm and egg). Thus, rebirth occurs immediately after death. The memory stream may be interrupted and the sense of identity changes into a new state, but the whole accumulation of experience as well as the mindfulness has been transferred through the new one, Save another term.Therefore, for Buddhism, death does not mean that the door to eternal life or the total destruction of a being. Rather, death is the gateway to a new birth, and then again to death as before. At the last moment of human life, the physical function of renewal no longer occurs in the mind of a dying person. This event is like a driver letting off the accelerator before stopping, As a result, traction no longer affects the engine.Similarly, the physical qualities of karma (karmas) do not arise. (According to the Abhidhamma, graduation ends from the seventeenth time opposite the time of death.) Buddhists do not think that the present life is the only life between the two endless states of suffering and happiness; They also do not believe the angels will take them to heaven and let them live there eternal as the views of other religions. Buddhists believe that this present existence is only one of the innumerable states of existence and that the earthly existence is nothing but a stage in the innumerable other stages of samsara. They believe that all sentient beings will have to be reborn somewhere for a certain period of time, Their evil still exists in the physical stream in the form of mental or mental energy. Here the explanation of the subconscious mind (or bhavaṇga ) in the Buddhist scriptures should not be confused with what modern psychologists offer, since these concepts are not Synonyms exactly. What is the nucleus of rebirth? The Buddha taught that ignorance creates craving. This unsatisfactory desire is the cause of rebirth. When all aspirations are extinguished, rebirth ends. Thus, to end the rebirth, to eradicate all craving. Want to kill craving, necessarily eliminated ignorance. When ignorance has been eliminated, people realize the futility of each rebirth. They also completely eliminate the need to adopt a way of life, Through which the aspiration for endless rebirths is fulfilled. Ignorance also generates unreasonable and unreasonable ideas that there is only one life for man, and that this unique life is followed by eternal pleasures or suffering team. The Buddha teaches only the realization of the Four Noble Truths that break the ignorance and eliminate suffering, not by any other source. To break the ignorance, we have to persevere practice altruism all over, to live in virtue and cultivate wisdom. We must also eliminate all low desires and selfish pleasures. How does the rebirth take place? When the physical body is no longer able to do the task, The mental powers that do not die with it continue to carry on a certain form that we often call another life. Karma manifested in a human form can also manifest itself in the form of an animal. This can happen if one does not have the opportunity to develop positive karma. This energy called craving, desire, will, life-long aspiration along with the deactivation of the body, which continues to manifest in another form, creates the re-existence that we call regeneration. Today, in some countries in the world there are people who have opened their minds to their previous lives. These events were clearly documented by the press. Some of them have never before accepted there is such a thing as reincarnation until the memory capacities of their past lives appear. Much of the information they reveal about their past lives has been verified and shown to be well founded. Through hypnosis, some people have also succeeded in disclosing news about past lives. Some hypnotic states even penetrate into the subconscious mind and make one remember the past lives of them. Regeneration or continuity is a natural event not created by any religion or god. Believing in or not believing in rebirth does not make the process of reincarnation any different, nor inevitable to be reborn. As long as craving for life and with pleasure or clinging remain in the mind, rebirth still occurs. Those who hope and often pray for themselves not to be reborn must understand that their wishes will never materialize until they have made serious efforts to break away their craving and attachment. letter. After recognizing and experiencing the uncertainty and unsatisfactoriness of life under realistic conditions, the wise man tries to liberate himself from the cycle of birth by following the path. Those who can not diminish their craving and clinging must be ready to face the uncertainty and displeasure of life along with rebirth and endless fulfillment. Recurring Does It Happen At the Same Time With Death? Another confusing thing about regeneration is that regeneration does not happen at the same time. This is a controversial issue among the famous Buddhist scholars. According to the Abhidamma , rebirth occurs immediately after the death of a being who does not have any intermediate state. However, some people believe that after death human beings will evolve into demonic form in a certain time before the rebirth takes place. Others believe so, but explain that it is not the devil, but the mind or mind of the dead who remain in nothing, thanks to the power of their craving and attachment. However, sooner or later rebirths must happen. Ghosts (actually rows down - petas ) are beings unhappy, but their lives in the form of collapsed not long and there is also a form of rebirth, even if only temporary. Another concept that most people do not understand is that in the process of reincarnation, why a person can be born as an animal and a human animal again. The animal nature of the human mind and lifestyle are as much as the animals that they have accepted can make their animal reincarnation. The condition and behavior of the mind responsible for the next life. On the contrary, a person, due to a mental abuse in his past life, must be born in animal form, can be reborn as a human again if he does not commit a serious mischief. An event that everyone knows is that there are very intelligent animals. This is an obvious evidence that they tend to be human. It is also the case that a human being who reproduces as a human being can be reborn as a human being when the karmic retribution facilitates their begetting rebirth and the pre-eminent good karma becomes superior. Moments of Death In the heart of people dying has three kinds of mind or consciousness (viňňāna) mission in moments of death: wake continuous birth(patisandhi Citta) , stream of consciousness passive or line form organic fraction(bhavanga-Citta) , And death or separation of the present life (cuti-citta) . At the last moment of the present existence, the birth consciousness or the arising of life arise, taking one of the three generals (karma, Karma, and beast) as its object. Confucianism existed in the cognitive process for only five quick moments (instead of seven as usual) and then sunk into the celestial clan. At the end of the lineage, the mental element arises, separates the present and re-enters into existence. This moment of death is the end of the present life. At the moment of possession, another mind is born in the next birth, and from this moment on, life begins. This is the process of death and rebirth in Buddhism, and only in Buddhism, the process of this natural phenomenon has been explained to every detail. When confronted with death, Buddhists do not view it as a crisis but as a normal event because they understand that anyone born in this world is going to die and eventually die. . Or, As someone who cleverly described the event, "Everybody was born with a death certificate from birth." If people could look at death with such a sensible understanding, We will not cling to life in an obstinate way.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.18/7/2017. |
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