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Karma is a very common and important concept in Buddhism. Who do not know the last verse in the story of Nguyen Du Nguyen Kieu :
Thus, everyone is talking about karma , everyone blames karma for what is happening in the world, for people and for themselves. But in the end, whether we understand the meaning of now or not? What did Shakyamuni Buddha say about karma ? He went through now was, had put now in place in his teachings? And in fact, how to apply the understanding of karma ?"Having taken karma into the body,Also do not blame the sky near the sky.Charity is in the oven ,The new mind with three words.
We will try to answer those questions, on a problem perhaps more complex than originally imagined.
The concept of karma has preceded Buddhism
TIE n, we must emphasize that the concept of career was rooted in soul Indi in long before Buddhism appears, as was stated in the Beijing Vedas ( Veda ) and Upanishads ( Upanishad ), around 1600-500 BC.
The familiar concepts such as reincarnation - rebirth ( samsara ), liberation ( moksa ), the virtual world ( maya ), law ( dhamma ) and ignorance ( avijja ) are already present in terms of philosophy and religion at the time.
Buddhist and Indian scholars have recognized that samsara - rebirth and karma (which are intertwined concepts) are not the specificities of Buddhism, but rather the general concepts of most religions in India ( Brahmin teacher [old], India Catholic [today], Thi Na Catholic, Buddhist, Sikh ) and as the basis for their theory.
Shakyamuni accepted them only and his teachings, simultaneously bringing about some changes, especially in the concept of karma .
Karma is derived from the word kr , which means "to do, to act". Sanskrit is karma , while Pali is kamma , Chinese is 業 yè , Sino-Vietnamese is karma .
In the Vedas , which are the oldest religious texts and chapters of India, karma is primarily a divine act, as the so-called rita ( cosmic order) leads to the benefit given by spirit. In the Apocalypse (later to appear), kamma is a transcendantal individual action. The main business will determine the status of each of the lives that follow. " How will the next life be like?"
For Thi Na Catholic (religion Jain ), an unorthodox teachings (heterodoxe), not to recognize Beijing Vedic as Brahmin teacher, now play a role of utmost importance. It is a subtle physical form, created by passionate actions , clinging to individual souls and piling up gradually. From one life to another, karma causes itself pleasure as well as suffering . To liberate the soul from the body, escape peaked universe, where it will exist forever, the disciple Thi Na must dissipate gradually out now by asceticism and strict adherence to the prohibitions, including the non-killing ( ahimsa ) of any form of life.
Thus the concept of career was very popular at the time then, and has been retained by the Buddha, when he affirmed: "These beings are the master of business themselves, is the successor to now her; now is the womb where I was born, a friend of his, is his refuge. Whether creating now good or bad, people will inherit it "( Middle Nikaya, Majjhima-Nikaya 135 ).
However, the Buddha recited the karma , by bringing about some significant changes, so that one could talk about some of the characteristics of karma in Buddhism.
Three characteristics of karma in Buddhism
Such kamma means acting , but in the spirit of Buddhism, it is not any action:
Firstly, it is an intentional act , that is, a deliberate , intentional action. The important point is being emphasized mainly by the Buddha: "Na y monks! The volition ( cetana ) is what we call now ( cetanaham bhikkhave kammam vadami ). Because through volition , people act by body, speech, mind ... "( Anguttara-nikaya VI ).
Volition ( cetana , volition) belong to the group practice ( samkhāra , formations mentales), one of the five aggregates ( upadana khanda ) temporarily into a private meeting and always changing. This group consists of 52 actions , including will, attention, concentration, energy, desire, trust, anger , ignorance, ignorance, etc. The mind control function ( citta , mental actions in good, bad or unsatisfactory actions, and thus means karma , with the intention of living, the continuation of existence, becoming.
Thus, an involuntary, unintended act is not karma . That is the fundamental difference to the Brahmanical religion, Indian teachers and Thi Na spear. For a person under the Indian Catholic or follow Thi Na Catholic, though unwittingly act also karma. If he accidentally died an animal, he made a bad karma. But for a Buddhist, that action does not create karma, because it does not intend to kill. It all depends on where the center, as well as the head of Beijing Dhammapada ( Dhammapada ): "Tam led the legal mind is m all, mind artifacts (mano pubbangama dhamma manosettha manomaya ) ".
Second, contrary to popular conception, the karma is not the result of the act of creating karma . Do not understand karma in the negative sense, as a consequence of an act that one must tolerate . In countries under the Mahayana, the influence of the original Han as karma, retribution, karma , so people tend to confuse business with fruit . For example, people often say, "It 's my karma . I'm paying for the mistakes of my previous life." This iscompletely wrong, because karma It is the action, not the result of it, and in the spirit of Buddhism, the result of an act is never a reward by any power: God, spirit or supernatural power. , influence from the outside.
According monks Nyanatiloka , "Believing that Buddhism is all the result of the e practice he has been a totally wrong ... N herbal extraction system in Buddhism does not mean the result of the action, and It is certainly not the fate of man, or of a nation ... ".
Third, it is a good action (good), kusala , or vice versa bad (or evil), akusala . "Good" or "bad" is not based on moral or legal standards , but psychology, on dukkha can cause. A "good" action ( kusala ) is an act of deliverance from suffering, an act of " akusala " which is an act leading to suffering. On the contrary, a bad action is not bad, called unsatisfactory, not karma , not create karma .
Thus, we should not forget the three e malignant primary that 's now a Buddhist: actions taken by intention , leads to the result "good" or "bad", and not the result of the action .
Can say that now Buddhists including psychological aspects and ethics, while now under Brahmin - Indian religious nature and metaphysical rites.
Mechanism of karma : the law of cause and effect
Karma is governed by the universal law of causality, or the law of cause and effect. Under this law, each cause has a special effect. In the origin of Buddhism, it is represented by the image of a fruit "ripened in this life, in the next life, or in the next life."
In Mahayana Buddhism, people usually use the image of "seed" and "fruit" to illustrate, because the same Chinese word has both meanings "seed" and "cause", "fruit" and "result".
Thus, an orange seed grows into an orange tree, blooms into orange seeds, and so on. It can not be brought to a mango tree, it can only grow from a mango seed. Technically, today, it is said that it is a gene transfer by DNA specific to each species. The Law of Cause and Effect is also present in the mineral world and all physical phenomena, up to the molecular level.
We should note that this symbol is not found in the original Indian religion: the word hetu (= root) is used to indicate the origin, while the word phala (= fruit) indicates It is often used to indicate the state of mind attained by vipassana meditation . Hetu talk with the mula , is the root, is the root. Key 3 the mula , (Sino-Vietnamese called " three poisons "), is a root cause 3 suffering: join (lobha) , golf (dosa) and delusion (moha) . You must break all 3 roots to free yourself from suffering. In contrast, in each person also The good roots, called kusalamula , that is good , as in the sentence "good in the oven " of the story Kieu .
The result of karma is called vipaka. But this word is used only for the unconditioned psychic phenomena (such as the feeling of the body, or sensory perception by the senses, etc.), arising from a "good" or "bad" intention. Kamma can not produce results ( ahosi-kamma ), in the absence of the conditions that cause it, or when it is too weak before a kamma has the opposite effect.
One difference is that in the Mahayana, next to the business individuals ( particularly now), can have the now common of a DOA n can ( karma ), is a completely unfamiliar e amniotic Buddhism source. In Buddhist origin and Buddhism , the karma is completely personal, because each person is subject to the results of his own kamma , not the other.
Condition or " startup"
In fact, the Buddha has received concept now in his teaching, but has changed somewhat its mechanism, by replacing the law of causality by reason of dependent origination .
Li origination ( Paticca-samuppada ) and non-self ( anatta ) are two principles stand in the center of the doctrine e ạo Buddha, essential that the Buddha himself has declared: "Who see origination , the see the Chief of the Dharma. Those who see the Dhamma are seen dependent . "( Majjhima-nikaya 28 ).
Duyen ( paccaya ) is what makes an object (or phenomenon) subject to conditions ( samuppanna , conditionne, also known as compounded ) depends on an object causes the condition ( samuppada , conditionnant), and can not now e property is entitled without causing organisms such conditions. In Mahayana Buddhism, grace is seen as conditions for assisting people to become effective (such as through land, water, sunlight, etc., for Guinea n particles springing into the tree and fruit ). However, the notion coast Such is separated far from the teachings of Buddhism originated.
For the Buddha, preconditioning is the source of all physical and psychological phenomena, because all relative, correlated , interconnected through the chains of conditions. The principle of causality , the relationship between things can be summarized in a simple sentence:
"When this has, then the other has." This one appears, the other appears. When this does not exist, then the other does not. This stops, the other stops. "( Majjhima -nikaya III, Samyutta-nikaya II).
Existence, and life, can explain how thoroughly by round predestined ( Paticca-samuppada ), including 12 essential elements, each element and under the conditions, has caused the condition, and form a The circle goes from ignorance ( avijja ) to aging and death ( jara-marana ).
Karma, between causality and dependent origination
Looking at that aspect, karma is somewhat different: instead of the transformation from one "kernel" to another, the "fruit" is actually just a change from one form to another, under the influence of supporting factors.
"Cause" and "result", as well as seeds and fruits, eggs and chickens, are actually the same entity, at different stages of development, rather than two entities. this is the other.
At a glance, the law of "cause and effect" and karma are necessary to explain samsara , and to lay the foundations for the basic doctrine of Buddhism, namely the Four Noble Truths ( cattari ariya-saccani ). Suffering ( dukkha ) is the result of the appearance ( samudaya ) of the cause of suffering, and the cessation of suffering ( nirodha ) is the result of the path leading to the cessation of suffering, the path of atthangika-magga .
Without karma , one can not understand and can not follow the path pointed out by the Buddha. "Tu tu chuyen nghiep " is the title of a book by Thich Thanh Tu . The purpose of the practice ( bhavana ) is not to go far away from any corner of the sea, but to transform one's kamma from good to good, that is, to transform the mind. , and especially his intentions .
In Mahayana Buddhism, people often hear the saying: "Bodhisattva fear of human beings, beings are afraid of fruit ." This sentence means that most people are afraid of bad things happen to themselves (ie fruit ), so praying God to Buddha not to be sick, accident, bad luck, but not to avoid cause bad karma (ie human ). Conversely Bodhisattvas are enlightened, then, to see clearly that the reason of the results bad is now my bad, so afraid of people not afraid of results and to avoid causing the now bad. So, the firstn of the cultivator is to be aware of the importance of karma , which is the natural cause of the result .
However, if we base ourselves on the Buddha's essential teachings, conditioned origination and selflessness , then some changes must be made to the ancient concept of karma .
Cause, the origin of suffering lies within itself, not outside it. In the ancient Pali Sutra it is said: "All things that have nature appear, are also of nature ceased." So the Buddha said: "Anyone who sees misery sees the cause of suffering, and sees the cessation of suffering and the path leading to it."
If it is allowed to compare, I would argue that the dependent origination consists of the law of cause and effect , not unlike in physics the laws of interaction between molecules include the law of gravitation. Indeed, while the law of causality and the law of gravitation seem linear , with two variables (cause-effect, mass-distance), the origin of interdependence and the law of interaction between Molecules appear to be dimensional, multivariate, and thus more explain the complexity of the world.
Now , between relative truth and the great respect
And because there is no self as an entity, so in Purity religion Comments ( Visuddhi-Magga ) His Buddhaghosa ( Buddhaghosa ) saying:
Thus, the ultimate meaning, 4 Truths are seen as blank no , no entity, because no suffering, no self causes suffering, no evidence of the cessation of suffering, no on the way of eliminating suffering.(XVI). "There is suffering, but there is no sufferingTake action, but do not actThere is cessation of suffering, but no one passes awayThere is a road, but no one goes. "(XIX). "No creator,There are no pick fruits.Only the phenomenon of fluency,Can not look right.And while karma and fruitTurn around by the coast,As seeds and trees are connected,Nothing is beginning. "
That is the explanation of his fur ( Nagarjuna ), a e n the sages of India, led by the school of the Middle Way ( Madhyamaka ), by distinguishing two truths taught by the Buddha: true life, relatively, by convention, samvriti-satya ( conventional truth ), and the truth profound, absolute, ultimate, Paramartha-satya ( heel ).
According to the nuns of Nyanatiloka , "the true and proper understanding of the Buddhistkarmic term can only be perceived by those who understand deeply the doctrine of no self and the arising of all existence. statue ".
In fact, what does knowledge of karma bring to us?
All is just theory, you will say, but how to apply the knowledge of karma ?
In everyday life, between social human beings, the world is still operated by the now conventional, so what do conventional impact and welcomed the outcome of the action. The Buddha always reminds us to take full responsibility for our thoughts, words, and actions. As you have taught in the Dhammapada , Dhammapada (1-2) :
Self-control of karma in every moment is the primary task of every Buddhist monk.Shortly before entering parinirvanathese ( Parinibbana ), ie the complete cessation, Buddha encouraged his disciples:"If the mind is polluted,Speaking or acting,Deafness immediately after,As the car followed the cow.If pure intention,Speaking or acting,Happiness followed,Like the ball, not the picture. "
"O bhikkhus!Be mindful, alert,Gender, concentration, photography.Who is diligent in France and this law,
Will leave the cycle of birth and death, end suffering. "( Maha Nirvana Bat n, Mahaparinibbana Sutta Sutta )
Karma depends only on us, it is the expression of our responsibility and our freedom .END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.7/11/2018.
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