Karma (Continued).VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. In the last meditation course, when I talked about the Law of Karma I sent you a passage on Karma. This passage says: "I never taught that Enterprise did not sir o c ó t h To b ị by reputable u di ệ t wise g ph Arab i t r Arab fish c qu she tr ong e er i s abominable ng this , tr ong e er i s abominable ngnext or in the next life ”. What the Buddha taught was: "I do not teach: it is possible to end Karma created, accumulated, without having to suffer their consequences", which means "Karma will not be destroyed without it. to be paid in this life, in the next life, or in the lives to come ”. The Buddha continued, "I do not teach: Suffering can be stopped without having to take the consequences of created karma." This sentence means: "Suffering cannot be stopped without receiving the consequences of Karma created" or: "Suffering all the consequences of Karma created, suffering will cease". When we first read this sentence, we feel a little strange, the first sentence says: "Karma will not end if their results are not paid". The results of the Karma can be paid in this life, in the next life or in the next life as well. But according to the law of Karma, Karma will be ineffective if it does not pay the effect at the moment it has to pay the effect. There are Karmas that return in this life, there are Karmas that return in the next life, there are Karmas that return in lives after the next life and countless lives after that, until we become an A. Arhat and died. If Karma has to pay the result in this life but cannot because of the lack of favorable conditions, then this Karma is ineffective. Karma must pay the results in this life, but if that Karma does not return for some reason they become ineffective and they will not return in the next life or in the next lives. Likewise, the Karma must return results in the next life, but if that Karma does not return in the next life for some reason they become ineffective and they will not return in the next lives, until to end the cycle of samsara. Likewise, the karmic returns that begin in this life and continue until the end of the cycle of reincarnation become ineffective when we become Arhat and die. The karmic effects in this life will not be destroyed or nullified if the results are not returned in this life. But after this life they will not pay back and become ineffective. The second type of Karma bears fruit in the next life. As long as we return the results in the next life, and as long as the next life exists, that karma does not become ineffective. When the time for fruit has passed, it means that when the creator of Karma has been reborn in the next life, this Karma becomes ineffective. The third kind of karma results in the third and next lives until the end of the cycle of samsara, these kammas will not be ineffective as long as we are in the cycle of samsara. Here the Commentary explains that it is impossible for us to get rid of the effects of Karma while we are still in the cycle of samsara. The second sentence says: It is impossible to stop suffering without paying the created Karma. This sentence means that if we have not paid off all the results of Karma we have created, we cannot stop suffering. We cannot drop this Karma. If we drop this Karma, which means we do not suffer its consequences, our suffering cannot be stopped. In fact, it is impossible to pay off past Karma, because past Karma is too much, a huge mass of Karma that we have created in many past lives. If we have to accept all the effects of good and bad Karma, which we have created up to now, we can end suffering, then we will never be able to stop suffering. The above sentence implies: "Before we become Arhat or leave this cycle of samsara, we must bear the consequences of our created kamma". Thus, all sentient beings are subject to the consequences of the created Karma. No sentient being does not accept the consequences of the good and bad Karma that he has created. Thus, what is implied in this sentence, in my opinion, is that we all must bear the consequences of the good and bad Karma created. If we do not pay off or accept all the good and bad Karma that we have created in the past, suffering will not be stopped. Take the case of Elder Angulimāla. As you all know, Elder Angulimāla was a former bandit who killed thousands of people. When meeting the Buddha, hearing his teachings, Elder Angulimāla discarded his weapon and became a disciple of the Buddha. After becoming a monk, Elder Angulimāla diligently practiced meditation and became an Arahant. During his time as a bandit, the elder Angulimāla killed thousands of people, and created many negative Karma. These kamma will return results in this life, will return in the next life, and will return in future lives too. The Karmas to pay the results in the next life and the results to be paid in the next lives will be ineffective because he is no longer reborn, but he must bear the consequences of the Karma paid in his present life. So during the monk's days he received many suffering such as being beaten, stoned and starving because no one offered him ... After the Elder became a monk, but everyone is still afraid of Him. Whenever they saw the Elder, they were afraid to run away, go into the house and shut the door, so it was difficult for him to have enough food. Sometimes people stoned him, and kicked him in the head, breaking his head to bleed. He suffered because he had to receive the results of the bad Karma he created, and these Karma results in his present life. But the results that will be returned in the next life and in the afterlife will become ineffective because he has come out of samsara and at death he dies as an Arahant. Thus, in the case of the Elder Angulimāla, the Presbyterian has accomplished in the cessation of suffering without having to accept all the effects of Karma created. He only received the results of Karma paid in his present life. Thus, in the case of the Elder Angulimāla, the Presbyterian has accomplished in the cessation of suffering without having to accept all the effects of Karma created. He only received the results of Karma paid in his present life. Thus, in the case of the Elder Angulimāla, the Presbyterian has accomplished in the cessation of suffering without having to accept all the effects of Karma created. He only received the results of Karma paid in his present life.END=NAM MO SHAKYAMUNI BUDDHA.(3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.11/5/2021.