TYPES OF ENTERPRISES. After studying Karma in general, let us now study all kinds of Karma. First, karma can be divided into two categories: good karma and unwholesome karma. Another classification is classification by function. I cannot explain here in detail in these different types of Karma. If you want to know more details about these types of Karma, please read the Abhidhammathasangaha. Karma is divided into four groups, each group consists of four Karma. The first group is classified by function. The second group classifies according to the manner of fruit. The third group classified according to the time of payback. The fourth group classifies according to the place for the fruit. When classified according to functions we have four types of Karma. The first is Creation, which means Karma produces consequences. The second is Supportive Karma. Supportive Karma by itself does not produce effect, but this Karma supports the Creation Karma. The third is Obstructive Karma. This karma, too, does not produce effect by itself, but it interferes with the Karma of Creation. The fourth is Karma of Cessation. Karma of Cessation destroys the effect of Karma of Creation. So depending on the function of the Karma, Karma is divided into four. For example, the artifact karma helps a person to be born as a human. Thus the result of the Karma of Creation is a person being born. Throughout this person's life, he enjoys good health, wealth, long life, beauty, etc. The things that this person have are the result of Supportive Karma. If this person is not healthy, if the person is poor, if the person does not live long then it is because of the Obstructive Karma. If this person dies in an accident or dies immediately from some illness, it is Karma of Destruction that arises. Creation karma results in conception as well as throughout life. And Support Karma has supported this Artifact. The Obstructive Karma has hindered the Karma of Creation and the Karma of Cessation has destroyed the effect of Karma of Creation. Karma is also divided into four categories according to the manner in which it produces fruit. There are four types of karma for the results listed below: Extreme Karma, Near Tu Karma, Practicing Quan Karma, Preservation of Karma. The first is Extreme Karma. Extreme Karma means that Karma has strong power, giving results superior to other Karma. The Great Truth of Karma is the meditation layer, the Great Karma of the Immoral is the five felony crimes: killing his mother, killing his father, killing Arahant, injuring Buddha, and dividing the Sangha. Wrong view is also included. Clinging wrong views means that: there is no cause, no effect v ... The second type is Near Tu Karma. Near Karma is the Karma that a person creates just before death. Although this person may regularly do good or evil karma in life, the good karma or evil that they create just before death has a strong power or priority to repay. It means that near-death karma or karma done right before death has the capacity to pay priority over "Practice of Quan Karma" and "Bao Luu Karma". The third type is the Custom Karma: As Karma we regularly do daily according to habit or custom. Someone often creates two types of Karma, Evil and Good Karma every day, forming a habit, repeating it over and over and cannot be eliminated. The fourth type is Preservation of Karma: Karma is not one of the three categories of Karma above. If there is no Extreme Karma, Near Tu Karma or Practicing Quan Karma, then Bao Bao Karma will have a chance to pay back. 3. Distinguishing karma according to time of payback: There are four types of Karma for the results listed below: Karma returns immediately, Karma returns in the next life, Karma pays after life until the end of the cycle, and Karma is ineffective immediately Karma is called Present. Karma is Karma that pays off in this lifetime. The next karma is the karma that returns in the next life after we leave the present life. Karma returns after the next life until the end of the cycle of samsara. This karma is also called infinite karma. The ineffective karma is actually not a separate kind of Karma. If instant Karma cannot bear fruit in this life it becomes void. If Karma results in the next life does not have favorable conditions to return the results, it becomes void, but Endless Karma cannot be nullified; This karma exists until the end of the cycle of samsara. It is only at the end of the cycle of samsara that this karma ends. When this first, second, and third karma cannot bear fruit during the time of the result, they become ineffective. Of the four types of Karma above, the infinite Karma, which is the karma that returns after life until the end of the cycle of samsara, is the most important karma to us. When Karma returns the immediate results and the Karma returned in the next life does not qualify, they become ineffective, but Endless Karma helps sentient beings in misery to have the opportunity to be reborn as human beings and as heaven will follow us. to the end of the cycle of reincarnation. All sentient beings have this inexhaustible store of Karma, when there is a favorable situation or opportunity we will receive the results of these Karma. 4. Karma distinguishes according to where it pays off. There are four types of Karma for the results listed below: Non-virtuous Karma, Sex of Goodness, Goodness about Goodness, Unscrupulous About Good Karma. Non-virtuous Karma: These are the karma that results in the four negative paths, and also results in the sensual and moral precepts. Moral Karma: are good kamma results in sensuality; and also results in color and colorlessness. Moral Morality Karma: These are Karmas that only give results in the realm of the realm of karma. Formless Consciousness Karma: Karma only results in the realm of formless realms. To understand Karma in the realms you have to understand thirty-one realms, and to understand how each realms produce results, you must search for detailed study of the results of these kamma in the book of the Abhidharma. I show you some basic facts about the types of Karma, and at the same time stimulate your curiosity and desire to learn so that you will enjoy in learning and learning more. If you want to learn more, you should read the book A Comprehensive Manual of Abhidhamma, edited by Bhikkhu Bodhi (Translated by Master Khanh Hy). Let us now return to the more practical classification of Karma types. When we understand what unwholesome karma is, what is good karma we will avoid doing unwholesome deeds, and we will practice the virtuous actions. Unwholesome Karma is divided into ten categories: The three akusala kammas belong to the body, the four akusala kamas belong to the speech, and the three akusala kamas belong to the mind. The three unwholesome karma belongs to the body, including: killing, stealing, and evil deeds. Slaughter is to kill or put an end to the lives of sentient beings. The killing of sentient beings includes killing people, killing animals, and even small insects. All so-called sentient beings cannot be killed. The person who kills any being is the one who creates the evil Karma. Stealing is taking from someone something that is not approved by its owner. Wrong conduct is adultery with someone who is not your husband or wife. In addition to adultery, wrong deed also means doing any wrong deed. Four unwholesome karma belongs to speech including: Lying, telling stabbing words, saying bad words, saying useless words. Lie: is telling the truth. Lying only really becomes an unwholesome Karma when lying with the intention of harming and losing the safety of others. Stabbing words: speaking words that are intended to cause a division in others. Saying bad words: cursing and cursing, saying rough and rough words. In vain: is to say useless words, waste time without bringing mental benefits. The three unwholesome karma of the will include: Greed: The desire to appropriate the possessions of others. That is when seeing something belonging to someone else that arouses desire to take it as one's own; In this way, greed is not just enjoying, clinging to something of others, but having an evil mind wanting to take possession of others' possessions as one's own. Anger: Anger, hatred, wanting others to be harmed, injured, or killed. Wrong view: It is said that there is no Karma, no effect of Karma, etc. These three actions are not performed by body or speech, but only thoughts in mind. Therefore, attachment, anger, and wrong view are called the three actions that arise only in the mind. Above are the ten unwholesome karma. Once you know these are akusala kamma, they should be avoided. In the ten unwholesome karma above, we do not see any mention of the drinking world. The Commentary explains that the drinking world is in the third Non-Kamma. The third Pāi precept is Kāmesu micchācārā. 'Kāmesu' means worldly sensual pleasures or sensual pleasures (sensual pleasures, sensual pleasures, sensual pleasures, sensual pleasures of taste, sensual pleasures of sensations, sensual pleasures of dhammas). it's just male and female lust. Thus drinking alcohol and using intoxicants is an unwholesome act of worldly pleasures, that is, mundane. Thus, drinking alcohol and using intoxicants are part of unwholesome physical actions, or in the third precept is evil deeds. Now we talk about Karma. There are two groups of Ten Thien Karma belonging to the Sex Realm. The first group is just the ten Good Karma as opposed to the ten Unwholesome Karma we mentioned above. They are: No killing, No stealing, No wrongdoing, No lying, No stabbing words, No bad words, No useless words, No greed (no wrong mind wants to take possession of others' possessions as one's own), No aversion (with kindness), No wrong view (having right view), means knowing cause and effect, knowing cause and effect. and know that everything in the world depends on a number of other things. These Ten Good Karma Realms are just the ten Karma opposite of the ten Unwholesome Karma. The second group of ten virtuous karma is: Almsgiving: Helping the poor or offering food and supplies to the monks. Discipline: Keep the precepts pure: do not kill, steal, misdeed ... Meditate: Practice the mind, develop spirit, practice Meditation and Zen Meditation ... Respect: Respect the elders, respect the worthy respectful, make room for humble people. Serving: helping others, doing community jobs, doing public works for the temple, helping others to do charity work. Dedicating merit: First, go to do blessings and then dedicate or share the blessings with everyone. Division of blessings is to help everyone have the opportunity to enjoy merit through their virtuous deeds. Dividing merit is not about giving or giving our merit to others and we have no more merit. Dividing merit is an act of merit that creates good karma. Divide merit makes his merit increase more. Depending on rejoicing: Rejoice with the merits of others, that is, when others share the merits for me, I say: Sādhu, sādhu, sādhu (good, good, good instead). It means that we rejoice, happy with the merit of others. When you rejoice with the merits of others, you are also blessed. That is because when you rejoice, rejoice, this joy, joy has taken the merit of others as the object. This is a kindness. The Legend says: Whether or not the person doing good deeds blesses you, you can rejoice with their good deeds. Thus, if others divide the blessings, you should say: "Sādhu, sādhu, sādhu" or "blessed, blessed, blessed". If they do not share the merit for you, but if you see or you hear that: that person has done a good deed, you can also practice the blessing of others by rejoicing in this blessing. . Listening to Dhamma: Listening to the Buddha's teachings. The study of the arts such as: sculpture, painting or the academic disciplines that expand knowledge without harming or hurting anyone is included in the listening session. Sermon: Teaching Dhamma. This section also covers Dharma teaching and certain professions, scholarship does not harm or harm others and does not contradict the Buddha's teachings. Having right view: Having right view, which means having the right knowledge of cause and effect, etc. The right view or Right View is actually just the opposite of wrong view. Having the right viewpoint is very important. If there is a wrong viewpoint, all of our actions are not compassionate karma. We must have the correct view of Cause and Effect, or Right View, of Cause and Effect. The first three virtuous karma: giving, taking precepts, and contemplating meditation are the first three steps that Buddhists must practice. Almsgiving: In the Thirteen Mantra or ten noble virtues that a Bodhisattva must practice fully, giving is the first dharma. Dāna here means giving, helping or offering, and so on. v… Dāna is very important because it makes our mind soothing, and soft. Almsgiving also creates opportunities for us to eliminate attachment and attachment. Every time we give out something, we not only give it away, but we also eliminate the attachment of attachment and attachment to that object. Thus, when we practice almsgiving, we also practice the practice of cessation, attachment of attachment to the objects we give. Discipline: also known as moral virtue. Precept is to control body speech. By keeping the precepts, we keep our virtues pure, we do not allow our body and speech to be defiled by unwholesome actions and words. As a lay person, you can keep the five or eight precepts as you are doing in this course, if you want to practice more precepts than you can keep the ten. Meditation: helps calm the mind, is peaceful, or leads to high spiritual progress, opening up wisdom. You can practice Meditation or Vipassana Meditation. By practicing Meditation you can attain high concentration. If you succeed in practicing one of the forty items of Meditation you can practice more to gain divine powers. Through Vipassana meditation you will reach the end of all mental defilements or the end of Nirvana. Respect and serve: It is the fourth and fifth Compassion: Respect those who are respectful, and serve to help people; These two things can be included in the second Kamma, the pure precept, because when you practice the precepts you control your actions and words. Respect and service are an expression of the control of body and speech, and thus are included in the precepts, the second Kamma. Dedication is included in the first Compassion, almsgiving. Depending rejoicing or rejoicing with the merit of others is also included in alms because it involves giving, not one giving, but others giving. Listening to the Dhamma, the sermon, and having the right viewpoint are all in the third Good Karma, taking meditation. Listening to the dharma is a kind of mental development. The sermon also belongs to mental development because you are developing your mind. Having right views or having Right Understanding also belongs to mental development. Thus, we can collapse the remaining ten virtuous kamma three virtuous kamma: giving, observing the precepts, taking meditation. Factor six and seven enter factor one: almsgiving; four and five on the second factor: Tri sila; eight, nine and ten enter factor three: contemplation. Almsgiving: including dedication (6), depending on the joy (7). Precepts include reverence (4), service (5). Join meditation including listening to the Dharma (8) the sermon (9), Right Understanding (10). Now that we have understood Unwholesome Karma and Good Karma, we can follow the Buddha's teaching in the Dhammapada: “Do not do any evil, Do good deeds, Purify the mind, It is the teaching of Buddhas. The first sentence in this verse of Dhammapada is Sabbapāpassa akaraṇaṁ (Do not do any evil). The word sabbapāpassa has two parts: 'Sabba' means everything, and 'pāpa' means evil, so 'sabbapāpassa' means all evil. But when you say "Don't do all evil" people can argue: If you say "don't do all evil" that means "you can do less evil." Therefore, here we have to translate "not doing any evil" that is not doing evil, not creating negative karma. Then, "accomplishing good deeds" means cultivating good karma or doing good deeds; Next is the purification of mind. Our mind has many defilements or defilements, so the Buddha taught us to purify the mind. The Dhammapada on the Buddha teaches us to avoid evil, cultivate goodness, and purify the mind. The Commentary of the Dhammapada explains the first sentence of this verse, sabbapāpassa akaraṇaṁ is not doing unwholesome deeds, which is easy to understand. The second sentence, kusalassa upasampadā is to initiate wholesome deeds, and to develop what is to be developed. Thus, here the sentence: "cultivating kindness" or "accomplishing good deeds" is to generate good karma, and continue to generate good karma, which means continuously creating good kamma. This sentence means not only doing good deeds once, but having to continue doing good deeds many times until the good karma develops. The Legend also states that: must do good deeds until reaching Arahantship (Arahatta Magga) that means until Enlightenment. I think: The Commentary connects this with the life of the Buddha. As a prince, the Buddha gave up the secular life, ordained as a monk. And for six years he erroneously practiced asceticism in the forest, in the end he gave up the austerities, practiced the middle way, and attained righteousness. From the moment of ordination until Enlightenment, he practiced and developed good karma. The third sacittapariyodapanaṁ (Purification of mind), means to clear the mind, free from the five obstacles. Clearing the mind from the five obstacles (defilements) is important because Enlightenment cannot be expected as long as there are obstacles in the mind. The Buddha gave up his secular life, became a monk. And for six years he erroneously practiced asceticism in the forest, in the end he gave up the austerities, practiced the middle way, and attained righteousness. From the moment of ordination until Enlightenment, he practiced and developed good karma. The third sacittapariyodapanaṁ (Purification of mind), means to clear the mind, free from the five obstacles. Clearing the mind from the five obstacles (defilements) is important because Enlightenment cannot be expected as long as there are obstacles in the mind. The Buddha gave up his secular life, became a monk. And for six years he erroneously practiced asceticism in the forest, in the end he gave up the austerities, practiced the middle way, and attained righteousness. From the moment of ordination until Enlightenment, he practiced and developed good karma. The third sacittapariyodapanaṁ (Purification of mind), means to clear the mind, free from the five obstacles. Clearing the mind from the five obstacles (defilements) is important because Enlightenment cannot be expected as long as there are obstacles in the mind. From the moment of ordination until Enlightenment, he practiced and developed good karma. The third sacittapariyodapanaṁ (Purification of mind), means to clear the mind, free from the five obstacles. Clearing the mind from the five obstacles (defilements) is important because Enlightenment cannot be expected as long as there are obstacles in the mind. From the moment of ordination until Enlightenment, he practiced and developed good karma. The third sacittapariyodapanaṁ (Purification of mind), means to clear the mind, free from the five obstacles. Clearing the mind from the five obstacles (defilements) is important because Enlightenment cannot be expected as long as there are obstacles in the mind.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.7/5/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.