In this article we only present a reasonable overview of karma has been taught in the scriptures , not have high expectations diverging or prove the profound philosophy that. We deal specifically with karma in Buddhism for the purpose of distinguishing it from other views of karma by non- Buddhist thinkers either during the Buddha's time or beyond. Indeed, it should be noted a great karmic difference between Buddhism ,Hinduism , Brahminism, Zoroastrianism and Ājīvaka religion . Many people mistakenly think that karma is a common philosophy for most Eastern religions , but in fact their positions and explanations are more or less different, or sometimes completely different . Some scholars Western misperception that now synonymous with the theory of determinism . While others advocate karma with sociological and biological nuances . The reason there is the misconception that because they only read some books about business without studying the teachings mainstream is spread through the original scriptures of Buddhism . First we must define what is now, because that is the key to helping us differentiate is now in accordance with the Buddhist and follow the teachings other. Definitions are found in literature money Buddhist teachings, it now refers to the rites of religion , or the duty of each individual in society . We read the following statement in Isa Upanisad: "Kurvanne veha karmani jijivisecchatam samah" (let people desire live a long life and enforce dutiessociety ) this proves that the word karma is used in the sense of duty or profession. In classical Pali Theravada Buddhism , the word kamma is also used in the sense of business or profession different people . Words anavajjani kammani be Buddha used in doing Mangala Sutta to remind us to do the profession with ethical , ie refers livelihood rather right action . So in this respect the word karma in Buddhism and in previous literatureBuddhism is considered synonymous. However , now (kamma) have a professional means specifically mentioned only in literature Buddhism only. Buddha taught: "Cetanaha M bhikkhave kamma M vadami" (the monks monks , the Tathagata said that investment cooperation is now). This definition is very common and is well known to anyone who has studied the Pali canon . So, now here is used to indicate the action deliberate or act intended that the term Abhidhammacalled private care facility or private works (cetanā). These actions can be wholesome or unwholesome , when done through the body it is called body karma , through speech it is called oral karma , through the mind it is called mind karma . Everyone must take responsibility for the consequences of good or bad deeds, whether good or bad results, happy or miserable. Karma may appear in life now , lives nearby or any future life depending on the potential of them. Sometimes karma or that serves the disabled , because they are too weak , inadequate conditions , or, according to the list from the expertise is not enough charm to arise. In fact, if we study deeper than, and you will find that the investment cooperation (cetanā) only the conditions necessary but not sufficient to create now unless it is the now pure . Because there is so much karma that requires the support of body and speech. For example, a person cannot be charged with murder when he first intends to do so. Therefore, in the Atthasālini, it is very clear that 5 conditions are sufficient to commit the crime of killing : 1) A person or thing with consciousness (alive). 2) Know that the person or thing is alive. 3) Intent to kill . 4) Attempts to kill . 5) The person or thing dies as a result of the act of attempted murder. Thus, merely a third condition , i.e. intention , is not sufficient to charge murder . However conditional third condition mainly, no it can not be called now. For example, an unintentional act that can cause a murder , it is not murder, but only manslaughter . The export industry also expressed as such, requires the condition similar to new achievements are. In a nutshell , karma is used in Buddhism to refer to intentional actions through body, speech, or mind and which are valued for good and evil according to their cause and effect . Many people when studying Buddhism often think that karma comes from the Cūlakammavibhanga Sutta. In all of this Buddha mentioned the reasons to do now to grow the faith of customers fourfold , but in fact that's not all of the mentioned moral of this. In the Cūlakammavibhanga Sutta, a young Brahmin came to the Buddha and asked him to explain why among mankindSome people are young, some have a long life, some are sick, some are healthy , some are ugly , some are beautiful , some are poor, some are rich , some are high, some are poor, some are miserable. .; cause that makes for the estate equally so between man and man in society . Buddha 's which answered that: "Beings Life leader nemesis of work now that they have created and because of karma now that there is no equality among all sentient beings". Maurice Maeterlinek, a writer, said: "Let us return to the doctrine of the karma of rebirth , for there cannot be anything more noble, just, and moral . Nor is there a more reliable theory . It suffices to prove all the physical and intellectual disagreements and even social injustices , the loathsome biases of fate." Professor Allan G. Widgery Standon, professor of philosophy of theology at Cambridge University and later professor of philosophy Duke University in the US also said: "Surely man is born under different conditions of each person in his past life through the law of karma". Many people use these methods of logic as inductive, deductive , analogies , syllogisms , but related argument etc to learn the philosophy of karma , but the issue of karma is not completely in the field of reason or philosophy pure. Reason can help us to get rid of superstition so that we can access this doctrine . However , reason can only understand naturethe logic of the problem in a general way, but it is not possible to prove its depth and reality. Therefore the Buddha taught that: "Kammavipāko acinteyyo" (karma and its results are inconceivable) . Thus, the first step we can use reason to study learning , then thinking , learn and ultimately to experience through intuition and body stock , the new enlightened by the truth of this in depth and honest. Anyway we can also witness is true obvious is the bias evident in the society of men in particular, and beings in general. And when Buddhism has demonstrated the cause of disagreement, it can also help us to smooth those disagreements if everyone knows how to work together to improve their karma . Indeed, social injustices can be leveled , or reduced . In terms ofeconomic, if renovated skillfully, the orderly society will be stable, people can live longer, healthier more, these differences in the material is minimized to bring society to place relatively equal than. About aspect spirit , disagreements caused by the level of greed , hatred and delusion more or less. Therefore, if you want to smooth out spiritual disagreements , you must destroy themgreed, hatred, and delusion by virtues of generosity , compassion, and wisdom . Smoothly is impact operation causality of karma that is attained II intelligence (dutiya vijjā) in Sanming (Tiso vijjā): Additional network intelligence , vital intelligence or divine eye intelligence and illegally take proving that the Buddha had evidence enlightenment in the night of enlightenment . Then his mind strictly net , pure , immaculate , escape from the cankers , highly skilful , adaptation , uprightand self-sufficient . He focused on the phenomenon of birth and death of sentient beings, and with his pure divine eye , he saw that sentient beings have noble and lowly people , beautiful people, ugly people , happy people, miserable people, birth and death depending on karma. their force . In the Mahāsīhanāda Sutta the Buddha spoke of his realization as a scientific experiment: "What are the five paths called the five paths ? Hell , animals , hungry ghosts , humans, and heavens. The Tathagata knows. clearly hell or what kind of career do bring into the realm of this suffering after death . Behold Sariputta, the Tathagata knows the heart of every living being in it, beings who, for actions how to make the industry'sHow, then be reborn in hell how after relatives septic common destiny . Then with a calm mind , lucid and super Vietnam , Tathagata seen beings that fall into hell under suffering . Just like a tired, exhausted person is limping towards a burning pit of fire, another person witnessed the scene with his own eyes, saying to himself: 'Surely this person will fall into the pit of fire'. And indeed, then see the other fell into the fire pit and take a lot of suffering . Beings are born inrealm of the animal , hungry ghost also suffered misfortune similar . And beings born in the human realm live relatively happier lives , and beings born in the heavenly realm enjoy much peace." In the Mahakammavibhanga , the Buddha taught that there are a few director Dr. due diligence , mindfulness has acquired the force . With sublime , lucid vision he sees an unwholesome person, after the breakup of the body, after death, still being reborn in a more peaceful realm . That Taoist thought: "There is neither unwholesome kamma nor the result of unwholesome kamma , everyone whether they act unwholesomely or not whenpublic network has been reborn into the optimistic view. " Buddha does not agree with the viewpoint that. Despite the fact that there may be beings although the action immoral , after relatives septic public network still to be born in the realm of peace . but it is because of the ancient life they have created more karma . Add to that the time of death he kept in mind the true . The mistakes of the Magi This is because they only see a few lifetimes of being somehow not smoothly be comprehensive phenomenon complexity of line causal retribution . Moreover, the operation of the line karma is only one case in particular of the principle of causality which include the laws in the areas of physiology , physics , psychology and career management. Law of karma also known as the causality of actions good or evil . According to Buddhism , karma is not destiny , so the laws of karma are not fixed but are often seen as tendencies. As a rule of Culakammavibhanga is often a cause of human charity tends to bring a karmic healing, a career's immoral tends to lead to a karmic evil. If analyzed in detail than we see now are classified in four ways: 1. TO PRACTICE THE WORK c ó four types of business: a) Birth (janaka-kamma): As karma dominates the regeneration . Soul regeneration ( patisandhi viňňāna ) was dominated by this industry, and aggregates ( nāma khandha ), aggregate of form ( rupa khandha ) first depends on students now this. Biological karma also extends throughout a being's life from birth to death. For example, due to birth karma , a being is reborn in one life as a human, deva , or animal. b) Maintain karma (upatthambhaka-kamma): As karma maintain the survival or life span of beings from birth until death . For example, now makes a good maintenance people enjoy happiness and unwholesome prime now makes life he suffering in their lives. If you do not have a professional maintenance beings can die immediately from birth. c) Obstructions Industry (upapilaka-kamma): Unlike maintaining karma, karma hinders birth karma, making life that is normal suddenly difficult. For example, a person who is healthy suddenly has an accident and becomes disabled, or a person who is wise but after an illness suddenly becomes stupid and foolish . d) The cessation of karma (upaghātaka-kamma): This karma has the ability to cut off birth karma . For example, a president who was living a very peaceful and happy life was suddenly assassinated and died unexpectedly. People often call it accidental death. Any sudden death is not due to fate or fate, nor is it unjust, but it is because one's karma is so strong that life is interrupted halfway. 2. ABOUT PRACTICE AREA CAPACITY OF RESULTS REPORT has four types of business: a) Extreme karma (garuka-kamma): It is a very strong karma , if it is a very strong evil karma such as killing father, mother, killing Arahan, dividing the Sangha or causing injury to the Buddha, then it will fall to hell without interruption, so it is also called non-intermittent karma . If you are powerful as good now obtained the rank of meditation is to be born to the heavenly organic colors or formless . b) Near death kamma (āsannaka-kamma) : Is karma created at the time of death . This karma can be actions, words , thoughts or the reaction of the mind when remembering the karma done at the moment of death right at the moment of death. There are 3 phenomena that appear at the moment of death : - Karma (kamma) : a dying person can see a certain kamma done while making money, just as a wicked person can see his killing action, an honest personcan see an act of giving ... - Industry Minister (kammanimitta) : time of death one can see a few details prominent point in career did, as the killing often find weapons or blood, whose faith often find shrines or depression luscious scent ... - Animal sign (gatinimitta) : a person who is about to die can foresee the realm in which he will be reborn . As people often do good deeds will see the realms of gods , whereas ordinary people do evil will see scenes local underworld. The word beast (gati) here means the direction of rebirth . Good pleasure (sugati) is directed to the good realms such as heaven and human. Ac beast (duggati) is the direction of the evil realms such as the realm of hungry ghosts and animals . Near-death karma is very important in rebirth , a person can do many good deeds, but as soon as he dies, he remembers a certain evil and is reborn in a miserable state. Contrary to a lot of evil people do, but at death keep in mind healing is still to be born in leisurely scene. However, those good or bad deeds still have to pay off later or are stored until the conditions are enough to bear fruit at any time. c) Kamma habits (ācinna-kamma): It is karma that is often created in our daily lives and it has become customary. This can now wholesome or unwholesome . Unwholesome people like a butcher have a habit of killing , and an evil person has a habit of scolding. Good as a monk has the habit of reciting the Buddha's name , a philanthropist has a habit of giving. Therefore, even mildly unwholesome habits are very dangerous for evolution. OtherwiseIf it is a good practice, even a small one will bring many beneficial results . d) Accumulation of karma (katattā-kamma): As the karma was storing in the unconscious (continuum) no time to bear fruit because not meet the fate or condition convenient . It is because this karma has not yet paid off that many people think that evildoers do not get retribution . The saying: "Good is rewarded with good, evil is repaid with evil , bad is repaid with no return, in times of gods and gods" ( good and evil have retribution , if not retribution, it is only because the time has not come) can explain this. this. 3. ABOUT PRACTICE THE TIMES NEWSPAPER APPLICATIONS now be divided into four categories: a) Show karma (ditthadhammavedanīya-kamma): Now there are consequences even in existence now . Like a pirate who has his property confiscated , or a murderer who is shot and killed at the scene. However, it is difficult to say exactly which kamma has a present effect because sometimes it is the result of the past kamma that results from the similarity condition, rather than the result of the present kamma . This requires careful contemplation by intuition to feel rather than judgment by reason . b) Birth of karma (upapajjavedanīya-kamma): These are actions that bring consequences in the next life . As a person in this life often alms offerings to life after birth is rich honor , whereas a theft shifty afterlife afflicted poor. Once upon a time, there was a maidservant who had just offered to the Buddha a branch of a melon flower with a very happy heart, when on the way back, she was gored by a cow and died, right then she was born as a fairy in the heaven with beautiful color and tasteless beauty. no fairies can match. That isbirth report karma . c) Post-retribution (Aparāpariya vedanīya-kamma): If now is not pay results in existence now or in lives nearby, it will result in any life about after meeting all conditions . Sometimes one has now returned results in current or next life but echoes of it still causes consequences in many afterlife also known as post-press industry . In case a person honest , but when death because an obstacle has launch center immoral , so near death now that have to be reborninto the realm of suffering in the afterlife , so the good karma of this man become post-press industry . On the contrary, a person who often creates unwholesome kamma, but when dying through a good condition has generated a good mind , can be reborn in a leisurely state, so his or her bad karma will bear fruit in uncertain future lives . That is the reason why some Taoists see a sentient beings do evil after damage body corporate networks remain idle born on scene and concluded that no action result of good and evil . In fact, because they could see only a few lifetimes rather than witnessing is a comprehensive phenomenon causal retribution . e) Void karma (ahosikamma): Now there are supposed to result in life now or hereafter , but do not meet the conditions to bear fruit should become disabled . For example a saint A-na-jaw after passed born to heaven gender identity and thereby attained Arhat, and will be passing away at that and not come back to the human realm , it certainly is now unpaid results become invalid . Especially in the case of the Buddha and the Arahants, are the weak karmas left over?dominate them. 4. IN THE FACE OF SITUATION, karma is also divided into 4 types: a) Education World unwholesome (akusala-kamma kamavacara): As karma created with unwholesome mind in the sensual realm, it pays off in the four evil paths : hell , hungry ghosts , animals , asuras or human beings in a state of unhappiness . These are now: killing , stealing , sexual misconduct , lying , divisive talk, saying evil, speak in vain , greed , hatred and wrong . b) Education World karma (kusala-kamma-kamavacara): They are karma created with a good mind in the sex world, so they pay off in the six heavens of the sex world , where they can enjoy a peaceful life in the form of gods , or return as a happy human being . These are now free birth , almsgiving , abstinence , honesty , say harmony , speak kindly , say useful, not greed, not hatred and right view . c) Lust karma (kusala-kamma-rupavacara): It is the wholesome kamma of the meditators with form , such as those who attain from the first jhāna to the fourth jhāna of form , after the breakup of the body, after death, they will enjoy the results in the sixteen worlds of the form world . In that scope we live very peacefully , without the private temporary greed, hatred and ignorance dominates . The formless world of wholesome kamma (arūpāvacara-kusala-kamma): As karma of the steps meditation formless , as the prime meditation does not infinitude , infinite mode of origin , wealth ownership origin , non-ideal non origin idea , after separated realms were born four realms formless In the heavenly world , in which life is very subtle , pure and free , the gods live there for a long time, but when the retribution is no longer effective , they also have to return to the sensual world to suffer the happy and painful results they have experienced. previously created. * Thus, karma is a fair and equitable law of cause and effect , in which there is freedom and responsibility , which is different from the fatalism that says that humans are destined to be destined by the Creator, they do not have the freedom to decide. his destiny . And of course, like people do not need to take responsibility for any actions personally , because the responsibility that heaven and earth had to shoulder . If it is said that Buddhism does not uphold the human person , it is very wrong because in karma man is completely free to act and is responsible for his freedom . On the contrary , it is the doctrine of divine destiny that despises the human person , because according to that man must always obey the will of God or else he will be punished , but not have the right to self-determination . If it is decidedmust also obey the will of God, so humans can never be equal with Heaven and Earth. Buddhism not only respects the human person but also tries to elevate that person to Buddhahood in a completely equal way . We have definitions, classification of ways different now, a real event is always present in the life lived by each person themselves can observe , contemplate , discern daily. Now to distinguish the similarities, let us compare the word karma used in Buddhism and in other religions . First, let us compare it with the Jain position, according to which man cannot develop morality and intellect without paying off all the unwholesome consequences of his previous karma . Therefore, this religion teaches followers to practice asceticism in order to soon be freed from the influence of the sins they have committed in past lives . On the other hand, advocates Jain different from Buddhism that value actions Morality depends more on the body than on the mind. In the Digha Nikaya c ó recorded case of a director officer, of Jainism which at that time called Nigantha, to an audience with the Buddha . The following is a sample dialogue in the School of Sutra : "When the ascetic Dīghā greeted the Blessed One and sat down , the Buddha asked the ascetic : - O monk , in the Nigantha religion, how many kinds of karma does the teacher Nātaputta teach? - Bach Lord Gotama, in the direction of us , the cardinals Nataputta never comes to teaching about now but only a crime only. - So how many sins? - Venerable Sir, there are three types of sins: bodily, verbal and mental sins. - Which of these three crimes is the most serious? - Bach, the body's own sins are heavier than most. After confirming three times like that, the ascetic Dīgha asked the Buddha again : - Venerable Gotama, how many sins are there according to your teachings ? - O Taoist , in the teachings of the Tathagata there is no mention of sin, but only of karma. - Venerable Sir, so how many types of karma? There are also three types of karma: bodily karma, verbal karma, and mental karma. - Venerable Sir, of these three types of karma, which is the most important? - O Taoist , it is the intention of karma that is the most important. Through the above passage, we see that the position of karma between Buddhism and Jainism is not exactly the same. Buddhism considers intentional actions to create karma, on the one hand, that whether unintentionally or intentionally, they still have the same value of good and evil . Two such views cannot be assimilated . One other advocates of sectarian asceticism Ajivika that all these actions as well as the experience now completely been dominated by the money now . While Buddhism does not accept the theory of predestination and see now the past is just one of the factors that govern the life or experience pleasure suffering of humans only. According to Buddhism , people do not have to live completely dependent on karmapast that is influenced by many different factors : - Factors external world : as conditions weather , influence of location , direction , as well as the status of social ... - Physical factors : are physical conditions , the effects of physical phenomena . - Physiological factors : are the conditions for the structure , transportation and evolution of the organism, including the laws of heredity . - Factor psychology : is the law of structural and operational nature of the mind, such as seeing, hearing ..., know, emotions, reasoning , etc. - Factor now justice : that is the principle of cause and effect of actions deliberately as we have defined and categorized above. Thus human life is coordinated by many factors and influenced by many environments, not entirely by one's past karma ( saya kata ṁ ), not by arbitrary decisions of an outsider ( para ). kata ṁ ), nor does it happen by accident ( adhicca samupanna ). Human beings , like all things, are formed by many causes and conditions ( paticca samuppanna ). If we understand well all conditions that you may live in harmony with nature , do your own boss to reach the place itself at very afraid . Buddhism aims to cut off all conditions that bind people to lead to the unconditioned, which is Nirvana, which is liberation . Finally we compare the theory of determinism (fatalism ) and the theory of genetic (Heredity) . As we mentioned before, the relevant cause and effect of karma is different from the theory of determinism , because now is not the factor single , overbearing dominant life human and we can destroy or transform karma along with other conditions to rise up. According classic Brahmin, all actions of man are governed by nature ( prakiti ) and nature to be who Brahma arranged disposition . So people had to give up before the fate that the Creator has fixed, or to sacrifice to pray to be blessed , blessed. Surely people ca n't stand their very dark fate and wonder who has given nature such an arbitrary and unjust power. Why does the Creator determine the fate of each person differently? If the Creator Almighty is not perfect , because He can make all things but not equality should have to have a gap too great between rich and poor, on man, funny suffering ... Of course people have the right to make the problem of sense there. Because it makes no sense, in a time when man was conscious of sovereignty and humanity, to be forced to submit to an authoritarian Creator who was not authorized by them at all . According to Buddhism , man is his own god and no one else (Attāhi attano nātho, ko hi nātho parosiya) . Because all conditions , including karma, are self- correcting . Therefore, happiness or suffering is created by each individual for himself. To be free or slave depends on whether man is mastered or controlled by conditions . About law hereditary , although Buddhism recognizes that law genetics can affect the life human , but genetics is not a factor decided only as some thought or science homeowners policy. Heredity and karma are different factors in the constituting of human life : Heredity belongs to physiological conditions (bīja niyāma) while kamma is based on will (cetanā). A person may have a certain physical characteristic inherited from his parents but it is the karmic force created by him that has an affinity for that characteristic , this correspondence is called causal co- arising . In the case of temperament , the source seems to be not genetics but karmic forces or social conditions . Twins rarely have the same temperament and if they are placed in different social conditions , the temperament will change even more . View how elements genetics is not the factor deciding . When analyzing the works of Mc. Taggart, professor of philosophy University Road Cambridge, who had warmly defended the theory of karma in the few Catholic Article Religion (Some Dogmas of Religion), and the book Essence Of Presence , Professor CD Broad wrote: " mc Taggart has shown us that the theory of affinity relatively recruiting among those the soul and the body there can be explained by the similarity of characteristics spirit , between parents and children, which some people supposed to be directinfluence of heredity . Because of heredity , children are more like their parents than other people. In addition, the same body, and therefore the zygote to develop into the body similar tend to appeal the mentality similar to form the fetus. I think it must be admitted that the theory is very relevant and subtle" (Examination of Mc. Taggart's Phylosophy, Volume 2, Part 2, pp. 614, 615). In short , karma plays a role very important in the teachings of Buddhism. But we should remember that the Buddha overs career management did not have the aim to encourage as conditions to enjoy happiness in the realms of ecstasy , paradise , but to help people escape the line of karmic constant ( kammakkhayya ). Therefore, from the very first conditions to achieve The first in the ranks of saints is to be: - Destroying body view (sakkāya ditthi), ie no longer clinging to the five aggregates as self . - Cessation of skepticism (vicikicha), ie see the truth , no longer believe frivolous in fate . - Killing the precepts of prohibition (sīlabbataparāmāsa), ie no longer clinging to rituals, customs or regulations. Accepting the form without understanding the content or meaning of the precepts is also a kind of precepts forbidding . Such a person will not degenerate (avinipata) and definitely will achieve the ultimate sense of enlightenment (niyatosambodhiparayano). It is the path leading to the cessation of the effects of karma , the development of a spirit of selflessness , compassion and wisdom .END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.13/9/2021.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.