Doctrines of Karma.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH. A. Introduction In the Majjhima Nikaya, the Buddha taught that: "Man is the owner of karma, the heir of karma. Karma is the womb from which a person is born; karma is a relative. , is a refuge". Thus, the existence of each human being is simultaneously the existence of good and unwholesome karma, from (countless kalpas) past. Each individual person is the central point of karma; apart from each of those individuals, there will not be any karma discussed. B. Contents I) Definition: What is karma? According to the etymology, karma, in Sanskrit called karma, in Pali called kamma, which means volitional action. In other words, karma is always derived from mental fabrications through the activities of body, mouth, and mind, collectively known as the three karmas. Therefore, an action (creation), if not arising from the mind, cannot be called karma, but the action is only called action or active action (kriyà). And so, the definition of karma is: intentional action, or action generated from the mind. II) Contents of Karma: Usually, when we talk about karma, we refer to the issue of good and evil in the cycle of birth and death and the continuum of human life. Through creating karma (good or bad) people build for themselves a fixed karma -- a life of suffering or happiness. But suffering or happiness are the feelings of each person differently. Therefore, there is no universally conventional model of karma. However, the basis of karma is the mind, so the investigation of karma is the investigation of the origin of the mind. Buddha taught: The mind leads the dharmas, the mind masters the creation. If with the defiled (evil) mind, speech or action, suffering follows, Like a cart following the trail of an animal." (Dharma, 1) The mind leads the dharmas The mind masters the creation If with pure intention (good) Speaks or acts Peacefully follows, Like a shadow that does not leave the picture." (Dharma, 2) Through the above sutta, we realize that it is the cause-and-effect relationship from the human mind that has formed the good or bad karma that people must receive. Therefore, the Buddha's teaching about karma is to awaken people to awaken in their own mind (self-cleaning mind) so that they can enter a peaceful and liberated life. Of course, what is called karma is in this is what belongs to the dharma of illegality (canonical property), ie what belongs to good - evil, suffering - happiness, etc.. it is associated with moral life, human morality, with feelings joy and sorrow - suffering and happiness, but not what belongs to no-trafficking - liberation. Therefore, in some cases, when the scriptures refer to karma and defilements, we need to understand that it is an expression that distinguishes between good, evil and that has been freed from all notions of good and evil. For example, greed - hatred - delusion is unwholesome karma, evil karma; but not greed - no anger - no delusion is the good karma, or the pure karma - liberation. Because, purity - liberation itself is free from all concepts of good - evil, existence - no. Therefore, when discussing the content of karma, here we are only talking about good karma and bad karma, that is, unscrupulous karma. Of course, the definition "Karma is volitional action, or action born of the mind" is used only for all unwholesome karma, i.e. all matters relating to good and evil. but not greed - no anger - no delusion is the good karma, or the pure karma - liberation. Because, purity - liberation itself is free from all concepts of good - evil, existence - no. Therefore, when discussing the content of karma, here we are only talking about good karma and bad karma, that is, unscrupulous karma. Of course, the definition "Karma is volitional action, or action born of the mind" is used only for all unwholesome karma, i.e. all matters relating to good and evil. but not greed - no anger - no delusion is the good karma, or the pure karma - liberation. Because, purity - liberation itself is free from all concepts of good - evil, existence - no. Therefore, when discussing the content of karma, here we are only talking about good karma and bad karma, that is, unscrupulous karma. Of course, the definition "Karma is volitional action, or action born of the mind" is used only for all unwholesome karma, i.e. all matters relating to good and evil. Here we are only talking about good karma and bad karma, that is, illicit karma, but we do not talk about unscrupulous karma. Of course, the definition "Karma is volitional action, or action born of the mind" is used only for all unwholesome karma, i.e. all matters relating to good and evil. Here we are only talking about good karma and bad karma, that is, illicit karma, but we do not talk about unscrupulous karma. Of course, the definition "Karma is volitional action, or action born of the mind" is used only for all unwholesome karma, i.e. all matters relating to good and evil. III) Classification of Karma: Usually, karma is created on the basis of body, speech, and mind. Of course, all three of these karmas come from the mind, or mind. Thus, when considering a person's karma, it is to consider bodily karma, verbal karma and mental karma. Apart from these three karmas, there is no other karma. However, karma has different properties and functions, so they are classified into many types and have different names. 1) Sort by name: In order, first of all, the teachings on karma are divided into two categories: a/ Good karma: Thinking and acting on good things such as practicing the Five Precepts and the Ten Good Precepts. b/ Evil karma: Thinking and acting on good things such as practicing things contrary to the Five Precepts and the Ten Good Precepts. From the above two types of karma, we must consider the process of creating, thinking and acting to form karma (good or bad). Therefore, in terms of the process of karma, karma is divided into two more categories: a/ Karma: The thoughts and actions that create karma have not yet resulted in a result. b/ Karma: The thoughts and actions created after a process have created karma, also known as karma or karma. In fact, when it comes to karma, Buddhists often focus more on karma than on causes. And this is the shortcoming of sentient beings in the face of karma. And it is also this that makes sentient beings care more about the result than the cause. Karma or karmic results are also known as karmic results (karma is ripe). 2) Sort by process: In terms of the process (from cause to effect) of karma, there are two basic types of karma: a/ Determined karma: It is karma that is circulated in a stable time and from cause to effect is unified. For example, chicken eggs, after being incubated for a while, will hatch into chickens. In general, certain karmas that will bring about results (like eating and you will be full) are called fixed karma. b/ Indeterminate karma: It is karma that does not lead to results, or the results will be achieved in an indefinite time, or maybe between the results and the causes that are not completely consistent with each other, it is called indeterminate karma. . 3) Sort by time: If, over time, we recognize two types of karma, one that is ripe and the other that is and will be progressing in the stream of created karma: a/ Old Karma: It is karma that has been accumulated from many past lives, and is now ripe. For example, our body (tall, short, fat, 1m, smart, stupid, happy or unhappy, etc..) today is caused by karma that has been sown since beginningless time. The karmic effects (medical and right retribution) of this body are the karmic results of the kammas from beginningless time. Apart from this body, there is no other single, old karma b/ New karma: If this body is old karma, then all the creations we are doing and will do today are due to previous creations. And the success of tomorrow will depend on the thinking and actions of today. Sutra Samyutta IV, the Buddha taught: "Eyes, ears, nose, tongue, body and mind are old karma. The actions of eyes, ears, nose, tongue, body and mind in the present are new karma". In Tales of Kieu, poet Nguyen Du pointed out the old and new karma of man: "The Master said that heaven's blessing is the source of happiness, the source is also in the hearts of people, there is heaven but there is me, Tu is the root of happiness, love is the wire of injustice" Painting and blessing (good and evil) is the way of heaven, but its source is in the human heart (heart, mind) that was born. And heaven here is the old karma, and I am the new karma. 4) Classification by nature: As stated, karmic retribution is the ripening (resulting) of akusala kamma. Therefore, when it comes to karma (karma) it is talking about the cause-and-effect process of karma. According to the teachings of karma, a cause cannot produce an effect, but must have auxiliary conditions. Therefore, it is enough to say that it is cause - condition - effect. Condition is the secondary causes that make the main cause results; like water, manure, and soil, the diligence and care of people (which are conditions) causes the seeds of accomplishment to sprout. Therefore, when we learn about the fruit of karma (ripening) of karma, we must learn about the following three characteristics: a/ Heterogeneous: The ripening time of karma is different from the time of creating karma (karma). For example, a mango fruit, the time from birth until it is ripe is different (different time but ripe). b/ Unusual type: The result is metamorphosed (different) compared to the time it took to create karma. For example, when young, mangoes are sour, but when they are ripe, they are sweet. c/ Variation: The result is perverted and transformed (mutant) compared to the time it took to create karma. For example, young mangoes are green, when ripe, they are yellow. 5) Classification by capacity: The energy of karma is formed according to different types of karma in a psychological process which then leads to the formation of the characteristics of karma: a/ Habits of karma: It is karma that is trained by a habit in daily life. Maybe it's a familiar psychological habit, behavior, behavior etc.. For example, smoking is a karmic habit. b/ Accumulation of karma: As karma is gradually accumulated such as pouring water into a bucket, we can consider our body as an accumulation of karma from beginningless time. c/ Extremely serious karma: These are karmas that make a strong and deep bad impression on people's psyche such as committing the five crimes (killing parents, killing people, etc.). d/ Near-death karma: is the dying karma or the psychological strength of the person before he dies. This kamma is extremely important in guiding the karmic consciousness towards rebirth. The last thoughts of the dead person will create a near-death kamma (wholesome or unwholesome). A person may do evil all his life, but before he dies, effort arises for kusala, for good things in the world, and through that willpower can be reborn in a good realm (same goes for the opposite cases). From there, through near-death experiences, we need to train good karma in our lives to form a strength (mind) to eliminate negative karma in our daily lives and even at the moment of our death. shared. 6) Some nouns about karma that you need to know: - White karma (white karma): good karma - Black karma (black karma) bad karma - Non-black karma: single actions (no good, no evil) - Special karma: individual karma - Community karma : collective karma (family) - Holy karma: karma that leads to the holy path - Only action: karma without birth medicine (no results) - Karma: karma that hinders the fruition's completion - Karma section: karma destroys the birth energy IV) Psychological attitude to receive Karma: This is a very important issue in the doctrine of karma. Because each person has his own karma created by ignorance and craving, so of course he has to face his own retribution. It is futile to avoid karma. Nguyen Du, in Tale of Kieu said: " Having taken karma into the body, don't blame heaven near heaven and far away Good root is in our hearts Only the word "heart" equals three words of talent" Therefore, the important problem posed to those who are on the path to practice is not karma but the psychological attitude towards receiving karma. In the Nipata Sutra, the Buddha taught that: "He who has destroyed illusions and broken the thick layer of darkness in his mind will no longer be wandering. For him, the problem of cause and effect (karmic retribution) is no longer there." . The above passage shows us that the mind of the liberated person will neutralize all their own karma. Like a monk who is imprisoned for no reason, in prison, his heart is extremely peaceful and does not waver; This means that the monk is no longer under the influence of karma. For example, the same action happens to two people, but the attitude towards receiving the action (karma) is completely different as in the case of "the rich man cut off his hand by begging his guts". Therefore, for karma, the psychological attitude of the recipient is more important than the karma itself. Mr. Huyen Giac, in the Testimony of Dao, said that: "The moment of destruction of Abhi's karma", it means that when enlightened, all karma (as heavy as Abhi) in an instant will also disappear. For this reason, C. Conclusion The Buddha said: "No one defiles me, nor does anyone make me clean; purity or defilement is within me, only I defile myself, only I make myself clean. " (Dharma Code). The above teaching has opened people a very active direction in creating a peaceful and liberated life right in this life.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).WORLD VIETNAMESE BUDDHIST ORDER=BUDDHIST DHARMA WHEEL GOLDEN MONASTERY=VIETNAMESE BUDDHIST NUN=THE WOMEN OF THE SAKYA CLAN CHAN TANH.AUSTRALIA,SYDNEY.2/12/2021.