Concept of karma.

Karma is a central concept in the Buddhist doctrine of many psychological and metaphysical philosophies that are profound and complex, but are often understood as too mechanical and simple. The following article will attempt to present this basic notion in a more comprehensive, scientific and philosophical sense.

A brief overview of karma according to Buddhist teachings

Karma Sanskrit is  karma  or  karman , Pali is  kamma , meaning  "action" , a  "behavior . " Rhyme  kar  ( car ) in the word  karma  means  "action" ,  "impact" , and also the rhyme original rise to word  creare  in Latin, the word  creare  turned into  CreER  when switching to French and The word  create  in English, all these words are meant to  create ,  cause ...  

Western Buddhism does not translate this word but uses Sanskrit as  karma  or  karman  or Pali as  kamma.  Today,  karma  has become a popular word in Western languages ​​and popular dictionaries have articulated and interpreted the word. Saying that to today's western culture the concept of karma has become universal.

But for the Western masses and possibly the East, karma is sometimes interpreted as a destiny, a punishment that binds people "to make" it as a shadow figure. When they hear about karma they often associate something bad that they have to suffer. For those who have some knowledge of Dharma, karma symbolizes a certain operational aspect of a general rule called the "cause-and-effect" rule. It is a natural law that is global and does not necessarily imply an imposition. The righteous person not only does not fear the law but also uses it to act in a right way to fulfill his resolutions and aspirations to bring happiness to himself and others.

However, the above understanding of karma has also been greatly simplified, since it actually contains many complex aspects related to many other concepts in Buddhist doctrine. Indeed, for Buddhism, the notion of karma simply does not represent a continuum between the causal causes of causality which inevitably results in passive, non-perceived human suffering. Karma is a predestined and sacred destiny. Indeed, if one correctly understands the Buddha's teachings, kamma is a vigilance, a great hope, a sense of responsibility for oneself and others.

Western culture is heavily influenced by a long-standing philosophical and religious proposition based on individualism, that is to say, human beings are unique, separate and separate from the world around them. The knowledge of the karma of some Westerners therefore sometimes becomes simpler and more mechanical. In fact, it is impossible to understand karma by simply basing on the distinction between "good" and "bad", "right" and "wrong". Such deductions are too simple and crude to understand the notion of karma satisfactorily.

The logic (or rationality) of karma is not directly direct in a straight line - either positive or negative - but rather a very complex interaction between the myriad phenomena , Both material and non-material, through space and time, in relation to the inner realm of an individual and the real world outside. So what is the real karma?

First Industrial means an  intention , an  intention  (intention) ,  a  psychoactive in nature only standard  known as  volition  (volition), Sanskrit is  cetana . Volition  or  deliberate  ( cetana ) is one of six basic ability of the mind called  knowledge mental  ( manovijnana ), five other is knowledge of  knowledge sensual . Mental knowledge is always alive in the mind of an individual and includes the ability to sense an object or an external event, or a mental image. These objects as they are perceived by knowledge will give rise to emotion. Emotions manifest in the form of a mental act, ie, an intention or intention, and that is karma. In other words, if the perception of the pentagram and the knowledge that comes into contact with the object but does not give rise to intention  , will, or intention, it will not produce karma such as digestion, Including simple senses and perceptions.

In sum, attention, intention, or intention serves as the  direction of the  mind into an external context or mental image, so one can define karma as a movement  or a mental  one.  Movement . The motion of karma is constantly acting on the flow of consciousness. Therefore, if one does not actively control the flow of the flow, one will continuously create karma for himself. Meditation is a way to diminish or stop the flow of movement and the continuous formation of kamma in the mind. 

"O monks, I say that cetana is kamma. With intention (mind in mind) one acts with his body, in words, and in his mental body. ",

It is perhaps one of the important teachings of the Buddha to think about what karma is. The meaning of this sentence makes it clear that the intention was now, from now on act born physical, verbal or in inner immediate  mental health agency . Digit  mental health agency  is the literal translation of  organe mental  in the French, Sanskrit  manas , Pali  mano , original Chinese texts translated as dust-na formula . Mat-na's official Friday called informal  knowledge  (consciousness), or if understood in schools of Consciousness-Only (Yogacara) is the official voila Saturday (also known as heart infection -  klistamanas )

Intention  or  intention  occurs in moments, ie, transient, which means intermittent, but when that moment is over, traces or residuals continue to exist at the moment of failure. Later on, this is also the explanation of memory from the Buddhist point of view.

The trace of intention leaves a trace on the flow of consciousness called  germ, karma, seed,  etc. (Sanskrit  vasana ), which symbolizes an  impulse  or  a driving force . At some point, when certain conditions or conditions are sufficient to create favorable circumstances, the traces of kamma will produce the consequences of the same positive or negative nature with those traces. The following quote in trading  Di-lan-da  ( Milandapanha , also known as  Na Panha doing ) can summarize what has just presented above. In this sutra, the king of the Diaspora (Milanda, king of Penjab, 2nd century BC) asked Nagasena, as follows:

"Where is karma, then?" . Bhikkhu Bhiksu replied:  "Sultan, can not afford to keep" a fixed place [somewhere] in the knowledge that is constantly moving, unable to grasp, or somewhere. It's in the body, but it depends on the mind and the body and will find out at a time of adaptation, so it can not be said that mangoes are "stored" somewhere. In the mango tree, but it depends on the mango tree and appears when the crop is adapted, "  (based on Louis Finot's French translation ,  Les questions de Milanda , Ed. Dharmas, 1983).

When a trace is deposited on the knowledge stream of an individual, it will be associated with a multitude of other traces, other intentions or intentions that are previously available or will arise later to create an identity. "Combination" carries a "general tendency", prompting the individual to reveal in the future intentional tendencies that the individual is irresistible. The action will induce the individual to "commit" to self-inflicted actions that mean automatic execution.

In summary now includes two components and they both belong to the field of mental health: the first component is the  intention  ie belonging to the same category are non-animal-nature with the mind, the second component is an  imprint  record Engraved on the stream of knowledge of an individual. Imprint can manifest and transfer results at any time, so can call it  the germ  stockpiles  in knowledge. The germ that will affect and govern the formation of an individual in the future, which affects the formation of the form and consciousness of the individual.

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The principal characteristics of karma are based on scriptures

Above are some general outlines of karma and the following is a description of the essential characteristics of the scriptures.

I- Four basic  characteristics of kamvari karmasvabhava .

Karma consists of the following four characteristics or characteristics:

1. The  decisive nature of kamma  : kamma is  decisive  means that the fruit always carries the same nature with karma that produces it.

2-  The growth of karma  : karma is always  lively , in which case karma is not purified, it will continue to grow until it meets the conditions of adaptation that cause it to produce fruit.

3.  Industrial not execute (not complete)  : if there is no  intention , and no  action  , then of course will not have an effect occurs.

A quasi-  kamma is complete  : the karma that has been fulfilled will  not be able to disappear  and it will definitely produce the fruit at some point, except in the case of karma that has been eliminated or purified. By practice.

II- Identity and intensity of karma

Depending on the nature of  intention  and  action,  kamma will carry different nuances and intensity:

- act  of piety  or  in white  ( kusalakarma ): consequences will bring  good  and  favorable .

- Action  negative  or  dark  ( akusalakarma ): bring consequences would be  suffering .

- Action  neutral  ( avyakrtakarma ): consequences brought  no happiness  and  no suffering .

Features such as  advantage  or  disadvantage  do not necessarily relate to or relate to the ethical principles imposed by the conventional and arbitrary human ethics, but depending on the  true nature of the Actual execution action  . That nature is determined by the motive of motivating an actor to aim at creating good or suffering for other sentient beings, such as saving the poor from compassion Or kill cruelty ....So if you want to determine  the true nature  of the transactions must be very clear to distinguish the nature of the  intention  or the  intention  is and the nature of  the enforcement action is what . Example :

- Intent  in white  and act  in white  : such as intent  in white  comes from compassion and action  in white  in order to help others avoid the suffering.

Intentional  intention  but dark action   : Intentional intention is positive, but external action is rigorous and angry in order to alert and awaken others.

Intent:  Dark intentions  but pure action   : giving someone something harmful, such as giving a drink to a drunkard, or pretending to be gentle and cute for the purpose of defrauding or doing something. Some selfish thing.

- Intent  dark  and act  dark  : for example someone being negative energy pulses push wronged for others, such as cursing or cause injury to others.

The following is a list of actions that create karma in the dark and black karma:

Karma in  favor or white : consists of ten unethical actions to be avoided and ten virtuous things to do:

Three things of the body:

1- Not to deprive life - to save a living soul from death.

2- Not stealing - giving.

3- Do not commit unscrupulous sexual behavior - know to keep abstinence.

Four things in the words:

Do not lie - say the truth.

5- Non-detesting - say healing and reconciliation.

6- Do not curse - Say softly.

7- Do not eat rampant speechless - often chanting.

Three things of the mind:

8- Do not be jealous - happy to see others happy.

9- Not malicious - reveal benevolence.

10- Eliminate wrong views - choose the right ideas.

- Dark kamma  or inconvenience comes from:

Friday basic desires ,  original classics Han called  the copy of afflictions,  including:  attachment, hatred, ignorance, pride, doubt, misconceptions .

Twenty minor desires, including:  hostility, resentment, malice, jealousy, deceit, etc.

In ten non-virtuous actions, including:

- Three physical actions:  killing, theft, unfaithful sexual behavior .

- Four actions of language:  lie, slander, curse, speak rasp .

- Four mental actions:  craving, malice, nourishing misconceptions.

III-karma induces and karma is provoked

There are two types of karma:

- Industrial boosting: also known as  the Industrial  (Sanskrit  cetanakarma ) ie bring now actively built, served as inducement and incitement (volition, intentional action, karma producing impulses). Karma is motivated by karma arising from mental intentions.

- Karma is agitated: (Sanskrit  cetayitvakarma ), ie, the action-induced karma, induced by the will. Now motivated or agitated include  professional bodies  ( kayakarma ),  verbal  ( vakkhakarma ) and  the industry  ( manaskarma ) arising in the mind.

Example:  hate  someone (now  promoted ) and the rod  hit  this person ( bodily ), or  cursing  people ( verbal ), or not revile nor beat people but  intrigue  in mind To assassinate this person ( mind, karma ), please note that in this case the  mind  becomes an  action in the mind  and can be considered as a motivating factor.

In summary types of transactions first instant  career boost  ( cetanakarma )  anonymous proactive kind now more important because of the role of inciting, promoting rise to bodily, verbal and mental Industry (the Industry) .

IV- Road of Karma (Karmamarga)

The path of karmic kamma  is  karmamarga  ( marga  means path) which symbolizes  the progress or progression of karma. The path of karma as it is fully realized means to be completed, which will consist of four stages or four indispensable conditions:

1.  Fundamentals  or  base  ( vastu ): that must have an object-oriented professional help to complete it. The basis or base is a sentient being. For example, karma karma can only be formed when a sentient being is killed, because hunting karma can only occur when a beast is killed.

2.  Thinking  ( asaya ): ie to have an  intention  or  desire . Thinking (intention, will) consists of three components:

A)  identification  or  identification  on a basis or basis  ,  (eg identification of an animal).

b)  agitation  : that  intention  or  desire  to implement a fully conscious action, (eg deliberately want to kill the beast).

C)  the nature of agitation  : the nature of agitation or desire can be positive or negative (eg, agitation of a negative nature: the desire to eat the beast or Craving for fur).

Act 3   ( prayoga ): the period when intentions or intentions are implemented in a concrete way (eg, holding the gun aiming at the beast and pulling the trigger).

4.  The completed  ( nisthagamana ): that the purpose of intent has been done and completed, which means that effective action consistent with the will, (eg animals slaughtered).

When you meet the four elements or conditions above, karma is called complete.

V- consequences of karma (karmaphala)

If the four stages above are complete,  the path of kamma  will yield three kinds of consequences in the following order:

1.  The results fully ripe  ( vipakaphala ): for example in the case of negative consequences because it brings wholeness will be reborn in the lower realms, such as by anger now will make re Born in hell, karma due to ignorance and foolishness will cause rebirth in the realms of hungry ghosts or animals ...

2-  The result is consistent with the cause  ( nisyandaphala ): the consequence of bearing the same genre or nature with action, which means that the consequence always fits with the tendency or motive force of motivating a particular individual . Any number of actions. For example, kamma due to the act of killing will motivate an individual after reincarnation to have an aggressive nature like killing, or take the consequences of the same genre with the act that he himself did before, ie Whether killed or to be reborn, or will have to die for many consecutive lives.

3-  Matching results with benefits ( adhipatihala ): This is the result of driving a rebirth in a suitable habitat and correlates with the  karma of the individual . For example, some negative karma leads to rebirth in an unfavorable environment, such as a place of poverty, war, slow progress, or in a poor, miserable family. Correlation with the nature of the results is as follows:

a)  Industry worthy  ( punyakarma ): ie make positive career reborn in favorable circumstances of worlds.

b)  Industrial unworthy  ( apunyakarma ): ie negative karma causes rebirth in unfavorable circumstances of worlds.

c)  Industrial quiet  ( aninjyakarma ): ie now bring from the silence and stillness of the mind, there is something positive karma causes rebirth in the realm of gender identity (the realm of form pure - rupadathu ) or plane Formless world ( arupadathu formless or non-material  realm ).

It should be understood, however, that sentient beings in all three realms - sex, morality, and immorality - are still bound in the cycle of rebirth because they are still entangled in ignorance which means that they are still entangled in ignorance. I also identify  myself  and at the same time do not see the  true nature  of all phenomena.

VI- Accumulation and completion of karma

When an individual begins to reveal in consciousness a  deliberate  or  determined intention  to perform an action, it is called  karma accumulation  or  accumulation,  which means that it has not yet been discovered to act in the body or mind. In words. Karma is called complete when the action has completely taken place. The above classification of karma shows that when there is an  intention , a  determination,  which means that  the mind is  manifested in the mind, the instant karma has begun to form. When  the intention  turns into  action  , then it really creates the  karmic ,  the karmic  or the  mind.

Four cases can occur in the process of progression from accumulation to karma completed:

A)  Cumulative kamma is completed  : for example, we intend to kill and bring it into action (kill an animal for example).

B)  Karma has been accumulated but not completed  : for example, we kill but do not kill animals.

C)  Kamma is not cumulative but is complete  : we do not intend to kill but we do not intentionally commit it.

D)  Unconditioned kamma is not complete  : for example, we do not intend to kill, but accidentally commit the act, but we regret and immediately use the  four powers  (regret Recidivism, ethics, practice) to purify the action.

VII- Strength of karma

The strength or impact force of karma depends on the following factors:

A)  Time  : Potential karma or substance becomes stronger, meaning that the distance between the moment when karma is inscribed and the time when karma arises is a factor that increases the intensity Of karma.

b)  The path of karma  : health impacts of industrial stronger if the progression of the industry that is  the way of business  is conducted entirely (including:  basic  -  thinking - actions  -  completion ).

C)  object of kamma  : if the object of negative action is a saint, a virtuous person, a relative (such as a parent), a bodhisattva or a living being In a situation of desperation and despair (creating opportunities for exploitation), the power of karma becomes more intense.

(D)  Personality  : If a series of actions of the same genus are repeatedly carried out and the same goal is repeated, the recurrence of the action will increase the potency of each action.

E)  Intensity of intention  : karma has the power to influence the difference between fleeting anger and deep hatred, transient pity and durable compassion.

F)  Opposition or antagonism  : A kamma that is antagonistic or opposed to another kamma will be able to alleviate, stop, or neutralize the kamma (eg, greedy but often Engage in charity work, or know how to repent.

VIII - The purification of karma

According to Mahayana Buddhism, when a deliberate or deliberate intention, even if it is inscribed on the continuous continuum of knowledge, can still be purified or deconstructed. So it is easier to purify as soon as possible, because karma is not so developed at that moment and it is not yet so deeply ingrained in the continuity of knowledge, that is, His action and consciousness is its impact to purify it. Impurity requires a combination of  four powers  :

A) The power of regret.

B) Strength of determination not to repeat.

C) Strength due to moral preservation.

D) The power of the practice: such as repentance before the Buddhas, the enlightenment , the chanting of chanting, the purification by Vajrasattava .

In contrast, positive karma and accumulated qualities can be negated by negative karma then dissipate. The book is often wary of practitioners as follows:  "a moment of anger can also dissipate accumulated good karma for thousands of lives . " Also, it is important to remember that when the predestined grace is sufficient to make karma mature, then there will be no way to neutralize it and the discovery of the fruit becomes indispensable.

IX - The mental nature of karma:

Karma is always psychic. What is not intentional or intentional does not produce karma, including the senses of the body (sensation) and the mere awareness (without the expression) in the mind. 

"The senses and the perceptions are not the actions of the mind, they do not have the effect of generating karma." Only conscious actions that create karma, such as manasikara, Saddha, samadhi, panna, viriya, raga, repugnance or hatred (patigha), ignorance (avijja) Mana, thoughts of self (sakkaya-ditthi), etc. "

The above statement shows that only intentionality in the mind leaves a trace on the flow of knowledge, all that is external, including body senses and mental perception ( Not accompanied by expressions) does not produce karma. Please go back to the example of a hunter who lifts a gun aimed at the beast and strikes it, and that is a willingness to turn into action. So what will happen then?

In case the animal is hit and killed, the hunter is excited and happy. Excitement and joy (in fact, they are essentially ignorant reactions) are what directly create karma and leave a trace in the knowledge stream of the hunter. The pain of the beast dies, the bleeding wound ... is in the context of the outside so it does not directly create karma, the pleasure (negative nature) in the mind of the new hunter left. Trace in his mind.

In case the animal is injured, lame one leg and escape. The hunter regrets the chase, chases after and hopes to find it and shoot it. Unfortunately, and hoping to create karma, the wounded animal does not create karma, but indirectly the object (basis or basis) for the creature of the hunter. Although the death of an animal does not leave a trace in the hunter's mind, it directly impacts the environment. That impact (though meaningless) will also affect the transformation of the environment and the whole of life including the hunter. The consequence of killing is more noticeable if it is not a shot, but a human being killed. That death will cause hatred and hurt ..., pain and hatred will multiply and spread.

If it was not a murdered man but a war, the suffering and resentment would be engraved upon the knowledge streams of millions of defeated people, "joy" and "happiness", manifestations of Ignorance will overwhelm the knowledge stream of millions of winners. Karma is like that, the beginning is just a consciousness ( cetana ) in the mind of every individual, consequently our world-grandmother.

Please give us an example, such as a meditator who perceives the senses arising from the body, the cognitive functions that are still in the consciousness, but without the expressions ) Or intentional (cetana ) does occur, the creation of the cause is also not. But if wisdom (concentration) turns out to belong to a certain level, it is a factor in creating karma, but it is a karmic cause of deliverance.

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Communion and dedication

In addition to the characteristics of karma listed above, it may be necessary to mention two concepts more or less related to the characteristics of karma, namely, the enterprise and the dedication.

So what is the community? Actually, the notion of the public is not discussed in the ancient scriptures and writings, or it may or may not have been found (?) Because the number of books is too great. Moreover, it is not true that today's Buddhist scholars, especially Western scholars, have addressed this issue extensively. Therefore it is possible to understand kinship more individually.

Often people "imagine" or "infer" the public when they look at the same occurrences, common to many people including a people. Even if a collective performs or manifests a common action, such as living in the same profession, many people resist a law or a political institution, pursue a purpose or ideal. In general, or rushed by a particular movement or denomination ..., the effect of such actions is most likely to be unequal in the mind of each individual, because of such actions It also incorporates and interacts with the trends, impulses, and personal interests that arise from the other karma available in each individual.

Take a concrete example, when looking at one such plane incident, one might think that it was because of the passenger's and the crew's crew that had come to maturity and consequent Weakness has occurred to everyone. But passengers of all ages, many different nationalities, inherit different cultures, education and thresholds, bring different personalities, in a nutshell, inherit the very different karma. know each other. The plane crash is just one event (conjugation) combined with the maturing of each person to create a coincidence for all.

The second concept that relates more or less to karma may also need to be pointed out, that is, the karmic or meritorious deeds that one has made towards others. The trend is a specific practice of Mahayana Buddhism, but today it is evident that Theravada Buddhism sometimes practiced this practice, especially in Thailand and Burma. Does the dedication work or does it change the karma of another individual?

First of all, the dedication will bring the practitioners with deep emotions and boundless power because it is a manifestation of compassion, the only condition is determination, sincerity and true practitioners. Actual actions that reveal profound thoughts bring worthwhile things, which means that they have created good karmas. For the object of divination is the other, do they receive the virtues that practitioners dedicate to them? For Tibetan Buddhism the answer is very definite yes. If one looks at the law of correlation, the correlation of all phenomena, including non-material phenomena directly related to the operation of the mind, can also be understood as a certain act of devotion. Again an effect. Although the applause of a hand does not resonate,

On the purely rationalist side, it is possible to deduce the effect of diversion. Karma does not represent an absolute destiny but always interacts and fluctuates under the rule of interrelation. Therefore, in principle, a mutual interaction between the karmic subjectivity of the object and the karma of the object can be attained, of course, provided that the karmas must meet the conditions of adaptation to the mutual Work together.

There is also a detail to be raised, according to the scriptures and beliefs, that after death an individual will have to be reborn within 49 days. So for example, we have a good deed for our parents who died long ago, what will happen? Even though our parents have rebirth and have taken on other forms in the form of other sentient beings, we tend to give them as their own parents. It is a way to extend compassion towards all beings in the six realms of samsara. In each of these six realms, every being can be our father or mother some time in the past.

The evolution of the concept of karma

The above is a summary of the basic characteristics of karmic pragmatism that help in the practice, so we may need to broaden our perspective to explore this concept further. Buddhism. Indeed, if the human ancestors were formed a few million years ago in the eastern African continent and then spread across the globe, the Ganges Valley is where religion and The spiritual as well as the oldest philosophies of humanity have been molded and arisen.

The concept of embryo for karma or  karma  originated before Buddhism for a long time in the Huang river valley through the Vedas (mid-eighteenth and sixteenth centuries BC), the Rig-Veda (around the middle of the 18th century) The Bramana (around the middle of the tenth and eighth centuries BC), and later the Upanisad texts, the "Vedas" (the middle of the seventh and the sixteenth centuries) Before the calendar).

The term  karma  referred to in these scriptures simply means a  sacrificial act  or  a form of worship  aimed at praying for the betterment of one's life and a more orderly society. In other words  karma  in these scriptures has no moral or philosophical meaning, otherwise it is only the duty of the human collective in society and the Brahmins. The clerics instructed and represented the groups, as only these people could master the rituals of sacrifices in order to preside over the sacrifices.

For more than ten centuries, the entire Ganges valley was influenced by the beliefs referred to collectively as Brahmanas, except for a large and isolated territory of Maitreya. (Magadha), today is the Indian state of Bihar. However, Ma-ky-momentum is not heavily influenced by the above religions. In this territory around the sixth century and V BC three pagan religions were formed as Buddhism, religion Ja-in (Jainism) and religion Ajivika and all three of them advocated the concept of  karma,  however The meaning of this word is completely different between the three religions. Among these religions only Buddhism became a major religion growing out of the Ganges valley border and is now expanding in the world.

Jainism believes that any act becomes a cause and whatever causes it leads to rebirth and suffering, with no exception. So Ja-in advocates stopping all actions arising from the body, language and mind, this is the only way to stop the cause, because if not cause the cause. Consequently, rebirth and suffering will not arise. Therefore practicing Ja-in is to keep the body immobile, such as standing with one leg, hands together and straight up to heaven, absolutely must remain silent in that immobility for Until the exhaustion. The practice of keeping the body unmoving will not produce new karma, but the pre-existing causes are still present, so the corpse must be purified to purify the past traces of karma.

In contrast to Ja-in, Ajivika advocates that there is no way to avoid rebirth because it is a natural, inevitable, "mechanical" phenomenon, Natural and inevitable of life. Regardless of morality or morality, they are equally useless because they do not have an effect on the reproduction cycle of an individual. Directed Ajivika advocated determinism ( niyati ) anonymous absolute way, it is a driving force operating in nature "mechanics" and its function is to promote the rebirth or reincarnation of a  possible form of vivid  call Is  the soul  (Sanskrit  jiva  -  the life-pinciple) of this temporary "life". The soul ( jiva ) of an individual is dependent on his or her destiny ( niyati  - destiny), so it can not be changed or improved. However, Ajivika also said that the cycle of samsara is not endless, but that it only lasts 84,000 lives. In the cycle of samsara, an individual is automatically purified gradually from one birth to the next. Liberation in the last incarnation. Natural and sequential evolution ( parinama ) from one existence to another represents a purification process for " cleansing "  karma , because karma has a "physical" Color "( lesya ) makes pollution . Because of the "color" pollution, there are five categories of individuals (beings). Each species has a different color: black, blue, red, yellow and white, correlated with five levels of purification: from the dark hell realm to the pure realm of liberating form. Ethical values ​​are simply external "signals" that demonstrate the evolutionary level of an individual in the rebirth line, but do not involve or involve evolution through lifetimes. . The notion that action does not bring about the effect and destiny of the absolute nature of Ajivika is completely different and opposed to Buddhist doctrine and even to Ja-in.

But both Ajivika and Ja-in religion advocate the same practices as the ascetic way of life and mortification. Austerity to Ja-in is aimed at cleansing karma in the past, for Ajivika is a way to show the period of the last lives that practitioners are about to reach, ie the time to be resolved. Get rid of the long chain of life and death. Ajivika's naked and beggar's way of life is to show that the cultivator is no longer concerned with the social values ​​of secular life. The second similarity is that both religions Ja-in and Ajivika advocate the existence of an  ego  ( atman ) or  soul  ( jiva ). Cai ego  or  soul  is an entity or a  material  ( dravya ) true, the character of permanent and lucid, help preserve an individual through the challenges of change is death. Although not part of the body,  the self  or  soul  is able to sustain the body. Also, for the above two beliefs,  the self  or  soul  is completely personal, different from the Hindu view that comes later because the Hindu believes that  the self  or  the soul  ( atman ) Of an individual is only a small part or unit of a spiritual form "

The concept of karma in Buddhism is different from that of the two creeds. The Buddha raises the concept of karma within the framework of a global principle that is  the law of interrelation and co-existence , which governs all phenomena in the universe  ( pratityasamutpada ). The original Han dynasty referred to this rule as  a precarious origin , the western language called  interdependence  or  coproduction conditionnée , or  conditioned co-production  (also  suggested by coproduction conditionnelle - conditioning co-production  . , But the previous translation became familiar in Western books  . )

"This one is, the other is formed;

This is visible, the other is born.

This one is not, the other is not visible;

This stops (disappears), the other does not. "

This statement is one of the simplest and most profound sentences of the Buddha's teachings, but it is very simple, but it fully explains the nature of the universe. Western scholars and philosophers are deeply impressed by the deep meaning contained in the simple statement above.

Indeed, the law of interdependence and interdependence shows that all phenomena are structured, linked, and dependent on one another to exist and to move, whether phenomena in matter or matter. Non-material, of life or of mere matter. In the overall context of the law of correlation in nature that universe,  karma  and  now  only a  particular aspect,  an  isolated case  is closely related to the lives of beings ( sattwa ) contain  a possible format or a certain level of consciousness , there are  beings with sensual  subject to  six samsara  ( six paths ). The original Han scriptures call it sentient beings, although the letters are not very accurate and cause misunderstanding. So specifically how to understand karma like?

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What is Karma?

Recalling karma is an  act,  but it must be understood that it is not an observable gesture or a verbal, but rather an  action  or  emotion.  Happens in the mind. Some scriptures divide the karma into three types, namely, karma, karma, and mind. However, this classification needs to be further explained because it is easily misleading. Now primarily a  volitional  ( cetana ) ie an  intention,  an  intention,  a  desire  in mind,  then from  now volition  born  of action  (on the body), Words and minds (mental organs, eg, intrigues, intentions ... arise in the mind). In short, only the action on the body and language are the manifestations of the "observed" kamma because of the external world. Therefore terms such as volition  ( cetana ), the industry  ( cetanakarma ) or heart now  ( manakarma ) are designated areas now under psychiatric and meaning quite close together. The mental nature of karma is very important because it will help to understand its support and operation in the mind. Here, quote the first four parallel sentences in the Dhammapada, showing that the first and active role of the mind is mental or mental: Arise in the mind). In short, only the action on the body and language are the manifestations of the "observed" kamma because of the external world. Therefore terms such as volition ( cetana ), the industry ( cetanakarma ) or heart now ( manakarma ) are designated areas now under psychiatric and meaning quite close together. The mental nature of karma is very important because it will help to understand its support and operation in the mind. Here, quote the first four parallel sentences in the Dhammapada, showing that the first and active role of the mind is mental or mental: Arise in the mind). In short, only the action on the body and language are the manifestations of the "observed" kamma because of the external world. Therefore terms such as volition ( cetana ), the industry ( cetanakarma ) or heart now ( manakarma ) are designated areas now under psychiatric and meaning quite close together. The mental nature of karma is very important because it will help to understand its support and operation in the mind. Here, quote the first four parallel sentences in the Dhammapada, showing that the first and active role of the mind is mental or mental: To belong to the outside world. Therefore terms such as volition ( cetana ), the industry ( cetanakarma ) or heart now ( manakarma ) are designated areas now under psychiatric and meaning quite close together. The mental nature of karma is very important because it will help to understand its support and operation in the mind. Here, quote the first four parallel sentences in the Dhammapada, showing that the first and active role of the mind is mental or mental: To belong to the outside world. Therefore terms such as volition ( cetana ),  the industry ( cetanakarma ) or heart now ( manakarma ) are designated areas now under psychiatric and meaning quite close together. The mental nature of karma is very important because it will help to understand its support and operation in the mind. Here, quote the first four parallel sentences in the Dhammapada, showing that the first and active role of the mind is mental or mental: the industry ( cetanakarma ) or heart now ( manakarma ) are designated areas now under psychiatric and meaning quite close together. The mental nature of karma is very important because it will help to understand its support and operation in the mind. Here, quote the first four parallel sentences in the Dhammapada, showing that the first and active role of the mind is mental or mental: the industry ( cetanakarma ) or  heart now ( manakarma ) are designated areas now under psychiatric and meaning quite close together. The mental nature of karma is very important because it will help to understand its support and operation in the mind. Here, quote the first four parallel sentences in the Dhammapada, showing that the first and active role of the mind is mental or mental:

"All phenomena are due to  mind  ,

All are born from the mind.

A person who speaks and acts with bad intentions,

Suffering will roll along the person as the wheel rolls in the foot of the pulling car.

All phenomena are due to mind,

All are born from the mind.

A person who speaks and acts with pure (good)

Happiness will roll along the person as the wheel rolls in the footsteps of the car pulled .

The mind (knowledge) is both the place where karma originates and the center of karma dispersion. Words and actions on the body are only means of manifestation or means of manifestation of mind. Beijing  abhidharma  ( Abhidharma  -  Abhidharmic ) classification now very clear:  "the now"  is the kind of business startup and (promote) the character of the initiative,  "verbal" and "bodily"  is The karmas are motivated by the mind, and they are subordinate and passive. Volition  ( cetana ) the industry  ( cetanakarma ) and  center now  ( manakarma )  are nature actively, so the distinction three "can form" this mental become quite subtle, however for the purpose of simplification we can temporarily See that difference in terms of terms. In short, karma is an act of agitation of the mind directed at the qualities or defects of an object.

It is necessary to reiterate that  mind  or  mental behavior  is completely independent of the will or external power of the divine nature that is a  mental  phenomenon dependent on  past experiences.  And the  tendencies  or  habits  of an individual, symbolizing a virtuous or unsavory reaction. In summary  volition  or  mind  (volition) is a  reaction  of an individual in contact with an object, and this object restart the experience feel that instance he had before in the past for An object of the same type

In any case, mind or mental behavior is volition or karma that is always connected to the sense of  self  or  self that falls  behind all thoughts and actions. In other words, kamma is defined as a  posturing behavior of a self as the subject of such behavior . From a certain angle, karma can be viewed as an indirect way of manifesting the  self  and determining its firm existence. The sense of self that is the manifestation of ignorance and ignorance is the inevitable motivation for rebirth.

Creation of karma

The presentation above shows how the impact and operation of karma, so let's try to find out more about which facilities or functions have generated the above karmic effects. In answer to this question, one needs to refer to the concept  of the five aggregates ( panca skandha  ), which is the  congenital stage of the  creation of the individual person. Among the aggregates are aggregates Wednesday called  acts  ( samskara ) is the summation aggregates hold function and expression of sensual. Word  samskara  consists of two syllables: first syllable is  sam  means  the combination  (Greek  Syn-  , Latin is  Cum-  , French and British  Con-  ) The second syllable is kra  and also the word  karma. Thus,  Western languages ​​translate samskara as formation karmique, formation volitionnelle, facteurs de composition, forces concrétisantes du karma, mental formation impulses, etc. , briefly referring to them as karmic creation . Lengthy liberty as above for word operating  in Vietnamese texts not fully express the meaning of the word samskara . So what is samskara  or real karmic creation  ? Thus, Western languages ​​translate samskara as formation karmique, formation volitionnelle, facteurs de composition, forces concrétisantes du karma, mental formation impulses, etc. , briefly referring to them as karmic creation . Lengthy liberty as above for word operating in Vietnamese texts not fully express the meaning of the word samskara . So what is samskara or real karmic creation ? Thus, Western  languages ​​translate samskara  as  formation karmique, formation volitionnelle, facteurs de composition, forces concrétisantes du karma, mental formation impulses, etc. , briefly referring to them as  karmic creation . Lengthy liberty as above for word operating in Vietnamese texts not fully express the meaning of the word samskara . So what is samskara or real karmic creation ? Briefly, these phrases mean the creation of karma . Lengthy liberty as above for word operating in Vietnamese texts not fully express the meaning of the word samskara . So what is samskara or real karmic creation ? Briefly, these phrases mean the creation of karma . Lengthy liberty as above for word  operating in Vietnamese texts not fully express the meaning of the word  samskara . So what is  samskara or  real karmic creation ?

Samskara  or  aggregates Wednesday  includes 49 mental factors, such as: lust, envy, understanding, attachment, anger, distraction, drowsiness, remorse, reasoning, etc. and etc. Class  A- Rom collective spleen-reaching conclusion  ( Abhidharma-Samuccaya ) of Asanga (Asanga) have the full listing of these factors. Tibetan Buddhism alone gives a list of 51 elements. That is the factor or factors linked mental knowledge (consciousness) with the object it felt, in other words it is  the expression of knowledge  when exposed to a certain object. This expression creates a tendency or impulse in the form of a volition arising in the mind. That involves the habits and reactions that are available in the "subconscious" Of an individual to incite or induce the individual to perform an act of positive, negative or neutral character. The above motivating or stimulating power is closely related to karma in the past, and is also necessarily consistent with the individual's will. The capacity to promote attention and action all belong to the same genre of the same nature: either positive, negative or neutral.

In order to concretize the above and abstract presentation above, one example is given below. People often refer to a delusional or passionate phenomenon called "love thunderbolt" that happens suddenly to an individual or to both individuals, or to heterosexual or homosexual when they meet. The impact caused thunderbolt "love" based on functional  expression  of  samskara , ie structure of the aggregates of Wednesday. That lightning strike is the kinetic energy of the karmic inscription on the stream of the individual's consciousness that matches the object of another individual. If an individual is "hit for a blow" then it is due to previous karma ripe and meet the charm. The thunder may be "fag" and in this case the individual may be suffering, grief, memory ... is " 

In short what had just presented above shows that now carries two different tones together and can be seen as antagonistic to one another: now  both an act of dependence , which suffered the domination of  volition  ( Cetana ), which represents a self-  active action  ( samskara ), ie action of attachment - negative or positive - towards the senses through the impulses arising from the actions Micro in the past.

In the article by Philippe Cornu ( Une petite histoire du Karman en Inde , Les Cahiers bouddhiques N ° 6, Université Bouddhique Européenne, 2011, p. 46), this prominent Buddhist scholar clearly explains these two traits. here's now using the letters  tied  or  conditioned  (conditionne - conditioned) to explain personality  dependence  of  volition , and literal  provisions  or  facilitate  (conditionnant - conditioning) to explain the way  home Karma  of karma In summary, karma manifests itself in two distinct forms: 

The Buddha also explained very well the difference between the first act as the cause of motivation and the subsequent discovery of the cause when the cause became "ripened" (passive). The consequences can happen in an instant or postponed for a longer period of time; however, that ripening is neither a reward nor a sacred punishment. This maturity form is only the final stage of a natural process of a residual energy that results from an earlier action.

The following is a short excerpt from an article by Mahathera Narada (1898-1993) in a book edited by scholar René de Berval, compiling French-language articles or translated into Francophone language. Some of the most famous Buddhist scholars and philosophers of pre-20th century worldwide. The book was published in Saigon in 1959 to commemorate the 2500th Buddha Day, first edition in France in 1987, and the second in 2008. Mahathera Narada writes as follows:

"Jubilation or suffering is the common destiny of mankind, which is the inevitable consequence of one or more causes." For the Buddhist view, it is not a reward or a punishment. By a supernatural and omnipotent dominating force that distributes to a soul who has done a good or a bad thing.The followers of the theistic religions seek only to explain everything in the present life and They believe in a post mortem and see the moments of joy or suffering in the present moment as reward or punishment due to the fact that they are in the past. A supernatural, supernatural, and almighty God given to them, after they were created. Accepting such a creative god, And only believe in a natural law and a natural justice, proceeding firmly and operating naturally. The gods, the Buddhas or the human, no one can stop even temporarily the operation of that rule. [...] But the Buddhist doctrine of karma does not give a fateful look like: "You were born poor, not because your karma was bad. Yes, it is because of your good kamma. So take your part and try to do good for the next life to be rich. " The Buddha is extremely compassionate not to preach the law of kamma to the rich and to comfort the poor by promising a fleeting happiness in the next life . " Buddhas or humans, no one can stop even temporarily the operation of that law. [...] But the Buddhist doctrine of karma does not give a fateful look like: "You were born poor, not because your karma was bad. Yes, it is because of your good kamma. So take your part and try to do good for the next life to be rich. " The Buddha is extremely compassionate not to preach the law of kamma to the rich and to comfort the poor by promising a fleeting happiness in the next life . " Buddhas or humans, no one can stop even temporarily the operation of that law. [...] But the Buddhist doctrine of karma does not give a fateful look like: "You were born poor, not because your karma was bad. Yes, it is because of your good kamma. So take your part and try to do good for the next life to be rich. " The Buddha is extremely compassionate not to preach the law of kamma to the rich and to comfort the poor by promising a fleeting happiness in the next life . " Just because your karma is bad. You are born rich, it is because of your good kamma. So take your part with your number and try to do good for the next life to be rich. "The compassionate Buddha did not preach karmic law to excuse the rich and comfort the poor. How promises a fleeting happiness in the next life . Just because your karma is bad. You are born rich, it is because of your good kamma. So take your part with your number and try to do good for the next life to be rich. "The compassionate Buddha did not preach karmic law to excuse the rich and comfort the poor. How promises a fleeting happiness in the next life .

What we have just shown here shows how the intention arises from the trace of karma and then how the action arises from the mind. So let's try to go back further than these processes to find out how the traces of karma have been carved and how they have been conveyed before becoming intentional and acting. If you want to understand these issues, what is the first thing to master the consciousness (consciousness)?

What is the flow of knowledge?

According to the Buddhist point of knowledge is the  psychoactive bring understanding  (ACTE de connaissance - act of knowledge). The activity of knowledge consists of a series of sequential actions, each representing a very short, "sensible" unit of consciousness, similar to the image of a film screened on the screen. The continuous appearance and disappearance of discrete images produces motion, for a movie the speed is 24 images per second, or comparable to a camera. A digital camera that one can use to take single pictures or continuously record multiple images to create a movie. Brief knowledge is a continuous flow that records multiple images in succession.

So can define knowledge as a  serial stream continuity  (continuum) of the moments of understanding. The continuity of knowledge is often referred to as the  unit of knowledge , therefore knowledge is a composite, so it is also impermanent and subordinate as all phenomena or compositions other. Each unit of knowledge, even if it is homogeneous, is dependent on the unit before it and at the same time causes the necessary conditions to generate the unit of knowledge that follows it. As a constituent, a continuous continuum that circulates itself when certain conditions are met.

A Buddhist scholar of the Theravada school of Theravada Buddhism (Therevada) writes in the Fourth Sutra ( Buddhagosa ), as follows in  the  Visuddhimagga (French translation :  Le chemin de la Pureté , Fayard, 2002, p. 668) to explain the cause of the flow of knowledge : "There is no god or Brahma, It's just that these are just some of the factors that happen when certain conditions are met. "  Brief knowledge is an impermanent, circular composition as a flow when certain conditions are met. Therefore knowledge is not necessarily an eternal soul created by a divine creative force.

Knowledge ( vijnana ) is also defined as  the fifth of the five aggregates  ( vijana- skandha ). It is also recalled that an individual is formed by the combination of the five aggregates called the aggregates: the first is the physical aggregate and the other four aggregates represent the four functions of the aggregates. Mental knowledge creates. The fifth aggregation of the aggregates of knowledge is the expression of the highest perception, ie, the  moment of  the perception of one object based on the total perception of the other four. Most of the older schools, such as Vaibhasika, Sautrantika, Prasangika, etc.

1-visual knowledge ( caksurvijnana )

2-auditory knowledge ( srotravijnana )

Taste knowledge ( ghranavijnana )

4- olfactory knowledge ( jihvavijnana )

Touch knowledge ( kayavijnana )

Mental knowledge ( manovijnana )

The first five knowledge is the  receptive knowledge that perceives  the objects of the outside world. These kinds of feelings are one-sided and fragmentary, as in the case of the five blind elephants. Knowledge Friday's  knowledge of mental  ( manovijnana ) role receipt, checks and summarizing the comments discrete above to create an overall understanding with personality more coherent (whole forms a The elephant), helping an individual expand his perception of the world beyond. This knowledge is also known as  dust-na formula  or  knowledge  (consciousness) as defined by the West. In short, the world that an individual perceives or visualizes in the mind depends on the six types of knowledge above. At the same time, the "world" appears with each individual completely subjective. Thanks to the education (learning) and the conventionality of words that people imagine in the world "the same", but in reality everyone sees the world "completely different" because of that vision Affected by education, the sharpness of the senses and karma governs the mind of each individual.

The marks of karma

Each moment in knowledge is correlated and linked to the object that it perceives and at the same time depends on the past experiences that persist in knowledge. Past experiences add color to the subject, which means adding some sense of knowledge to the senses. The "color" or "emotion" adds and adds to the perception of knowledge that directly relates to the cetanas of the past. Please return to the example of "love thunderbolt", "thunderbolt" is the result of the  expression of knowledge  as it collects and summarizes the sensations of sensation (shape, ear, face Nose, gestures, voice, etc. And then add to those sensations the emotions  and  colors  that arose from karma in the past. Therefore, the  feel  and  express  that nature subjectively clear, in other words, an individual can "see" the object through the  ego  or  the ego  of yourself, similar as we "see" the world Bits penetrate the prisms of a binoculars, binoculars of the binoculars symbolize the tendency or mental impulses, ie, the factors that result from the traces of karma.

In sum, karmic retrieval traces the continuum of knowledge. While every moment that creates a continuum of knowledge is seen as a "unit," the nature of each "unit" remains a constituent (dependent on the preceding unit and produces the thing And thus store the innumerable traces of karma), so every unit and all knowledge is of an eternal nature that is constantly changing. Kamma is inscribed or left in each unit of knowledge in the form of cetas and itself moves along with the flow of knowledge, which develops at every moment to become mature at one moment. Somehow However, the ripening process can also temporarily "slow down", or "stop"

Other views on karma

The above is the explanation of the impact of karma and the operation of knowledge from the point of view of the Theravada schools and some Mahayana schools. But the two Yogakara-Cittamatra schools and the Yogakara-madhyamika schools are the two Mahayana sects that are more inclined to philosophy than psychology . In  Laṅkāvatāra Sūtra  ( Lankavatarasutra ) and in the collective conclusion of Asanga (Asanga, was born in the fourth century) and his brother Vasubandhu (Vasubandhu), one sees knowledge (consciousness) is divided into eight type, means outside the six categories of knowledge to create an overall general knowledge ( vijnana ) in the manner described in the  Abhidharma  ( Abhidharma ), there are two categories of knowledge Another is:  Knowledge of pollution  ( klistamanas ) that Han original classics called  impure,  and  tri-mode source-version-of-all-all  ( alayavinana ) audio service is  a-the-skin formula. Chinese language texts  translated word  alayavinana  is the  subconscious mind,  which means that  knowledge stored all.  In fact, the two divisions of knowledge into six and eight of the above categories do not cause any contradiction,

So what is the seventh and eighth knowledge in the  Lotus Sutra  and the Dhamma School of Asanga and Vasubandhu? Knowledge Saturday or  impure  ( klistamanas ) sometimes called  dust-na formula  is kind of knowledge do detect a sense of  ego  or  self  always "lurking" behind every perception with Being a subject stands out. But the  ego  or  the ego  is really just an illusion and does not exist, so the sense of knowledge Saturday was a mistake, and that is the reason why it called knowledge seventh Is  knowledge pollution .

The eighth knowledge known as Sanskrit is the Sanskrit  -rooted sense-of-all-knowledge  and is also the most important knowledge. For the sake of simplicity, it is possible to temporarily compare a-re-consciousness with the subconscious in modern psychology. A-re-consciousness is the foundation for supporting and storing the marks of karma, like the basement of a house used to store everything that is not yet in use. However, re-consciousness does not just preserve the functions of the senses of an individual, but also inscribe the tendencies and impulses that arise from them in the form of marks. Traces continue to run, promotions and interact with each other on the sly in a-to-skin formula and suddenly jumped on and off the a-to-skin mode at any time to become the seed ( vasana ) do arise Volition ( cetana ). The mind engages in the activity of ordinary knowledge ( vijana ) to lead to karma .

Come back to the first six. The first five knowledge depends on the sensitivity of the five senses. The agency noted the "feeling" when exposed to external objects, followed by knowledge Friday instant  knowledge of mental  ( manovijnana ) will cross check, incorporate and express these feelings. The operation of all six types of knowledge depends on the objects of the external environment so that their activities are "crude" and "infrequent" and irregular. For example, in the case of a blind person, vision is broken and visual knowledge is not working. On the contrary, the activities of the seventh and eighth are always alive. In sleep, the sensory organs including the sixth do not work, But the seventh and eighth knowledge is still working normally, so what appears in the dream are mental images that are not related to objects of the external context. Even in deep sleep or coma, the seventh and eighth intellectuals continue to function, so that the body does not become a corpse and when we awake we still remember what it was before sleep. In summary, Saturday knowledge is an intermediate form of knowledge that links the activities of the sixth and last of the sixth nature of the regular and regular nature. Even in deep sleep or coma, the seventh and eighth intellectuals continue to function, so that the body does not become a corpse and when we awake we still remember what it was before sleep. In summary, Saturday knowledge is an intermediate form of knowledge that links the activities of the sixth and last of the sixth nature of the regular and regular nature. Even in deep sleep or coma, the seventh and eighth intellectuals continue to function, so that the body does not become a corpse and when we wake up we still remember what it was before sleep. In summary, Saturday knowledge is an intermediate form of knowledge that links the activities of the sixth and last of the sixth nature of the regular and regular nature.

Saturday knowledge is a form of knowledge can make manifest neurotically  self . Its unconscious activity is directly associated with re-awakening so it also causes re-a-revelation by leaving a vestiges of a  self  revealed by itself and Even the marks of kamma arise from the expression of the sixth. The activity of a-lai-da consciousness is regular and continuous and so that re-consciousness has played the role of conveying the imprint of the self and of the other kamma from one life to another. Another life. In other words, a-lai-consciousness is an active, hidden and profound form of knowledge that links death and rebirth and carries with it all traces of karma.  In short, the function of the seventh knowledge is to manifest the self as an expression of ignorance, the darkest, but most powerful ignorance that binds an individual in samsara. How do  karma  and  samsara  relate to each other?

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Karma and reincarnation

Among the identical messages that link and tie all phenomena in the universe through the pratityasamutpada law , the Buddha has chosen twelve connected dvadasanga pratityasamutpada directly. It concerns the sentient beings, which means that there are both of us. Our existence is a long chain of causal and consequential consequences: the cause produces the consequence, the consequence of which produces another cause, the principle  of dependent origination  in the Chinese scriptures used in This case is very appropriate , but if one refers to a more comprehensive form, ie, the correlation between  phenomena  - pratityasamutpada - is not well adapted.) That continuum represents our past and present actions, and at the same time creates new causes for our existence in the future. Long chain continuation of twelve "knots" or bonds of cause and effect  ( nidana ) which called the  duodenum causes and conditions  and is often symbolized by a wheel called the wheel of samsara, the wheel of life, bread The vehicle of existence, the spinal wheel of karma, etc., Sanskrit is  bhavacakra .

The outer circle of the bhavacakra is represented by 12 images (see figure). However, within the framework of understanding the operation of kamma which leads to rebirth, we need only to consider the first three nidana which explain why we are present in the scene. This is like this These three lines are as follows:

The wheel of existence tied

(Symbolizing our world)

1.  Ignorance (avidya)  :  the  bond of the first, each characterized by a blind man's cane (pictured below left). That is the beginning of all karma, which symbolizes ignorance of the Four Noble Truths and does not comprehend what the nature of existence is. The doctrine calling that ignorance and inscrutability is  the self-  ignorance ( sahajavidya ), the Dalai Lama calls it  primordial ignorance . It is a form of panic and mental distraction that we do not see our true nature. Under the dominance of unconsciousness we do not recognize the illusory nature of all phenomena and are certain that they are real, and from that confusion or ignorance we imagine an "I" As the subject to grasp the phenomenon of illusion it. The "fantasy" that arise from the activities of the knowledge Saturday ( klistamanas ) and makes the eighth knowledge is  a-hybrid-skin formula  contaminated. The pollution caused by the "I" illusion in re-awakening is the  primary cause of  rebirth.

2-  Samskara  : the second line in the categorical moment of duality called  Sanskrit practice  is  samskara , that is,  the creation of karma , and it is also the function of expression of the fourth compound or  aggregate The fourth  (also called  samskara ) in the  five aggregates  for the senses of the pentagon. The line created by a potter (a second image after the blind man, clockwise) is forming a clay jar on a table. Image kneading represents the impulse or tendency arising from past karma, prompting the potter to mold a pot that matches his or her pulse. Acting to create a jar symbolizes the will or intention ie the mind in mind. That action is both dependent on karma and active (these two aspects of kamma are also presented in the above section).

3.  Knowledge (vijnana)  : The third bond is represented by a monkey climbed on the tree (Figure Tuesday, after workmen pottery), jumping from branch to branch, has just released the results come back with results The other. It is the image that symbolizes the desire, the desire for the "awareness" of the world under the control and control of karma. This is the form of knowledge associated with rebirth which contains the karmic impulses of karma in the previous life. Knowledge is therefore the connection between beings from one life to another and represents a continuum.

In summary  ignorance  ( avidya ) brought to  karma  ( samskara ),  karma  generated  knowledge  ( vijnana ). Knowledge is also a function of the aggregates aggregates fourth role  to express  every feeling created state  of mental  or  consciousness  of us in the current situation.

The Dhammapada begins with the following two sentences:

«  All phenomena are due to the mind,

All are born from the mind ... "

So the progression of the three bonds of the first in the duodenum of conditions occur as follows:  ignorance  (1) Birth  karma  (2) ,  karma  (2) student  knowledge  (3) ,  and  knowledge  ( 3) (consciousness) is the  mental or  the  spirit that we have at this time, in other words both the origin and the foundation of our present existence  in the present. . Scriptures referred three bonds that are  factors  reporters idea  or  creation  (projective Factors - Sanskrit: Aksepakanga ) creates a situation that regulates the lives of each of us now and prepares us for a new situation for our next lives. In sum, karma is not necessarily something of the past, but it is actually the action that is taking place in every moment of the present moment to contribute to the creation of the future.

The continuation of kamma through lifetimes

Finally, please point out a rather "thorny" aspect if not the "paradox" related to the concept of karma. It is the "feeling" of an individual in his or her present life to suffer the consequences of an action performed by another "individual" in the previous life. So how to look at this problem?

Please suggest the following two hypotheses:

1. If an individual pugala performs an act and then the individual is "reincarnated " to receive the consequences arising from its previous action, then in this case there will be no What changes or changes between two lives? The "I" or "self" naturally becomes permanent and invariably and completely personal.

2- If one individual performs an action and another has a completely alien, unrelated personality to the individual who performed the action, then the latter has assumed the consequences of the action. In this case there will be a paradox or irrationality with respect to the law of interdependence and interaction between phenomena ( pratityasamutpada , interdependence or conditional origination), since individual actions and individuals bear the consequences. Unrelated to each other, each individual represents a complete cessation. It is a way to break the structure of reality, ie not respect the law of connection between phenomena. That is not to say the contradiction in the argument because there is no correlation between the two, but the action has consequences.

The first case represents the  neo-lasting  (eternalism) and second case symbolizes  nihilism  (nihilism), while Buddhism has always advocated the Middle Way stood between two extremes on thick. Then, according to Buddhism, "who" stands to receive the burden arising from an action performed by another "individual"?

First of all would like to quote one of the Buddha's teachings in  Beijing who carry the burden  ( bhara-Sutta ) as follows:

"What are the bhikkhus, what are the burdens?" It is expressed (explained) by the name of the possessive (clinging) of the five aggregates. Who is the bearer of that burden? That person is expressed by the name of an individual identity. [Example] This person or person, named From this family or family, etc. It is the burden bearer, so what is the burdens of burdens? Bring about re-existence and re-shaping [...] What is throwing away the burden? That is the complete cessation of it, throw it away, from Abandon it, liberate it, remove it ... "

As the first year of occupation structure an object, the object that carries a name called  burden  (now) and the first year has also become a structure of  individual  (identity) to carry the burden of it.In the unorganized assembly, there is only one individual in the form of a new identity carrying the burden. So what is the burden? This is karma or bonding in the realm of self-grandmother.

Sublime rather a lecture. Reflecting on this discourse to broaden the field of vision, one will no longer wonder which individual is the author of an action and which person receives the effect of that action. Action and interaction are closely related to one another, the individual action and the individual that receives the impact is just one, because the individual only becomes involved when the action takes place. The formation of an individual never ceases, it constantly arises from the act of creating karma, that continuous formation is our existence in this world.

Here is a quote from a prominent philosopher specializing in Indian philosophy, Paul Masson-Ourel (1882-1956). The statement can not be compared with the Buddha's teachings in all respects, but it also shows that the individual receiving the consequences of an action is also the individual who has performed the action:

"Fate is within each person, and that destiny is created for you by yourself, now reflecting on your own past, present and past, creating your own future. The combination of these two areas of ethics and physics is so tight that it does not allow anyone to escape the consequences of their own actions, without any luck or chance to help out. There is no sacred forgiveness or grace that can lighten the burden of our past. Indeed, destiny is created by each person, for every moment, Each person steers his destiny in a certain way to create his or her own future, resulting from actions. His predecessor (karma) is also involved in that rider. "

Indeed, a practitioner should never look at himself as a fixed entity. "  Being is a name, a name that is conventional because the term   " sentient beings "  means only the assembled year consisting of the physical body and the four living forms of the tri The mind is called mental-spirit .  The form or identity we have is only temporary representations of karma. Kamma and we cling together to form one another, so it is impossible to regulate the "identity" of karma and the "identity of others". This is just a simple and crude view. An identity in the present is the result of a combination of innumerable karmas emanating from the many continuous regenerated identities. An identity that is creating karmic - whether positive or negative - in the next life may not be immediately met the favorable conditions to receive the results, because there are also the impact of countless other karma to merge. Solve or postpone the fruitfulness of the karmas.

The above are two quotes: one is the teaching of the Buddha and the other is the statement of a Western philosopher. But throughout the history of the development of Dharma there have been countless great scholars representing many schools who gave explanations on this matter. So how did they explain?

In  Di-lan-da trading  (also known as  Na Panha doing  -  Milandapanha ) documented that the king Di-lan-da (Milanda second century BC) asked the monk Na-first (Nagasena) as Follows:

"- If a person burns a torch, does it burn all night?

- Yes, yes.

"Is the fire in the last watch in the night a fire in two or two, and the fire in the second watch is one with the fire into a watch or not?

- No.

- Then in three soup, each soup must have another torch, is not it?

- No. Only one torch has burned all night.

In the same way, dharma, continuity of phenomena does not cease: this phenomenon disappears, the phenomenon is born; It is as if between two phenomena there is no first, then one. So it is not the same person, nor is it the other person who has received the last aftermath of knowledge. "

(In French translation of Louis Finot,  Les questions de Milanda , Ed. Dharma, 1983, volume II).

In another passage, the Dalai Lama asked:

"- Bhikshus Nah, what is reborn?

- Name-and-form.

- Is the current title-and-figure reborn?

- No. The present-and-present form implements a good or a bad action; And as a consequence of that action another reincarnation-and-form is born.

- If not the former Name-and-Reincarnation, then the Title-and-Figure later got involved in the offenses that had been committed before.

- If not the right-of-the-former Name and form were reborn, in fact the Reign-and-Formation was still reborn; Because it is reborn, so it is no longer the Name-and-Figure of itself.

Please give me an example.

[...]

- In the winter, one person grouped a fire in his field for heating, when he left forgot to turn off. Fire spread to other people's fields. This person asked his monk burned his own field. If the defendant defends himself like this: "I have burned his field: it is not the fire that I left behind for forgetting, not the fire that burned his field, So I do not have any crime.

- He was guilty.

- Why ?

- Because no matter what he said, the last flame (burning others' fields) was related to the fire at the beginning (which he forgot to extinguish).

- Sir, for the title-and-figure, so is the same. "

(French translation by Louis Finot, op. Cit.)

If we look at the subject in a different light, we see that the Buddhist masters claim that consciousness in general has a continuous role in the continuity of existence. Generally, there are two ways of explaining that continuity: the first is to visualize a continuum of continuum knowledge, the second one describing a deep knowledge ( Re-awakening ) is continuous and fundamental to successive lives. This issue was discussed in the previous section and only briefly summarizes some of the main views advocated by the different schools.

In the Vaibhasika school, the continuous flow of knowledge acts as a support for the unbroken continuity of connection between action and consequence, from one life to another . This school assumes that the activity of mental intelligence differs from the activity of the five sensory insights, since mental intelligence operates continuously even in deep sleep, during coma and in times Meditating on silence is the suspension of consciousness, even during the stage of death, whereas the five senses are active only when there is contact with external objects. Other sects, among them Sautrantika, thought that kamma formed in a mental form is not necessarily psychic, nor is it physical, which forms the link between the mind Action and consequence,

According to the Dharma (Dharmakirti, seventh century) of the Cittamatra school, the continuous continuum of mental knowledge plays a supporting role and transmits the karmic traces from one existence to the other. Other exists. Asanga founded the school of Yogacara and Vasubhandu both explain that the traces or residues of karma are stored in  the radical- all-all  that is  a-the-skin formula  ( alayavijnana ). These traces or residues will turn into seed producing fruit. The continuous activity of re-awakening serves as a link between beings. The explanation of Asanga and Ascension is widely accepted in the Mahayana schools, especially Tibetan Buddhism.

However, we may also think that only the Buddha understands what kamma is and what the rebirth of an individual is. Our conventional wisdom is enough to contradict our origins from parents to grandparents to great-grandparents, parents to great-grandparents, and if so much. Meanwhile during the night of enlightenment, the two Buddhas of the buddhas see all of his predecessors in the past and of each sentient beings as well as the circumstances in which they will reborn ... The following is a brief summary Lead from the  Middle A Functions  :

In the second, Siddhartha succeeds in integrating into all six sentient realms in our world-she finds the details of her own lives in the past and at the same time sees Foresee the circumstances of the reincarnation of each of the beings in the future, whether they are ordinary or famous beings, beautiful or ugly, whether they will be reborn in a good or difficult life Towel " ( Trung A Ham , 36).

Only the supernatural and direct wisdom of the Buddha can we see the full operation of karma, our "conventional", limited and crude mind is just enough to deduce Indirect way to try to understand what that operation is. Anyway, we also try to use the conventional language that we learn and exchange with each other in order to find out some of the Buddha's teachings to help one another in the practice. . The most practical application is that every practitioner who has an intention manifested in the mind must immediately consider whether it is an intention because the trait has a positive or negative nature to detect that intention. . If that expression represents a negative and negative energy, immediately stop it, do not let it detect action on the body, Words or mind. If that intention represents a positive impulse of compassionate nature, it should promote joy and happiness in the heart to turn it into concrete action.

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Epilogue

Karma arises in knowledge, imprinted in knowledge, stored in knowledge and transcended by the continuous continuum of knowledge. Then karma reappears in knowledge, acts and unleashes intentions and intentions in knowledge and translates those intentions or intent into words or actions directed at external objects. Knowledge again receives the responses of those actions to record new traces on its endless flow.

On the continuous flow of knowledge , thought ( samskara ) spurs each other like ripples on the surface of a river, and cetana is also swept away to flow and flow. As a result, karma is constantly forming, like ripples on the surface of a stream.

Understanding the Cognitive Theory, the sixth consciousness continually unites, systematizes and expresses all sentiments to bring about conventional understanding, and, behind that understanding, Through a permanent "me". The existence of the "I" appears in a discreet way or plainly behind every conventional expression symbolizing ignorance. The "me" and its expressions in cetana form the vestige of the eighth form of consciousness as  a-re-consciousness . If "I" does not exist and no one expression of what is  a-the-skin formula  ( alaiyavijnana ) will become transparent similar as water to be purified in a river still, not a ripple wave,

His Holiness the Dalai Lama often explains that the stream of knowledge of each individual includes moments of continuous continuation from one life to another, through the intermediate stage of death, even after death. Attain enlightenment. Therefore, it is possible to temporarily borrow a picture of the simplicity of a quiet river above to symbolize the purpose of the practice. Indeed on the practice may sometimes happen that the confusion between  means  and  end . Buddhism has 84 000  skillful means  ( upaya ), this figure is symbolic in the Indian cultural tradition, so it is also possible to think that every living thing needs a skillful means of its own. , Since there are no two beings in exactly the same way. In the meantime, there is only one liberation. The Buddha said: "There is only one salty water, the Dharma of the Tathagata also has only one, it is liberation . " So let's say a concrete example, Western bliss is a  skilful means , but many people think that is  the end . What does ecstasy  in the Western world  mean? But many people think that is the end . What does ecstasy in the Western world mean? But many people think that is the end . What does  ecstasy in the  Western world mean?

Bliss is blissful, extremely happy, extremely happy. So who is happy or happy? Vision of pleasure, hearing pleasure, sense of smell, sense of taste, sense of pleasure or knowledge composition? Pleasure is a functional expression of the fourth aggregate ( samskara ) in the five aggregates, and the expression of that fourth aggregate is  karmic creation . Behind that pleasure there is a huge "me" lurking to cling. Seventh-day knowledge has created that self to tie an individual into the cycle of reincarnation.

In conclusion, Buddhism's end is neither unhappy nor unhappy, neither in the West nor in the East. Simply because:

Behind the practice there are no practitioners;

Behind the meditation there is no meditator;

Behind compassion there is no bodhisattva;

Behind Enlightenment there is no enlightened person.

The river is still flowing but on the river and within the water stream, upstream or downstream, the nature of water is just one, not a distinct one, like water does not flow, like a river quiet. That is the image of the  "intermission"  or  "suspend"  ( nirodhadhammam ) of  a  mind not karma . Despite its  suspension  , however, the mind still flows like a river. Karma arises from a hopeful mind that will create the world, karma arising from a calm mind will reveal nirvana.END=NAM MO AMITABHA BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH GIAC TAM.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA PURELAND=AUSTRALIA,SYDNEY.18/4/2017.