कम्मा का सिद्धांत क्या है और सम्मादिथी से क्या सम्बंध है।LAW OF KAMMA, KARMA, SAMMADITHI, RIGHT VIEW
9.3 هزار بار بازدید -
4 سال پیش
-
Intention (cetana) I tell you,
Intention (cetana) I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect.
According to the Visuddhimagga, if you understand kamma, you go beyond all doubts and understand the whole doctrine. Kamma is a Pali word. You may possibly know it better in its Sanskrit form - Karma. This is a word which is used in a variety of different ways by people from different religious and cultural traditions, and it often has different meanings given to it, which has led to a certain amount of confusion and misunderstanding. This is an #explanation_of_kamma as it is understood in the Buddhist tradition. Please set aside any preconceived notions which you may have.
Very simply the word kamma means action. It is simply #the_law_of_cause_and_effect (kamma and kamma vipaka) Kamma is the action,vipaka the effect or ripening. Wholesome actions produce wholesome effects, unwholesome actions produce unwholesome effects. As you sow, so shall you reap. Above all it is the volition which precedes the action which determines whether it is wholesome or unwholesome; this means an action where there is a desire for a result. The Buddha said, "It is volition (or will - Cetana) which I call kamma. Through volition one performs kamma by means of body, speech and mind."
This desire, no matter how mild it may be, is a mild form of craving (tanha) and it lies behind practically every activity of life. Therefore to live and to desire are more or less the same thing. Desiring is a creative act - it creates k. Our personality is moulded by the accumulation of these desires. These are acts of thought, word and deed. Both #kamma_and_vipaka are essentially mental, but we also use the term 'action' to denote acts of word or deed. There is an ascending order of importance: if I think "I want to kill you", that is not as strong as saying "I want to kill you", which is in turn is not as strong as actually carrying out the deed. Every volitional action has consequences. It must be emphasised that we are talking here only of volitional actions - in Buddhism intention is of paramount importance; purely mechanical actions, like switching on a light, have no kammic consequences. Involuntary, unintentional or unconscious actions are not kamma. The function of volition is to direct the mind in the sphere of good, bad or neutral activities. Volitional actions are: will, determination, desire, hate, ignorance, conceit, wisdom. An action started with good intention cannot have unwholesome effects, even if it misfires (helping an old lady across the road, I trip and push her into the ditch). A knife can be used to kill you or by a surgeon to remove your appendix.
Vipaka is the effect. Sensations, perceptions are vipaka. Whatever you see, hear, smell, taste or experience through the sense of touch is vipaka. This is a passive experience which we cannot control; but we may judge it to be pleasant or unpleasant. This judging is not vipaka. It is reaction and this causes kamma. Seeing a colour is vipaka, liking it or disliking it is not. These are not results, but causes - causes which have kammic consequences. This is the crucial moment when we can create either wholesome or unwholesome kamma. The liking or disliking which arises after the moment of cognition is no longer vipaka. We should try to understand what is vipaka and what is no longer vipaka.
Let us look again at the first two verses of the Dhammapada:-
"All (mental) states have mind as their forerunner, mind is their chief, and they are mind-made. If one speaks or acts with a defiled mind, then suffering follows one even as the wheel follows the hoof of the draught-ox."
"All (mental) states have mind as their forerunner, mind is their chief, and they are mind-made. If one speaks or acts with a pure mind, happiness follows one as one's shadow that does not leave one."
This may all seem very complicated to you, but you may take some encouragement that the Buddha told Ananda that it is only a Buddha who can understand the workings in complete detail. The important points which you should understand with regard to the Buddhist doctrine of kamma are:-
1. There is no soul or ego which transmigrates from one life to another.
2. There is only a process of ever-changing mental and physical phenomena.
3. This is not a doctrine of predestination; it is a law of cause and effect.
4. Wholesome deeds have wholesome effects; unwholesome deeds have unwholesome effects.
#Buddha_stories
#Buddha_Dhammapada
#Buddhism_in_Hindi
#Buddhism_Literature
#Buddha_Motivational_speech
#Buddha_inspirational_quotes
#Buddha_Motivational_quotes
#Buddha_Positive_quotes
#Buddha_Best_quotes
#Buddha_Success_quotes
#Buddha_Good_quotes
#Buddha_Positive_life_quote
#Buddha_Meditation
#Buddha_Hindi_stories
#Buddhist_literature_tripitaka
#Essential_Buddhist_texts
#Buddhism
#Buddhist_sutras
#Buddhist_literature_in_Hindi
Contact information :
[email protected]
http://www.tathagat.tv/
According to the Visuddhimagga, if you understand kamma, you go beyond all doubts and understand the whole doctrine. Kamma is a Pali word. You may possibly know it better in its Sanskrit form - Karma. This is a word which is used in a variety of different ways by people from different religious and cultural traditions, and it often has different meanings given to it, which has led to a certain amount of confusion and misunderstanding. This is an #explanation_of_kamma as it is understood in the Buddhist tradition. Please set aside any preconceived notions which you may have.
Very simply the word kamma means action. It is simply #the_law_of_cause_and_effect (kamma and kamma vipaka) Kamma is the action,vipaka the effect or ripening. Wholesome actions produce wholesome effects, unwholesome actions produce unwholesome effects. As you sow, so shall you reap. Above all it is the volition which precedes the action which determines whether it is wholesome or unwholesome; this means an action where there is a desire for a result. The Buddha said, "It is volition (or will - Cetana) which I call kamma. Through volition one performs kamma by means of body, speech and mind."
This desire, no matter how mild it may be, is a mild form of craving (tanha) and it lies behind practically every activity of life. Therefore to live and to desire are more or less the same thing. Desiring is a creative act - it creates k. Our personality is moulded by the accumulation of these desires. These are acts of thought, word and deed. Both #kamma_and_vipaka are essentially mental, but we also use the term 'action' to denote acts of word or deed. There is an ascending order of importance: if I think "I want to kill you", that is not as strong as saying "I want to kill you", which is in turn is not as strong as actually carrying out the deed. Every volitional action has consequences. It must be emphasised that we are talking here only of volitional actions - in Buddhism intention is of paramount importance; purely mechanical actions, like switching on a light, have no kammic consequences. Involuntary, unintentional or unconscious actions are not kamma. The function of volition is to direct the mind in the sphere of good, bad or neutral activities. Volitional actions are: will, determination, desire, hate, ignorance, conceit, wisdom. An action started with good intention cannot have unwholesome effects, even if it misfires (helping an old lady across the road, I trip and push her into the ditch). A knife can be used to kill you or by a surgeon to remove your appendix.
Vipaka is the effect. Sensations, perceptions are vipaka. Whatever you see, hear, smell, taste or experience through the sense of touch is vipaka. This is a passive experience which we cannot control; but we may judge it to be pleasant or unpleasant. This judging is not vipaka. It is reaction and this causes kamma. Seeing a colour is vipaka, liking it or disliking it is not. These are not results, but causes - causes which have kammic consequences. This is the crucial moment when we can create either wholesome or unwholesome kamma. The liking or disliking which arises after the moment of cognition is no longer vipaka. We should try to understand what is vipaka and what is no longer vipaka.
Let us look again at the first two verses of the Dhammapada:-
"All (mental) states have mind as their forerunner, mind is their chief, and they are mind-made. If one speaks or acts with a defiled mind, then suffering follows one even as the wheel follows the hoof of the draught-ox."
"All (mental) states have mind as their forerunner, mind is their chief, and they are mind-made. If one speaks or acts with a pure mind, happiness follows one as one's shadow that does not leave one."
This may all seem very complicated to you, but you may take some encouragement that the Buddha told Ananda that it is only a Buddha who can understand the workings in complete detail. The important points which you should understand with regard to the Buddhist doctrine of kamma are:-
1. There is no soul or ego which transmigrates from one life to another.
2. There is only a process of ever-changing mental and physical phenomena.
3. This is not a doctrine of predestination; it is a law of cause and effect.
4. Wholesome deeds have wholesome effects; unwholesome deeds have unwholesome effects.
#Buddha_stories
#Buddha_Dhammapada
#Buddhism_in_Hindi
#Buddhism_Literature
#Buddha_Motivational_speech
#Buddha_inspirational_quotes
#Buddha_Motivational_quotes
#Buddha_Positive_quotes
#Buddha_Best_quotes
#Buddha_Success_quotes
#Buddha_Good_quotes
#Buddha_Positive_life_quote
#Buddha_Meditation
#Buddha_Hindi_stories
#Buddhist_literature_tripitaka
#Essential_Buddhist_texts
#Buddhism
#Buddhist_sutras
#Buddhist_literature_in_Hindi
Contact information :
[email protected]
http://www.tathagat.tv/
4 سال پیش
در تاریخ 1399/06/22 منتشر شده
است.
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