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Karma (Sanskrit, also karman, Pāli: kamma) is a Buddhist term that literally means "action" or "doing". In contemporary Buddhist teachings, the term karma is used in two senses:
 * On the specific level, the term karma refers specifically to those actions which spring from the intention (Sanskrit, Pali: cetanā) of a sentient being. Karmic actions are compared to a seed that will inevitably ripen into a result or fruition (referred to as vipāka or phala in Sanskrit and Pali).
 * On the general level, contemporary Buddhist teachers frequently use the term karma when referring to the entire process of karmic action and result (karmaphala in Sanskrit and Pali).

The theory of karmic action and result (karmaphala) is one of the foundational concepts of Buddhist philosophy. In the Buddhist view, developing a genuine, experiential understanding of karmic action and result—how all of one' actions will have a corresponding result—is an essential aspect of the Buddhist path.

Karmaphala (karmic action and result) is identified as part of the broader Buddhist doctrine of interdependent origination (pratityasamutpada), which states that all phenomena arise as the result of multiple causes and conditions. Karmaphala is a specific instance of this doctrine that applies to specifically to sentient beings–when there is a conscious intention (cetanā) behind an action, then the action is karma and the corresponding results are karmic results. According to Buddhist scripture, the Buddha said: ‘It is “intention” that I call karma; having formed the intention, one performs acts (karma) by body, speech and mind.’ As implied by this statement, every action of body, speech, or mind is karma, and the determining factor in the quality of our actions is our intention or motivation.

Karma is said to be the engine which drives the cycle of uncontrolled rebirth () for sentient beings. It is believed that a genuine, experiential understanding of karmic action and result enables one to free oneself from samsara and attain liberation.

Centrality to Buddhist thought
The theory of karmic action and result (karmaphala) is one of the foundational concepts of Buddhist philosophy and understanding this theory is considered an essential aspect of the Buddhist path. As one scholar states"
 * The Buddhist theory of action and result (karmaphala) is fundamental to much of Buddhist doctrine, because it provides a coherent model of the functioning of the world and its beings, which in turn forms the doctrinal basis for the Buddhist explanations of the path of liberation from the world and its result, nirvāṇa.

The renowned translator Etienne Lamotte states:
 * “The teaching of karma, or action, forms the cornerstone of the whole Buddhist doctrine: action is the ultimate explanation of human existence and of the physical world, and it is in terms of karma that the Buddhist masters have constructed their philosophy.”

The Tibetan Buddhist teacher Tsongkhapa emphasizes the importance of understanding karma in order to follow the Buddhist path:
 * “Attaining certain knowledge of the definiteness, or nondeceptiveness, of karma and its effects is called the correct viewpoint of all Buddhists and is praised as the foundation of all virtue.”

The theory of karmic cause and effect is related to other key concepts in Buddhism, such as interdependent origination, the arising of dukkha (suffering), and the possibility of liberation through realizing no-self (anatman).

Meanings of karma
The term karma is used by contemporary Buddhist teachers and scholars in two senses:
 * On a specific level, the term karma refers specifically to the intentional action of a sentient being, but not the result. Karmic actions are compared to a seed that will inevitably ripen into a result or fruition (referred to as vipāka or phala in Sanskrit and Pali).


 * On a general level, contemporary Buddhist teachers frequently use the term karma is used to refer to the process of action and result (karmaphala). In this case, the term karma is used as a synonym for the longer term karmaphala, which is the full Sanskrit term for this concept.

Karmaphala (action and result)
The Buddhist theory of action and result is referred to using various expressions in both Sanskrit (or Pali) and English. In Sanskrit, this concept is referred to as either:
 * Karmaphala - action and fruition
 * The term phala is commonly translated as "fruition" or "fruit" (Keown, 2000, loc 810-813)
 * Karmavipaka - action and result
 * The term vipaka is translated as "result" or "maturation" (Keown, 2000, loc 810-813)

In English, the following expressions are used to identify this process:
 * Karmic cause and effect (Traleg Rinpoche, 2001, p. 31)
 * Karmic law (Traleg Rinpoche, 2001 p. 31)
 * Law of cause and effect (Dzongsar Khyentse, 2011, p. 76)
 * Law of karma (Harvey, 1990, page 39; Sucitto, 2010, p. 27)
 * Theory of action and result (Kragh, 2006, p. 11)
 * Theory of karma (Geshe Tashi Tsering, 2005, Kindle loc. 1186-1201)
 * The infallible law of cause and effect that governs the universe (Sogyal Rinpoche, 2009, p.96)
 * The natural law of how things and events come into being (Geshe Tashi Tsering, 2005, Kindle loc. 1186-1201)
 * The principle of the cause and the results of actions (Sucitto, 2010, p. 27)

Interdependent origination
The theory of karmic action and result is part of the broader Buddhist doctrine of causality or interdependent origination (pratītyasamutpāda), which states that all phenomena arise due to multiple causes and conditions. Karmic action and result is a specific application of this greater principle that applies specifically to the intentional actions of sentient beings.

The Dalai Lama explains:
 * Karma is one particular instance of the natural causal laws that operate throughout the universe where, according to Buddhism, things and events come into being purely as a result of the combination of causes and conditions.


 * Karma, then, is an instance of the general law of causality. What makes karma unique is that it involves intentional action, and therefore an agent. The natural causal processes operating in the world cannot be termed karmic where there is no agent involved. In order for a casual process to be a karmic one, it must involve an individual whose intention would lead to a particular action. It is this specific type of causal mechanism which is known as karma.

Geshe Tashi Tsering states:
 * Cause and effect is present in the natural world, but is it karma? Imagine that today is a beautiful day; the weather is nice, the sun is shining, the sky is clear. These factors all come into existence due to causes and conditions—the earth’s movement around the sun, the wind, and the absence of clouds. [...] With the movement of the earth or the absence of the clouds, generally there is no intention involved. All of this is natural. [...] We become involved with a natural process through our volition—that is when happiness or suffering happens. It does not occur within the process itself. Whenever there is intention, karma is operating. That is the deciding factor.

Whatever we do has a result
According to the theory of karmic action and result, every action that a sentient being performs will bring about a corresponding result. Sogyal Rinpoche explains:
 * In simple terms, what does karma mean? It means that whatever we do, with our body, speech, or mind, will have a corresponding result. Each action, even the smallest, is pregnant with its consequences. It is said by the masters that even a little poison can cause death and even a tiny seed can become a huge tree. And as Buddha said: “Do not overlook negative actions merely because they are small; however small a spark may be, it can burn down a haystack as big as a mountain.” Similarly he said: “Do not overlook tiny good actions, thinking they are of no benefit; even tiny drops of water in the end will fill a huge vessel.” Karma does not decay like external things, or ever become inoperative. It cannot be destroyed “by time, fire, or water.” Its power will never disappear, until it is ripened. Although the results of our actions may not have matured yet, they will inevitably ripen, given the right conditions.

Multiple causes and conditions
As in the principle of dependent origination, within the functioning of karma, every fruition is said to depend upon multiple causes and conditions. Sogyal Rinpoche explains:


 * The results of our actions are often delayed, even into future lifetimes; we cannot pin down one cause, because any event can be an extremely complicated mixture of many karmas ripening together.

Bhikkhu Thanissaro emphasizes the same point; he states:
 * ...one of the many things the Buddha discovered in the course of his awakening was that causality is not linear. The experience of the present is shaped both by actions in the present and by actions in the past. Actions in the present shape both the present and the future. The results of past and present actions continually interact. Thus there is always room for new input into the system, which gives scope for free will.

Seed and fruit
The process of karmic action and result is often compared to a seed and it's fruit. For example, Peter Harvey states:
 * Karma is often likened to a seed, and the two words for karmic result, vipaka and phala, respectively mean 'ripening' and 'fruit'. An action is thus like a seed which will sooner or later, as part of its natural maturation process, result in certain fruits accruing to the doer of the action.


 * What determines the nature of the karmic 'seed' is the will or intention behind the act: 'It is will (cetana), O monks, that I call karma; having willed, one acts through body, speech, and mind' (A.III.415). It is the psychological impulse behind an action that is 'karma', that which sets going a chain of causes culminating in karmic fruit. Actions, then, must be intentional if they are to generate karmic fruits [...].

Ken McLeod states:
 * Karma, then, describes how our actions evolve into experience, internally and externally. Each action is a seed which grows or evolves into our experience of the world. Every action either starts a new growth process or reinforces an old one as described by the four results. Small wonder that we place so much emphasis on mindfulness and attention. What we do in each moment is very important!

Right view (understanding action and result)
Understanding karmic action and result (karmaphala) is considered essential to the development of right view, a key aspect of the Buddhist path.

The Tibetan Buddhist teacher Tsongkhapa emphasizes the importance of understanding karma in order to follow the Buddhist path; he states:
 * Attaining certain knowledge of the definiteness, or nondeceptiveness, of karma and its effects is called the correct viewpoint of all Buddhists and is praised as the foundation of all virtue.

Ajahn Sucitto emphasizes the importance of understanding karma on an experiential level; he states:
 * This principle of the cause and the results of action—even mental action—is what is meant by “the law of kamma.” The point of right view is to start learning very directly and thoroughly about cause and effect on an experiential, rather than abstract or theoretical, foundation. And we deepen our ability to learn by applying the other seven path-factors. So one aspect of right view is understanding that to get out of the jungle we need a path. The first step, then, is to establish that path, and in Buddhism the foundation for that is the understanding that we can learn from contemplating and considering our direct experience. Right view, then, focuses on cause and effect. Through noticing the results of our thoughts, attitudes, and actions, we learn what gives the best results—hence a path gets established beneath our own feet.

Positive and negative actions
According to the theory of action and result (karmaphala), our karmic actions are the principle cause of our happiness or suffering. From the Buddhist point of view, a positive or wholesome action is one that will lead to greater happiness for ourselves and others, and a negative or unwholesome action is one that will lead to greater suffering for ourselves or others.

Ringu Tulku explains:
 * We create [karmic results] in three different ways, through actions that are positive, negative, or neutral. When we feel kindness and love and with this attitude do good things, which are beneficial to both ourselves and others, this is positive action. When we commit harmful deeds out of equally harmful intentions, this is negative action. Finally, when our motivation is indifferent and our deeds are neither harmful or beneficial, this is neutral action. The results we experience will accord with the quality of our actions.

Traditional Buddhist texts identify three root wholesome mental factors and three root unwholesome mental factors. Damien Keown explains:
 * What, then, makes an action good or bad? From the Buddha’s definition [...] it can be seen to be largely a matter of intention and choice. The psychological springs of motivation are described in Buddhism as ‘roots’, and there are said to be three good roots and three bad roots. Actions motivated by greed, hatred, and delusion are bad (akusala, Sanskrit: akuśala) while actions motivated by their opposites — non-attachment, benevolence, and understanding – are good (kusala, Sanskrit: kuśala).

Overcoming habitual tendencies
According to Buddhist philosophy, even very strong patterns of behavior or habitual tendencies can be overcome by gaining insight in the workings of karmic action and result. Ringu Tulku states:
 * Understanding how cause and effect operate is the key point of Buddhist ethics. We need to know how negative actions harm ourselves and others, and how positive deeds benefit ourselves and others, in both short-and long-term ways. [...] Of course, because of habitual tendencies, even when we know our actions aren’t beneficial, sometimes we still do them. But the more mindful we are and the more certain we become of how karma works, the more our old habits fall away. It’s extremely important to understand how our actions are connected with their results. It’s like knowing that if you put your hand in a fire, your hand will get burned. It is not a moral issue of right versus wrong but a matter of understanding cause and effect. From the Buddhist point of view, positive and negative deeds are not a moral issue; they are based on recognizing that positive actions bring benefit, and negative actions bring harm.

Ajahn Sucitto emphasizes the importance of gaining insights through direct experience; he states:
 * The point of right view is to start learning very directly and thoroughly about cause and effect on an experiential, rather than abstract or theoretical, foundation. [...] in Buddhism the foundation [of the path] is the understanding that we can learn from contemplating and considering our direct experience. [..] Through noticing the results of our thoughts, attitudes, and actions, we learn what gives the best results—hence a path gets established beneath our own feet.

Rebirth
In Buddhist philosophy, the driving force behind rebirth in the six realms of samsara is karma. Sogyal Rinpoche explains:
 * The kind of birth we will have in the next life is determined, then, by the nature of our actions in this one. And it is important never to forget that the effect of our actions depends entirely upon the intention or motivation behind them, and not upon their scale.

In the Buddhist view, therefore, the type of birth we have in this life is determined by our actions or karma from our previous life; and the circumstances of our future rebirth are determined by our actions in this life. This view does not imply any blame or judgement of beings who are born into difficult circumstances or into the lower realms. From the Buddhist point of view, all beings have been circling in samsara from beginningless time, sometimes in the upper realms, sometimes in the lower realms, so there is no justification for judging beings who are less fortunate then ourselves, since we have all experienced every type of misfortune and good fortune in our previous lifetimes. In the Buddhist view, a proper understanding of samsara will lead one to have compassion for all beings, including ourselves, who are trapped in this cycle of birth and death.

Thubten Chodron explains that a proper understanding of samsara can help us take responsibility for our present situation, but without blaming ourselves. Thubten Chodron states:
 * This means taking responsibility for our own situation, which is not the same as blaming ourselves. We don't blame ourselves. It's not that we're bad people because we're in samsara. It's not that we're sinners and we deserve to suffer, or any of that kind of stuff, but it's just when I'm not mindful, when I don't take care of myself, when I don't explore what's reality and what isn't, I continually get myself into messes. In some ways this is very empowering because if we get ourselves into the messes, we're also the ones who can get ourselves out of them. All we have to do is stop creating the causes. It's not a question of perpetuating some external being so that they bestow grace or they move the puppet strings differently. It's a thing of generating our own wisdom and compassion, bringing those to the forefront, and then freeing ourselves. Buddhas and bodhisattvas help, of course. They influence us. They guide us, but we're the ones responsible. This is very similar to modern psychological theory, isn't it? Be responsible for your own jams instead of pointing it off on someone else.


 * At the same time as we're doing this, we have to have a lot of compassion for ourselves. Compassion is the wish for others to be free of suffering. We also have to have that same wish for ourselves. It's not, "Oh, I'm in samsara because look what a creep I am, and I deserve this." It's, "No. I'm a sentient being. I have the clear light nature of the mind. I can be happy. I can become a Buddha. But I need to treat myself better." So practicing Dharma is a way of treating yourself better.

Thubten Chodron emphasizes that the cause for our rebirth in samsara are the kleshas (disturbing emotion) that lead to the creation of karma. If we can overcome our kleshas, then we will no longer generate the karma that leads to rebirth in the six realms.

Karma does not imply predestination
The Buddhist theory of karmic action and result does not imply that our lives are predetermined because of our previous karma. In the Buddhist view, our current situation is due to our past karma, but our future depends on the actions that we take from this moment onward. The effects of karma have been compared to the flow of a river; while it may not be possible to stop the river or reverse its direction, it is possible to divert the course of the river in a new direction.

Rupert Gethin states:
 * From the Buddhist perspective certain experiences in life are indeed the results of previous actions; but our responses to those experiences, whether wished for or unwished for, are not predetermined but represent new actions which in time bear their own fruit in the future. The Buddhist understanding of individual responsibility does not mean that we should never seek or expect another’s assistance in order to better cope with the troubles of life. The belief that one’s broken leg is at one level to be explained as the result of unwholesome actions performed in a previous life does not mean that one should not go to a doctor to have the broken leg set.

Karmic results are not a judgement
In Buddhist philosophy, karmic results are not considered to be a "judgement" imposed by a God or other all-powerful being, but rather the results of a natural process.

Khandro Rinpoche explains:
 * Buddhism is a nontheistic philosophy. We do not believe in a creator but in the causes and conditions that create certain circumstances that then come to fruition. This is called karma. It has nothing to do with judgement; there is no one keeping track of our karma and sending us up above or down below. Karma is simply the wholeness of a cause, or first action, and its effect, or fruition, which then becomes another cause. In fact, one karmic cause can have many fruitions, all of which can cause thousands more creations. Just as a handful of seed can ripen into a full field of grain, a small amount of karma can generate limitless effects.

Contemporary glosses
Many contemporary Buddhist teachers have provided brief explanations of karma as a means of introducing this concept to Western students. A sampling of these summaries is included here.

Phillip Moffitt (seeds of consequence)
Phillip Moffitt states:
 * [Karma is] the seeds of consequence that will bloom in the future when conditions are suitable.

Ken McLeod (each action is a seed)
Ken McLeod states:
 * Karma, then, describes how our actions evolve into experience, internally and externally. Each action is a seed which grows or evolves into our experience of the world. Every action either starts a new growth process or reinforces an old one as described by the four results. Small wonder that we place so much emphasis on mindfulness and attention. What we do in each moment is very important!

Sogyal Rinpoche (each action is pregnant with consequences)
Sogyal Rinpoche states:
 * In simple terms, what does karma mean? It means that whatever we do, with our body, speech, or mind, will have a corresponding result. Each action, even the smallest, is pregnant with its consequences. It is said by the masters that even a little poison can cause death and even a tiny seed can become a huge tree. And as Buddha said: “Do not overlook negative actions merely because they are small; however small a spark may be, it can burn down a haystack as big as a mountain.” Similarly he said: “Do not overlook tiny good actions, thinking they are of no benefit; even tiny drops of water in the end will fill a huge vessel.” Karma does not decay like external things, or ever become inoperative. It cannot be destroyed “by time, fire, or water.” Its power will never disappear, until it is ripened. Although the results of our actions may not have matured yet, they will inevitably ripen, given the right conditions.

Khandro Rinpoche (causes and conditions that create certain circumstances)
Khandro Rinpoche states:
 * Buddhism is a nontheistic philosophy. We do not believe in a creator but in the causes and conditions that create certain circumstances that then come to fruition. This is called karma. It has nothing to do with judgement; there is no one keeping track of our karma and sending us up above or down below. Karma is simply the wholeness of a cause, or first action, and its effect, or fruition, which then becomes another cause. In fact, one karmic cause can have many fruitions, all of which can cause thousands more creations. Just as a handful of seed can ripen into a full field of grain, a small amount of karma can generate limitless effects.

Peter Harvey (a seed that results in certain fruits)

 * Karma is often likened to a seed, and the two words for karmic result, vipaka and phala, respectively mean 'ripening' and 'fruit'. An action is thus like a seed which will sooner or later, as part of its natural maturation process, result in certain fruits accruing to the doer of the action.


 * What determines the nature of the karmic 'seed' is the will or intention behind the act: 'It is will (cetana), O monks, that I call karma; having willed, one acts through body, speech, and mind' (A.III.415). It is the psychological impulse behind an action that is 'karma', that which sets going a chain of causes culminating in karmic fruit. Actions, then, must be intentional if they are to generate karmic fruits [...]. - p. 39-40

Geshe Tashi Tsering (cause and effect)
Geshe Tashi Tsering states:
 * [Karma is] the natural law of cause and effect whereby positive actions produce happiness and negative actions produce suffering.

Rupert Gethin (mental act or intention)
Rupert Gethin states:
 * At root karma or ‘action’ is considered a mental act or intention; it is an aspect of our mental life: ‘It is “intention” that I call karma; having formed the intention, one performs acts (karma) by body, speech and mind.’9 Thus acts of body and speech are driven by an underlying intention or will (cetanā) and they are unwholesome or wholesome because they are motivated by unwholesome or wholesome intentions. Acts of body and speech are, then, the end products of particular kinds of mentality. At the same time karma can exist as a simple ‘act of will’, a forceful mental intention or volition that does not lead to an act of body or speech.

Etymology
The word karma derives from the verbal root kṛ, which means "do, make, perform, accomplish." Karma is "the nominative singular form of the neuter word karman, which means 'act, action, performance, deed.' In grammatical usage, karman refers to the direct object in a sentence, the recipient of the action indicated by the verb."