26. It has been mentioned before, that after death, we will be reborn in one of the six realms of existence. Then, how can circumstances that require delivery in their respective natural?Before answering that question, let us see the Buddhist view on the cause of all things generally happen. Some people will rely answers to all the circumstances that happened, good or bad, to God. However Buddhism denies the divinity of such characteristics, then how to explain nature's life-such a dynamic universe, universe is always full of upheaval, interactions and events? Buddhism, like science, teaches natural causes.According to Buddhism, all phenomena in this universe works according to one of the five basic laws of nature (Niyama) .1 The laws of physics (Utu Niyama) set the physical ness inorganic, set the temperature of boiling water, the speed of light, cycles of seasons, etc. . The laws of biological (bija Niyama) regulate growth, reproduction, genetics law / decrease in properties and all aspects of living things. The laws of psychological (citta Niyama) regulate the functions of consciousness and ekstrasensorik phenomena such as telepathy, clairvoyance (English: clairvoyance) and so forth. Under the laws of the universe (Dhamma Niyama) heavy work-force law, thermodynamic and all phenomena throughout the universe like this. But a very interesting law is the law of karma (kamma Niyama). For centuries, the Buddhist doctrine of karma (Pali: kamma), has been widely misunderstood as understood deterministic / destiny. Today too, is still often heard among the people, even Buddhist clergy, who say that everything happens by the will of kamma. Therefore, many interpretations of kamma are odd when compared with the teachings of the Buddha himself. This is because in general, the doctrine of karma is taught today is not based on the teachings of the Buddha directly, but based on the literature comment, most of which were written thousands of years after the era of the Buddha. We will try to trace the doctrine of karma, like what is described by the Buddha in a simple form of modern understanding.
27. The term 'karma' means action (English: action) and refers to the will (cetana) thoughts, words and actions of our physical. The Buddha said:
I say, the will is kamma, because it was
preceded by one's will and to act with physical, speech and pikiran.2
The term 'vipaka' means the result or impact and also refers to the results of actions based on our will. Thus, helping someone (a kamma) will produce a new friendship is good (a vipaka).Conversely, lie (a kamma) lead to getting caught and therefore dipermalu and dimaki (a vipaka). Of course, the will to do something (not yet implemented) is different from when you've done, although both will have an impact, the first (will be) lighter than the second (has done). Every time we deliberately think, say and act, then clearly there have been changes in our consciousness. Thus, the types of people how our present actions depend on the pile that has been done ever before, so what do we do now will shape our character in the hereafter.
We are what we have done.
What will we do is so we will become.
This time our character is shaped and influenced by our relationships with our neighbors, our reactions to various situations, which then in turn determines whether or not our own happiness. The Buddha said, as follows:
All beings are the owner of his own kamma, heir to his kamma, kamma is the womb of her birth, with his kamma he relates, his karma is a patron. Whatever his kamma, good or bad, they will mewarisinya.3
28. Thus it is important to distinguish pengerttian between determinants (English: determining factors) of the prerequisite factors (Great Britain: conditioning factors). When you say, that our state is now only determined by the behavior of our previous and future state is determined only by the behavior of today, means that all life has been decided and determined in advance, we are not free anymore to have initiatives and changes everything. However, karma does not decide our existence. Behavior of the past we also determine the present moment, then gestures while now also determine the future, in other words influence behavior in a large or small degree. Thus there is a chance to train your will and trying to change. The law of kamma, thus, more means a tendency, not merely a consequence that can not be changed and circumvented.Buddhism does not teach understanding "destiny" (niyativada), also does not teach understanding "free will" (attakiriyavada), but a 'will-berprasyarat' (English: conditioned).
The law of kamma participate (a prerequisite) in determining three things if we are born again or not, in nature where we will be born, and experience how that will be experienced in the life to come.We'll track it down one by one.
29. According to the Buddha, human behavior is essentially characterized by the usual greed (lobha), hatred (sin) and darkness of mind (moha), or as often mentioned by the Buddha, all rooted in ignorance (avijja) and low desire ( tanha). Good action even if dijejaki sometimes still Stained by defilement. Greed, hatred and delusion underlies our everyday actions, but not all these actions will bear fruit due to this present life; power / energy that do not bear fruit in this present life will push us into a new life after we die. As an everyday analogy, the car moves because of the engine, when the engine suddenly stopped, the energy still remaining will drive the car for a while, until the machine can be revived. The Buddha said:
There are three sources of origin of one's actions. What are the three that? Greed, hatred and delusion. Any action that is born, come and arise from greed, hatred and delusion will bear fruit, wherever he is born again, wherever the action was fruitful, he will experience the results, in this life or dikehidupan mendatang.4
As long as we act based on greed, hatred and darkness of mind, for as long as we create kamma, good or bad, and therefore we are born again. With the dawn of the Enlightenment; greed, hatred and darkness of mind has been eroded out, and by itself even though we still act, we do not generate new kamma again, and after death we will not be reborn.
30. Furthermore, the Buddha said:
There are three sources of origin of one's actions. What are the three that? Free from greed, hatred and inner darkness. Any action that is born, come and arise from a state free from greed, hatred and darkness of mind because of greed, hatred and darkness no longer kamma Inner stopped, cut off at its roots, like the rest of the pieces of palm tree which can not be grown again in the future .5
Kamma which causes us to be born again, and if born again, will be born in one of six natural-life. Kamma which we store up will be a prerequisite in nature where we will be born. All the actions taken by deliberately having ethical side, grouped into four types by the Buddha. He also said:
There are four kinds of kamma, which I have terawangi through my wisdom and kupermaklumkan in the world. What four? That is dark kamma dark fruit, light fruit bright kamma, kamma bright and dark light and dark fruit, bright kamma not too dark not too bright not bear not gelap.6
"Kamma dark" refers to behavior that is based on greed, anger, ketaksabaran and other negative mental state, all of which will bear the anxiety and distress, which is called the Buddha as "dark fruit"."Kamma light" refers to behavior that is based on a positive state of mind, such as benevolence, charity care and honesty, peace and happiness will bear fruit or "fruit of light". "Kamma light and dark" refers to the behavior driven by the will of a mixture of positive and negative will, and therefore also affect the mixture."Kamma is not bright, not too dark" refers to a neutral behavior, which then bear fruit also neutral. If a particular kamma prominent in our everyday behavior, we would be interested, at the time of death, to one of six natural-life above. The Buddha said:
And what is kamma diverse? It is kamma which will bear fruit in the wild-hell, in the wild-beast, in the spirit-hungry, in human nature, also there is kamma that bear fruit in the wild dewa.7
Humans are cruel, vicious and hateful, to rebirth in hell or be born as a human being with misery all his life. Humans who eat only goal in life, sexual gratification and worldly pleasures and not trying to develop intelligence and virtue, can be reborn as an animal or human being will experience a life full of misfortune. Humans are bad ambition, never satisfied, and tied to sex, alcohol and marijuana would likely be born as a hungry spirit, or as a man tormented by widespread dissatisfaction, while those whose lives are constantly filled with jealousy, and covetousness will born in the wild spirit of jealousy or a man who bound and tortured in his jealousy. They are always happy, do not always love them bad and others, will be born as a god or a man who is always excited and happy.
31. But of course, we would not be born in the Nature of Hell for lying caused only once or several times, we also will not be reborn in Heaven Nature due to be generous from time to time. The Buddha explained that, given the strong influence behavior, becomes a habit and prominent in the inner man (or, as He says action is "accustomed to, bound and often carried out" 8) which will determine the births in the realms of the lower or in the wild Higher-natural. Most people are average type, which is rarely behave very well too often behave very badly, then the remaining time is filled with good behavior and a little bit bad, they are likely also will be reborn as a human being in general average and will go through the also in ordinary life. However, a person carrying out the Dhamma in a sincere and true, then most likely for him to be reborn in Heaven or Nature as human beings with good environment.
32. The third thing that helped is determined by the law of kamma is an experience that will be experienced during our lives. It is often said, that what happened in the lives of everyone today is the result of what they did in a previous life, also what is done in this life will bear fruit in the life to come. Understanding, namely, that all who do will bear fruit in one's life to come (not in this lifetime), it turns out wrong. The Buddha said:
Results of a kamma there are three kinds. What are the three that?Fruitful in the present life, which bear fruit in the next life, and fruitful in the lives of selanjutnya.9
Like the fact that we experience daily, even many actions brought due immediately or soon. Not always have to wait until the next life.
Another misconception about karma, is the assumption that every act must have resulted; negative action, for example, must inevitably bear the negative. Although the Buddha is often gave the impression like that, but he also explained that the result of any act is not inevitable like that. He said:
When someone says, that that's done just what he earned, so if that's true, then sue the holy life does not mean - because there is no chance to overcome suffering. But if a man say, that if an act for the sake of what was going to obtain, then that is obtained, then sue the holy life is mean there is a chance to destroy suffering. For example, a small crime is a person, actions that could bear fruit in this life or not at all fruitful. Now, the man who how, who despite the slightest of crimes would still take him to hell? A person who is not careful in developing the physical actions, thoughts and words. He did not develop wisdom, he was a meaningless, he does not develop himself, his life is narrow and can be measured. Small deed can take him to hell. And now, a carefully developed physical actions, thoughts and words. He developed his wisdom, he was a mean, he developed himself, living without limits and not measurable. For people like this, a minor crime could bear fruit this dikehidupan or not at all. If a put a pinch of salt into a small cup.Water will not be able to drink. Why? Because the cup was small.Well, now if one put a pinch of salt into the river Ganges. The water will remain potable. Because the amount of water in the river tersebut.10
So obviously, at a good character stand out, then the small bad deeds done will bear fruit only an insignificant effect or might not bear fruit; otherwise in a lifetime tarnished by the bad deeds, then it does little good deed will be disguised. Similarly, the fruit of an act may not be mature and bear fruit, because it removed or dissolved by the act of another. For example, a steal something, but then realized his mistake. He returned the goods, then tried to do good and promise not to do so again in the future. In these circumstances, the fruits of bad deeds (steal) was erased by good deeds later (turned again and return the goods). As mentioned earlier, the law of kamma is something that concerns the tendency, not a consequence that can not be changed and can not be circumvented.
33. But the most common misunderstandings about the law of karma is the belief that every event we experience, stumble, fall sick, win the lottery, being born handsome, everything is the result of past kamma solely. With a very precise reason the Buddha reject these false beliefs. Because if so, then in vain to do good and avoid moral turpitude, because the whole life predetermined.The Buddha said:
There are some ascetics and the Brahmin, who believe and teach that any experienced person, pleasant, painful or neutral, all caused by past kamma. I met them and asked whether they teach so, they turned out to say yes, I said: "If so, dear sir, somebody kill, steal and commit adultery caused by past kamma, they're lying, berfitnah, said rude and worthless due to past kamma. They became greedy, hateful and full of wrong views due to past kamma. "They are basing everything on past kamma as a decisive element will lose the desire and effort to do this or do not itu.11
Based on the knowledge that there are five laws that govern the universe (26), it is clear that kamma is just one of several causes that make us. Born beautiful, ugly, whole or handicapped may be caused by the derivative (Biological law), rather than solely by the good or bad deeds in the past. Smart or stupid might be due to social circumstances and the influence of the parent (the law of Physics and psychological laws), rather than solely by good deeds or bad. Die young or live a long life may be due to a combination of nutritional problems (legal Biological), a healthy environment (law of physics) and perhaps also the attitude and outlook on life (psychological law), not solely because of the good or bad deeds in the past. Linking all of that happens to us (good or bad) as merely a result of past deeds, according to the Buddha, meaning a close eye on the rules of cause and effect which has been justified by our own experience. He also said:
Accordingly, there is suffering caused by bile, by mucus, from the air, by accident, by circumstances that can not be known in advance, and also by the results of past deeds as we know from experience itself. And the fact that the suffering arising from various causes have been known to the world as true. Therefore hermit and the Brahmin who said: "Whatever pleasure or pain or mental conditions experienced by a person, all caused by the past," the statement they are contrary to the experience of each person who has been recognized by the world's truth. Therefore, I say, that they were salah.12
The Buddha teaches us the law of kamma, therefore we can understand the situation it is today, therefore we can change ourselves, and therefore we can create the conditions that help the achievement of nirvana.
12 years ago
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