Karma
Karma: (Sanskrit), Páli: kamma: 'action', correctly speaking denotes the wholesome and unwholesome volitions (kusala- and akusala-cetaná) and their concomitant mental factors, causing rebirth and shaping the destiny of beings. These karmical volitions (kamma cetaná) become manifest as wholesome or unwholesome actions by body (káya-kamma), speech (vací-kamma) and mind (mano-kamma). Thus the Buddhist term 'karma' by no means signifies the result of actions, and quite certainly not the fate of man, or perhaps even of whole nations (the so-called wholesale or mass-karma), misconceptions which, through the influence of theosophy, have become widely spread in the West.
Urbandharma.org
Karma is one's intentional actions.
Karma is a “causally efficient phenomenon” whereby one’s volitional (intentional) action, i.e. one’s karma, sows the seeds of the arising of future effects. In other words, one’s volitional (intentional) actions become conditions for the arising of future effects. Those effects then become the conditions for further future events which become conditions for further future events ad infinitum.
The law of karma says, “Well, how do you want to feel tomorrow, next week, next year, five years from now, ten years from now?” It’s up to you how to use your life!
~The Wisdom of No Escape, p 104 Pema Chodron
Feldman, Jay. "Buddhism, Unit 6" University of Idaho, 2013.
My Definition:
Karma: the result of choices made by the individual. These choices influence the future by becoming conditions themselves.
My Journal:
Feb 19, 2013:
Western understanding of karma suggests that if an individual does something bad to another then they will suffer a similar fate. Another understanding is that Karma is like a counter in which good and bad actions are tallied.
In actuality, Karma is merely the result of a decision made by an individual. This decision was influenced by all the conditions prior to it. Similarly, this decision becomes a condition in itself, influencing those after it. (Although traditional Buddhism does not recognize a linear understanding of time "before" and "after" are used to explain a more western viewpoint).
For me, I see Karma most clearly in my actions with my brothers girlfriend. A grad student we are both strong minded individuals. My choices to how I interact with her, whether I let something go or I challenge her, influence later outcomes. These outcomes in turn influence the relationship we will have in the future. I can recognize the immediate effect of my actions toward my brothers girlfriend. This gives me the opportunity to look at my actions and the conditions which inspired them and learn from them in order to create less dukkha in my life. For example, I have chosen to be less argumentative in order to faciliate a better relationship with her.
Mar 1, 2013:
Theoretically, karma creates a "bill" that continues the process of Samsara. "Dark Karma" lessens the Bodhi mind of the individual and keeps them from awakening. This dark karma is tied into the reincarnation form of the individual in Buddhism.
March 14, 2013:
Karma is a choice of action made by an individual. This choice is neither "good" nor "bad" according to Buddhism but is judged, in terms of Samsara, after the event through the resultant conditions on other individuals. For example, dark karma causes dukkha to other individuals by creating unwholesome conditions. Dark karma is very serious because, through interdependent co-arising it does not merely effect the closest people. Rather, all individuals are influenced by this decision at some level. For example, although I am not living during the First French Revolution, I nonetheless have been influenced by the choice to behead Marie Antoinette and her husband Louis XVI. It is for this reason that individuals need to be aware of conditions in a moment of experience and their actions in order to make the least harmful decisions.
March 31, 2013:
Although I realize that Karma is not a "bad mojo" I cannot help but suggest that the phrase "bad karma" used colloquially in Western society to represent a "getting back" at an individual who does an annoy or harmful prank has an amount of truth in it. If an individual hurts an animal, they collect "bad karma," later this event will be used against them if they are arrested by the police or chased after by PETA. Though it is meant to be ironic, the phrase demonstrates the influence of unskillful decisions on the life of the individual and those around him. Unskillful decisions often lead to unskillful habits which leads to dukkha.
Urbandharma.org
Karma is one's intentional actions.
Karma is a “causally efficient phenomenon” whereby one’s volitional (intentional) action, i.e. one’s karma, sows the seeds of the arising of future effects. In other words, one’s volitional (intentional) actions become conditions for the arising of future effects. Those effects then become the conditions for further future events which become conditions for further future events ad infinitum.
The law of karma says, “Well, how do you want to feel tomorrow, next week, next year, five years from now, ten years from now?” It’s up to you how to use your life!
~The Wisdom of No Escape, p 104 Pema Chodron
Feldman, Jay. "Buddhism, Unit 6" University of Idaho, 2013.
My Definition:
Karma: the result of choices made by the individual. These choices influence the future by becoming conditions themselves.
My Journal:
Feb 19, 2013:
Western understanding of karma suggests that if an individual does something bad to another then they will suffer a similar fate. Another understanding is that Karma is like a counter in which good and bad actions are tallied.
In actuality, Karma is merely the result of a decision made by an individual. This decision was influenced by all the conditions prior to it. Similarly, this decision becomes a condition in itself, influencing those after it. (Although traditional Buddhism does not recognize a linear understanding of time "before" and "after" are used to explain a more western viewpoint).
For me, I see Karma most clearly in my actions with my brothers girlfriend. A grad student we are both strong minded individuals. My choices to how I interact with her, whether I let something go or I challenge her, influence later outcomes. These outcomes in turn influence the relationship we will have in the future. I can recognize the immediate effect of my actions toward my brothers girlfriend. This gives me the opportunity to look at my actions and the conditions which inspired them and learn from them in order to create less dukkha in my life. For example, I have chosen to be less argumentative in order to faciliate a better relationship with her.
Mar 1, 2013:
Theoretically, karma creates a "bill" that continues the process of Samsara. "Dark Karma" lessens the Bodhi mind of the individual and keeps them from awakening. This dark karma is tied into the reincarnation form of the individual in Buddhism.
March 14, 2013:
Karma is a choice of action made by an individual. This choice is neither "good" nor "bad" according to Buddhism but is judged, in terms of Samsara, after the event through the resultant conditions on other individuals. For example, dark karma causes dukkha to other individuals by creating unwholesome conditions. Dark karma is very serious because, through interdependent co-arising it does not merely effect the closest people. Rather, all individuals are influenced by this decision at some level. For example, although I am not living during the First French Revolution, I nonetheless have been influenced by the choice to behead Marie Antoinette and her husband Louis XVI. It is for this reason that individuals need to be aware of conditions in a moment of experience and their actions in order to make the least harmful decisions.
March 31, 2013:
Although I realize that Karma is not a "bad mojo" I cannot help but suggest that the phrase "bad karma" used colloquially in Western society to represent a "getting back" at an individual who does an annoy or harmful prank has an amount of truth in it. If an individual hurts an animal, they collect "bad karma," later this event will be used against them if they are arrested by the police or chased after by PETA. Though it is meant to be ironic, the phrase demonstrates the influence of unskillful decisions on the life of the individual and those around him. Unskillful decisions often lead to unskillful habits which leads to dukkha.
Letting Go
Letting Go: Letting go of habituated stories that create experience and then is later told about the experience.Letting go is a form of "Unbinding" the individual from their self-imposed limitations of illusions. This allows insight into to enter into the experiences of individuals through self-reflection of conditions. Freedom is attained by letting go of attachments.
Feldman, Jay. "Buddhism" University of Idaho, 2013.
My Definition:
My Journal:
I continue to form unskillful attachments to "created stories," it would be a more wholesome habit for me to recognize these attachments and unbind myself by letting them go.
An example of attachment creating dukkha occurs in the relationship between my father and I. I formed an attachment to the story that my father is uninterested in my life. This attachment draws my attention from the moments I spend with him and affect my experiences. I cause dukkha by accepting this story and not experiencing the moment as it is. By not paying attention, I allow this dukkha to spread to the next and previous experiences. I can prevent dukkha by recognizing my attachment and creating habits to experience the moment without expectation.
In practice, letting go is similar to the Christian virtue of forgiveness. However, in "letting go" the individual is recognizing the conditions which influenced their attachment to an idea. In Christianity, this forgiveness comes from a magnanimous gesture to resolve a conflict.
Letting go of cravings is also very important to the development of Nirvana. Desire leads to cravings by not fulfilling these "wants" the individual examines the conditions which inspire the craving. This self-reflection helps the individual to recognize dukkha in their life and the events that inspire it. With letting go of cravings, the person must live in the moment and experience it without distractions.
Since I have turned in my study abroad application, I have been experiencing the process of a physical, intentional, letting go of expectations for the new future. I had hoped to be engaged before going to Spain; however, as the time draws closer I find that I have to "let go" of this expectations or remain anxious ad upset. This process of "letting go" in which I have no say - has had a wholesome influence on my character. I believe I have been more accepting to surprises in the past week than I have previously, also that I have been more patient. However, I worry that I have not "Let go" of this aspiration, merely put it aside for the time being until I return. It is difficult to recognize "reality" especially when you are merely looking at the thoughts within your head for confirmation.
"Letting go" has been made easier for me by the understanding that I and my fortunes are a result of conditions. Because I have no control over the main conditions which guaranteed me a pace in Central Idaho in USA, I cannot claim credit for my upbringing. This has allowed me to accept various events, such as an inability to visit my boyfriend this summer with greater equanimity because I realize that even if I were to get upset I could not change many of them. Getting upset would merely lead to a second arrow of dukkha.
"Letting go" is intimately linked with "anicca" or transience. Often as individuals we do not renounce or give up a passion, a project, or an item. Rather because of transience in life and moments of experience, this "thing" even memories disappears. Attempting to grasp on to these efforts creates more dukkha as first we must contend with the initial problem, and then the feelings and efforts associated with the grasping.
Feldman, Jay. "Buddhism" University of Idaho, 2013.
My Definition:
- Jan 29, 2013:
My Journal:
- Jan 29, 2013:
- Feb 19, 2013:
I continue to form unskillful attachments to "created stories," it would be a more wholesome habit for me to recognize these attachments and unbind myself by letting them go.
An example of attachment creating dukkha occurs in the relationship between my father and I. I formed an attachment to the story that my father is uninterested in my life. This attachment draws my attention from the moments I spend with him and affect my experiences. I cause dukkha by accepting this story and not experiencing the moment as it is. By not paying attention, I allow this dukkha to spread to the next and previous experiences. I can prevent dukkha by recognizing my attachment and creating habits to experience the moment without expectation.
In practice, letting go is similar to the Christian virtue of forgiveness. However, in "letting go" the individual is recognizing the conditions which influenced their attachment to an idea. In Christianity, this forgiveness comes from a magnanimous gesture to resolve a conflict.
- Mar 3, 2013:
Letting go of cravings is also very important to the development of Nirvana. Desire leads to cravings by not fulfilling these "wants" the individual examines the conditions which inspire the craving. This self-reflection helps the individual to recognize dukkha in their life and the events that inspire it. With letting go of cravings, the person must live in the moment and experience it without distractions.
- March 18, 2013:
Since I have turned in my study abroad application, I have been experiencing the process of a physical, intentional, letting go of expectations for the new future. I had hoped to be engaged before going to Spain; however, as the time draws closer I find that I have to "let go" of this expectations or remain anxious ad upset. This process of "letting go" in which I have no say - has had a wholesome influence on my character. I believe I have been more accepting to surprises in the past week than I have previously, also that I have been more patient. However, I worry that I have not "Let go" of this aspiration, merely put it aside for the time being until I return. It is difficult to recognize "reality" especially when you are merely looking at the thoughts within your head for confirmation.
- April 2, 2013:
"Letting go" has been made easier for me by the understanding that I and my fortunes are a result of conditions. Because I have no control over the main conditions which guaranteed me a pace in Central Idaho in USA, I cannot claim credit for my upbringing. This has allowed me to accept various events, such as an inability to visit my boyfriend this summer with greater equanimity because I realize that even if I were to get upset I could not change many of them. Getting upset would merely lead to a second arrow of dukkha.
- April 23, 2013:
"Letting go" is intimately linked with "anicca" or transience. Often as individuals we do not renounce or give up a passion, a project, or an item. Rather because of transience in life and moments of experience, this "thing" even memories disappears. Attempting to grasp on to these efforts creates more dukkha as first we must contend with the initial problem, and then the feelings and efforts associated with the grasping.
Loving Kindness (One of Four Immeasurables)
Loving Kindness:
Habit developed in the awakened mind to overcome ill-will/ hatred. This involves an active interest in others - loving without forming attachments.
Feldman, Jay. "Buddhism, Unit 2." University of Idaho, 2013.
Kindness, friendship, love, benevolence, or pity. Maitri is one of the four infinite virtues, or the four aspects of a compassionate and altruistic mind, the other three being karuna (compassion), mudita (joy), and upeksha (impartiality). It is construed as giving others delight or happiness. Maitreya, the name of the bodhisattva, derives from the word maitri. A benevolent and compassionate mind is a quality that Buddhism has always encouraged its practitioners to cultivate and nurture.
http://www.sgilibrary.org/search_dict.php
My Definition:
My Journal:
Loving-kindness is most easily found in relationships with treasured animals or pets. While we enjoy their company and care about their welfare and happiness, humans recognize that pets are unlikely to live past us. Thus, we are inherently more prepared for a loss. Because of this, I am able to more fully commit myself to my kitties and recognize that each moment is pressure. Similarly, animals often do not pose the same problems as human beings in that generally they can only inflict physical pain rather than psychological or emotional. This allows us to give more freely of our emotions and recognize the conditions for dukkha. For example, dukkha is created because my dog bit me. This actions was conditioned by stepping on his tale. To avoid dukkha I need to pay attention and not step on his tail.
Loving-kindness creates "positive karma" in that it results from skillful decisions and habits that lessen dukkha in the lives of its practitioners and all beings through ICA. With practice, ICA would therefore be easier to achieve in life because it would cause fewer problems and less effort to enact among peers. However, beginning to practice Loving-kindness can be difficult, as Americans we tend to promote self-benefit as the benefit of the growth. At times we need to pay attention to the current moment and fully analyze the options possible prior to making a decision- with practice (as in any learned action) it will become instinct and the Buddhist practitioner would need to be less critical of himself. In addition, loving kindness fosters attention as it creates conditions in which individuals "watch out for" other beings in order to promote the best health and well-being within them.
Loving kindness is most dramatically seen in the actions of the Bodhisattva's who refuse to become enlightened, causing dark karma so as to remain in the Samsara cycle until all individuals are awakened. This draws upon ideas of ICA and conditions, but also compassion and recognition of the pain of fellow beings.
Maitri is perceived in engaged Buddhism in which the individual attempts to influence social organizations or institutions in order to benefit other beings. These institutions are intended to help foster wholesome skills and habits that promote awakening through attention to the moment as it is as well as knowledge of Buddhist practice and actions . Both Buddhist and Christian churches or meeetings perform a similar service in order to care for the individuals both inside and outside their community.
Habit developed in the awakened mind to overcome ill-will/ hatred. This involves an active interest in others - loving without forming attachments.
Feldman, Jay. "Buddhism, Unit 2." University of Idaho, 2013.
Kindness, friendship, love, benevolence, or pity. Maitri is one of the four infinite virtues, or the four aspects of a compassionate and altruistic mind, the other three being karuna (compassion), mudita (joy), and upeksha (impartiality). It is construed as giving others delight or happiness. Maitreya, the name of the bodhisattva, derives from the word maitri. A benevolent and compassionate mind is a quality that Buddhism has always encouraged its practitioners to cultivate and nurture.
http://www.sgilibrary.org/search_dict.php
My Definition:
- Jan 22, 2013:
My Journal:
- Jan 22, 2013:
- Feb 1, 2013:
- Feb 8, 2013:
Loving-kindness is most easily found in relationships with treasured animals or pets. While we enjoy their company and care about their welfare and happiness, humans recognize that pets are unlikely to live past us. Thus, we are inherently more prepared for a loss. Because of this, I am able to more fully commit myself to my kitties and recognize that each moment is pressure. Similarly, animals often do not pose the same problems as human beings in that generally they can only inflict physical pain rather than psychological or emotional. This allows us to give more freely of our emotions and recognize the conditions for dukkha. For example, dukkha is created because my dog bit me. This actions was conditioned by stepping on his tale. To avoid dukkha I need to pay attention and not step on his tail.
- March 12, 2013:
Loving-kindness creates "positive karma" in that it results from skillful decisions and habits that lessen dukkha in the lives of its practitioners and all beings through ICA. With practice, ICA would therefore be easier to achieve in life because it would cause fewer problems and less effort to enact among peers. However, beginning to practice Loving-kindness can be difficult, as Americans we tend to promote self-benefit as the benefit of the growth. At times we need to pay attention to the current moment and fully analyze the options possible prior to making a decision- with practice (as in any learned action) it will become instinct and the Buddhist practitioner would need to be less critical of himself. In addition, loving kindness fosters attention as it creates conditions in which individuals "watch out for" other beings in order to promote the best health and well-being within them.
- April 20, 2013:
Loving kindness is most dramatically seen in the actions of the Bodhisattva's who refuse to become enlightened, causing dark karma so as to remain in the Samsara cycle until all individuals are awakened. This draws upon ideas of ICA and conditions, but also compassion and recognition of the pain of fellow beings.
- April 30, 2013:
Maitri is perceived in engaged Buddhism in which the individual attempts to influence social organizations or institutions in order to benefit other beings. These institutions are intended to help foster wholesome skills and habits that promote awakening through attention to the moment as it is as well as knowledge of Buddhist practice and actions . Both Buddhist and Christian churches or meeetings perform a similar service in order to care for the individuals both inside and outside their community.