Search results
Results from the WOW.Com Content Network
In Tibetan Buddhism, karma is created by physical actions, speech, and even thoughts.There is no concept of good nor bad karma—simply karma. Tibetan Buddhism teaches that every creature has transmigrated helplessly since beginningless time under the influence of ignorance and that their lack of understanding has led to performance of actions that have created connections with cyclic existence.
The Buddha's Bad Karma: A Problem in the History of Theravada Buddhism Jonathan S. Walters, Numen, Vol. 37, No. 1 (June 1990), pp. 70–95; Primary sources. Dalai Lama (1992). The Meaning of Life, translated and edited by Jeffrey Hopkins. Wisdom. Geshe Sonam Rinchen (2006). How Karma Works: The Twelve Links of Dependent Arising. Snow Lion
14. “Before you act, you have freedom, but after you act, the effect of that action will follow you whether you want it to or not. That is the law of karma.” —Paramahansa Yogananda 15.
In Indian religions, the term more specifically refers to a principle of cause and effect, often descriptively called the principle of karma, wherein individuals' intent and actions (cause) influence their future (effect): [2] Good intent and good deeds contribute to good karma and happier rebirths, while bad intent and bad deeds contribute to ...
Merit is a "beneficial and protective force which extends over a long period of time" (B.J. Terwiel)—and is the effect of good deeds (Pali: kamma, Sanskrit: karma) done through physical action, words, or thought.
[4] [12] [note 1] Rebirth, as stated by various Buddhist traditions, is determined by karma, with good realms favored by kusala karma (good or skillful karma), while a rebirth in evil realms is a consequence of akusala karma (bad or unskillful karma). [4]
Actions which produce good outcomes are termed "merit" (puñña – fruitful, auspicious) and obtaining merit (good karma) is an important goal of lay Buddhist practice. The early Buddhist texts mention three 'bases for effecting karmic fruitfulness' ( puñña-kiriya-vatthus ): giving (dana), moral virtue (sila) and meditation (bhāvanā). [ 22 ]
Samsara is considered to be dukkha, suffering, and in general unsatisfactory and painful, [2] perpetuated by desire and avidya (ignorance), and the resulting karma and sensuousness. [3] [4] [5] Rebirths occur in six realms of existence, namely three good realms (heavenly, demi-god, human) and three evil realms (animal, ghosts, hellish).