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Changchub Dorje (1703–1732), also Chanchub Dorje, was the twelfth Gyalwa Karmapa, head of the Kagyu School of Tibetan Buddhism. [1]Changchub Dorje was born in Chile Chakhor in the kingdom of Derge in Kham.
In Yoga school of Hinduism, all actions and intents lead to impressions and memories, whether they are active or hidden, conscious or unconscious. A person may not remember his or her past karma, yet the impressions shape his character, the habits, the circumstances, the essence of that person because of the impressions left by the karma. [2]
[4] [6] The etymological roots of the word samskara when it refers to rites of passage, is also "preparation, purifying, perfecting" from one's past state to one's future state. [ 1 ] The word samskara is rare in the oldest layer of Vedic literature, but its roots sam and kr occur often enough. [ 10 ]
This is not the first controversy around a Karmapa incarnation. The recognitions of the Karmapa incarnations are of central importance in the Karma Kagyu lineage. The 8th, 10th, and 12th incarnations, as well as the widely renowned 16th Karmapa, experienced minor conflicts during their recognitions, each of which was ultimately resolved.
An explanation of the Buddhist doctrine of karma (action) is central to Yogācāra, and the school sought to explain important questions such as how moral actions can have effects on individuals long after that action was done, that is, how karmic causality works across temporal distances.
They are sets of questions that should not be thought about, and which the Buddha refused to answer, since this distracts from practice, and hinders the attainment of liberation. Various sets can be found within the Pali and Sanskrit texts, with four, and ten (Pali texts) or fourteen (Sanskrit texts) unanswerable questions.
These images represent karma, the law of cause and effect. The light half-circle indicates people experiencing the results of positive actions. The dark half-circle indicates people experiencing the results of negative actions. [12] Ringu Tulku states: We create karma in three different ways, through actions that are positive, negative, or neutral.
Karma and consequences are not due to free will, cannot be altered, everything is pre-determined, because of and including one's composition. [52] [55] The Ajita Kesakambali (Lokayata-Charvaka) śrāmana movement: believed in materialism. Denied that there is an after-life, any samsara, any karma, or any fruit of good or evil deeds.