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Karma The cycle of rebirth is determined by karma, literally "action". In the Buddhist tradition, karma refers to actions driven by intention (cetanā), a deed done deliberately through body, speech or mind, which leads to future consequences. The Nibbedhika Sutta, Anguttara Nikaya Intention (cetana) I tell you, is kamma. Intending, one does kamma by way of body, speech, & intellect. 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. The Buddha defined karma as intention; whether the intention manifested itself in physical, vocal or mental form, it was the intention alone which had a moral character: good, bad or neutral .The focus of interest shifted from physical action, involving people and objects in the real world, to psychological process. According to Gombrich, this was a great innovation, which overturns brahmanical, caste-bound ethics. It is a rejection of caste-bound differences, giving the same possibility to reach liberation to all people, not just Brahmanism Not by birth is one a brahmin or an outcast, but by deeds (kamma). How this emphasis on intention was to be interpreted became a matter of debate in and between the various Buddhist schools. Karmaphala Karma leads to future consequences, karma-phala, "fruit of action". Any given action may cause all sorts of results, but the karmic results are only those results which are a consequence of both the moral quality of the action, and of the intention behind the action. The consequences envisioned by the law of karma encompass more (as well as less) than the observed natural or physical results which follow upon the performance of an action. The "law of karma" applies ...specifically to the moral sphere. It is not concerned with the general relation between actions and their consequences, but rather with the moral quality of actions and their consequences, such as the pain and pleasure and good or bad experiences for the doer of the act. Good moral actions lead to wholesome rebirths, and bad moral actions lead to unwholesome rebirths. The main factor is how they contribute to the well-being of others in a positive or negative sense. Especially dāna, giving to the Buddhist order, became an increasingly important source of positive karma. How these intentional actions lead to rebirth, and how the idea of rebirth is to be reconciled with the doctrines of impermanence and no-self, is a matter of philosophical inquiry in the Buddhist traditions, for which several solutions have been proposed. In early Buddhism no explicit theory of rebirth and karma is worked out, and "the karma doctrine may have been incidental to early Buddhist soteriology." In early Buddhism, rebirth is ascribed to craving or ignorance. In later Buddhism, the basic idea is that intentional actions, driven by kleshas ("disturbing emotions"), cetanā ("volition"), or taṇhā ("thirst", "craving") create impressions, tendencies or "seeds" in the mind. These impressions, or "seeds", will ripen into a future result or fruition. If we can overcome our kleshas, then we break the chain of causal effects that leads to rebirth in the six realms. The twelve links of dependent origination provides a theoretical framework, explaining how the disturbing emotions lead to rebirth in samsara. #Buddha_stories #Buddha_Dhammapada #Buddhism_in_Hindi #Buddhism_Literature #Buddha_Motivational_speech #Buddha_inspirational_quotes #Buddha_positive_attitude #Buddha_New_Life #Buddha_Motivational_quotes #Buddha_Positive_quotes #Buddha_Best_quotes #Buddha_Success_quotes #Buddha_Good_quotes #Buddha_Positive_life_quote #Buddha_Meditation #Buddha_Hindi_stories #Buddhist_literature_tripitaka #Essential_Buddhist_texts #Buddhism #Buddhist_sutras #Buddhist_literature_in_Hindi Contact information : [email protected] http://www.tathagat.tv/