So Mates, here we will go with How Karma Work in Every Situation By Buddhism and Buddha Quotes, and let;s discuss how karma works along with e Buddhism on Tamil buddha quotes.
Karma isn't necessarily a strange or weird thing karma is really about our actions having consequences about skillful actions being the sorts of things that produce good consequences for us and about unskillful actions having the opposite effect and about knowing the difference between the two of them about seeing that difference.
Understanding why it is that we should pursue certain of these and not others so in my own case have a basal cell carcinoma or had basal cell carcinoma actually had six of them this is my sixth something I'm used to and aware of and so recently went in for an operation to take these out.
It's called the Mohs procedure if you any of you know about this I'll put up a photo here's me with what my doctor calls these sympathy bandages basically pressure bandages just after the surgery and as many of you will know basal cell carcinoma like basically all skin cancers is due at least in part to sun exposure to a lot of sun exposure over time.
eBuddhism with How Karma Work
As such it's not really we're talking we're not really talking about an ethical action in the sense that you know karma is really about ethics it's more about skillful and unskillful okay taking too much Sun getting too much ultraviolet exposure you unskillful action.
But we have to say that there is an element here that's at least related to some of the topics under discussion to the topics of karma that is there was an aspect of greed involved in my own past greed towards pleasant experiences of the experiences of being out under the Sun the experience of perhaps not putting on suntan lotion enough.
let's say there was, of course, an element as well of ignorance the three major bad karmic influences off our greed hatred and ignorance and there's ignorant as well ignorant of the potential effects or ignorance at least of the extent of the potential effects of sun exposure so this is an example where you know we can at least make the case that karma is to an extent involved.
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Indeed I have a photograph of myself as a little young child on the beach where we can see me digging probably a sandcastle with my brother on the beach this is the kind of thing that I would do as a kid in you know once a year perhaps with my family go down to Florida go down to different kinds of sunny places spend time out in the Sun get a sunburn or two this is the kind of thing that would happen regularly.
Now we see the consequences but there's a deeper Buddhist question here that I'd like to get into which has to do with personal continuity too has to do with who we really are that is to say are these really the same people here I have the photograph of myself recently just a couple days ago with these sympathy bandages on and a photograph of myself.
As a kid, I don't know exactly how old but quite a bit younger than I am now to what extent are these the same people into what extent are they not this is a deep and important really critical question in Buddhism and one that I think can illuminate some of what we mean by the self within a Buddhist context.
In one suta which I'll put a link to down below the Buddha talks about this in there in the context of Karma he basically says that if we say that the person who did the action is exactly the same as the person who receives the result or of that action.
Karma and Buddha Quotes in Tamil Says.
If we say that the same person he says we leaned towards what he calls eternalism or this idea that there is an unchanging permanent self or soul that continues identical from past to future and the woody rejects this option if we look for such a self we don't find it in our body because our body is constantly changing with new cells coming and going or at least parts of cells coming and going at all times.
If we look at it within the mind we don't find it because of all the parts of the mind they're constantly changing our perceptions are changing or our wishes and desires are changing if I think to the way I was a back as a young child on the beach there's very little frankly mentally that we have in common.
I know that I had very different beliefs and desires back then that I do now very different wishes very different ideas of the world while there is a continuity here and we'll get to that we're in no way the same person if we look at either the body or the mind which is really all there is to who we are and indeed I have no recollection of this particular photograph and my mom just recently gave me a bunch of old photographs of myself and I found this in that group which was kind of lucky.
Because I can use it here but I don't know when this was or where it was I assumed it was probably in Florida because that's probably that's where we were a number of years visiting my grandparents but I don't have any recollection of this event so you know that's part of the issue here that you know memory is one of the ways that I believe it was a John Locke within the Western tradition talked about personal identity being sort of constructed by our own memory.
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We can question that but in any event, I don't have a memory of this anyway so you know there these are these are issues about how we construct itself in this in this circumstance, on the other hand, the other option that we might take is that these are two different people that this is that there's one person when I'm a child on the beach wouldn't be I, of course, it would be somebody else who was this child on the beach and a totally different person a few days ago coming out of the clinic and with the sympathy bandages on and indeed you'd even say that that was a different person than who I am right now speaking to you and who the person who begun this if we began this video was a different person who's than the one speaking to you right now.
And the Buddha rejects this option as well he calls this annihilationism the idea is that there is there's a real person that exists for a period of time and then is annihilated whether that be at the end of their lives or as we might say in this particular circumstance that there's a person that exists for.
Let's say an instant and then is annihilated and replaced by a different person and of course, this doesn't seem right either it doesn't seem right that I'm a completely different person and for one thing it would seem to make a hash of karmic consequence because it would seem not to be at all justified that a totally different person would get the karmic consequence of what somebody else did at the beginning of or at a different than a different lifetime.
If you like a one-person did one thing and the other person gets the consequence that seems rather strange and more directly there's such a continuity between these two people or between these two events if you like such a continuity then it seems strange to call these and completely different people and that's why the Buddha doesn't do that and in the present case the continuity has to do among other things with skin damage right this one event back many years ago or many events like this that was that are being typified by this photograph.
These events have a continuity to what's happening right now to the surgery that I had to undergo skin damage same skin or at least same enough to be important to have caused cancerous cells to grow and it's this kind of a causal continuity the constitutes all there really is to be the same person in Buddhism certainly in early Buddhism.
So then we might well ask what is the buddha's real response here because what the wood is doing in this in this particular suit done I'll put a link to it down below is to say that he's rejecting both of the obvious options both are the easy options he's rejecting the option that it's the same person who does the deed and gets the result it's he's also rejecting the option that it's a different person who does the deed and gets the result so he's rejecting both the obvious and simple options.
So what is the third option the Buddhist says is basically what we what he calls what we might call dependent origination that is that there's a particular causal stream a particular stream of causal connections that connects these two events in the same stream if you like.
So there's an example of ignorance at one time producing pain at a different time or ignorance at one time producing rebirth at a different time if we're talking literal rebirth if we're talking from a traditional standpoint because that's how traditional e rebirth was understood.
But even if we're gonna be let's say more secular about it or just concerned with this life we can talk about ignorant producing our a kind of deluded sense of self at a later time that we get attached to things and that that attachment produces a sense of self within us that we construct a sense of self around our actions.
Our desires and our wishes and so in this particular circumstance what we have is let's say ignorant about the role of sun damage into our skin that one time producing suffering at a later time in the same causal stream and this is indeed the way that we can see that karma has consequences that karma isn't something weird it's something simply causal and it's a way an understanding of these kinds of karma.
In this in this sense can help us to see the difference between skillful and unskillful actions and why it is that we should look for the skillful and avoid the unskillful it's not because of some you know godlike decision that one is right and the other is wrong but it's rather that there are certain actions that will produce good consequences for us.
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There are other ones that will not that we or whoever it is in this causal stream will be reaping out of the benefits or the the the pain of whatever actions we take and so to that end I think it's important to get to know this complicated idea of the Buddha's of that's a complicated not that complicated of dependent origination.
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