(from Sanskrit: action, work)[21] is the force that drives Samsāra, the cycle of suffering and rebirth for each being. Good, skillful (Pāli: kusala) and bad, unskillful (Pāli: akusala) actions produce "seeds" in the mind which come to fruition either in this life or in a subsequent rebirth.[22] The avoidance of unwholesome actions and the cultivation of positive actions is called Śīla (from Sanskrit: ethical conduct).
In Buddhism, Karma specifically refers to those actions (of body, speech, and mind) that spring from mental intent (cetana),[23] and which bring about a consequence (or fruit, phala)[24] or result (vipāka). Every time a person acts there is some quality of intention at the base of the mind and it is that quality rather than the outward appearance of the action that determines its effect.
In Theravāda Buddhism there can be no divine salvation or forgiveness for one's Karma, since it is a purely impersonal process that is a part of the make up of the universe. Some Mahayana traditions however hold different views. For example, the texts of certain Sutras (such as the Lotus Sutra, the Angulimaliya Sutra and the Nirvana Sutra) claim that reciting or merely hearing their texts can expunge great swathes of negative Karma. In like fashion, some forms of Buddhism (e.g. East-Asian tantric Buddhism) regard the recitation of mantras as a means for cutting off previous negative karma.[25] Similarly, the Japanese Pure Land teacher Genshin taught that Buddha Amitabha has the power to destroy the Karma that would otherwise bind one in Saṃsāra.[26][27]
In Buddhism, Karma specifically refers to those actions (of body, speech, and mind) that spring from mental intent (cetana),[23] and which bring about a consequence (or fruit, phala)[24] or result (vipāka). Every time a person acts there is some quality of intention at the base of the mind and it is that quality rather than the outward appearance of the action that determines its effect.
In Theravāda Buddhism there can be no divine salvation or forgiveness for one's Karma, since it is a purely impersonal process that is a part of the make up of the universe. Some Mahayana traditions however hold different views. For example, the texts of certain Sutras (such as the Lotus Sutra, the Angulimaliya Sutra and the Nirvana Sutra) claim that reciting or merely hearing their texts can expunge great swathes of negative Karma. In like fashion, some forms of Buddhism (e.g. East-Asian tantric Buddhism) regard the recitation of mantras as a means for cutting off previous negative karma.[25] Similarly, the Japanese Pure Land teacher Genshin taught that Buddha Amitabha has the power to destroy the Karma that would otherwise bind one in Saṃsāra.[26][27]
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