الكارما في البوذية
مراجع

↑  Padmakara Translation Group 1994، صفحة 101.
↑  Lamotte 1987، صفحة 15.
↑  Kragh 2006، صفحة 11.
↑  Bucknell 1984.
1 2  Buswell 2004، صفحة 712.
↑  Bronkhorst 1998.
1 2  Harvey 1990، صفحات 39-40.
↑  Kalupahana 1992، صفحة 166.
↑  Vetter 1988، صفحة 84.
↑  Kalupahana 1975، صفحة 127.
↑  Gombrich 2009، صفحة 20.
↑  Keown 2000، Kindle loc. 794-796.
↑  Dzongsar Jamyang Khyentse 2012، صفحة 76.
↑  Khandro Rinpoche 2003، صفحة 95.
↑  Walpola Rahula 2007، Kindle Locations 860-866.
1 2  Gethin 1998، صفحة 27.
↑  Vetter 1988، صفحة 85.
↑  Gethin 1998، صفحات 153-154.
↑  Gombrich 2009، صفحات 21-22.
↑  Dasgupta 1991، صفحة 16.
1 2  Buswell & Lopez 2013، صفحة 852.
↑  Vetter 1987، صفحات 50-52.
↑  Collins 1999، صفحة 120.
1 2  Bronkhorst 1993.
↑  Goldstein 2011، صفحة 74.
↑  McDermott 1980، صفحة 175.
↑  Lamotte 2001، صفحة 18.
بوابة آسيا
بوابة الأديان
بوابة فلسفة
↑  Sanskrit, punaraāvŗtti, punarutpatti, punarjanman, or punarjīlvātu
↑  Dasgupta explains that in Indian philosophy, acintya is "that which is to be unavoidably accepted for explaining facts, but which cannot stand the scrutiny of logic." See also the Aggi-Vacchagotta Sutta, "Discourse to Vatsagotra on the [Simile of] Fire," Majjhima Nikaya 72, in which the Buddha is questioned by Vatsagotra on the "ten indeterminate question," and the Buddha explains that a Tathagata is like a fire that has been extinguished, and is "deep, boundless, hard to fathom, like the sea".
↑  The understanding of rebirth, and the reappearance in accordance with one's deeds, are the first two knowledges that the Buddha is said to have acquired at his enlightenment, as described in Majjhima Nikaya 36.
↑ Not a system of reward and punishment:
Damien Keown: "Karma is not a system of rewards and punishments meted out by God but a kind of natural law akin to the law of gravity. Individuals are thus the sole authors of their good and bad fortune."
Peter Harvey states: - "The law of karma is seen as a natural law inherent in the nature of things, like the law of physics. It is not operated by a God, and indeed the gods are themselves under its sway. Good and bad rebirths are not, therefore, seen as "rewards" and "punishments", but as simply the natural results of certain kinds of action."
Dzongsar Khyentse: "[Karma] is usually understood as a sort of moralistic system of retribution—"bad" karma and "good" karma. But karma is simply a law of cause and effect, not to be confused with morality or ethics. No one, including Buddha, set the fundamental bar for what is negative and what is positive. Any motivation and action that steer us away from such truths as "all compounded things are impermanent" can result in negative consequences, or bad karma. And any action that brings us closer to understanding such truths as "all emotions are pain" can result in positive consequences, or good karma. At the end of the day, it was not for Buddha to judge; only you can truly know the motivation behind your actions."
Khandro Rinpoche states: "Buddhism is a nontheistic philosophy. We do not believe in a creator but in the causes and conditions that create certain circumstances that then come to fruition. This is called karma. It has nothing to do with judgement; there is no one keeping track of our karma and sending us up above or down below. Karma is simply the wholeness of a cause, or first action, and its effect, or fruition, which then becomes another cause. In fact, one karmic cause can have many fruitions, all of which can cause thousands more creations. Just as a handful of seed can ripen into a full field of grain, a small amount of karma can generate limitless effects."
Walpola Rahula states: "The theory of karma should not be confused with so-called 'moral justice’ or 'reward and punishment’. The idea of moral justice, or reward and punishment, arises out of the conception of a supreme being, a God, who sits in judgment, who is a law-giver and who decides what is right and wrong. The term 'justice’ is ambiguous and dangerous, and in its name more harm than good is done to humanity. The theory of karma is the theory of cause and effect, of action and reaction; it is a natural law, which has nothing to do with the idea of justice or reward and punishment. Every volitional action produces its effects or results. If a good action produces good effects and a bad action bad effects, it is not justice, or reward, or punishment meted out by anybody or any power sitting in judgment on your action, but this is in virtue of its own nature, its own law."
↑  "What Is Karma?". studybuddhism.com. مؤرشف من الأصل في 2024-09-11.
1 2  "Aggi-Vacchagotta Sutta: To Vacchagotta on Fire". www.accesstoinsight.org. ترجمة: Thanissaro Bhikkhu. مؤرشف من الأصل في 2024-04-14.