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Karma is not something one accumulates; this question gets asked so often because, as you say, there is a misconception of it being a 'a solid, substantial' entity. Karma is volition (intention is a bad translation, IMO), or in abhidhamma, the seven javana citta present in an ordinary mind process (i.e. every moment of experience). All this means is that ...


7

There are two main interpretations of how karma is accumulated. In Sarvastivada branch of philosophy, past actions can be directly related to new consequences, because fundamentally "everything exists" and only the modus of time changes. As things aren't losing the status of existence, they can cause new things. There is a special additional property (...


3

The word "dukkha" has three meanings in context: Unpleasant/painful feelings (dukkha vedana), which Arahants have. Unsatisfactoriness of impermanent conditioned things, which Arahants must experience for dispassionate enlightenment. Suffering of attachment (1st noble truth), which Arahants do not have or experience. Jhana is certainly something "...


2

While habits are part of the workings of karma, it is not reasonable to say that what you described (habit to fight leads to beating) is Buddhist notion of karma. It may be correct other way around, though—some unwholesome karma is ripening while you exercise habit to fight. Karma is similar to idiom "you reap what you sow" but with some added complexity. ...


2

Because the mind is an informational (~representational) phenomenon, subjective experience arises as a with-feedback-process of converting signs into their interpretations. Dukkha is an experience of unresolvable contradiction somewhere in the stream of interpretation. This condition requires a basis (some sort of internalized framework, model, a set of ...


2

All compounded and/ or conditioned things are impermanent or changing. This applies to the five aggregates, physical objects, matter, energy, physical space, time, most mental concepts and ideas etc. All matter can be broken down to energy. Energy can be converted to matter. That we know from Einstein's E=mc2. Matter can convert into different forms and so ...


1

There are three feelings: DN34:1.4.11: sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. DN34:1.4.11: pleasant, painful, and neutral. Sukhā vedanā (e.g., "joy of sex") is prone to relishing which leads to suffering. MN1:172-194.26: Because he has understood that relishing is the root of suffering, How then should we practice? DN34:1.2.5: ...


1

I'll give the answer according to the Madhyamaka which is notably different from some of the answers given according to the Theravada above. What is the difference between a "conditioned thing" and an "unconditioned thing"? A compounded thing is an object known by an awareness that is produced and functions. An uncompounded thing is ...


1

What is the difference between a "conditioned thing" and an "unconditioned thing"? A conditioned thing relies on another thing for its existence. All things are conditioned things, except Nibbana. Nibbana is an element of nature, which is the element of perfect peace. How does that difference give meaning to the 3 marks? The 3 marks ...


1

SN 35.246 is close but not quite. “Suppose, bhikkhus, there was a king or a royal minister who had never before heard the sound of a lute. He might hear the sound of a lute and say: ‘Good man, what is making this sound—so tantalizing, so lovely, so intoxicating, so entrancing, so enthralling?’ They would say to him: ‘Sire, it is a lute that is ...


1

Approaching causal and effectual reliance through "times" Past, Present, and Future are the three times. Future, Past, and Present equally depend on each other. If you try and draw a triangle with only one line or two lines, it is impossible. All three need to be in place for the totality of "time." In this way, it might be possible to reason more ...


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