Karma question, how to answer
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i think in Mahayana, it is more into refine subtleness of karma as in the above sutra. taking about ignorance karma. ( like as long, one is not totally Fully Enlightened Buddha, there's still some bit of karma left. Like Avalokitesvara also have last bit of ç”Ÿç›¸æ— æ˜Ž haven't sever yet. )
The perspective of Avalokitesvara not severing the last bit of ç”Ÿç›¸æ— æ˜Ž is based on the unsurpassed vow of liberating sentient beings / equal enlightenment beings, essentially å�—阎浮æ��众生 who met with danger etc and desiring for help. Avalokitesvara has long attained Buddhaship according to sutra. Avalokitesvara would to enter fully enlightenment realm only when there is no more affinity needed to support his vow. This refine subtleness of karma is negligible if ignorance has been transformed into bodhi. Nevertheless, if practitioners have yet to realize Bodhi mind, relax, be compassionate and benevolence along with meditation practice will develop bodhi mind speedily.
So, as for the author in the link, Buddha mentioned 信為é�“æº�功德æ¯�ï¼Œé•·é¤Šä¸€åˆ‡è«¸å–„æ ¹, and ä½›ä¸�度無緣之人。
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Reminds me of an interesting story of the bodhisattva Nagarjuna...
King Udayibhadra had a son, Kumara Shaktiman, who wanted to become king. His mother told him that he could never become king until Nagarjuna died, since Nagarjuna and the King have the same lifespan. His mother said to ask Nagarjuna for his head and since Nagarjuna was so compassionate, he would undoubtedly agree to give it to him. Nagarjuna did in fact agree, but Kumara could not cut his head off with a sword. Nagarjuna said in a previous life, he had killed an ant while cutting grass. As a karmic result, his head could only be cut off with a blade of kusha grass. Kumara did this and Nagarjuna died.
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In the last webcast,i remember Namkhai Norbu Rinpoche also mentioning about Digpa and Dribpa. Digpa is negativities outright with the intention and so forth. Dribpa is obstacles -- less serious like accidentally committing a negative deed. Accumulation of many Dribpas can equate to the seriousness of Digpa.
Anyway, in Tibetan Buddhism, this has always been the understanding. And it is reflected in stories and teachings.
For instance, if you have received offerings in faith to do prayers for the dead but forgot to do the appropriate deeds, it could be said to be a lack of intention to do so, but due to this, it could create a very heavy obscuration and impede you. In one of his life, a rinpoche (i think Dzogchen Rinpoche) experienced this obstacle after he died.
Intention is a very impt factor in the determination of karma but there are many other factors. the Berzin archive link i posted earlier is a very good resource to study.
Many mantras from the sutras and tantras are also for specially purifying the unintentional karmas/obscurations eg. mantra to bless the feet in case of walking on insects, mantra to purify if walking across the shadow of a holy objects eg stups or dharma books, mantra to purify for consuming offerings to the Triple Gems etc etc. So i guess indirectly, it could be said that this is the teaching of Buddha.
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i never read before that unintentional karma (cause) have their unintentional effect...
because it is neutral... that it was not intentional act to commit something. The mind isn't determined to get something out of the completed action...
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to talk to all people about karma is not possible because many people are not ready yet, they still have their deed to pay.
talk to them when they are ready
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Originally posted by 2009novice:
i never read before that unintentional karma (cause) have their unintentional effect...
because it is neutral... that it was not intentional act to commit something. The mind isn't determined to get something out of the completed action...
hence why, so is the effect unintentionally commited by "others" toward you. i tot it's quite logical, or where the karmic effect is based on natural law or sort(Niyama Dhammas?), rather than individuality.karma mean an act of body, speech and mind. you think it's "unintentional" but it can be some action created out of folly/ignorance, not knowing or unmindfulness. so it's not that neutral anymore. neutral is really neutral.
nevertheless, karma is very complicated.
As karma is not the only causal agent, the Therav�din commentarial tradition classified causal mechanisms taught in the early texts in five categories, known as Niyama Dhammas:[41][42]
- Kamma Niyama — Consequences of one's actions
- Utu Niyama — Seasonal changes and climate
- Biija Niyama — Laws of heredity
- Citta Niyama — Will of mind
- Dhamma Niyama — Nature's tendency to produce a perfect type
The Therav�da Abhidhamma also categories karma in other ways:
[edit] With regard to function
- Reproductive karma (janaka-kamma) - karma which produces the mental and material aggregates at the moment of conception, conditioning the rebirth-consciousness (patisandhi vinnana).
- Supportive karma (upatthambhaka kamma) - karma ripening in one's lifetime which is of the same favorable or unfavorable quality as the reproductive karma which impelled the rebirth in question. That is to say, in the case of an animal with an unpleasant life, the karma creating unpleasant conditions would be considered supportive of the reproductive karma which impelled what is considered an unfavorable rebirth.
- Obstructive or counteractive karma (upapi�aka kamma) - the reverse of the former. In the example of the animal, an animal with a pleasant life would be said to have obstructive rather than supportive karma in relation to his reproductive karma.
- Destructive karma (upagh�taka kamma) - karma powerful enough to conteract the reproductive karma entirely, by ending the life in question.
[edit] With regard to potency
- Weighty kamma (garuka kamma) — that which produces its results in this life or in the next for certain, namely, the five heinous crimes (Ä�nantarika-kamma)
- Proximate kamma (Ä�sanna kamma) — that which one does or remembers immediately before the dying moment
- Habitual kamma (Ä�ciṇṇa kamma) — that which one habitually performs and recollects and for which one has a great liking
- Reserve kamma (kaá¹attÄ� kamma) — refers to all actions that are done once and soon forgotten
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hence with this fomula above, we can say unintentional kamma/action, can also result unintentional kamma/action. since there's an 'act' created.
i ever heard a story from Ven Hai Tao, that unintentional action also have unintentional effect. there was this monk who while preaching, accidentally kill an insect. after few rebirth, the insect later was reborn as a wild boar which had an itchy teeth. so it went to scratch on a huge rock. which fell from the cliff and killed the monk below. the wild boar was also unintentional.
Don’t sound logical or convincing at all. We are unintentionally taking lives all the time through our movement such as walking, cleaning our body and even breathing in the air. Of course, we can start coming up with exceptions which again would lead us on to more endless speculations on the results of kamma. Sutta AN 4.77 is a good guide as how we should treat the subject of kamma.
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Thanks for the replies, and so many too
, I will continue reciting the buddha's name and try to do only good. -
Originally posted by Beautiful951:
Thanks for the replies, and so many too
, I will continue reciting the buddha's name and try to do only good.
no need only do good. be non attached, non dual, non wandering thoughts. ;-)like for a mother who punish her child for their betterment. apparently it look bad, but inside is good for the child. :)
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Originally posted by Aik TC:
Don’t sound logical or convincing at all. We are unintentionally taking lives all the time through our movement such as walking, cleaning our body and even breathing in the air. Of course, we can start coming up with exceptions which again would lead us on to more endless speculations on the results of kamma. Sutta AN 4.77 is a good guide as how we should treat the subject of kamma.
...but not easy to differentiate a really really pure neutral act of body, speech and mind.ok, don't say about killing, say about speech. like sometime "you" think it's an unintented speech, but it might insult another person thinking you intented to insult them. we don't live by ourselves only. we are interconnected.
hence i said must be mindful all the time (at least as much as possible).
As the Buddha said:
"All kamma, whether good or evil, bears fruit. There is no kamma, no matter how small, which is void of fruit."
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Originally posted by sinweiy:
...but not easy to differentiate a really really pure neutral act of body, speech and mind.ok, don't say about killing, say about speech. like sometime "you" think it's an unintented speech, but it might insult another person thinking you intented to insult them. we don't live by ourselves only. we are interconnected.
hence i said must be mindful all the time (at least as much as possible).
As the Buddha said:
"All kamma, whether good or evil, bears fruit. There is no kamma, no matter how small, which is void of fruit."
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The below Sutta show how habits that are rooted and conditioned by latent tendencies from our past kamma can give rise to action that are not intended but rather through inclination.
Sutta SN 12.40
12. 4. 10.
(40) Cetana III Ý Intentions III
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Monks, you intend, mentally arrange and with it, persistently fill the mind. When conscious of the sign, consciousness settles there, with that sign.
3. When consciousness settles and grows there is an inclination. When there is an inclination there is coming and going. When there is coming and going there is disappearing and appearing. When there is disappearing and appearing there is birth, decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
4. Monks, you do not intend, do not arrange mentally, yet the mind is persistently filled. When conscious of the sign, consciousness settles there, with that sign.
5. When consciousness settles and grows there is an inclination. When there is an inclination there is coming and going. When there is coming and going there is disappearing and appearing. When there is disappearing and appearing there is birth, decay, death, grief, lament, unpleasantness, displeasure and distress.
Thus rise the complete mass of unpleasantness.
6. Monks, when you do not intend, do not arrange mentally and the mind is not persistently filled. Not conscious of a sign, consciousness does not settle.
7. With consciousness not settling and not growing there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no disappearing and appearing. When there is no disappearing and appearing there is no birth, decay, death, grief, lament, unpleasantness, displeasure and distress. Thus cease the complete mass of unpleasantness.
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As the Buddha said:
"All kamma, whether good or evil, bears fruit. There is no kamma, no matter how small, which is void of fruit."
This is very complex, put it based on my shallow understanding is that be good like courtesy, grateful, bliss, joys together is good kamma.
Although good but devoiding of attachment because it is a nature of all that it supposedly to be in this way of life
.So, question might asked, if there is no one around for you to showcase your good kamma on courtesy, grateful, how then, for god sake please showcase to the table, chair, foods, dusts among others. How if your eyes is closed, then showcase to your heart of love
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what is the kamma for being unfilial to one's parents?
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Originally posted by sinweiy:
no need only do good. be non attached, non dual, non wandering thoughts. ;-)like for a mother who punish her child for their betterment. apparently it look bad, but inside is good for the child. :)
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Sorry for the late reply, may I ask what it means by non-dual?
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Originally posted by Beautiful951:
Sorry for the late reply, may I ask what it means by non-dual?
u may have learn before Middle way?http://en.wikipedia.org/wiki/Middle_way
Avoiding either two extremes.
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Originally posted by Aik TC:
The below Sutta show how habits that are rooted and conditioned by latent tendencies from our past kamma can give rise to action that are not intended but rather through inclination.
Sutta SN 12.40
12. 4. 10.
(40) Cetana III Ý Intentions III
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's grove in Sàvatthi.
2. Monks, you intend, mentally arrange and with it, persistently fill the mind. When conscious of the sign, consciousness settles there, with that sign.
3. When consciousness settles and grows there is an inclination. When there is an inclination there is coming and going. When there is coming and going there is disappearing and appearing. When there is disappearing and appearing there is birth, decay, death, grief, lament, unpleasantness, displeasure and distress. Thus rises the complete mass of unpleasantness.
4. Monks, you do not intend, do not arrange mentally, yet the mind is persistently filled. When conscious of the sign, consciousness settles there, with that sign.
5. When consciousness settles and grows there is an inclination. When there is an inclination there is coming and going. When there is coming and going there is disappearing and appearing. When there is disappearing and appearing there is birth, decay, death, grief, lament, unpleasantness, displeasure and distress.
Thus rise the complete mass of unpleasantness.
6. Monks, when you do not intend, do not arrange mentally and the mind is not persistently filled. Not conscious of a sign, consciousness does not settle.
7. With consciousness not settling and not growing there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no disappearing and appearing. When there is no disappearing and appearing there is no birth, decay, death, grief, lament, unpleasantness, displeasure and distress. Thus cease the complete mass of unpleasantness.
from what i gather, inclination is more subtle, Intention is more coarse.
when a karma effect occur, we can also say like the other thread of yours, a combined result of the past and present actions:
In this way, the Buddha points to one of the most distinctive features of his own teaching on kamma: that the present experience of pleasure and pain is a combined result of both past and present actions. This seemingly small addition to the notion of kamma plays an enormous role in allowing for the exercise of free will and the possibility of putting an end to suffering before the effects of all past actions have ripened.
ps: Mahayana also like to talk about collective karma.
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I have read of æ— è®°ä¸š, which means neutral karma that does not reap any fruit...
if you guys got more details please share
thanks
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Originally posted by Beautiful951:
Sorry for the late reply, may I ask what it means by non-dual?
non-dual is like.... not in any of the position e.g.
good - evil
nirvana - samsara
virtue - vices
etc etc
but for me now i need to stick to duality... i need a "guide" first.. Can't maintain in the position of non-duality. I try to understand non-duality... maybe such as not looking at the goodness or the bad side of a person... to be as non-biased as possible.
When i read from Mahayana perspective of non-duality, it's quite profound.. i give a short example, like Nirvana is Samsara... there is no difference... because to realize Nirvana is to go through suffering in Samsara... compared to a lotus growing out of the muddled pond.
Thervada perspective doesn't seem to have non-duality. It precisely works on duality to realize Nibbana... hmmm for example, Samsara is suffering, therefore to let go of cravings and practise according to the right path
there's one article which i have read. You can read to find out more.
*this post is based on my view as of now, not to represent anything*
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There is non-duality - the non-duality of subject and object, and the non-duality of existence and non-existence in Theravada Buddhism. But it wasn't expressed in that article.
Anyway on another note - http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/david.htm
David Loy:
That sa�s�ra is nirv�ṇa is a major tenet of Mah�y�na philosophy. "Nothing of sa�s�ra is different from nirv�ṇa, nothing of nirv�ṇa is different from sa�s�ra. That which is the limit of nirv�ṇa is also the limit of sa�s�ra; there is not the slightest difference between the two." [1] And yet there must be some difference between them, for otherwise no distinction would have been made and there would be no need for two words to describe the same state. So N�g�rjuna also distinguishes them: "That which, taken as causal or dependent, is the process of being born and passing on, is, taken noncausally and beyond all dependence, declared to be nirv�ṇa." [2] There is only one reality -- this world, right here -- but this world may be experienced in two different ways. Sa�s�ra is the "relative" world as usually experienced, in which "I" dualistically perceive "it" as a collection of objects which interact causally in space and time. Nirv�ṇa is the world as it is in itself, nondualistic in that it incorporates both subject and object into a whole which, M�dhyamika insists, cannot be characterized (Chandrakīrti: "Nirv�ṇa or Reality is that which is absolved of all thought-construction"), but which Yog�c�ra nevertheless sometimes calls "Mind" or "Buddhanature," and so forth.
But if, as Buddhism claims, there never was an "I, " how can "I" experience dualistically? The answer, of course, is that "I" do not experience dualistically; the sense of duality is only an illusion, since all experience is and always was nondual. However, this only raises the question in a different form: if not how does the delusion of duality originate (since Buddhism "turns aside" all such questions about first causes), then how is this delusion of duality perpetuated? Since we are told it is possible to overcome the sense of duality and attain -- or, more precisely, realize -- nirv�ṇa, what obstructs the experience of nonduality?
The purpose of this paper is to outline an answer to that question. It seems to me that there are three main factors which constitute "the process of being born and passing on," two of which -- craving and conceptualizing -- are well-known. What is not so well understood is the relation between them and their relation with a third factor which N�g�rjuna identifies-causality. The interaction of these three factors works to sustain the sense of duality. Avidy�, ignorance, is not a separate factor but a generic term for their interaction.
Craving, taṇh�, is the most obvious factor, since the Buddha's Second Truth identifies it as the cause of our dukkha (dissatisfaction). Fundamentally, the problem of craving is not sensual desire but attachment in general, whether to sense-experience or to "mental events." How does such attachment generate the sense of duality? Does not the concept of attachment presuppose duality -- an "I" which is necessary in order to cling to something? The Yog�c�ra answer is that the tendency of nondual Mind to "freeze" or "fix itself" gives rise to the distinction between subject and object: "that-which-is-grasped" becomes reified into an objective "thing" and "that-which-grasps" becomes the "self." Here the mutual interdependence of subject and object is obvious: there can be no "that-which-grasps" without "that-which-is-grasped." But it is claimed that this dualism is delusory, for there is no real distinction between the content of consciousness and consciousness itself. "When cognition no longer apprehends an object, then it stands fully in [nondual] consciousness-only, because where there is nothing to grasp there is no more grasping... The absence of an object results in the absence also of a subject, and not merely in that grasping." [3] Nirv�ṇa, of course, is "the end of craving" and therefore the end of such grasping. "The tendencies to treat object and subject as distinct and real entities are forsaken, and consciousness is established in just the true nature of one's own [nondual] consciousness." [4]
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Originally posted by 2009novice:
I have read of æ— è®°ä¸š, which means neutral karma that does not reap any fruit...
if you guys got more details please share
thanks
　佛教è¯ã€‚ä¸�è®°å–„æ�¶ä¹‹ä¸šè°“之“æ— è®°ä¸š”。 ç« ç‚³éºŸ ã€Šäººæ— æˆ‘è®ºã€‹ï¼š“å�ˆæ–¼å–„业，ä¸�å–„ä¸šï¼Œæ— è®°ä¸šç‰ï¼Œæˆ–å½“é€ ä½œï¼Œæˆ–å½“æ¢æ�¯ï¼Œäº¦ç”±æ€�觉为先，方得作用。”å�‚é˜…ã€Šå¤§ä¹˜ä¹‰ç« ã€‹å�·ä¸ƒã€‚http://baike.baidu.com/view/6829112.htm
as the chinese word "æ— è®°" = DON"T keep in mind (be it possitive or negative). a bit differ from neutral karma like walking, sleeping, sitting action as it does not mention on the state of mind. walking, sleeping, sitting does not reap any fruit.
and as posted eariler #4:-
1. Black kamma, black result.
2. White kamma, white result.
3. Kamma both black and white, result both black and white.
4. Kamma neither black nor white, result neither black nor white, this being the kamma that ends kamma.http://www.buddhanet.net/cmdsg/kamma5.htm
it does RESULT in the same karma, but that does not mean it does not end karma, it still ends karma. as the mind do not have an inclination or clinging.
and as posted by Aik TC:-
7. With consciousness not settling and not growing there is no inclination. When there is no inclination there is no coming and going. When there is no coming and going there is no disappearing and appearing. When there is no disappearing and appearing there is no birth, decay, death, grief, lament, unpleasantness, displeasure and distress. Thus cease the complete mass of unpleasantness.
no inclination = æ— è®°
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Originally posted by An Eternal Now:
There is non-duality - the non-duality of subject and object, and the non-duality of existence and non-existence in Theravada Buddhism. But it wasn't expressed in that article.
Anyway on another note - http://ccbs.ntu.edu.tw/FULLTEXT/JR-PHIL/david.htm
David Loy:
That sa�s�ra is nirv�ṇa is a major tenet of Mah�y�na philosophy. "Nothing of sa�s�ra is different from nirv�ṇa, nothing of nirv�ṇa is different from sa�s�ra. That which is the limit of nirv�ṇa is also the limit of sa�s�ra; there is not the slightest difference between the two." [1] And yet there must be some difference between them, for otherwise no distinction would have been made and there would be no need for two words to describe the same state. So N�g�rjuna also distinguishes them: "That which, taken as causal or dependent, is the process of being born and passing on, is, taken noncausally and beyond all dependence, declared to be nirv�ṇa." [2] There is only one reality -- this world, right here -- but this world may be experienced in two different ways. Sa�s�ra is the "relative" world as usually experienced, in which "I" dualistically perceive "it" as a collection of objects which interact causally in space and time. Nirv�ṇa is the world as it is in itself, nondualistic in that it incorporates both subject and object into a whole which, M�dhyamika insists, cannot be characterized (Chandrakīrti: "Nirv�ṇa or Reality is that which is absolved of all thought-construction"), but which Yog�c�ra nevertheless sometimes calls "Mind" or "Buddhanature," and so forth.
But if, as Buddhism claims, there never was an "I, " how can "I" experience dualistically? The answer, of course, is that "I" do not experience dualistically; the sense of duality is only an illusion, since all experience is and always was nondual. However, this only raises the question in a different form: if not how does the delusion of duality originate (since Buddhism "turns aside" all such questions about first causes), then how is this delusion of duality perpetuated? Since we are told it is possible to overcome the sense of duality and attain -- or, more precisely, realize -- nirv�ṇa, what obstructs the experience of nonduality?
The purpose of this paper is to outline an answer to that question. It seems to me that there are three main factors which constitute "the process of being born and passing on," two of which -- craving and conceptualizing -- are well-known. What is not so well understood is the relation between them and their relation with a third factor which N�g�rjuna identifies-causality. The interaction of these three factors works to sustain the sense of duality. Avidy�, ignorance, is not a separate factor but a generic term for their interaction.
Craving, taṇh�, is the most obvious factor, since the Buddha's Second Truth identifies it as the cause of our dukkha (dissatisfaction). Fundamentally, the problem of craving is not sensual desire but attachment in general, whether to sense-experience or to "mental events." How does such attachment generate the sense of duality? Does not the concept of attachment presuppose duality -- an "I" which is necessary in order to cling to something? The Yog�c�ra answer is that the tendency of nondual Mind to "freeze" or "fix itself" gives rise to the distinction between subject and object: "that-which-is-grasped" becomes reified into an objective "thing" and "that-which-grasps" becomes the "self." Here the mutual interdependence of subject and object is obvious: there can be no "that-which-grasps" without "that-which-is-grasped." But it is claimed that this dualism is delusory, for there is no real distinction between the content of consciousness and consciousness itself. "When cognition no longer apprehends an object, then it stands fully in [nondual] consciousness-only, because where there is nothing to grasp there is no more grasping... The absence of an object results in the absence also of a subject, and not merely in that grasping." [3] Nirv�ṇa, of course, is "the end of craving" and therefore the end of such grasping. "The tendencies to treat object and subject as distinct and real entities are forsaken, and consciousness is established in just the true nature of one's own [nondual] consciousness." [4]
There is non-duality - the non-duality of subject and object, and the non-duality of existence and non-existence in Theravada Buddhism. But it wasn't expressed in that article
thanks alot... very helpful, never think deep enough lol
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Originally posted by sinweiy:
佛教è¯ã€‚ä¸�è®°å–„æ�¶ä¹‹ä¸šè°“之“æ— è®°ä¸š”。 ç« ç‚³éºŸ ã€Šäººæ— æˆ‘è®ºã€‹ï¼š“å�ˆæ–¼å–„业，ä¸�å–„ä¸šï¼Œæ— è®°ä¸šç‰ï¼Œæˆ–å½“é€ ä½œï¼Œæˆ–å½“æ¢æ�¯ï¼Œäº¦ç”±æ€�觉为先，方得作用。”å�‚é˜…ã€Šå¤§ä¹˜ä¹‰ç« ã€‹å�·ä¸ƒã€‚http://baike.baidu.com/view/6829112.htm
as the chinese word "æ— è®°" = DON"T keep in mind (be it possitive or negative). a bit differ from neutral karma like walking, sleeping, sitting action as it does not mention on the state of mind. walking, sleeping, sitting does not reap any fruit.
and as posted eariler #4:-
1. Black kamma, black result.
2. White kamma, white result.
3. Kamma both black and white, result both black and white.
4. Kamma neither black nor white, result neither black nor white, this being the kamma that ends kamma.http://www.buddhanet.net/cmdsg/kamma5.htm
it does RESULT in the same karma, but that does not mean it does not end karma, it still ends karma. as the mind do not have an inclination or clinging.
and as posted by Aik TC:-
no inclination = æ— è®°
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ic.. Thanks :) what is the chinese term for this karma...? if æ— è®°ä¸š is another meaning...
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Originally posted by 2009novice:
ic.. Thanks :) what is the chinese term for this karma...? if æ— è®°ä¸š is another meaning...
still æ— è®° 业 but whether the karma业 belong to è®° or æ— è®° is whether you associate the five aggregates into it or not. if there's no association of the five aggregates it's also known as 净业.that mean if a person associate the five aggregates into walking, sleeping, sitting, it no longer is æ— è®°ä¸š anymore.
how walking, sleeping, sitting become no longer æ— è®° neutral can be explain with how dreams occur with the the five aggregates.
there are different Kinds of dreams (by late Ven Shen Kai):
1) è‰²å› æˆ�梦 (form-based dreams) - what we see in color can become dream. Example you see a base-ball tournament, then when you come back you dream about it.
2) å�—å› æˆ�梦 (feeling-based dreams) - you go to a place and there's feelings, example when people insult you or praise you. They can cause one to dream about it.
3) æƒ³å› æˆ�梦 (perception-based dreams) - if you keep thinking of it now and then, like thinking of buying something, then one day, you really will go buy the thing you want.
4) è¡Œå› æˆ�梦 (mental fabrication-based dreams) - example when you come back from jogging, and you feel happy about it, then when you dream, you'll still dream of jogging.
5) è¯†å› æˆ�梦 (consciousness-based dreams) - '识' or consciousness is dualism. Thinking of how in the past people used to drive a car and how people use to drive now, then when you see documentary on driving and you knew the know how. Our dualistic views can cause dreams too.
the state of mind had an inclination toward it.
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too much neutral karma increases ignorance, no good for wisdom. so it's good as mentioned in Avatamsaka Sutra to convert them into Pure karma. always think of benefiting sentient being, always thinking of selflessness when walking, sleeping, sitting etc.æ— è®°ä¸šæ˜¯å±žäºŽæ²¡æœ‰å–„æ�¶å±žæ€§çš„业，人å�ªæœ‰ç”Ÿæ´»å°±ä¸�å�¯èƒ½ä¸�é€ è¿™ç±»ä¸šï¼Œè¿™æ˜¯å®Œå…¨æ£å¸¸çš„。
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