One of the primary Buddhist concepts, and the first of the Four Nobel Truths is the understanding that, all beings are bound by Karma. Though the word, "Karma," is constantly thrown around in modern society, few people actually comprehend this understanding. Here's a little background for you…

The Sanskrit word, “Karma,” literally translated, means “Action.” This word represents the law of cause and effect, “As you sew, so shall you reap.”

Karma
Karma is one of the most complicated and profoundly philosophical issues each person must deal with in understanding Zen Buddhism and, in fact, life. This is because of the fact, right and wrong, good or bad, are not universally defined in this physical world. Not only does each culture possesses a somewhat differing view of right and wrong but each person holds their own values and individual perceptions of good and bad. Certainly, there are distinct wrongs: hurting someone unnecessarily, forcefully taking something from another person, behaving selfishly, and so on. But beyond these obvious instances, the precise definition becomes lost. For example, what about when you hurt someone unintentionally? Or, while pursuing the spiritual path you must leave someone behind, thus, causing him or her to suffer at your absence?

The question of Karma is amplified when people justify the wrongs they are performing for what they believe to be a just cause. For example, how many people have died in wars on this Earth motivated by religious idealism?

Perhaps even more disconcerting is the case of individuals who continually cause physical and emotional pain to other people. Yet, somehow their life seems to continue forward in an unhindered path of success and acquisition. When justifying their negative Karmic actions these people oftentimes allude to the fact that they had a bad childhood, are getting back at the world for what was done to them, or due to negative peer influence they were guided down the wrong road. Though these may be psychologically valid rationalizations, none-the-less, negative actions have taken place, often times injuring good people.

On the other side of the issue, there are those individuals who continually provide a positive service to the world. Yet, they are confounded by continued negative encounters. Why should adverse experiences happen to these people if they are expounding good to humanity?

The philosophic debate on the nuances of Karma has gone on for centuries. And, it will continue. In ancient Vedic scriptures, three levels of Karma are defined which may provide some insight into the various types of Karmic actions.

The three levels of Karma are:
1. Sanchita Karma, “Accumulated Karma.”
2. Prarabdha Karma, “Actions which create Karma.”
3. Kriyamana Karma, “Current actions.”

Sanchita Karma
Sanchita or “Accumulated Karma” is the Karma that you have previously substantiated. Sanchita Karma, not only defines actions that you have taken in this life, but also actions that you performed in previous incarnations. Many believe that this is one of the primary components that go into the formation of an individual’s personality—as they are acting out a life style and mindset that they substantiated in a previous life.

The understanding of Sanchita Karma is also used to define why seemingly good people encounter negative events in their life. It is understood that though they may now be very good, in a previous existence they must have created adverse Karma. Thus, they suffer in this lifetime.

Certainly, in the Western world, the concept of paying for sins from a previous life strikes an adverse chord in many people. This is because of the fact that they believe that their current body is their only body and even if they do accept the theory of reincarnation, why should they have to pay the price for an existence that they no longer have any control over? This is where the belief systems indoctrinated by religion comes into play in the definition of Karma. For example, a Buddhist would simply let go of philosophic questioning and relinquish him or herself to accepting the understanding of Sanchita Karma as fact. Thus, any life occurrence, be it positive or negative, is quickly rationalized and accepted as Karma.

Prarabdha Karma
Prarabdha Karma is the Karma that has come into existence due to past actions. Illustrative of this type of Karma is the individual who performs negative acts, for what ever physical, emotional, or psychological rational, and then later in their life they encounter unfavorable situations. These events may take place in the next life, the distant future, or may happen almost instantaneously. This understanding provides some solace to people who have been wronged by others, as they know, sooner or later, that unjust individuals will have to pay the price for their actions.

It is additionally understood, at this level of Karmic understanding, if one’s Karmic debt is paid up, then any Karmic retribution for a negative act will be incurred relatively quickly, as there is not a long backlog of wrongs waiting to be repaid.

Prarabdha Karma not only details the events that occur as a result of adverse Karma but it is also equally applicable to positive Karma, as well. This can explain why the rare case of a truly negative person, in this life, continually encounters seemingly positive experiences; they were a very good person in a past life.

Kriyamana Karma
Kriyamana Karma is the actions you take that lay the foundations for either positive or negative Karma in the future.

Some people were born into economically poor living conditions, dysfunctional families, or have had a childhood corrupted by bad influences and occurrences. Others have experienced a relatively positive childhood only to be impacted by negative situations, as they have grown older. For decades, Sociologists and Psychologists have attempted to draw conclusions to why an individual follows a particular path in life based in their foundational attributes. Though there is, no doubt, quantitative validity to some of their findings, it must be ultimately understood that we each are the masters of our own destiny. At any point in life, be it before you instigate any adverse Karma or post having unleashed a plethora of negativity, you can take back your life and choose to consciously move forward—doing good things for the world, creating good Karma, even while you suffer the inevitable repercussions for actions you have taken in the past.

Certainly, most of us have encountered influences in our lives that were not of the purest content. Additionally, due to innumerable psychological factors we have all walked down impure paths with people we should not have. Under these influences most of us have all performed acts that we now can see as, “Bad Karma.” Knowing this, you have two options in your life. One, you can hold on to those experiences and allow them to set a pattern for the rest of your life. Two, you can consciously let go of the past and move forward into a world where you will never allow negative people or situations to guide you again. With this more positive approach, you allow yourself to live each new moment of life in a positive fashion; following the path to self-realization while you do good things for all those you encounter.

Creators of Karma
From ancient Vedic scriptures we learn that once one’s personality is initially set in motion by Sanchita Karma, the individual then moves forward into life choosing to act out one of three types of Karma: Sattva, Rajas, or Tamasa. These three types of Karma parallel the understanding, known in Sanskrit as Gunas, or “The Three States of Consciousness.”

Sattva is the pure state. Rajas, is the active, passionate state. Tamas is the dark, overripe state.

The Sanskrit word, “Karman.” is used to describe an individual who is creating a specific type of Karma. Thus, an individual is a Sattva Karman, Rajas Karman, or a Tamas Karman.

The Sattva Karman’s actions are pure, precise, and directed towards a higher good, each step of their life. A Rajas Karman’s actions are all performed from a sense of ego—everything is done for the betterment of him or herself. A Tamas Karman’s actions are performed from a dark, deluded, and confused state of mind—serving no one and no thing.

Karma and the Human Being
Existing in a human body means that everyone, no matter how holy, is bound by Karma. It must be ultimately understood that no act is wholly good and bad. What may benefit one may cause pain to another. Thus, as we are bound by the complexities of human existence and good and bad will remain an individual’s perception.

The Zen Buddhist does all that he or she can do to create a positive world: forgiving those who have hurt him or her, helping those who need help, guiding those who need guidance. Any action is attempted from only the most pure of motivations. Understanding that, ultimately, each person is their own person, with their own emotions, desires—cultural and psychological influences.

You cannot make everyone happy. Thus, the Zen Buddhist walks their path, embracing life and attempting to do the most possible good each step of the way.