Do we create karma every second

[Stephen K]

Do we create karma every single moment while awake (and as a wilde guess, asleep)?

[Jechbi]

The real question is, are we creating kamma in this very moment right now, and if so, what kind?

[Peter]

I would think "no".
Welcome back, Stefan.

[Stephen K]

OK, thanks.

[tiltbillings]

Do we create karma every single moment while awake (and as a wilde guess, asleep)?

Every time you make a choice you make kamma.

[David N. Snyder]

Every time you make a choice you make kamma.

Which is almost all the time. For example, doing 'nothing' is also a choice.

[Guy]

I am in no way qualified to answer this question, but it seems to me that not every action is a kammic action, it is only those actions which have a specific intention behind them which create kamma. For example, if you accidentally step on and kill an insect you didn't see, that would not be creating any kamma. However, if you get out a can of poison and intentionally start hunting and killing all the insects in your home, that would be a kammic action.

[Individual]

Guy, let's say that you're driving and you unintentionally pull out in front of oncoming traffic, would that be a karmic action?

...As another example, let's say you're boiling some spaghetti, a droplet of water hits your arm. As a reflex, out of pain, you jerk back your arm, which then hits the cooking pan's handle, which catapults scalding water onto your face. Would this be a karmic action?

...Or let's say that you're a smoker in the 1920's and don't intend to get cancer. Would such smoking be karmic action and would lung cancer be vipaka?

It is important to remember that "intention" did not begin with this life, but the wheel of rebirth itself is supported by intention.

[Dhammanando]

Hi Stefan,

Do we create karma every single moment while awake (and as a wilde guess, asleep)?

Not every moment. During sleep there is just an uninterrupted succession of existence-continuum consciousnesses (bhavanga-citta). These are resultant consciousnesses (vipāka-citta) that are identical to the resultant consciousness with which our present life began. A resultant consciousness does not create any new kamma.

While awake no kamma is created during sense-door processes such as seeing, hearing etc., for these too consist of resultant consciousnesses. It is during the mind-door processes that follow a sense-door process that kamma is created, either through the arising of one or another of the ten unwholesome courses of action (akusala kammapaṭha), or one or another of the eight great sense-sphere wholesome consciousnesses, or (in the case of samatha cultivators), one of the refined material sphere or immaterial sphere wholesome consciousnesses.

Best wishes,
Dhammanando Bhikkhu

[Snowmelt]

Every time you make a choice you make kamma.

Which is almost all the time. For example, doing 'nothing' is also a choice.

Only if you mentally make a choice. If there is no mental "choice activity", then there is no choice. The result of not making a choice is also doing nothing, potentially.

[tiltbillings]

Only if you mentally make a choice.

Well, yeah, by definition.

[acinteyyo]

Greetings,
I try not to think too much about kamma and its consequences. I know that there are wholesome and unwholesome consequences with respect to the sila's or ethical behavior in general and that's enough for me. my nickname "acinteyya" means (roughly): "What should not be thought; inconceivability; something beyond the borders of thinking"
The buddha said:
There are the 4 inconceivabilities:(A.VI.77)
1. sphere of control* of the buddha (buddha-visaya)
2. sphere of control* of absorption/samādhi (jhāna-visaya)
3. sphere of action* of kamma (kamma-visaya)
4. speculation about/on* the world (lokacintā) (S.56.41)
(*sorry don't know if these are the right words)

When I was thinking about such things, I got into trouble with doubts. I guess because it is beyond thinking.
it probably leads to insanity, if someone can't let go(A.VI.77)

[Stephen K]

Thank you!

So Bhante, I take it that the making of karma and experiencing of vipaka do not take place at the same time?

[Dhammanando]

So Bhante, I take it that the making of karma and experiencing of vipaka do not take place at the same time?

Right.

[Stephen K]

So there are moments where I make new karma and during all the other moments I experience vipaka. I.e., there is no moment without one of these not occuring?

[Guy]

Guy, let's say that you're driving and you unintentionally pull out in front of oncoming traffic, would that be a karmic action?

...As another example, let's say you're boiling some spaghetti, a droplet of water hits your arm. As a reflex, out of pain, you jerk back your arm, which then hits the cooking pan's handle, which catapults scalding water onto your face. Would this be a karmic action?

...Or let's say that you're a smoker in the 1920's and don't intend to get cancer. Would such smoking be karmic action and would lung cancer be vipaka?

It is important to remember that "intention" did not begin with this life, but the wheel of rebirth itself is supported by intention.

I don't think everything is because of kamma, or is creating new kamma. Sometimes random events effect our lives, sometimes in a big way either positively or negatively, are you suggesting that these seemingly random events are not really random at all?

[Dhammanando]

Hi Stefan,

So there are moments where I make new karma and during all the other moments I experience vipaka. I.e., there is no moment without one of these occuring?

Well, actually there are, because not every ethically significant (i.e. wholesome or unwholesome) mental process will be adequate to generate a kamma. For example, in the case of unwholesome mental processes, if they are of too brief a duration or too weak an intensity to bring about any of the akusala kammapaṭha (killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speeech, covetousness, ill will, or wrong view), then they won't create any unwholesome kamma.

Best wishes,
Dhammanando Bhikkhu

[Stephen K]

Thank you Bhante.

[Fede]

Guy, let's say that you're driving and you unintentionally pull out in front of oncoming traffic, would that be a karmic action?

These are all simply my opinions...ok?
I'm only guessing here, but there is some Kamma involved, because you were not mindful and observant, and your intention was to pull out - which could lead to negative consequences.... so I think there is some negative kamma generated, but not a vast amount....

...As another example, let's say you're boiling some spaghetti, a droplet of water hits your arm. As a reflex, out of pain, you jerk back your arm, which then hits the cooking pan's handle, which catapults scalding water onto your face. Would this be a karmic action?

No, I personally don't think so.
I think you should remember to point the handle inwards though. Any chef will tell you that's common sense.
But if it is a kammic consequence - who could tell? Some may say it was, but I think you just need to get that burn seen to.

And thank the nurse for her patience and gentleness....That can't be a bad thing.....

...Or let's say that you're a smoker in the 1920's and don't intend to get cancer. Would such smoking be karmic action and would lung cancer be vipaka?

No. Cancer would be a consequence of you being an idiot and smoking in the first place. Yech!
However, some people smoke, and don't get cancer.
Other people don't smoke, and DO get cancer.
Again, it's possibly a Kammic consequence, but hypothesis and theorising aren't skillful pastimes....

It is important to remember that "intention" did not begin with this life, but the wheel of rebirth itself is supported by intention.

And all of the above were 'unintentional' so what's your point? That you can stop the wheel 'turning'.....?

(I've been dying to use that 'quote' emoticon....! )

[Sindre]

Hi Bhante,

So there are moments where I make new karma and during all the other moments I experience vipaka. I.e., there is no moment without one of these occuring?

Well, actually there are, because not every ethically significant (i.e. wholesome or unwholesome) mental process will be adequate to generate a kamma. For example, in the case of unwholesome mental processes, if they are of too brief a duration or too weak an intensity to bring about any of the akusala kammapaṭha (killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speeech, covetousness, ill will, or wrong view), then they won't create any unwholesome kamma.

Could we say that since we ar not producing wholesome kamma at these times, that this is an unwholesome result of kamma?