Namaste iowaguy,
thank you for the post.
Thanks V for your post, this is very interesting.
If all sentient beings have rebirth and beings can alter their future rebirths through their present life how does this work for moose and wolves?
the same as it does for hawks and mice
i'll give you the most oft quoted bit about Karma and then proceed to be heretical
the Buddha claims that the "full workings of karma" cannot be fathomed until we attain a certain stage in the process of becoming Awake so please do not think my thoughts are anything other than representative of my understanding of this subject.
karma is one of the most misunderstood concepts in the Buddhadharma, imo, especially amongst Western hemisphere beings that have been exposed to various, non-Buddhist, ideas of it. why this is so is still somewhat of a mystery to me as the Buddha makes it quite clear what karma is and it is, in fact, very simple.
intentional actions, thoughts and words = karma.
the consequence or fruit of intentional actions, thoughts and words (karma) is called vipaka. many people, Buddhists included, conflate these ideas into something which isn't.
so...the question becomes, in this light, do non-human sentient beings have intentional thoughts, actions or words?
i would submit that, with a rare few exceptions, they do not and thus most sentient animals do not generate karma of any sort. for those that do, the same basic criterion would apply, in my estimation.
that said, being reborn as an animal is considered to be a negative rebirth since most animals are not capable of generating karma they cannot deliberately effect their vipaka.
I really dig buddhism's respect for all sentient beings, but don't understand how karma applies to a wolf or moose.
one of the least known aspects of the Buddhas teaching on karma is the fact that a being can experience vipaka from up to seven previous arisings which explains why newly arisen beings may experience positive or negative aspects of vipaka when, clearly, they have not had a chance to generate any karma or vipaka in their current arising.
with the case of non-human animals, then, they are experiencing the vipaka of one of their previous arisings. when the karmic energy which gave rise to the current being has been expended, the being will cease to arise and be reborn based on 6+1 (most recent) arisings.
all of that said it is imperative to recall that *all* of the Buddha's teachings are provisional, to be set aside and put down when they are no longer needed. the Buddha specifically likens them to a raft used to cross a river to reach the Other Shore. once there, we no longer have any need of the raft.
there are, of course, some beings that purport to do away with any teachings which they disagree with or have transcended and encourage others to do the same...and whilst it may be the case that one being has no further need of, say, Buddhist ethical considerations it is inappropriate to suggest that others should follow suit.
metta,
~v