This is representive of Kamma Theory

Introduction

Every action has its reaction. This is the eternal law. Buddhism named it as Kamma. Kamma is wholesome and unwholesome volitional action and Kamma Vipaka is the result of action. Through volition one does the kamma by means of body, speech or mind. We are the heirs of our action that we have done in the past as well as in the present.

According to Buddhism, man’s position is supreme. Man is his own master, and there is no higher being or power that sits in judgment over his destiny. Hence man has it in his power to shape his future destiny by means of his will and actions. It depends on his actions whether his destiny will lead him up or down, either to happiness or to misery. If day-by-day we are practicing kindness towards all living being, humans as well as animals, we will grow in goodness, while hatred, and all evil actions done through hatred, we will suffer unhappiness.

We definitely cannot alter what has been sown in our past, but by skillfully exercising wisdom, loving-Kindness and compassion in our present actions, we can surely determine a future in line with our hopes and aspirations. We can help ourselves by sincerely embarking on this journey of transformation and with the greatest love for ourselves. For who else can help us but ourselves.

In my dissertation on M.A degree I try to approach Kamma theory from social point of view that taught by the Buddha. My intention is to point out the good and bad action that done by oneself and to refrain from all evils and to do what is good and finally to purify the mind for one’s welfare as well as for others.

Ven. Ashin Kosalla

Myanmar.

KAMMA THEORY APPROACHED FROM SOCIAL PHENOMENON

CHAPTER 1

Definition of Kamma

Kamma is a Pali word meaning action. It is called Karma in Sanskrit. In its general sense KammaKamma means all moral and immoral volition. means all good and bad actions. It covers all kinds of intentional actions whether mental, verbal or physical- thought, words and deeds. Whatever you do with your limbs is physical action. Verbal action means the words that you utter. Mental action means the thoughts that occur in your mind. In its ultimate sense

The one that prompts these three actions is nothing but the mental concomitant, cetana-cetasika that occurs in the mind of beings. Cetana impels you to perform a certain deed because Cetana is responsible for the completion of every kamma action. Cetana is commonly called Kamma. The Buddha says: ‘Mental volition, O bhikkhus, is what I call action (Kamma). Having volition one acts by body, speech and thought.1

Definition of Vipaka

Vipaka means fruit or result or the reaction of Kamma. Just as every object is accompanied by a shadow, in the same way every volitional activity is inevitable accompanied by its due effect. Kamma is like potential seed and fruit is Vipaka. As Kamma may be good or bad, so may Vipaka be good or bad. As Kamma is mental, so Vipaka too is mental.

It is experienced as happiness or bliss, unhappiness or misery according to the nature of Kamma seed. Anisamsa are material condition, such as prosperity health and longevity. When Vipaka’s conditions are disadvantageous they are known as Adinava (evil consequences), and appear as poverty, ugliness, disease, and short life span.

CHAPTER 2

The cause of the inequality that exists amongst mankind

There are inequalities and manifold destinies of human beings in the world. One is, for example, inferior and another superior. One perishes in infancy and another at the age of eighty or a hundred. One is sick and infirm, and another strong and healthy. One is handsome another ugly. One is brought up in luxury and another in misery. One is born a millionaire another a pauper. One is genius and another an idiot.

What is the cause of the inequalities that exist in the world? The majority of mankind attributes this inequality to a single cause such as the will of a Creator. Buddhists cannot believe that this variation is the result of blind chance. Science itself is indeed all against the theory of ‘Chance’, in the world of the scientist all works in accordance with the laws of cause and effect. Buddhists do not consider that this inequality is due to a God-Creator.

We should trace the reasons for this inequality. In this world nothing happens to any person that he does not for some reason or other deserve. Usually the actual reason or reasons cannot be comprehended by men of ordinary intellect. The definite invisible cause or causes of the visible effect may not necessarily be confined to the present life, but could be traced to a proximate or remote past birth.

There are three divergent views that prevailed at the time of the Buddha. One of them was: ‘Whatsoever happiness or pain or neutral feeling a person experiences, all that is due to the variation of a Supreme Deity’. 2

Commenting on this fatalistic view the Buddha said: ‘ So, then, owing to the creation of a Supreme Deity men will become murderers, thieves, unchaste, liars, slanderers, abusive, babblers, covetous, malicious, and perverse in view. Thus for those who fall back on the creation of a God as the essential reason, there is neither the desire to do, nor necessity to do this deed or abstain from that deed’. 3

Referring to the necked ascetics who practiced self-mortification, the Buddha said: ‘ If, O Bhikkhus, beings experience pain and happiness as the result of God’s creation, then certainly these naked ascetics must have been created by a wicked God, since they are at present experiencing such terrible pain’.4

According to Buddhism this inequality is due not only to heredity and environment and, “nature and nurture”, but also to the operation of the law of Kamma, in other words, to the result of our own inherited past actions and our present doings. Man himself is responsible for his own happiness and misery. He creates his own heaven and hell. He is the architect of his own fate.

Kamma is neither fatalism nor a doctrine of predetermination. The past influences the present but does not dominate it, for Kamma is past as well as present. The past and present influence the future; the past is the background against which life goes on from moment to moment, the future is yet to be. Only the present moment exists, and the responsibility of using the present moment for good or for ill lies with each individual.

Every action produces an effect and a cause comes first and effect afterwards, therefore, we speak of Kamma as ‘the law of cause and effect’. For example, throwing a stone is an action. The stone strikes a glass window and breaks it. The break is the effect of the action of throwing, but it is not the end. The broken window is now the cause of further trouble. Some of one’s money will have to go to replace it, and thus one is unable to save the money or to buy with it what one wants for some other purpose, and the effect upon one is a feeling of disappointment. This may make one irritable, and if one is not careful one may allow the irritability to become the cause of doing something else which is wrong and so on. There is not end to the result of action, no end to Kamma, so we should be very careful about our actions, so that their effect will be good. Therefore, it is necessary for us to do a good, helpful action that will return to us in good Kamma and make us strong enough to start a better Kamma.

Thrown a stone into a pond and watch the effect. There is a splash and a number of little rings appear round the place where it strikes. See how the rings grow wider and wider till they become too wide and too tiny for our eyes to follow. The little stone disturbs the water in the pond, but its work is not finished yet. When the tiny waves reach the edges of the pond, the water moves back till it pushes the stone that has disturbed it.

The effects of our actions come back to us just as the waves do to the stone, and as long as we do our action with evil intention the new waves of effect come back to beat upon us and disturb us. If we are kind and keep ourselves peaceful, the returning waves of trouble will grow weaker and weaker till they die down, and our good kamma will come back to us in blessings. If we sow a mango seed, for instance, a mango tree will come up and bear mangoes, and if we sow a chili seed, a chili plant will grow and produce chilis. The Buddha says:

According to the seed that’s sown,

So is the fruit ye reap therefrom,

Doer of good will gather good,

Doer of evil, evil reaps.

Sown is the seed, and thou shalt taste

The fruit thereof. 5

Everything that comes to us is right. When anything pleasant comes to us and makes up happy, we may be sure that our Kamma has come to show us that what we have done is right. When anything unpleasant comes to us, hurts us or makes us unhappy, our Kamma has come to show us our mistake. We must never forget that Kamm is always just. It neither loves nor hates, neither rewards nor punishes. It is never angry, never pleased, it is simply the law of cause and effect.

Now, we will go on from Buddhist point of view. At the time of the Buddha a young truth-seeker named Subha was perplexed by the seemingly inexplicable disparity that exists amongst humanity. He approached to the Buddha and questioned Him regarding it.

“ What is the reason, what is the cause, O Lord, that we find amongst mankind the short-lived (appayuka) and the long-lived (dighayuka), the diseased (bavhabadha) and the healthy (appabadha), the ugly (duvanna) and the beautiful (vannavanta), the powerless (appesakka) and the powerful (mahesakka), the poor (appabhoga) and the rich (mahabhoga), the low-born (nicakulina) and the high-born (uccakulina), the ignorant (duppanna) and the wise (pannavanta)?

The Buddha says, “ All living beings have actions (kamma) as their own, their inheritance, their congenital cause, their kinsman, their refuge. It is Kamma that differentiates beings into low and high states.”6 Then the Buddha explained in detail as follow:

If a person destroys life, is a hunter, besmears his hand with blood, is engaged in killing and wounding, and is not merciful towards living beings, he will be short-lived as a result of his killing, when born amongst mankind,

If a person avoids killing, leaves aside cudgel and weapon, and is merciful and compassionate towards all living beings, he, as a result of his non-killing when born amongst mankind, will be long-lived.

If a person is in the habit of harming others with fist or clod, with cudgel or sword, he, as a result of his harmfulness, when born amongst mankind, will suffer from various diseases.

If a person is not in the habit of harming others, he, as a result of his harmlessness, when born amongst mankind, will enjoy good health.

If a person is wrathful and turbulent, is irritated by a trivial word, gives vent to anger, ill-will and resentment, he, as a result of his irritability, when born amongst mankind, will become ugly.

If a person is not wrathful and turbulent, is not irritated even by a torrent of abuse, does not gibe vent to anger, ill will and resentment, he, as a result of his amiability, when born amongst mankind, will become beautiful.

If a person is jealous, envies the gains of others, marks of respect and honor shown to others, stores jealousy in his heart, he, as a result of his jealousy, when born amongst mankind, will be powerless.

If a person is not jealous, does not envy the gains of others, marks of respect and honor shown to others, stores not jealousy in his heart, he, as a result of his absence of jealously, when born amongst mankind, will be powerful.

If a person does not give anything for charity, he, as a result of his greediness, when born amongst mankind, will be poor.

If a person is bent on charitable giving, he, as a result of his generosity, when born amongst mankind, will be rich.

If a person is stubborn, haughty, honors not those who are worthy of honor, he, as a result of his arrogance and irreverence, when born amongst mankind, will be of low-birth.

If a person is not stubborn, not haughty, honors those who are worthy of honor, he, as a result of his humility and deference, when born amongst mankind, will be of high-birth.

If a person does not approach the learned and the virtuous and inquire what is good and what is evil, what is right and what is wrong, what is should be practiced and what should not be practiced, what should be done and what should not be done, what conduces to one’s welfare and what to one’s ruin, he, as a result of his non-inquiring spirit, when born amongst mankind, will be ignorant.

If a person does approach the learned and the virtuous and makes inquiries in the foregoing manner, he, as a result of his inquiring spirit, when born amongst mankind, will be intelligent. 7

The laws of cosmic order

Although Buddhism teaches that Kamma is the chief cause of the inequalities amongst human society yet it does not teach fatalism or the doctrine of predestination, for it does not hold the view that everything is due to past actions. The law of cause and effect (Kamma) is only one of the twenty-four causes described in Buddhist philosophy (Pathana), or one of the five orders (Niyamas), 8 which are laws in themselves and operate in the mental and physical realms in the universe. They are:-

1. Utu Niyama, physical inorganic order; e.g., seasonal phenomena of winds and rains, the unerring order of seasons, characteristic seasonal changes and events, causes of winds and rains, nature of heat, etc. belong to this group.
2. Bija Niyama, order of germs and seeks (physical organic order); e.g., rice produced from rice seed, sugary taste from sugar cane or honey, and peculiar characteristics of certain fruits. The scientific theory of cells and genes and the physical similarity of twins may be ascribed to this order.
3. Kamma Niyama, order of act and result; e.g., desirable and undesirable acts produce corresponding good and bad results. As surely as water seeks its own level, so does kamma, given opportunity, produce its inevitable result,-not in the form of a reward or punishment but as an innate sequence. This sequence of deed and effect is as natural and necessary as the way of the sun and the moon, and is the retributive principle of Kamma.
4. Dhamma Niyama, order of the norm; e.g., the natural phenomena occurring at the birth of a Bodhisatta in his last birth. Gravitation and other similar laws of nature, the reason for being good, etc, may be included in this group.
5. Citta Niyama, order of mind or psychic law; e.g., processes of consciousness, constituents of consciousness, power of mind, including telepathy, telesthesia, retro-cognition, premonition, clairvoyance, clairaudience, thought-reading, and such other psychic phenomena, which are inexplicable to modern science.

These five orders embrace everything in the world and every mental and physical phenomenon could be explained by them. They being laws in themselves require no lawgiver and Kamma as such is only one of them.

CHAPTER 3

Nature of Kamma

The Buddha says, ‘ Yadisam vapate vijam tadisam harate phalam’ 9 means as you sow the seeds so shall you reap the fruit. Someone may ask about this point. Is one bound to reap all that one has sown in the past? We have to answer that not necessarily. The actions of men are not absolutely irrevocable and only a few of them are so.

Although it is stated in the Dhammapada “ not in the sky, nor in mid-ocean nor entering a mountain cave is found that place on earth, where abiding one may escape from (the consequence of) an evil deed.”10 Yet one is not bound to pay all the arrears of past Kamma. If we have to repay all, emancipation would be impossibility. Eternal suffering would be the unfortunate result. One is neither the master nor the servant of this Kamma. Even the most vicious person can become the most virtuous person by his own effort. We are always becoming something and that something depends on our own actions. We may change our actions for the better or for the worse at any moment. Even the wicked person should not be despised on account of his evil nature. He should be pitied, for those who censure him may also have been in that same position at a certain stage.

A good example is Angulimala, 11 a highway robber and the murderer of more than a thousand of his brethren. The Buddha knew that the king would be asked by the people to get an army to kill Angulimala because they are afraid to pass through that hill for many people were killed there. Out of great compassion the Buddha walked up to the hills alone to Angulimala. After quiestioning to each other, the Buddha taught him some Dhamma and after listening to it, he realized the Dhamma and was changed completely. He became an Arahant and erased all his past misdeeds. He did not have to be rebirth in hell for many thousands of years to repay his kammic debt. The merit of striving in the noble life and attaining Arahant is so great as to free us from rebirth in the woeful planes.

Criteria for action

The Buddha advised his son, Rahala Thera about performing kamma. He said that before we do any kamma, we have to reflect, “ This I am that I am going to do through body, speech and mind- is it going to harm somebody? If it is going to harm some being or myself, I should not do it. However, if it benefits some other being, or if it benefits myself, then I should do it, and do it again and again.”

So before you do a kamma, you must reflect. Even while doing the kamma, the Buddha said that we must also reflect. In the midst of doing the kamma, we must reflect thus, “ Is what I am doing now right or wrong? If it is right, I’ll continue to do it. If it is wrong, I’ll stop immediately.” After the action is done, we should again reflect back and think carefully what we did-yesterday, or three days ago, or a week ago, or a month ago. You reflect on whether the action was correct or not, and whether you should have done it or not. When we reflect on our actions in this way, we will be living our lives skillfully, and we will avoid unnecessary suffering. 12

According to the Buddha another good criterion of judging whether a kamma is good and should be done, or whether it is an evil kamma that should not be done is whether the kamma leads to an increase, or decrease in wholesome states of mind; or a decrease or increase in unwholesome states of mind, in yourself and other people. If the kamma brings about an increase in wholesome states of mind, or a decrease in unwholesome states of mind in others or oneself, then that is good kamma which should be performed again and again.

What are wholesome states? Wholesome states are good states of mind; happy states of mind, like non-attachment; good will instead of ill will; a tranquil mind instead of a restless mind; not jealous of others; and the like. So this kind of wholesome states of mind gives you peace, gives you a happy state.

Whereas unwholesome states of mind are states that make you agitated; make you unhappy such as greed, anger, restlessness, jealousy, and arrogance. Evil kamma or unwholesome kamma leads to a decrease in wholesome states or an increase in unwholesome states. You should avoid performing this kind of kamm.

CHAPTER 4

Classification of Kamma

Kamma is classified into four types according to the time at which results are produced, kalavasena.13

1. Immediately effective kamma, ditthadhammavedaniya,

2. Subsequently effective kamma, upapajjavedaniya,

3. Indefinitely effective kamma, aparapariyavedaniya and

4. Defunct kamma, ahosi.

There is Kamma that ripens in the same lifetime (ditthadhammavedaniya), Kamma that ripens in the next life (upapajjavedaniya), and Kamma that ripens in successive births (aparapariyavedaniya). These three types of Kamma are bound to produce results, as a seed is to sprout. But for a seed to sprout, certain auxiliary causes such as soil, rain, etc., are required. In the same way for a kamma to produce an effect, several auxiliary causes such as circumstances, surroundings, etc., are required. Sometimes it happens that the auxiliary causes do not produce any result. Such Kamma is called ‘Ahosi Kamma’ or ‘Kamma that is ineffective’.

In Dhammapada commentary, it illustrates the result of a good Kamma that reaped in this life. A husband and his wife possessed only one upper garment to wear when they went out-o f-doors. One day the husband heard the Dhamma from the Buddha and was so pleased with the Doctrine that he wished to offer his only upper garment, but his innate greed would not permit him to do so. He combated with his mind and, ultimately overcoming his greed, offered the garment to the Buddha and exclaimed- “ I have won, I have won.” The king was delighted to hear his story and in appreciation of his generosity presented him thirty- two robes. The devout husband kept one for himself and another for his wife and offered the rest to the Buddha. 14

The evil effect of bad Kamma that ripens in this very life also could be seen in Dhammapada Athakatha. A hunter who went hunting to the forest, followed by his dogs, met by the wayside a bhikkhu who was preceding on his alms round. As the hunter could not procure any game he thought it was due to the unfortunate meeting of the Bhikkhu. While returning home he met the same Bhikkhu and was deeply enraged at this second encounter. In spite of the entreaties of the innocent Bhikkhu the hunter set the dogs on him. Finding no escape there from, the Bhikkhu climbed a tree. The wicked hunter ran up to the tree, and pierced the soles of Bhikkhu’s feet with the point of an arrow. The pain was so excruciation that the robe, the Bhikkhu was wearing, fell upon the hunter completely covering him. The dogs, thinking that the Bhikkhu had fallen from the tree, devoured their own master. 15

Kamma ripens in the next life is called Upapajjavedaniya and it illustrates in DhaA. A millionaire’s servant returned home in the evening after working in the paddy field. He comes to know that all were observing the Eight Precepts, as it was the full moon day. Learning that he also could observe them even for half a day, he took the precepts and fasted at night. Unluckily he died on the following morning and as a result of his good action he was born as a Deva. 16

Ajatasathu, son of King Bimbisara, after his death, was born in a state of misery as the result of killing his father.17

No one is exempt from experiencing the result of indefinitely effective Kamma, aparapariyavedaniya. Even the Buddhas and Arahants may reap the effects of their past Kamma. In the remote past, the Arahant Moggallana instigated by his wicked wife, attempted to kill his parents. As a result of this he suffered long in a woeful state, and in his last birth was beaten to death by bandits.18

The Buddha’s foot was slightly injured when Devadatta made a futile attempt to kill Him. This was due to His killing a stepbrother of his in previous birth with the object of appropriating his property. 19

Kamma is also classified into another four kinds according to its particular function, kicca. 20

1. There is Reproductive (janaka) Kamma, which conditions the future birth.

2. Supportive (Upatthambaka) Kamma that assists or maintains the results of already-existing Kamma.

3. Counteractive (Upapilaka) Kamma, which suppresses or modifies the result of the reproductive Kamma.

4. Destructive (Upaghataka) Kamma that destroys the force of existing Kamma and substitutes its own resultants.

According to Buddhism, every subsequent birth is conditioned by the good or bad Kamma that predominated at the moment of death. This kind of Kamma is technically known as Reproductive Kamma.

The death of a person is merely “ the temporary end of a temporary phenomenon.” Though the present form perishes another form which is neither absolutely the same nor totally different takes its place according to the thought that was powerful at the death moment since the Kammic force which hitherto actuated it is not annihilated with the dissolution of the body. It is this last thought-process that it termed ‘Reproductive Kamma’ that determines the state of a person in his subsequent birth.

As a rule the last thought-process depends on the general conduct of a person. In some exceptional cases, due to favorable or unfavorable circumstances, at the moment of death a good person may experience a bad thought and a bad person a good one. The future birth will be determined by this last thought-process, irrespective of the general conduct. This does not mean that the effects of the past actions are obliterated. They will produce their inevitable results at the appropriate moment. Such reverse changes of birth account for the birth of vicious children to virtuous parents and of virtuous children to vicious parents.

To assist and maintain or to weaken and obstruct the fruition of this Reproductive Kamm another past Kamma may intervene. Such actions are termed ‘Supportive’ and ‘counteractive, Kamma respectively.

According to the law of Kamma the potential energy of the Reproductive Kamma can be totally annulled by a more powerful opposing past Kamma, which, seeking an opportunity, may quite unexpectedly operate, just as a counteractive force can obstruct the path of a flying arrow and bring it down to the ground. Such as an action is termed ‘Destructive’ (upaghataka) Kamma which is more powerful than the above two in that it is not only obstructs but also destroys the whole force.

As an instance of the operation of all the four, the case of Devadata Thera who attempted to kill the Buddha and who caused a schism in the Sangha may be cited. His Reproductive good Kamma destined him to a birth in a royal family. His continued comfort and prosperity were due to the action of the Supportive Kamma. The Counteractive Kamma came into operation when he was subjected to such humiliation as a result of his being excommunicated from the Sangha. Finally the Destructive Kamma brought his life to a miserable end.

There is another classification according to the priority of results, vipaka.21

1. Garuka Kamma,

2. Asanna Kamma,

3. Acinna Kamma, and

4. Katatta Kamma.

There is Serious or Weighty, Garuka Kamma that produces its resultants in the present life or in the next. On the moral side of this Kamma the highly refined mental states called Jhanas are weighty because they produce resultants more speedily than the ordinary unrefined mental states. On the opposite side, the five kinds of immediately effective serious crimes, anantariya Kamma, are weighty. These crimes are : matricide, parricide, the murder of an Arahant, the wounding of a Buddha and the creation of a schism in the Sangha.

For instance, if any person were to develop the Jhanas and later to commit one of these heinous crimes, his good Kamma would be obliterated by the powerful evil Kamma. His subsequent birth will be conditioned by the evil Kamma in spite of his having gained the Jhanas earlier. For example, Devadatta Thera lost his psychic powers and was born in a woeful state because he wounded the Buddha and caused a schism in the Sangha.

King Ajatasattu, as the Buddha remarked, would have attained the first stage of Sainthood, Sotapanna, if he had not committed parricide. In this case the powerful evil Kamma obstructed his spiritual attainment.

Death-proximate, Asana Kamma is the action which one does at the moment before death either physically or mentally by thinking of one’s own previous good or bad actions, or having good or bad thoughts. It is this Kamma that, if there is no weighty Kamma, determines the conditions of the next birth. Owing to its significance in determining the future birth, the custom of reminding the dying person of his good deeds and making him do well on his death-bed still prevails in Buddhist countries.

Sometimes a bad person may die happily and receive a good birth if fortunately he remembers or does a good act at the last moment. This does not mean that although he enjoys a good birth he will be exempt from the effects of the evil deeds he has accumulated during his lifetime. On the other hand, a good person may die unhappily by suddenly remembering an evil act or by conceiving a bad thought, perchance compelled by unfavorable circumstances.

Habitual, Acinna Kamma is the action which one constantly does. This Kamma, in the absence of death-proximate Kamma, produces and determines the next birth. Habits whether good or bad become second nature. They more or less tend to mould the character of a person. At leisure moments we often engage ourselves in our habitual thoughts and deeds. In the same way at the death-moment, unless influenced by other circumstances, we, as a rule, recall to mind our habitual thoughts and deeds.

Reserved, Katatta Kamma, is the last in the priority of results. This is the unexpended Kamma of a particular being and it conditions the next birth if there is no habitual Kamma to operate.

A further classification of Kamma is according to the place in which the results are produced, namely:

1. Immoral Kamma, which produces its effect in the plane of misery, akusala.

2. Moral Kamma, which produces its effect in the plane of the world of desires, kamavacarakusala.

3. Moral Kamma that produces its effect in the plane of form, rupavacara.

4. Moral kamm that produces its effect in the plane of the formless, arupavacara. 22

A. Evil actions that may ripen in the sense-sphere, akusalakamma

Immoral Kamma is rooted in greed (lobha), anger (dosa) and delusion (moha). There are ten immoral actions caused by deed, word, and mind, which produce evil Kamm. Of them three are committed by deed-namely,

1. Killing (panatipata),

2. Stealing (adinnadana), and

3. Sexual misconduct (kamesu micchacara).

Four are caused by word- namely,

1. Lying (musavada)

2. Slandering (pisunavaca),

3. Harsh speech (pharausacaca), and

4. Frivolous talk (samphappalapa).

Three are committed by mind-namely,

1. covetousness (abhijjha),
2. Ill-will (vyapada) and
3. False-view (micchiditthi). 23

Killing means the destruction of any living being including animals of all kinds. The following five conditions are necessary to complete the offence of killing.

1. A living being, pano.
2. Consciousness that it is a being, panasannita.
3. Intention of killing, vadhakacittam.
4. . Effort to kill, upakkamo, and
5. . Consequent death, maranam.

The gravity of the evil depends on the goodness and the magnitude of the being concerned. The killing of a virtuous person or a big animal is regarded as more heinous than the killing of a vicious person or a small animal because a greater effort is needed to commit the evil and the loss involved is considerably great. 24

The evil effects of killing are: - short life, ill health, constant grief caused by separation from the loved and constant fear.

To complete the offence of stealing five conditions are necessary, viz: 1.property of other people, parapariggahitam,

2. Consciousness that it is so, parapariggahitasannita,
3. Intention of stealing, theyyacittam,
4. Effort, upakkamo,
5. And actual removal, haranam.

The inevitable consequences of stealing are: - poverty, misery, unfulfilled desires, and dependent livelihood.

Four conditions are necessary to complete the evil of sexual misconduct-namely

1. Intention to enjoy, sevanacittam.
2. Consequent effort, sevanapayogo.
3. Means to gratify, maggenamaggapatipattiadhivacanam.
4. And gratification.

The effects of sexual misconduct are: - having many enemies, getting undesirable wives, and birth as a women or a eunuch.

To complete the offence of lying four conditions are necessary, viz:

1. Untruth, atathamvatthu.

2. Intention to deceive, visamvadhanacittam.

4. Effort, tajjo vayamo, and
5. Communication of the matter to others, parassawadattavijananam.

The inevitable consequences of lying are: - being tormented by abusive speech, being subject to vilification, untrustworthiness, and stinking month.

Four conditions are necessary to complete the evil of slandering- namely,

1. Division of persons, bhinnditabbo paro.

2. The intention to separate them or the desire to endear oneself to another, bhedapurakkhavaranava, piyakamyatava.

3. Corresponding effort, tajjo vayamo, and

5. Communication, tadatthavijananam.

The effect of slandering is dissolution of friendship without any sufficient cause.

To complete the offence of harsh language three conditions are necessary, viz: 1.someone to be abused, akkositabbo paro.

2. Angry thought, kupitacittam and

3. Using abusive language, akkosanam.

The effects of harsh speech are: being detested by others although blameless, and harsh voice.

Two conditions are necessary to complete the evil of frivolous talk-namely: the inclination towards frivolous talk, and its narration. The inevitable consequences of frivolous talk are: - defective bodily organs, and incredible speech.

To complete the offence of covetousness two conditions are necessary, viz: another’s property, parabhandam, and strong desire for it, attanoparikammacca, saying ‘would this property were mine’. The effect of covetousness is non-fulfillment of ones’ wishes.

Two conditions are necessary to complete the evil of ill will-namely, another person, parasattho, and the intention of doing harm, tassa ca vinasacittam. The inevitable consequences of ill will are: ugliness, manifold diseases, and detestable nature.

False view (Micchaditthi) means seeing things wrongly without understanding what they truly are. False beliefs such as the denial of the efficacy of deeds are also included in this evil.

Two conditions are necessary to complete this evil-namely, perverted manner in which the object is viewed, vutthunoca gahitakaraviparitatta, and the understanding of it according to that misconception, yatha ca tam ganhati tatha bhavena tassupathananti. The inevitable consequences of false view are: - base desires, lack of wisdom, dull wit, chronic diseases, and blameworthy ideas.

According to Buddhism there are ten kinds of false views- namely,

1. There is no such virtue as ‘generosity’ (dinnam), this means that there is no good effect in giving alms.
2. There is no such virtue as ‘liberal alms giving, (ittham), or
3. Offering gifts to guests, (hutam), here, too, the implied meaning is that there is no effect in such charitable actions.
4. There is neither fruit nor result of good or evil deeds.
5. There is no such belief as ‘this world’ or
6. A world beyond, that is those born here do not accept a past existence, and those living here do not accept a future life.
7. There is no mother or
8. Father, i.e., there is no effect in anything done to them.
9. There are no beings that die and are being reborn (opapatika).
10. There are no righteous and well-disciplined recluses and Brahmins who, having realized by their own super-intellect this world and world beyond, make known the same. Here recluses and Brahmins refer to the Buddhas and Arahants.25

B. Good actions which ripen in the Sense-Sphere

There are ten kinds of such meritorious actions –namely,

1. Generosity, dana
2. Morality, sila
3. Meditation, bhavana
4. Reverence, apacayana
5. Service, veyyavacca
6. Transference of merit, pattidana
7. Rejoicing in others’ merit, pattanumodana
8. Hearing the doctrine, dhammasavana
9. Expounding the doctrine, dhammadesana and
10. Straightening one’s own views, ditthijjukamma 26

Generosity gives wealth. Morality causes one to be born in noble families in states of happiness. Meditation gives birth in planes of form and formless planes, and helps to gain higher knowledge and emancipation. Reverence is the cause of noble parentage. Service is produces large retinue. Transference of merit acts one to be able to give in abundance in future birth. Rejoicing in others’ merit is productive of joy wherever one is born. Both hearing and expounding the Doctrine are conducive to wisdom.

C. Kusala Kamma which may ripen in the Realms of Form

It is of five types which are purely mental, and done in the process of meditation, viz:

1. The first state of Jhanas which consists of initial application (vitakka), sustained application (vicara),(piti), happiness (sukha), and one-pointed ness of mind (ekaggata). pleasurable interest
2. The second state of Jhana, which occurs together with, sustained application, rapture, and happiness, one-pointed ness of mind.
3. The third state of Jhana, which occurs together with rapture, happiness and one-pointed ness of the mind.
4. The fourth state of Jhana, which occur together with happiness and one –pointed ness of mind.
5. The fifth state of Jhana, which consists of equanimity (upekkah) and one-pointed ness of mind.

D. Good Kamma that produces its effect in the formless planes.

These are the four Arupa Jhanas, which have their corresponding effects in the Formless Realms- namely,

1. Moral consciousness dwelling in the infinity of space, (Akasanancayatana),
2. Moral consciousness dwelling in the infinity of consciousness, (Vinnananca-yatana)
3. Moral consciousness dwelling on nothingness, (akincannayatana) and
4. Moral consciousness wherein perception is so extremely subtle that it cannot be said whether it is or is not, (Nevasannanasannayatana)

CHAPTER 5

Conclusion

Lessons given by Kamma

The more we understand the law of Kamma, the more we see how careful we must be of our acts, words and thoughts, and how responsible we are to our fellow beings. Living in the light of this knowledge, we learn certain lessons from the doctrine of Kamma such as patience, confidence, self-reliance, restraint and power.

PATIENCE

Knowing that the law is our great helper if we live by it, and that no harm can come to us if we work with it, knowing also that it blesses us just at the right time, we learn the grand lesson of patience, not to get excited, and that impatience is a check to progress. In suffering, we know that we are paying a debt, and we learn, if we are wise, not to create more suffering for the future. In rejoicing, we are thankful for its sweetness, and learn, if we are wise, to be still better. Patience brings forth peace, success, happiness and security.

CONFIDENCE

The law being just, perfect, it is not possible for an understanding person to be uneasy about it. If we are uneasy and have no confidence, it shows clearly that we have not grasped the reality of the law. We are really quite safe beneath its winds, and there is nothing to fear in the entire wide universe except our own misdeeds. The law makes man stand on his own feet and rouses his self-confidence. Confidence strengthens, or rather deepens, our peace and happiness and makes us comfortable, courageous; wherever we go the law is our protector.

SELF-RELIANCE

As we have caused ourselves in the past to be what we are now, so by what we do now will be determined our future. A knowledge or this fact and that the glory of the future is limitless, gives us great self-reliance, and takes away that tendency to appeal for external help, which is really no help at all. ‘Purity and impurity belong to oneself, no one can purify another’ says the Buddha.

RESTRAINT

Naturally, if we realize that the evil we do will return to strike us, we shall be very careful lest we do or say or think something that is not good, pure and true. Knowledge of Kamma will restrain us from wrongdoing for others’ sakes as well as for our won.

POWER

The more we make the doctrine of Kamma a part of our lives, the more power we gain, not only to direct our future but to help our fellow beings more effectively. The practice of good kamma, when fully developed, will enable us to overcome evil and limitations, and destroy all the fetters that keep us from our goal, Nibbana.

Endnotes

1. Cetanaham bhikkhave kammam vadami. Cetayitva kamma karaoti kayena vacaya manasa. Nibbedhika sutta, Anguttara Nikaya.
2. Yam kincayam purisapuggalo patisamvedeti sukham va dukkham va adukkhamasukkham va sabbamtam issaranimmanahetu.
3. Tenaha yasmanto panatipatino bhavissanti issaranimmana hetu, adinnadayino, abrahmacarino, musavadino, pisunavaca, pharusavaca, samphapalapino, abhajjhaluno, byapannacitta, micchadithika bhavissanti issaranimmanahetu. Tithayatanadi sutta of AN

4. devadaha sutta of MN

5. Yadisam vapate vijam, tadisam harate phalam,

Kalyanakari kalyanam, papakari ca papakam. Samuddaka sutta of SN

6. Cullakammavibhanga sutta of MN.
7. ibid
8. Dhammasangani.
9. Dhammapada, Verse-127.
10. Na antalikkhe na samuddamicce, na pabbatanam vivaram pavissa, navijjati so jagatippadeso.Dha.127
11. Angulimala Theragatha of KN.
12. Ambalathikarahulovada sutta of MN.
13. Visuddhimagga.
14. Culekasatakabrahmanavatthu, Verb-116.
15. Kokasunakhaluddaka vatthu, Verb-125.
16. Dhammapada Athakatha.
17. Silakkhandavagga of DN
18. Mahamoggalana?
19. ?
20. Visuddhimagga
21. ibid
22. ibid
23. Abhidhammathasanghaha.
24. Dhammasanghani.
25. ibid.
26. ibid.

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