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In Pali, kamma (Sanskrit spell as karma) literally means deeds, action or doing. Any kind of intentional action whether it’s
mental, verbal or physical is regard as kamma. Kamma can be formed individually or in small group or mass such a whole nation.
However, involuntary, unintentional or subconscious actions do not constitute kamma, as volition is absent. The most important
factor in determining kamma, is volition or intention
Only Buddha and Arahants do not have volitional actions as normal people. Both had reached to the stage of eradicating ignorance
and craving. They no longer create new kammas for themselves but waiting to end all balance kammic fruition so Nibbana can
be finally attained.
Kamma is generated by the mind. As all thoughts, words and deeds go through the mind before they form into activities. With
guarded mind, bad thoughts, false speeches and ill-will actions are prevented.
Mind is the forerunner of kamma. It is both past and present deeds .It is not fate or destiny as one may think, but one’s
own deeds that constitutes their future. It’s definitely not Will of God, as other religions believe in.
In short, kamma is the Universal Law of Cause and Effect, just like Newton’s Laws. When there is an action there will
be a reaction. Like scientific theories such as Law of Motion, Gravity and other laws, they are discovered (realised) by human
and not created or invented by any other beings.
Lord Buddha realised more than 2,500 years ago in a greater depth than those before Him. Although Kammic theory is profess
by Hinduism, Sikhism, Jainism and Taoism, but Buddhism definition of kamma is most elaborate. It could be accepted modern
man who are wise and intellectuals. Even Arthur Schopenhauer and Albert Einstein paid tribute to Buddhism.
Kamma and Vipaka
The consequent or result of kamma is known as vipaka. Vipaka is fruit of kamma. A mango seed is like kamma, with existence
of all the elements (terrain, weather and other factors) the seed germinates into a healthy plant.
When that mango tree blossoms with flowers and pollination takes place, it bears mango fruit. That mango is Vipaka. Kamma
may be good or bad, so as the vipaka. Like mango, the fruit will be sweet if the seed comes from sweet mango, like wise for
sour mango.
As Samyutta Nikaya states:
“According to the seed that’s sown,
So is the fruit ye reap therefrom,
Doers of good will gather good,
Doers of evil, evilreaps.
Sown is the seed and planted well.
Thou shall enjoy the fruit thereof”
In Buddhism, kamma is a law operates in its own field without intervention of any external authority. It is not governed by
any god(s), but an independent agency. Just like gravity, it was there since the existence of earth. It is an invisible force
like energy in scientific term.
For example, an apple is ripening; the fruit gets bigger and heavier while the stalk becomes weaker. Eventually the stalk
snapped off, and the fruit falls to the ground. Science called it gravitational force of the earth causing the apple fall
downward instead floating on air or fly upward.
According to Law of Kamma, the potential energy of the reproductive kamma can be totally annulled by a more powerful opposing
past kamma. Also continuation of practicing good, will over power the bad kamma one had committed before.
Such as a spoonful of salt (bad kamma) added to a glass of water (good kamma), the water would taste salty. However if one
continues to practice good deeds, it is like pouring fresh water into the glass. Hence the water becomes less salty.
As we continue to do more good deeds, the glass eventually becomes full and has to be transferred into a jug and than bucket.
Would the water taste as before? If no good kamma is performed, the glass of water will soon be evaporated and soon the water
becomes saltier. This is what happen if one continues to commit bad deeds without creating good kamma.
According to Abhidhamma, the 3rd Basket of Tipataka, there are:
· twelve types of immoral consciousness
· Eight types of moral consciousness
in the sentient realm (Kamavacara). In total there are twenty (8+12) types consciousness in this sentient realm.
There are:
· Five types of moral consciousness pertaining to realms of forms (Rupavacara).
· Four types of moral consciousness pertaining to realms of formless (Arupavacara). This total nine (5+4)) moral consciousness
are purely mental.
These twenty nine (29) types of consciousness are called kamma, which have the power to produce due effects automatically,
independently without external agency.
However, there are eight types of supramundane consciousness (lokuttara) which are not considered kamma, because they eradicate
the roots of kamma.
The Causes of Kamma
Unwholesome Roots to Cause Negative Kamma
Bad kamma can be caused by 3 factors, that is:
1. Ignorance (Avijja) -Not knowing the truth is the chief cause of kamma.
2. Craving (Tanha) - Greed or excessive desire is another factor of kamma.
3. Anger(mula) – Not managing one’s feeling or emotion is also a factor of kamma.
Wholesome Roots to Cause Positive Kamma
Good kamma can be created through these 3 factors:
1. Generosity (alobha)
Help the needy; give to charity and not to be miser or spendthrift.
2. Hatelessness (Adosa)
Non-hatred attitude brings peaceful thoughts and achieve ahimsa (non-violent).
3. Knowledge (Amoha)
Using learned knowledge to attain wisdom and become non-delusive.
5 Kinds of Kamma.
Kamma can be classified as the following according to priority effect:
Garuka Kamma, Asanna Kamma , Acinna Kamma and Katatta Kamma.
1.Garuka Kamma (Weighty)
It is a heavy or serious kamma that brings quite immediate effect in present or immediate next life. On moral side the weighty
action is the jhanas or ecstasies. While the immoral side are caused by heinous crime are patricide, matricide or killing
of Arahant and Buddha.
If one develop jhanas, and later committed a heinous crime, like Venerable Moggallana, he could still attain Arahantship after
beaten to death by robbers. It was said that in his previous life, he had caused the deaths of his parents, hence he had to
suffer a sorrowful death.
However, Venerable Devadatta lost his psychic power and reborn in woeful realm because he attempted to kill Buddha.
2. Asanna Kamma (Death-proximate)
When there is no weighty kamma to condition the future birth, a death –proximate kamma (Asanna Kamma) will operate.
Upon near death moment one could see flashbacks of his past actions of all their lives.
Hence, it is significant to remind the dying persons of their good deeds they had done in their lives. This will help them
to be reborn in a higher realm basing of his good deeds.
Some bad person may die happily and gain good rebirth, while thinking of good deeds they had accomplished before dying. However,
good person could die unhappily as he remembers bad deeds he had done in the moment of death.
Although both gain opposite results due to the recollections of their Assana Kamma in dying moment, but once the effects of
the good and bad kammas ripen, they will be ”rewarded” or “punished” accordingly.
Such those born in wealthy or noble families, are considered to be in good kamma. Yet they may live unhappy lives. They might
be born with physical disabilities, ugly looking or low in their intelligent, but still living in luxury.
While others might be born to very poor families, some considered as bad kamma, but they may live happily in mediocre. They
could be pleasant looking, intelligent and healthy, which might help them to gain comfortable lives.
3. Acinna Kamma (Habitual)
Habitual Kamma is the next priority of kammic effect. It is the kamma that constantly performs and recollect due to one habitual
desire.
Habits are our second nature; hence we are moulded by our good and bad habits. During our leisure, we indulge in habitual
activities. When death arrives, unless influence by other circumstances, we recall this habitual deeds which determine the
rebirth of the next realm.
4. Kalatta Kamma (Stored-up)
The last category kamma is cumulative deeds which a “reserve fund”. When three of the above kammas are not present
at the time before death, Kalatta kamma will reproduce birth. According to kammas accumulations one carry, will determine
the plane of the next rebirth. The four-kammic volitions are:
1. Akusala- Unwholesome (Evil) actions reborn in senses sphere realm (kamaloka).
2. Kusala – Wholesome (Good) actions result in senses sphere realm (kamaloka)..
3. Rupaloka –Good actions result in form realm. (Kusula)
4. Arupaloka- Good actions result in formless realm. (Kusula)Negative Kamma.
There are ten evil actions that can be caused by physical (3 unwholesome actions), verbal (4 unwholesome actions) and mental
(3 unwholesome actions).
Physical Unwholesome Action (By Deeds):
1. Killing (Panatipata)
The five conditions are: (1) a living creature; (2) knowing there is a living creature; (3) intention to kill; (4) effort
to kill, and (5) eventually death.
2. Stealing (Adinnadana)
The five conditions are: (1) somebody’s property; (2) knowing it is so; (3) intention to steal; (4) Effort to steal
and (5) actual removal of other property.
3. Sexual misconducts (Kamesu Micchacara)
The four conditions are: (1) thought of illicit sex; (2) consequent effort; (3) means to satisfy and (4) indulgence.
Unwholesome Verbal actions (By Words):
1. Lying (Musavada).
The four conditions are: (1) an untruth; (2) intent to deceive; (3) utterance and (4) actual deception.
2. Slandering (Pisunavaca).
The four conditions are: (1) person(s); (2) intention to defame the persons(s); (3) Effort to defame; and (4) Communicated.
3. Harsh Speech (Pharusavaca).
The three conditions are: (1) person; (2) angry thought and (3) actual abuse.
4. Frivolous Talks (Samphappalapa).
The two conditions are: (1) inclination to frivolous gossips and (2) gossiping.
Mental Unwholesome actions (By Thoughts)
1. Covetousness (Harmful Desire)- (Abhijjha).
The two conditions are: (1) someone possession and (2) adverting to it by saying: This is mine”
2. Ill will (Vyapada).
The two conditions are: (1) another person and (2) thought of doing harm to him.
3. False View (Micchaditthi).
The two conditions are (1) perverted manner of object been viewed and (2) undertaking of it according to that misconception.
There are ten kinds of False Views:
1. No virtue in generosity.
2. No such virtue in liberal alms-giving.
3. No virtue in offering to guests.
4. There are no such things as Kamma and Vipaka (The Law of Cause and effect).
5. There is such thing as this world on present existence.
6. There are no past lives (existence) or future lives.
7. There is no mother.
8. There is no father.
9. There is nothing dies or reborn.
10. There are no righteous holy people in this world such as Buddha and Arahants.
Good kamma that ripen in the sense sphere.
There are ten (*twelve) kinds of meritorious deeds (Kusila Kammas) such as:
1. Generosity (Dana)
2. Morality (Sila)
3. Meditation ( Bhavana)
4. Reverence (Apaccayana)
5. Service (Veyyavacca)
6. Transference of merits (Pattidana)
7. *Rejoice in others’ good deeds (Anumodana
8. Hearing the Dhamma (Dhammasavana).
9. Expounding the Dhamma (Dhammadesana)
**10.Straightening one’s own view (Anussati)
*Praising others’ good deed is added to *7 Rejoice in other good deeds (Anumodana)
** Taking refuges in the Triple Gems (Sarana) and mindfulness is added to **10.
Beneficent and Maleficent Forces
In working with kamma, there are 2 forces that counteract or support this self-operational law. The beneficent and maleficent
forces are either aided or hindered by these following: (1) Birth (Gati), (2) Time and Conditions(Kala). (3) Personality and
Appearance (Upadhi) and (4) Effort (Payoga)
Birth (Gati)
If one is born in a fortunate birth such noble family or in state of happiness, negative kammic fruition could be kept at
bay. This is called Gati Sampatti- favourable birth.
However, if one born in unfortunate birth, such unhappy family or notorious family, negative kammic fruition could be put
into action. This is called Gati Vipatti.-unfavourable birth.
Time and Conditions(Kala)
If a person is at bad a timing or condition, such an out break of war, famine or earth quake or any other calamities, all
without exception will be compelled to the same fate of sufferings.
Here the unfavourable conditions open up possibilities of evil kamma to operate. The favourable conditions will prevent the
operation of evil kamma. For example, if the fortunate one has stored adequate foods, the negative kamma is kept to bay, such
as stealing or robbing for foods. Likewise those who have no food allow the negative kamma to put into action, as they will
steal of rob to sustain life.
Personality and Appearance (Upadhi)
If one borned with a good look and pleasant personality, even to a poor family, he would allow good kammic fruition to take
place. He would easily be accepted by people and become a popular figure eventually become an important and useful person.
However, if one born with physical deformity even to royal family. The fruition of bad kamma will take place. He could be
the heir, but he might not able to get the throne or to enjoy his good kamma in the royal family.
Effort (Payoga)
Personal effort is required to both worldly and spiritual progress. Without seeking medical helps for a disease, one would
not able to gain back good health. With those who leave their life to God’s will, without the right effort but prayers,
might be praying for the early arrival of his casket.
It is important made effort to getting thing done than relying on prayers, hope or faith on certain deities or God. Thing
can only be done until effort is put in. Such when there is a drought, instead of praying to God for rain, we can search for
water such as digging wells to find water source.
KAMMA ENDS
We are neither absolutely the servants or masters of our kammas. It is evident from the counteractive and supportive factors
that the fruition of kamma is influenced to certain extent of circumstances, surroundings personality, timely and individual
striving.
It is this doctrine of KAMMA that gives consolation, hope, confidence, reliance, and moral courage to all Buddhists. It is
this teaching of Lord Buddha one must continue to create good kammas and discontinue the bad ones.
When the unexpected happening of difficulties, misfortunes, failures confront us, we should realise that we are reaping what
we have sown (knowing and not knowing). Put positive kamma into action courageously and faithfully to Buddha’s teachings.
Eventually we wipe off our past deeds.
We must not resign ourselves and leave everything to kamma. Make strenuous effort to pull the weeds and sow useful seeds for
the future is in our hands. We who believe in kamma must not condemn the most wicked, corrupted and criminals as they too
have their chances to reform themselves at any moment.
Thought they are still bound to suffering in woeful, they have the highest hope to attain eternal peace. By their deeds they
can also create their heavens and eventually eradicated their negative kamma.
All Buddhists are fully convinced of the Law of Cause and Effect do not pray to another to be saved, but confidently relies
on himself for his emancipation. Instead of self-surrendering or relying of supernatural sources, we should uses our will
power and working incessantly for the weal and happiness for all.
The belief in KAMMA serves as a deterrent to ordinary Buddhists, while to practitioners it serves as an incentive to do good.
This law of kamma explains the problem of suffering, the mystery of the “fate”, “destiny” or “Will
of God” believe by other religions. Kamma is the answer to the inequality of mankind.
We are the architects of our own fate. We are our creators. We are also our own destroyer. We construct our heavens and build
our own hells. What we think, speak and do become our own. It is the thought, the words and actions that spell our kamma.
May All attain Nibbana!
Samanera Venerable Siri Dhamma
03-03-03 to 16-03-03
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