Why are we
born? A question difficult to answer since we were all born into this world in
ignorance. We do not know why we were born rich, poor, handicapped, beautiful,
ugly, etc. Besides being born ignorant, we also do not know when we shall die,
how we shall die and where we would go after death. Everyone lives in ignorance,
even of what life is. A considerable number of psychologists and scientists try
to explain the meaning of the word 'life' and to understand life. They also attempt
to comprehend the reason, the incentive or the determining factor, for various
human behaviors, and to form theories from distinct perspectives on life to explain
human behavior. Actually, the answer to human life is given in Buddhism. Unfortunately,
very few people are interested enough to seriously study the religion.
Most
Buddhists are not interested in the detailed study of the dhamma because they
think it too difficult to understand. On the other hand, some Buddhists, especially
those highly educated, mistake the dhamma for something easy which can be guessed
at or thought up by each individual, without having to study conscientiously to
understand. They think that the teachings are those that teach people to do good
and refrain from bad deeds like the teachings of other religions. Therefore they
do not take an interest in studying the dhamma because they believe that they
are already good, satisfied with what they are, intending no harm to anyone, jealous
of none, without unhappiness, a fine member of society. Why would they need to
study the dhamma?
Since they are not interested in studying the dhamma (which
is the truth about life the Buddha was enlightened in and which he manifested
to worldly creatures living in darkness so they too could understand), they would
not be able to understand the truth that is there, nor would they be able to find
the answer to their lives. On the contrary, when anyone has had the opportunity
to study Buddhism in detail, he would be able to realize then that this was reality
and the answer to life.
Buddhism is a matter of causes and results. Nothing
ever happens out of thin air, or by chance. Everything that arises has conditions
that cause it to. The Venerable Assaji manifested the dhamma to the Venerable
Sariputta, saying that 'All dhamma arise from causes,' which means that all are
born different because each has performed distinct causes or kamma. The kamma
already performed would be causes for various physiques, features, and complexions,
with certain good or bad characters. These very kamma already done are the causes
of good or bad fortune, good or bad social status, happiness or unhappiness, and
praise or blame. You could only understand all this after you have studied the
dhamma conscientiously. The Abhidhamma is the teachings about realities that truly
exist. In other words, it is the sacca-dhamma. The Sammasambuddha the arahanta
had accumulated the parami (omnipotent qualities) for all of four asankheyya and
a hundred thousand kappa for this enlightenment of sacca-dhamma or the truth about
all things. Therefore the truth in which he was enlightened is not simple. Anyone
who thinks that the dhamma is easy and could be understood without studying it
is wrong and being contemptuous of the Buddha's supreme panna. Even the Buddha,
when he was just enlightened, was not inclined towards teaching worldly creatures
because of the intricacy and depth of the dhamma he had been enlightened in, which
is so difficult for others to realize likewise. However, those who have accumulated
panna would be able to examine or prove the dhamma he manifested according to
the strength of their own panna. As said in the introduction to the Tipitaka edited
by Mahamakut Buddhist University, the dhamma in which he was enlightened is profound
and difficult for others to also realize. It is intricately peaceful, not experienced
through thinking, refined, to be experienced by the erudite scholar.
What
is kamma?
Kamma is action consisting of cetana cetasika (intention, volition)
that are either kusala (good, wholesome) or akusala (bad, kilesa). It causes the
performing of kusala or akusala kamma physically, verbally or mentally. Once the
kusala or akusala kamma has been performed, it would become paccaya for the appropriate
results to arise. The kamma could result during the same lifetime as the deed
done, as well as bear fruit in the next life or the following ones. Not all kamma
would bring results during the lifetime in which the kamma was performed, because
the kamma could persist in bringing results as long as the results has not yet
or only partially arisen. This is because kamma would be accumulated in each instant
of citta that arise and fall away in continuation.
After we have conscientiously
studied Buddhism and begun to know more about the citta we would know which instant
of citta is a cause (kusala and akusala citta), which receives the results (vipaka-citta)
of kusala or akusala kamma already performed. Instead of thinking humans have
a soul and a body as before, and that the soul is extinguished when life is over,
after a more thorough study of the dhamma, we would better understand that the
citta is a reality that experiences, the character of knowing, and that it arises
and falls away in a very swift, continuous stream. This is because the citta has
the characteristics of anantarapaccaya: the dhamma that is citta is paccaya for
other citta, with the power of anantarapaccaya, or the preceding citta would be
paccaya for the succeeding citta with the power of anantara paccaya. Which is
to say that, this very citta that had just arisen and then rapidly fallen away
would be paccaya for a new citta to arise, ceaselessly, in continuation. Only
when we are able to develop panna to the point that it can abandon all akusala-dhamma
(which means the attainment of arahantship to become the arahanta ariya puggala)
would the kusala-dhamma also end.Then when the cuti-citta of the arahanta, which
is the last citta in samsara for the person, arises, there will be no more cause
for any subsequent citta to arise in the least. The cuti-citta of the arahanta
is not an anantarapaccaya, but manifests the end of samsara without any further
cycles of births and deaths.
The
causes of kamma.
In the Suttantapitaka, Anguttaranikaya Chakkanipata 9 Nidanasutta
about akusala- and kusala-mula there is a passage:
(310) Behold bhikkhu: What
are the three causes of kamma (akusala-kamma)? They are lobha, dosa and moha.
Behold bhikkhu: Deva, humans or any of the sugati beings would certainly not result
from kamma arising from lobha, dosa and moha. Hell, animal, pittivisaya and any
dugati birth would result from kamma that arise from lobha, dosa and moha. Behold
bhikkhu: These are the three causes of kamma.
Behold bhikkhu: These are the
three causes of kamma (kusala kamma). What are they? Alobha, adosa, and amoha.
Hell, animal, pittivisaya and any dugati birth would certainly not result from
kamma that arise from alobha, adosa and amoha. Deva, humans or any of the sugati
beings would certainly result from kamma arising from alobha, adosa and amoha.
Behold bhikkhu: These are the three causes of kamma (the three akusala hetu are
lobha, dosa and moha).
The Sammasambuddha the arahanta had manifested the
six hetu that are causes for various actions as follows: There are three causes
for doing bad deeds (akusala-kamma); these hetu are the roots that cause the akusala-kamma
to develop and flourish. They consist of lobha (attachment), dosa (aversion) and
moha (ignorance). And there are three causes for good actions (kusala-kamma) which
are the roots that cause the kusala-kamma to develop and flourish. They consist
of alobha (detachment, generosity), adosa (non-aversion, metta) and amoha (right
view about realities).
How does
lobha cause akusala kamma?
Lobha is desire, covetousness and attachment, which
is each person's state of mind at this instant. Those who had not conscientiously
studied the dhamma would not know that to live normal daily lives, eating, bathing,
dressing, conversing, watching a movie and listening to music, which are ordinary
occurrences, is also a kind of lobha. This does not trouble, hurt or harm anyone,
but is lobha by nature, or by being attachment, desire to do something. This is
lobha of the refined kind, the truth about which we would never have known had
the Buddha not manifested. In reality our citta evolve with lobha almost all the
time. We are only conscious of the characteristics of lobha only when it is strong,
for example when we want something very badly, then we would feel the passion,
the ardent desire to possess. The self causes all to seek things that please them.
When they covet something beyond their rightful means those with very strong lobha
would resort to dishonesty. Or the extremely rich who could not have enough but
continue to want more, endlessly. This insatiable need is the cause for dishonesty
physically (stealing, corruption, robbing) verbally (lying) and mentally (to want,
to plan robbery and corruption).
Does anyone see one's own lobha? Everyone
knows only the term lobha, but none know the actual lobha. This is because we
are accustomed to and enjoy having lobha. We have infinite desires (lobha). We
want to have this and that, to be rich and powerful. As long as there is breath,
we would accumulate needs (lobha) in the citta. Even when we die we want to go
to heaven, which is why to abandon lobha is exceedingly difficult. The Buddha
in his omniscient enlightenment knew that this very lobha is the cause of dukkha
(samudaya-sacca), the cause for the rounds of wandering rebirths in samsara-vatta
of worldly creatures.
How does
dosa cause acts of akusala kamma?
Dosa is the state of the citta that is coarse,
rough, and mean. There are several levels of dosa, milder dosa are feelings of
irritation, displeasure, intolerance, and annoyance. When there is much dosa we
would cry, show signs of aggression. If the dosa is strong we could hurt ourselves
or others. It is a vicious, coarse and rough state of the citta, when the physical
and verbal expressions would be crude and unsightly, for example, manifest hurtful,
harsh expressions, and if the dosa were very strong there could be physically
harming (hitting, beating) others or even killing.
Lobha is the cause for
dosa, that is to say, one has dosa when one does not get what one wants. Many
people see the harm of dosa: they know that dosa is bad and do not want to have
dosa. This is impossible since to be able to abandon dosa one must already have
abandoned lobha. When we are able to abandon lobha, then we would be able to abandon
dosa. Does anyone want to abandon lobha? Who does not wish to have money, social
status, good cars, beautiful houses? Evidently, it is impossible for normal people
like us to abandon lobha. Since lobha cannot be abandoned, neither could dosa.
The only ones who are able to abandon lobha are those who have attained the supreme
dhamma of the anagami level.
Another paccaya for the arising of lobha is moha
or ignorance and misunderstanding of the dhamma. If one is ignorant in matters
of kamma, vipaka, causes and results, dosa could easily arise when some bad or
displeasing arammana comes into contact. For example such events as seeing someone
whose conduct we do not approve of, or hearing the honking of some cars trailing
ours, or having bad tasting food, are all things that happen normally in daily
life, causing irritation. Some might be able to contain dosa and manifest it physically
or verbally thereby causing subsequent considerable affairs.
How
does moha cause acts of akusala kamma?
Moha is ignorance, misunderstanding
and not knowing realities as they really are. Moha is the reality that arises
with all akusala citta. It is because we do not know the truth that we are attached
and covetous, that we get angry and perform all sorts of akusala kamma that are
dishonest. In ignorance we perform kusala kamma (void of panna) and take realities
for the self, entities and people. Since there is the self, there is attachment
to the self and selfishness. Hence various actions to please the self, by doing
all kinds of dishonest deeds to find happiness, without knowing the truth that
happiness is minute and fleeting. It arises and falls away according to causes
and conditions, while the heart must be tortured and restless with its own infinite
lobha.
No matter how much money or social status, it is never enough for lobha.
Those who are slaves to lobha would endeavor to do anything to have a lot
of money, titles and situations. Having gotten them, they struggle to have more.
When they get what they want they become over confident, and when they do not
they are unhappy, tormented. As long as they are ignorant of realities as they
truly are (moha), and there is the self buried firmly embedded, never having studied
the dhamma to attenuate the wrong view of the self, there is no way to abandon
lobha, dosa, and moha in the least. Only panna (mindfulness of realities as they
really are) could abandon lobha, dosa and moha.
'Ignorant people would perform
acts arising from lobha, dosa and moha.
Whatever little or great kamma performed
by ignorant people
Would bring results to the persons themselves,
Not
any other recipients.
Thus the wise bhikkhu would abandon lobha, dosa and
moha,
Cause vijja (wisdom) to arise, thereby abandoning all dugati.
The
three kusala hetu are alobha, adosa and amoha
Alobha is non-covetousness,
non-attachment, and generosity, giving for the good of others: for example to
donate to charitable organizations or to give assistance to others.
Adosa
is friendliness towards others, helping those in need, the state of the citta
that means no harm to others.
Amoha is panna, the right understanding right
view of realities that appear as they really are.
The Buddha classified the
basis for the development of kusala into three categories namely:
1. Dana
is the kusala citta that evolves with others' well being, consisting of donating
things. Other than giving objects, there are other aspects of dana, such as giving
advice, helping others in their duties, and forgiveness etc.
2. Sila is appropriate
and honest physical and verbal behavior.
3. Bhavana is the development of
panna through constantly studying, considering the teachings, and reasoning. Those
with much panna, would have to be one who has listened, read and studied a lot,
reasoning and applying the dhamma in order to polish away kilesa.
Kusala is
the state of the citta that is good, clear and harmless both for others and for
oneself. The citta that is kusala would be characterized by goodness, such as
good actions which are causes for good results (vipaka).
Kusala kamma is the
action that causes happiness, harmlessness, which is classified not only as the
three general categories, but also in detail, as the ten kusala kammapatha or
punna-kiriya-vatthu.
Since there is still wrong view mistaking realities as
animals, people, the selves or some object or other, everyone would perform good
or bad kamma hoping to be happy in either this or the next lifetimes. For example
they perform kusala (make merits, giving dana) because they wish to have the results
of the good kamma as compensation. When they do bad deeds such as be dishonest,
corrupt or to embezzle people, they wish to get a large amount of money to procure
happiness with.
The Buddha manifested that our nearest enemy is our own kilesa,
as seen in the following passage in the Malasutta:
[268] Behold Bhikkhu: These
three akusala dhamma are internal defilements (defilements of the citta), not
friends, enemies, executioners, and adversaries. They are lobha (attachments),
dosa (thoughts of harming) and moha (wrong view). These three are internal defilements
(defilements of the citta), not friends, enemies, executioners, and adversaries.
Knowing this would we still be angry with or hold a grudge against those who
cause us trouble?
If we are still angry and wish them harm we would create
more new kamma which would be cause for more results as dukkha, harm in the future.
But if we understand and do not think of returning the offense, that harm would
be repressed and out lives would certainly be happier.
In the Vinaya Pitaka,
Mahavagga, part 2 Kosambikhandhaka, Verupasamagatha the Buddha said to the bhikkhu:
'Whoever begrudges that another insulted him, hit him, beat him at something,
had taken something from him, the bad actions would not end.
While whoever
does not begrudge that another insulted him, hit him, beat him at something, had
taken something from him, the bad actions would end peacefully. All the harm in
the world has never been repressed by other harm, but by non vengefulness. This
dhamma is of old.'
The Result of
Kamma
Nowadays many people begin not to believe that 'to do good is to get
good results, to do bad is to get bad results'. Some people believe that 'kamma
brings no results or after death there is no rebirth'. Without studying the dhamma
or the truth in detail one might be inclined to think the same way, that 'where
are the bad people who receive bad results? Plenty of bad people get good things,'
'There are no results of kamma, and when you die all is void.' Because of these
beliefs, many people are discouraged from doing good, but the following passage
may bring confidence that 'to do good is to get good results, to do bad is to
get bad results' and that 'the results of kamma are real, we must be reborn again
to receive them' for sure. This is because the citta is the reality that accumulates
kamma and kilesa and pass them on to the next citta continuously, until the kamma
bears fruit (as vipaka citta). For example, when we are able to steal something
without anyone knowing about it, we might think that we have gotten away with
it because we were not caught. But as said earlier, the citta is the reality that
transfers kamma and kilesa, and the kamma already performed (the act of stealing
done) must bring results. We might lose some assets in some improbable manner,
for example, always lose your investments, get robbed, have property stolen, etc.
Therefore from now on we should not be preoccupied with whether those who
practice corruption, or embezzling politicians, would get away with the dishonest
deeds. The study of kamma would make us certain that the kamma will certainly
bring results. Even if the kamma does not bring immediate results in this lifetime,
it is able to pursue to give results at the appropriate occasion, in future lifetimes,
transcending space and time. If in the present life the person still has payoga-sampatti
or the proficiency in exercising his profession, cleverness in negotiations and
procuring profits, and in devising schemes to advance to high positions, his success
comes from his former good deeds which are still giving results. The new bad deeds
must wait for the occasion to produce results in the meantime, whenever the results
of the good kamma ends, then he is sure to receive the results of the bad deeds,
sooner or later.
Those who do bad deeds usually do not believe in kamma bringing
results as long as the bad kamma hasn't caused results. Since the old kusala kamma
hasn't yet ended bearing fruit, they become over confident that there are no results
to bad kamma, there are no future lifetimes and no matter how bad the kamma, there
will be not results. This is because they do not believe in continuous rebirth.
On the other hand, those who had performed good deeds pray that they would
bring results quickly. When the good results have not yet arisen, they feel discouraged,
hopeless, and think also that there are no results to the good deeds either.
In
the Dhammapadatthakatha, the Commentary of Khuddakanikaya, Gathadhammapada, Papavaggavannana
says:
'When kamma brings results, the foolish would correctly see'
When
the Buddha taught the millionaire and the deva about the efficiency of vipaka
from good and bad kamma, he said,
'Behold, householder: Those who perform
bad deeds in this world would think them good as long as the bad deeds have not
brought results.
'But when their bad deeds bear fruit, they would see that
bad deeds are truly evil.
'Contrarily, those who perform good deeds would
think that they are bad so long as the good kamma has not yet brought results.
But when their good deeds bear fruit, they would see that good deeds are truly
good.'
In the Manorathapurani, the Commentary of Anguttara-nikaya, Tikanipata,
Nidana Sutta, kamma is categorized in several ways: 11 kamma according to the
Suttantika-pariyaya, 16 kamma according to the Abhidhamma, and 12 kamma according
to the Patisambhidamagga. Roughly speaking there would be remain three types of
kamma, namely:
1. Dittha-dhamma-vedaniya-kamma: The kamma that brings results
in this lifetime.
2. Uppajja-vedaniya-kamma: The kamma that brings results
in the next lifetime.
3. Aparapariyaya-vedaniya-kamma: The kamma that brings
results in the following lifetimes.
The 16 kinds of Kamma according to the
Abhidhamma comprise 8 kusala kamma and 8 akusala kamma. For the kusala kamma to
bear fruit it depends on sampatti and vipatti of the gati (birth in the right
place), upadhi (physical attributes), kala (the right time or age) and payoga
(efficiency at work), namely:
Gati-sampatti or birth in a good plane, for
example in heaven, thereby receiving uniquely good, pleasant arammana, while there.
Heaven is the bhumi (place) where only the results of kusala kamma is received,
the bad kamma could not bring results yet. Only after the results of the kusala
kamma that caused birth in heaven is gone and the occasion arises for akusala
kamma to bring results, would that person be immediately born in apaya bhumi (hell
planes) to receive the results of past akusala kamma.
Gati-vipatti or birth
in hell where only the results of past bad kamma are received all through the
time there. No matter how much good deeds one has done they would be unable to
bring results but must wait until one has left that world in order to bring results.
This is the result of gati-vipatti. (Other than the hell bhumi there are also
the worlds of peta asurakaya and animal.)
Upadhi-sampatti is to be born with
an well formed body which affords more opportunity to receive more results of
kusala kamma than those born handicapped.
Upadhi-vipatti is to be born with
an handicapped body which affords more opportunity to receive more results of
akusala kamma than kusala kamma.
Kala-sampatti is to be born in the period
when the land is peaceful and pleasant, with more opportunity for to receive results
of kusala kamma than that of akusala kamma.
Kala-vipatti is to be born in
the period when the land is in disaster, famine and ruination (kala-vipatti),
with more opportunity for to receive results of akusala kamma than that of kusala
kamma.
Payoga-sampatti is to have professional proficiency, which would condone
to receiving the results of kusala kamma more than akusala kamma.
Payoga-vipatti
is to have no professional proficiency, which would condone to receiving the results
of akusala kamma more than kusala kamma.
There are several examples in the
Tipitaka of kamma bringing results. For example in the Sutta Pitaka and the Commentaries,
Vimanavatthu (on the result of akusala causing birth as peta) and in the Khuddakanikaya
apadana (on the result of kusalakamma in the past lives if the ariya-savaka).
The following are examples from the Dhammapadatthakatha, commentary of the
Khuddakanikaya Papavaggavannana, where the Buddha manifested to the buddhist order
the pubba-kamma that causes entities and people to receive diverse bad vipaka:
First story: A group of bhikkhu on their way to an audience with the Buddha
saw burning grass rising up in the air and wrapping around a flying crow's neck,
burning and killing it so that it fell dead to the ground. Upon entering his audience,
they asked the Buddha about the kamma that caused such accidents.
The Buddha
manifested the pubba-kamma of the crow thus:
Bhikkhu: The crow received the
result of very kamma that it had performed. In the past, there was a farmer in
Varanasi tried to train his ox, but could not do it, because the ox would walk
a few steps and then lay down. Even after he had beaten it and made it get up
and walk a few steps, it would lay down again. The farmer could not train the
ox even though he tried, so anger overcame him and he said, 'You can lie happily
from now on' and wrapped hay around its neck (
) and lit the fire, burning
the ox to death there. Bhikkhu, akusala kamma done by the crow resulted in his
burning in hell for an eternity and was born a crow being burnt in midair 7 times
with the remaining vipaka.
Second story: While seven Bhikkhu were traveling
to have an audience with the Buddha, they stopped to rest in a cave, when a stone
slab moved and closed the mouth of the cave, so they had to go without food or
water for as long as seven days. Upon entering his audience, they asked about
their kamma.
The Buddha manifested the pubba-kamma (past kamma) of the seven
Bhikkhu thus:
Bhikkhu, even you have received the results of past kamma. For
in the past, seven ox keeper boys in Varanasi traveled with their herd on seven
day rounds near the forest. One day after herding the cows they came upon a big
monitor lizard and gave chase. The monitor escaped into a termite hill which had
seven holes. The boys decided that they would not be able to catch it that day,
but the next day they will come back to catch it so they each broke a handful
of branches and stopped the holes and went away. The next morning they forgot
about the monitor and herded their cows to other places. On the seventh day they
returned with their cows to the termite hill and remembered, wondering, 'How is
the monitor?' so they opened the holes they had closed. The monitor, having lost
all hope of survival, was all skin and bones, and crawled trembling out. Upon
seeing this the boys took pity and said, 'Let's not kill it, it has been starving
for seven whole days,' stroked its back and let go, saying, 'Go at ease.' The
boys did not have to burn in hell before because they did not kill the monitor,
but the seven had to starve together for seven days in 14 rebirths. Bhikkhu, you
have performed the kamma as the seven ox herders at the time.
The Buddha answered
the question the bhikkhu asked thus.
'Those who perform akusala kamma would
not escape it even if they flee up in the sky,
Nor to the middle of the ocean,
Nor to the mountain pass.
For there is no country on earth they can be,
where death cannot rule.
Can kamma
be escaped / cut?
None can escape the results of kamma already performed.
For example when one has done kusala kamma, the moment kusala kamma brings results,
one would receive things even if one does not want them. One would be rich even
if one did not want it. People ask you to become a minister out of the blue, even
when one does not want to, they invite you to take the position. The same applies
to the result of akusala kamma which happens although one might try stop it, for
example accidents of various levels of gravity according to past (akusala) kamma,
serious illnesses, or loss of investments and ruination.
Some, thinking themselves
smart, would try to do good to wash away the bad, such as using a part of the
hundreds of millions obtained through corruption to do kusala in robe offering
ceremonies or in donations to benefit the poor in order to make up for what they
owe. However, in reality the results of distinct kamma are never mixed together.
The bad kamma already performed would bring inescapable results, sooner of later,
in this life or the next ones, while past good kamma would wait for the occasion
to produce results later on.
Even the Buddha was unable to transcend the kamma
done in past lives. As he manifested kamma done in past lives that caused him
to receive dukkha vedana in his last life. For example he described the pubba-kamma
(past kamma) that made him perform dukkhara-kiriya for six years in the Commentaries,
Buddha-vagga 1, Buddha-padana as follows: 'When I was a brahma called Jotipala,
I said to the Buddha Kassapa thus: How would the bald samana attain nibbana? Enlightenment
is extremely difficult. Because of the vipaka of the kamma, I had to perform dukkhara
kiriya for six years at Uruvera before achieving the Bodhinana' Because of the
vipaka of the kamma, he had wrong view, was attached to wrong practice which did
not lead to attainment of the anuttara-samma-sambodhi-nana.
When
is it the result of kamma?
The result of kamma starts with the first instant
or the moment of patisandhi (birth). None could choose when or as what one would
be born. If one were able to one would probably choose to be born in heaven or
in a rich family with much possessions. In reality no one is able to choose since
the instant of patisandhi is the result of a past kamma from this or another lifetime
. If the patisandhi-citta (vipaka-citta) were the result of a kusala-kamma (already
performed) it would be the cause for birth in a sugati-bhumi. On the contrary,
if the patisandhi-citta (vipaka-citta) were the result of an akusala-kamma (already
performed) it would be the cause for birth in a dugati-bhumi to receive the result
of the said akusala kamma.
When one is born a human being, after the patisandhi
one would develop eyes, ears, tongue, and body which none could create, only kamma
is the cause of various organs that differ according to distinct past kusala or
akusala performed. One can see that people are born with different physiques,
degree of beauty and nice complexion. Some are born ugly or physically challenged,
all the result of past kusala or akusala kamma.
In addition kamma is the cause
for good or bad arammana through the eyes, ears, nose, tongue, and body-sense.
The instant one receives good arammana through the eyes (the citta that sees
is a vipaka citta) one sees pleasant rupa.
The instant one receives good arammana
through the ears (the citta that hears is a vipaka citta) one hears pleasant sound.
The instant one receives good arammana through the nose (the citta that smells
is a vipaka citta) one smells pleasant scents.
The instant one receives good
arammana through the tongue (the citta that tastes is a vipaka citta) one tastes
pleasant flavors.
The instant one receives good arammana through the body
sense (the citta that experiences body sense contact is a vipaka citta) one feels
pleasant body sense contacts.
One should know that whenever one receives undesirable
arammana through the eyes, ears, nose tongue, and body sense it is the result
of akusala kamma done in the past. For example to see dirty, rotten things, hear
people gossiping about you, have food that is not delicious, or to receive bodily
dukkha (through illnesses, being attacked or having accidents,) results from kamma
one had done, otherwise one would not have to experience the unpleasant arammana
in the least.
One could only understand the above when one has studied the
subject in detail: kusala, akusala, vipaka and kiriya citta. The Buddha had manifested
the truth that, when there are pleasant or unpleasant body sense contact, in reality
no one does it to us. It arises as the result of past kusala or akusala kamma.
Therefore if we have bodily dukkha such as to have been physically harmed, or
when we hear unpleasant sounds such as scolding, invectives or malicious gossip,
and if we know that the truth that these are the result of a kamma we had done,
in other words that we had hurt and abused others, so who should we be angry with?
We should not be angry with those who do us harm because in reality it is our
akusala kamma that harm us as in the two preceding stories. Because in reality
there are no animals or people, only citta, cetasika and rupa.
'When the Buddha
was enlightened in the truth about all realities, he taught Buddhists that realities
are not the self, entity nor person but paramattha-dhamma, (the ultimate reality
or truth); they are realities each with distinct characteristics. None can change
the characteristics of a specific reality, whether one knows it or not. Whether
one calls a reality such a word in such language or not call it anything at all,
the reality remains unchangeable characteristics. Whatever reality arises, it
arises because of conditions and then falls away, as he manifested the dhamma
to the Venerable Ananda, "That which has arisen, has existed and was conditioned,
[that reality] is common to destruction."
To mistake realities for the
self, entity or person is parallel to travelers in a place where they see mirages
before them, but as they approach the mirages disappear, since in reality there
is no water. The mirages seen are false, illusions as is the way realities are
mistaken for the self, entity or person from ignorance, from memory or from attachment
thereof.'
The Four Paramattha-dhamma are:
Citta is the reality preeminent
in experiencing that which appears such as seeing and hearing. There are altogether
89 types of citta or 121 in specifics.
Cetasika is another kind of reality
that arises concurrently with a citta, experiences the same object, falls away
at the same instant, and arises at the same location. Each cetasika has distinct
characteristics and functions according to its type. There are altogether 52 types
of cetasika.
Rupa is the reality that is not consciousness such as colors,
sounds, smells and tastes. There are altogether 28 types of rupa.
Nibbana
is the reality that eradicates defilements and ends sufferings. There are no conditions
for nibbana; it, therefore, does not arise or fall away.
Which
instant is kamma?
The instant of kamma is the instant after seeing, hearing,
smelling, tasting and body sense contact when kusala or akusala citta arise with
enough strength to show as bodily or verbal actions thereby doing people good
or harm. They are normal daily life occurrences. Our daily actions differ according
to the individual accumulated habits, as the intricacy of each person's citta.
For example to see someone or something, some would like or dislike the person
or it. Some might like him so much that they praise. Others dislike enough to
find faults, distinctly according to the accumulations of the citta. The same
applies to hearing a sound: some people might then be dissatisfied or angry, while
others feel indifferent and still others pity and sympathetic. Isn't this so in
daily life? In any case, if there were no bodily or verbal actions but remains
just thoughts, there would be accumulations as habits later. There would be no
kamma. However, when there has been bodily or verbal actions that break the kusala-kamma-patha
or was strong duccarita, all the results would be akusala vipaka. The same applies
to kusala kamma.
Therefore we should develop the citta to be good and kusala
to be the cause for good results or kusala vipaka in the future and abandon akusala
or bad citta which are causes for results that are dukkha and unsatisfactory.
The best citta are those composed with panna that clearly realize realities as
they really are, not worldly knowledge.
We usually feel sorry for those who
come upon disaster such as those whose property are damaged or succumb to illnesses
or accidents. We feel sympathetic when they receive the results of their akusala,
but when they perform the causes (by doing bad deeds) why do we not feel sympathetic,
and instead feel anger and hatred, which not only doesn't help anything but increases
our own akusala. For example, when we see government officials, politicians or
businessmen getting away with corruption happily in society, once we study Buddhism
in detail and understand more have of the dhamma and have more understanding of
kamma and its results, even though we might not be able to make ourselves feel
sympathy for those who are performing bad deeds (since metta has not been developed),
we would have enough knowledge to repress displeasure to see doing bad deed and
still prospering in society. None can do bad deed all the time, nor can a good
person always be good. Everyone would perform good and bad deeds intermingled.
Whether anyone is more inclined towards more kusala or akusala depends on their
kilesa or habits accumulated in their individual citta. Since at present the results
of past good deeds are supporting them, in spite of their bad deeds the bad would
be unable to bring immediate results. Or they might die before receiving the results
of the bad deeds, but the bad would of course pursue them with bad results in
future lifetimes.
Right intention
If we did not have the knowledge and understanding of kamma and its results,
when we see government officials, business men or politicians being dishonest
one might be unable to refrain from being angry, vengeful and cursing them. One
might then think that one is a good member of society, a just person, and one
for the general benefit. That one is praiseworthy and that all should join in
one's abuses. On the contrary when there is understanding of kamma and its results
one would realize that we are over confident about life. We let time pass with
verbal wrong doing through invectives, insinuations, lies (exaggerations to color
the conversation), and accumulate dosa in the citta. We might have to wait for
the result of the akusala kamma to turn back against us. In reality what everyone
should know is that when we are angry to see anyone doing bad deeds, at that moment
we are already accumulating dosa in the citta. When accumulated until the dosa
is strong one might be able to kill someone one day.
Should we then anumodana
(have empathetic joy) with bad deeds? The performance of bad deeds comes from
citta that are akusala. Are we in a position to warn or stop them? If they were
in a position that we could warn them then one should immediately do so, with
the citta that is kusala (metta). But if we were not in the position to speak
because they are powerful or in a high position, or because they are belligerent
and would not listen, it would be useless to. What to do then? Therefore we should
have upekkha and belief in the result of kamma.
Everyone wants to be good
since good people are welcome by all. Good people are always endearing. But how
much could we persist in doing good, and for how long, since our citta is still
filled with akusala (kilesa) or self-love, selfishness, jealousy, envy, and competition
accumulated for so long, and still dormant in each instant of citta. Those who
had developed the citta well would have metta, consideration of other people's
welfare, according to the strength of their selfishness or self-love. If they
love themselves very much they would have less consideration for others. If they
love themselves less they would have more consideration for the majority.
It
is extremely difficult to fathom the human heart, no one is able to really know
another's citta. Only we may know the state our own citta. The seemingly good
deeds of an outwardly good person do not mean that we know the real state of his
citta. We could never know the true state of anyone's heart, but we know our own
hears the reasons why we do good to others, and whether we expected anything in
return for example:
To work hard hoping for praise.
To are respectful
and modest hoping for our superior's affections.
To give hoping for other's
affections, or for something in return.
To donate money to society and good
causes hoping for acclamation.
To ask for donations hoping to gain lots of
merit.
To speak with circumspection help with the duties of the superior's
hoping to be given preference and the opportunity to advance in one's position.
To criticize others' work hoping to make people think one is better, more
efficient.
Forced to do good because of the fear of blame or punishment (hoping
for safety).
To pass rules and regulations or laws that benefit ourselves
and/or ours.
These secret hopes in the citta in reality are tenacious, deep
rooted and hard to eradicate self-love and selfishness. They are akusala citta
whose harm and hindrance to the development of the parami towards reaching the
shores (of nibbana) would not be detected without detailed understanding of the
dhamma.
To do good in hopes of the results is akusala (lobha). Some might
not agree with this, thinking that to do good is in itself good, no matter the
inducement. Superficially it would seem so. But carefully considered, one would
realize that all kinds of hopes and wishes are the characteristics of lobha. As
for those who do good out of fear is akusala of the dosa kind. Those who do good
and then praise themselves are not praised by the Buddha, who teaches that the
wise do not praise themselves. Therefore would it not be better if we did good
because it should be done, with the citta filled with metta to help others with
a pure heart that wants no compensation whatever.
We should have right intention,
or do good for the general benefit or altruistically, without even the hope of
being praised, in order to develop kusala.
We should 'make merit' without
overlooking the minor causes, in order to cleanse our own citta, to attenuate
our stinginess and covetousness.
We should have metta and share things with
friends and relatives for their benefits and not in hopes of compensations.
We
should have respect for our seniors since the citta with respect is a good citta,
not being respectful in hopes of ingratiating oneself.
To do good without
hoping for any results (in fortune, fame or social status) is something that should
be done since at the moment of doing good without expecting recompenses is the
instant that kusala citta is strong enough to do kusala kamma repressing the akusala
kamma of that instant. Therefore each should constantly examine their citta to
see how much akusala of kusala one has, which is also a kind of development of
kusala as well as the accumulations of the causes of happiness and prosperity
in both this and the following rebirths.
Everyone has a very strong self love,
so we all love happiness (sukha vedana) and hate unhappiness (dukkha vedana).
We perform kusala in order that we might receive the results of the kusala, for
example make merit in order to be reborn in heaven. We do akusala to receive happiness
in this lifetime also, such as some of us lying to incriminate others in order
to profit from the situation. Some have dishonest professions such as stealing,
drug dealing. Some might have a profession that seems honest but they behave dishonestly
such as corrupting in diverse circles, all because of their selfishness, self
love. They want to be rich, be fortunate and powerful, be of higher social rank
than others. The human desire (lobha) is boundless, as the saying goes, a mountain
of solid gold is not enough for lobha. It still wants more. One obvious example
is the election of the House of Representatives. All the candidates would pray
that they win, even the last place would be better than none at all. When they
really get elected they would pray that they get a ministry, no matter which.
Once their wish comes true, they would proceed (with lobha) to think they ought
to get a powerful ministry, to bring honor to their family. After being minister
for a while, they would dream of being the Prime Minister. Once the Prime Minister,
they want to stay in the position as long as possible.
To receive fame and
fortune does not come from desire. Everyone would want the best for themselves
and the people they love. But how many get their wish? Only past good kamma would
cause one to receive good and desirable things, since the causes must be deserving
of the results. It means that when the causes are good, the results would be good.
When the causes are bad or not good enough it would be useless to hope or wish
for any result.
Society would be more peaceful and pleasant if everyone knew
the word 'enough'. But who among ordinary people could abandon kilesa. Puthujjana
means one thick with kilesa. Since we cannot abandon kilesa we should study the
dhamma to know the characteristics of kilesa so as to be vigilant when kilesa
arises in one's citta. This would make us know ourselves as we really are, with
how much kilesa. When it has increased and really seen the harm of kilesa, panna
would do its duty in abandoning kilesa. To know one's own kilesa is more beneficent
than preoccupation with others' kilesa. This would make us more conscientious
in words, thoughts and deeds to become in the future more collected, with good,
kusala behavior.
Kamma leading
to rebirth
We have wandered around the rounds of rebirths for an infinity
of times. This life is another when kusala kamma yielded results in birth as a
human, but soon we must change rebirths and worlds once again. How much longer
will we live, in terms of years, months or days? Say ten years, which would be
only 3650 days. But life is unpredictable, we may die today, tomorrow or this
evening, when the result of the kamma that caused birth as a human is finished.
We were able to be born humans because the last javana citta before death
or the cuti citta (the citta that performs the function of leaving the lifetime)
was kusala, which made us transcend the hell worlds. Knowing this some people
might intend that when they are near death they would make their citta kusala.
Indeed kusala citta could only arise from paccaya. No one can force the citta
to be kusala because the citta arises and falls away rapidly, under no one's control.
Therefore the Buddha encouraged the Buddhists to always develop kusala because
kusala brings about happiness. When one habitually performs kusala, one would
have better chances that the last javana-citta would be kusala than those who
habitually perform akusala kamma. Therefore if the last citta is kusala, it would
cause birth in sugati-bhumi (i.e. in the human and heavenly planes.) On the contrary,
if we were carelessly performing akusala as a habit, always accumulating akusala-citta,
there are no chances that the last vithi-citta before cuti (death) would be kusala.
Such being the case, dugati is to be expected. One would be born in hell, pittivisaya
(bhumi of the peta) or the animal world.
We would never know which kamma would
cause the patisandhi-citta in our next lifetime because we have performed both
good and bad deeds. Any one of the kamma performed during this or former lifetimes
can cause patisandhi-citta of the next lifetime to arise. That is why the Buddha
taught us to develop all kinds of kusala since the more often we develop kusala,
the more chances we have to receive the happy results of kusala. Kusala-citta
is like a dear friend while akusala-citta is like an enemy because it brings unhappiness.
We should be vigilant against the enemy, or our own akusala-citta. Therefore one
should study to thoroughly understand the various types of kusala and akusala
citta in order to develop kusala and leave no room for akusala because our real
enemy is our own akusala-citta. Before we study the intricate dhamma we have affinity
with the enemy because we mistake the enemy for our close friend. In reality we
like to have lobha. We like this and that. We think that they bring us happiness
so we desire fortune, fame and praise insatiably. We never see the harm of lobha.
We never realize that we are overwhelmed, overpowered and enslaved by lobha all
the time. We never know that lobha brings all unhappiness. Besides being friend
with lobha akusala, we are also friends with another kind of akusala, namely moha
or ignorance of the truth (sacca-dhamma). We are ignorant even of what we do not
know. We do not know whether there is really a next lifetime, nor what kusala
and akusala really are. Only when we have studied the abhidhamma and gradually
increased our understanding would we begin to realize that the dhamma, with which
the Buddha was enlightened, and which he manifested is the peerless, supreme and
wondrous teaching. The more we understand the dhamma, the more we would appreciate
his great beneficence towards worldly beings and realize his supreme panna.
Many
people think that the Buddha manifested the kamma and their results as a technique
or ploy to render people afraid of doing bad deeds and to encourage people to
do good. But having studied the intricate dhamma (abhidhamma) concerning the function
the citta and the vithi-citta, one would know that the Buddha was not using intimidation
or any tactic. Rather, he was manifesting the truth for which he had accumulated
parami for a very long time in order to attain this supreme sacca-dhamma.
The
benefits of knowledge about kamma
Knowledge about kamma is considered the
insight into the truth, which is supreme. Although the truth is difficult to realize
and experience, it still could be understood through carefully considered and
applied logic. The knowledge about kamma makes us realize the truth that good
or bad events that occur to us do not happen by chance or through other people's
doing but arise from our own doing of this or a past life. Thus being the great
and magnificent truth and its discoverer being the Sammasambuddha, is it not appropriate
that we, who proclaim ourselves to be Buddhists, should obey? Should we not respectfully
worship his beneficence in graciously manifesting the dhamma for the sake of blindly
ignorant worldly creatures who never know or admit the truth that they are ignorant
because avijja (ignorance) has always hidden the fact. Only after realizing the
good benefit of the dhamma and duly take interest and study would we understand
our own, as well as other people's lives, and comprehend the true causes for each
person's happiness and unhappiness in daily life.
In a passage in Culakammavibhangasutta,
the Buddha manifested 7 pairs of good and bad results derived from past kamma
thus:
1. To have short or long life spans because of killing or not killing.
2. To have much or little illness because of harming or not harming beings.
3. To have bad or good complexion because of bad or good temper.
4. To
have low or high status because of jealousy or lack of it.
5. To have little
or great fortune because of absence or practice of dana.
6. To be born of
high or low extraction because of haughtiness or humility.
7. To have little
or great knowledge of the truth because of avoiding or seeking the company of
pundits to ask about kusala and akusala.
The knowledge and understanding of
kamma as the Buddha manifested in the Tipitaka is useful in leading a daily life.
In summary,
1. Be steadfast in doing bodily, verbal and mental good to others.
2. Persevere to refrain from bodily, verbal and mental wrongdoing.
3.
Forgive those who cause us trouble.
4. Attenuate resentment in unfair treatment.
5. Forbear anger towards those who mistreat us.
6. Be friends even with
those who do wrong.
7. Live wisely by developing kusala and endeavoring to
abandon akusala.
8. Make no enemies.
9. Make friends
Whose
kamma are the problems of the country?
At this moment our country is having
problems and troubles, such as corruption in the government, insolvency in the
business sector, electoral frauds at all levels and scandals in religious circles.
Being Buddhists only in name, in our house registration, we still have superficial
understanding of Buddhism. Since we do not understand the basic dhamma, we are
unable to eliminate wrong view. Therefore we would be troubled because we do not
have the dhamma as refuge. We turn to politicians, high-ranking government officials
or fortune-tellers. We even seek out strange-looking trees or animals and worship
them willingly. The Buddhists increasingly regress from the dhamma because they
think it useless. The dhamma is unable to bring fortune, social status and positions
that everyone wants. But the dhamma brings the truth about all things and enables
the ordinary person to develop the attenuation of their own kilesa towards becoming
a superior person. The dhamma brings a peacefully intricate happiness because
it extinguishes the heat (kilesa) in the citta according to the level of understanding.
If the people who run the country, such as politicians, businessmen, government
officials of all levels, understood the right teachings of the dhamma, believed
in the rules of kamma, and endeavored to abandon kilesa which is the enemy within,
our country would certainly survive the crisis. However, all is anatta, under
no one's control. No one can make things evolve the way one wants. The best thing
is to understand that we and other people each has his own kamma, which makes
us see or hear things that bring unhappiness (common and personal problems), and
causes us birth in an era when the country has such economic problems. Still,
it is better than birth in a chaotic country with harsh conflicts and warfare.
With better understanding of the dhamma we can know the truth of life previously
unknown. This truth can only be discovered by the Sammasambuddha, who had persevered
in developing panna parami to perfection. It is not something that the ordinary
person to extrapolate and understand without studying. It is a subtle truth, intricate,
profound and difficult to understand. But if anyone seriously studied and rightly
understood, he would realize that the dhamma is the answer to life. Therefore
we should not take the dhamma for granted as something easy, the study of which
is unnecessary in order to be a good and intelligent person. That we understand
about good and bad deeds, as well as their results, or the knowledge of the results
of kamma, could make life more peaceful and happier. We should not be careless
in matter of akusala and habitually accumulate it, seeing it as trivia and normal.
No one could predict one's own passing. Therefore before leaving this world we
should accumulate kusala, without the slightest disregard. Upon leaving this world
there is no other refuge at all except for kusala. The most important thing is
the study of the dhamma, the teachings of the Buddha. One should accumulate the
understanding of the dhamma in order to attenuate our own kilesa because the less
kilesa we have, the more happiness. Isn't it this kind of happiness that we all
should seek?
"One should endeavor to do good and refrain from bad deeds
for when one lags in doing good, the mind would take pleasure in the bad."
November 5, 2000