What is kamma?
Etymologically,
the Pali word kamma (Sanskrit: karma) is derived from the root "kam"
meaning "to do," "to commit," or "to perform." Kamma
literally means action, something we do or perform. But according to the Buddhist
philosophy, not all actions are designated kamma; only those actions that are
volitionally motivated are called kamma. The Pali word for volition is cetana.
It is the most crucial conditioning factor behind human actions and determines
the nature of such actions. The Buddha has clearly explained: "Monks, volition
do I call kamma. Having willed, man commits kamma through body, speech, and mind."
In his Abhidhammasamuccaya, Asanga, an eminent Mahayana commentator, defines volition
as "mental construction or mental activity, the function of which is to direct
the mind in the sphere of virtuous, evil, and neutral activities."
The
doctrine of kamma is based on the principle of causality or the law of cause and
effect. It is the natural law of morality, which asserts that an intentional action
will lead to a result proportionate in nature and intensity to that intention.
Kammically productive actions are those which are based on skillful or unskillful
volition. The Pali word for skillful is kusala, which is variously translated
as wholesome, good, meritorious, virtuous, and intelligent. The Pali word for
unskillful is akusala, translated as unwholesome, evil, bad, deleterious, unvirtuous,
and unintelligent. A skillful action produces a result which is desirable, good,
and happy, while an unskillful deed brings about just the opposite. As the Buddha
has eloquently declared : "Just as the seed is sown, so will the fruit be
obtained. The doer of good receives good; the doer of evil receives evil."
Often the word kamma is used not only in reference to an intentional action,
but also, wrongly, to indicate the result thereof. This kind of confusion is common
even among the educated, not to mention the untrained, who tend to be rather indiscreet
in their choice of terms. Kamma means an action, never its result. The Pali words
for the result are phala, vipaka, or kammavipaka. It is important to be aware
of this distinction to avoid misunderstandings about kamma.
Skillful or unskillful
intention constitutes the motivation underlying the performance of an action.
When there is an intention to perform kamma, there arises volitional energy that
provides a moving force for the action, whether wholesome or unwholesome, depending
on the kind of volition at the moment. This action may be expressed through any
of the three channels of body, speech, and mind. In fact, it is intention that
conditions man's action and constitutes the basis for all mental formations.
The
law of kamma and moral justice
The law of kamma has nothing to do with the
idea of moral justice. Although some scholars try to claim their common origin
or confuse them through analogy, there is no justification for such efforts. To
begin with, the theory of moral justice is grounded on the assumption of a supreme
being or a so-called creator God, the lawgiver who sits in judgment over all actions.
It is he who is believed to mete out justice, giving punishment to sinners and
rewards to believers as the case may be. But the meaning of the expression 'moral
justice' in theistic religions is ambiguous, and history has shown that much injustice
has been made in the name of moral justice. The criteria for defining moral justice
are, to say the least, rather arbitrary and subjective. Often they serve only
as a pretext for righteous bigotry and political opportunism, with decidedly self-defeating
effects.
The law of kamma, on the other hand, is a natural law. It is a law
of cause and effect, of action and reaction. The law of kamma operates on its
own, requiring no assumption of a God, and has nothing to do with the idea of
reward or punishment. In fact the concept of justice is irrelevant, a mere expedient
in the cause of convenience of expression, a convention. Of course, the law of
kamma operates with full and perfect justice, but that is quite a different matter
from the concept of justice as understood in theistic religions. When the Buddha
says, "The doer of good receives good, the doer of evil receives evil,"
he is not passing a judgment of reward or punishment, but simply stating the fact
of how the law of kamma operates. If you fall down from a tree and break your
leg, it is not a matter of justice or punishment, but simply the operation of
the law of gravity, a natural law which we all are subject to. Likewise, if you
eat good food and remain healthy, your health is only natural, not a reward given
to you by some supreme being. Whether a supreme being exists or not, you will
remain healthy and strong if you treat yourself properly in accordance with the
law of nature. Of course, we may refer to the broken leg as a punishment and good
health as a reward, but that is just a way of talking. The law of kamma operates
in much the same manner, the difference being that it functions within the framework
of morality, based on the principle of cause and effect.
There are those who
assert that it is God who made all these laws, and if the law of kamma were true,
it must also have been created by God. We can see that the introduction of God
into the subject only serves to confuse and obscure the issue. Historically, the
Buddhist doctrine of kamma was first condemned by Christians as the teaching of
Satan, or a heretic view at best. However, with better understanding and the subsequent
realization of the sound logic and validity of this particular doctrine, some
Christian scholars have compromised by reducing it to one of the 'Laws' established
by the 'Father in Heaven.' This maneuver calls to mind the practice of Hindus
of old who first condemned the Buddha and later reduced him to one of Vishnu's
incarnations. But since the existence of God is as yet a matter of conjecture,
such a claim does not hold much weight and may serve only to divert us from pursuing
the subject in the right direction.
Results of kamma
Kamma can be committed
through the three doors or channels of action: actions done through the body,
such as giving things in charity, killing, stealing, or taking narcotic drugs,
are called bodily actions (kayakamma); those performed through speech, such as
telling the truth, lying, or using abusive language, are called verbal actions
(vacikamma); those performed through the mind, such as indulging in hateful thoughts
or practicing concentration and insight meditation, are called mental actions
(manokamma).
Most people do not see thoughts as a kind of action and fail
to realize how they can be anything more than mere subjective phenomena. But it
is interesting to note that Buddhism not only lists the function of the mind as
constituting a kind of action, but gives it prime significance. According to Buddhism,
it is through mental action that man can be elevated to the highest stage of spiritual
development, and it is again through mental action that he will be tempted to
commit the most heinous crime. Thus cultivation of mind occupies the most important
place in the Buddhist scheme of spiritual training.
A volitional action, good
or bad, skillful or unskillful, is bound to produce some appropriate result one
way or another. Sometimes the consequences of an action are immediate and explicit;
sometimes they are not. This really depends on many factors. Some actions may
bear fruit in the present life, others may bring results in some future lifetime.
However, the most immediate and obvious result of an intentional action can be
observed at the time the deed is committed. A good deed, for instance, results
in the doer being a good individual, and a bad action renders him a bad one. This
is the law of kamma in operation right at the time an action is performed, which
can be empirically experienced.
Says the Buddha: "All sentient beings
are the owners of their kamma, inheritors of their kamma, born of their kamma,
related to their kamma, supported by their kamma. Kamma is that which divides
beings into coarse and refines states."
Determining the quality of actions
We have seen that intention, according to the Buddha's teachings, constitutes
kamma. In English, we tend to use the term 'intention' rather loosely to indicate
our willingness or purpose in an action. For instance, we may say, "I intend
to write home" or "He said it intentionally." Sometimes, intention
is implicit in the inference even if the word is not used. "He looks at the
picture" clearly indicates an intention involved in the act of looking. However,
intention in such instances contains no specific moral implication and the actions
so performed do not fall into either the wholesome or unwholesome category, but
are of an indeterminate nature.
This is the point of distinction. The Abhidhamma
classifies intention or volition as a mental concomitant (cetasika) that is present
in all types of consciousness. There is no consciousness that arises without it.
Volition has the function of assisting the mind to select objects of awareness.
By nature it is morally indeterminate, but becomes qualified as wholesome or unwholesome
in accordance with the wholesome or unwholesome mental concomitants which arise
with it. It is on the basis of these factors that an action is determined as morally
good or bad. Of course, for the sake of convenience we may refer to a particular
element of intention as skillful or unskillful volition, but the Abhidhamma analyses
this down to the very fundamental qualities of each and every individual type
of consciousness.
A simple indeterminate action may turn into a morally skillful
or unskillful one depending on associated factors. With the accompaniment of wholesome
mental qualities, an otherwise morally neutral action will be transformed into
a wholesome one. If the accompanying mental qualities are unwholesome, the opposite
will result. If we understand this rather intricate relationship between the action
and the mental states at the time the action is carried out, there will be no
difficulty in determining the moral implication of our own actions in everyday
life.
We may further clarify this through an illustration. Take, for instance,
the simple act of eating or drinking. Ordinarily, this in itself cannot be classified
as morally good or bad and is, therefore, not kammically productive. However,
such ordinary actions are bound to become either morally wholesome or unwholesome
if and when founded on, or accompanied by, wholesome or unwholesome mental qualities
(with volition playing an important supportive role).
Eating with mindfulness
and clarity of mind as a form of meditative practice is wholesome because it is
accompanied by awareness and wisdom, which are positively wholesome mental qualities.
Such an act is therefore a morally good action. Drinking intoxicants that cloud
the mind and produce heedlessness is morally unwholesome, as is borne out by the
crime and violence that are associated with such consumption. Its effect is much
different from drinking a glass of pure water.
All actions lead to certain
results; every action produces a reaction. If you walk, you get to a certain place;
if you eat, you get full; if you lie down and close your eyes, you will fall asleep.
But the Buddhist doctrine of kamma does not concern these morally indeterminate
actions because they have no ethical implication and have little to do with moral
training. However, these very same ordinary actions are potentially good or bad
from the moral standpoint if and when they are accompanied by respective moral
or immoral volition. With understanding they may be employed for the purpose of
moral development or even for spiritual practice. The teachings of kamma concern
those volitional actions, including walking, eating, and sleeping, which bear
moral significance and provide the ground for moral consideration and cultivation.
Defining good and evil
Sometimes the terms 'good' and 'evil' are used
to translate the Pali kusala and akusala, but students should also be aware of
the fine points of distinction that exist between them and keep in mind those
differences when referring to specific instances concerning Buddhist ethical values.
For example, detachment, being content with little, and renunciation are considered
kusala, but they are not necessarily good for most people; melancholy, attachment,
and worry are akusala, but they are not generally taken to be evil. Even greed,
positively an akusala state, may often be considered good by some, say, in business
and politics. The concepts of good and evil have something to do with social values,
whereas kusala and akusala are more connected to the inner qualities of the mind.
That is why non-judgmental terms like 'wholesome' or 'unwholesome' are more preferable.
If 'good' and 'evil' are used, they should be used with due caution and awareness.
Kusala and akusala are mental qualities, which initially affect the conditions
of the mind. From this source of actions, kamma is performed through the body,
the speech, or the mind itself. Thus wholesome or unwholesome actions are generally
determined by the condition or the contents of the mind. Buddhist commentators
define kusala as being characterized by (1) a healthy mind which is free from
illness and affliction (arogya); (2) a clear mind which is untarnished and unstained
(anavajja); (3) a judicious mind imbued with wisdom and knowledge (kosalasambhuta);
and (4) a content and happy mind which has well-being as its reward (sukhavipaka).
The definition of akusala is directly opposite to that of kusala for it is associated
with the mind that is weak and unhealthy, harmful, ignorant (lacking in knowledge
and understanding), and resulting in pain and suffering.
Thus kusala represents
the mental conditions that promote mental quality, and akusala is that which causes
mental degeneration and brings down the quality and efficiency of the mind.
Examples
of wholesome and unwholesome kamma
If we understand the explanation given
above, there will be no problem distinguishing wholesome from unwholesome actions.
In general we may say that such positive actions as charity, meditation, and supporting
one's parents are wholesome, and negative actions such as quarreling, stealing,
and making fun of others are unwholesome. This is almost a matter of common sense.
Nevertheless, for the sake of further clarity in the subject we may refer to the
Buddha's teachings on the ten unwholesome actions and the corresponding wholesome
ones.
There are three unwholesome actions that are performed through body,
namely, killing, taking what is not given, and indulgence in sexual misconduct.
There are four kinds of verbal actions which are unwholesome: false speech, malicious
or slanderous speech, harsh speech, and frivolous speech. There are three kinds
of unwholesome mental actions: covetousness, ill will, and false view. In nature
and content, these last three are closely identified with the three roots of unskillful
action, namely, greed, anger, and ignorance. Other examples of unwholesome kamma
may include the following mental concomitants as well as their resultant actions
through body, speech and mind: greed or desire for sensual pleasure, dejection,
sloth and torpor, restlessness and anxiety, uncertainty of mind or lack of resolution,
jealousy, avarice, and miserliness.
On the wholesome side, there are also
ten skillful actions, three bodily, four verbal, and three mental, consisting
of abstention from the ten unwholesome actions mentioned above. Wholesome actions
depicted in this way are somewhat negative, at least in tone, through the use
of the Pali word veramani, which means 'abstention.' But a negative expression
does not necessarily mean a negative state of mind or action. Abstention from
false speech, for instance, is a negative expression, but it also implies a positive
commitment, since such abstention itself naturally signifies truthfulness. Refraining
from stealing not only specifies that one should avoid such an act, but also implies
a positive quality of respect for others' property rights.
The Buddha pointed
out how the ten wholesome actions can be followed in both the negative and positive
aspects. This may be listed as follows:
1. Abstaining from destruction of
life, one cultivates loving-kindness and compassion, working for the welfare of
all beings.
2. Abstaining from taking what is not given, one cultivates respect
for others' property rights and earns a livelihood through fair means.
3.
Abstaining from sexual misconduct, one practices self-restraint and observes good
morals.
4. Abstaining from false speech, one adheres to truth, is honest and
trustworthy.
5. Abstaining from malicious speech, one endeavors to reconcile
people and promote harmony among community members.
6. Abstaining from harsh
language, one practices pleasant and courteous speech.
7. Abstaining from
frivolous speech, one speaks only speech which is useful, reasonable, and appropriate
to the listener, time, and purpose.
8. Abstaining from covetous thoughts,
one practices generosity and altruism.
9. Abstaining from thoughts of ill
will, one cultivates goodwill and kind thoughts toward all beings, wishing them
freedom from fear and suffering.
10. Abstaining from wrong view, one develops
right understanding and right conviction in the law of kamma, believing in the
fruits of wholesome and unwholesome actions.
Some of the more obvious examples
of kusala mental qualities include concentration, mindfulness, calm, non-arrogance
or humility, desire for that which is good (kusalachanda), joy in the Dhamma,
and insight in the realization of Truth.
Criteria of wholesome and unwholesome
actions
Generally, this may be just a matter of common sense for most people.
Any judicious person can tell whether an action is wholesome or unwholesome, good
or evil. According to Buddhism, it is action which defines a person as good or
evil. We are what kamma makes of us.
However, in an age when there is a universal
clamor for individual rights and freedom of expression, ethical concepts such
as right and wrong, good and evil, are consistently reduced to a matter of mere
personal opinions and social preferences. Logical positivism, a 20th century philosophical
school, for instance, asserts that metaphysical theories and ethical propositions
are fundamentally meaningless because a valid statement must be characterized
either by its analytical property and conclusive verifiability, or at least by
its being capable of confirmation through empirical experiment and observation.
So it is relevant here to point out that Buddhist ethical thoughts and values
are not mere personal opinions or social preferences, but represent solid reality
connected with human life and are based on the principle of moral causality.
Firstly,
there is the consideration from the perspective of the consequences of a given
action. That action is wholesome which produces a wholesome result and brings
about happiness and benefit to oneself and others. If an action results in unhappiness
and harm, if it causes loss and negative results, then it is an unwholesome or
bad action. Says the Buddha: "On account of whatever kamma one experiences
distress, pain and distraction, that is unskillful kamma. On account of whatever
kamma one experiences no distress (negative outcome), but a heart bright and full
of joy, that is skillful kamma." Thus a good or evil action may be determined
on the basis of results. The Buddha adds, "Realizing what kamma is beneficial,
one should, therefore, strive to act accordingly without delay."
Secondly,
we can also determine whether a kamma is wholesome or unwholesome on the basis
of its mental properties. If an action is based on any of the three wholesome
roots (kusalamula), then it is a wholesome action, but if it is rooted in any
of the three unwholesome qualities (akusalamula), then it is an unwholesome action.
These so-called 'roots' are, in fact, mental concomitants, qualities of mind that
accompany the consciousness at the moment an action is committed. Each moment
of consciousness is characterized as wholesome or unwholesome according to the
accompanying mental concomitants. The three unwholesome roots are greed (lobha),
anger (dosa), and delusion (moha). The three wholesome roots are non-greed (alobha),
non-anger (adosa), and non-delusion (amoha). Just as a tree is fed by its roots,
a person's actions are also determined by the nature of these fundamental mental
qualities that are associated with them.
Belief in kamma
The law of kamma
operates universally, with absolute impartiality, and all are bound to experience
its effects. There is no discrimination whatsoever with regard to race, sex, social
status, or religious beliefs. However, one needs to be reminded that what is involved
in a single act of omission or commission may be more than just the direct kammic
factors of, say, a physical action and wholesome or unwholesome qualities of mind.
Thus, in many cases the resultant consequences of a more objective nature may
not be immediately apparent. For instance, due to certain factors involved a murderer
may be able to escape the hand of law for some time, which may give him a false
sense of relief and security. However, the Buddha has given us the express assurance
that, "All kamma, whether wholesome or unwholesome, will bear fruit. There
is no kamma, no matter how insignificant, which is without fruit." He has
also said: "As long as an evil deed is not yet ripened, the evil one may
perceive his evil deed as sweet as honey. But when it ripens, he will come to
grief."
So, although religious beliefs may be an important factor in
motivating moral actions, the consequences thereof do not depend on beliefs or
conviction. If a man falls from a tree, he will experience the effect of the fall
just the same, whether he is Buddhist or Moslem. Likewise, eating good and healthy
food gives us the necessary nourishment, no matter what religion we may follow.
A good or evil action is bound to bring about a good or bad result, as the case
may be, regardless of the religion of the perpetrator of that action. This is
the universality of the Dhamma.
Kamma and predestination
For a theory
to be scientifically sound, it needs to be formulated on a scientific method.
This involves procedures for seeking knowledge based on a recognition of problems
or hypotheses, collection of data through systematic experiment and observation,
and formulation of a rational theory. By now the time-honored Buddhist law of
kamma, with its attendant doctrine of rebirth, has already been accepted by many
of the world's leading intellectuals as logical and scientific. Professor Carl
Gustav Jung, the eminent psychologist, has conceded that it is something worthy
of serious study. He observed: "As a student of comparative religion, I believe
that Buddhism is the most perfect one the world has ever seen. The philosophy
of the Buddha, the theory of evolution, and the law of kamma were far superior
to any other creed."
The law of kamma is a direct result of the Buddha's
enlightenment. Even from the perspective of common sense there is hardly any principle
more logical than the law of kamma, which postulates that good actions beget good
results and bad actions beget bad ones. Ethically, this seems to be the only sound
and tenable proposition.
One can observe and experiment with the law of kamma
with one's own sense faculties and reasoning powers. Let us suppose, for instance,
that we start smoking an occasional cigarette. An unskillful kamma has been committed.
Now we can observe the changes (results of kamma) that are taking place as we
continue to repeat the unskillful action. Smoking one cigarette acts as a potential
for our indulgence in the next. As a result, a taste for tobacco, an inclination,
and the habit to smoke develop, leading finally to addiction. By looking closely
at the whole process, we will be able to see how we experience results proportionate
to the actions that we have willfully committed.
Kamma may also be understood
in term of impulses. Smoking builds up impulses, both psychological and physical,
and compels us to smoke even more until it becomes habitualized. The same is true
with other more subtle actions. When we are annoyed or irritated, we may choose
either to use this opportunity to practice kindness and transform our annoyance
into a more positive experience, or we may act out our negative emotion and express
anger through some physical or verbal action. Any course of action we undertake
is a potential for further similar reaction under similar circumstances. By repeatedly
practicing to transform anger to kindness, we can develop a kindly nature and
cheerful character. On the other hand, if we repeatedly shout at someone every
time we get angry, that kamma will result in transforming us into hot-tempered
and quarrelsome people. This is how we can empirically observe and experiment
with the law of kamma, and see for ourselves how this law of cause and effect,
action and reaction, operates in our daily lives. Based on this principle, we
can expand the fields of our observation and experiment to increase our knowledge
and understanding of kamma. Of course, the most comprehensive and infallible method
is naturally the one employed by the Buddha and his noble disciples, which involves
the special psychic instruments of higher spiritual knowledge.
The law of
kamma is different from the idea of fatalism or predetermination. In fact, Buddhism
rather talks about causal relationships than things being predetermined. The Anguttara
Nikaya mentions three views which Buddhism does not subscribe to. The first is
past-action determinism, which asserts that all our experiences in the present
life are solely determined by past actions. The second is theistic determinism,
which means that all our experiences and all events are due to God's creation
and will. And the third view rejected by the Buddha is called accidentalism, which
holds that all experiences are merely manifestations of fortuitous elements, uncaused
and unconditioned. This fallacious view rejects the principle of causality and
the law of kamma.
The first two views allow no room for free will, and are
fatalistic in nature. The third is obviously untenable for the simple reason that
it goes directly against common sense and the well-established truth of causal
relationship. Buddhism advocates the middle course with the law of kamma, which
states that our experiences are conditioned by our actions rather than being predetermined
or willed by God. It realistically allows for a plurality of causes or conditioning
factors, including the factors of will and natural phenomena. In this way the
Buddhist doctrine of kamma seems most sensible and has a strong appeal for modern
critical minds.
Development of kammic impulses
When an action is performed
through body, speech, or mind, there is always some energy involved. This energy
is capable of being fortified, developed, or transformed. If a given action is
repeatedly committed, the energy to commit the same deed will be strengthened,
and consequently a tendency and habit will be formed. It is this tendency to habituation
that makes it possible to train and develop both positive and negative tendencies.
For example, by consistently practicing meditation, we will find that the practice
becomes more and more natural to us and we gradually cultivate the tendency and
habit to meditate with greater ease. A person who repeatedly practices generosity
develops the energy of giving and is therefore better prepared to give even more.
The first act of giving may be difficult, if only because one is not used to it,
but the first gift makes the second and subsequent ones easier, for it acts as
the potential for a more advanced development of personal character. In the same
way, if one repeatedly indulges in lying, it will become a habit. The first act
of lying contains within itself the potential for lying the second time, and the
third, and the fourth, until one becomes a compulsive liar. Habits are not physical,
but they manifest themselves through physical actions. Understanding the law of
kamma helps us to see the possibility of free choice and how we are truly responsible
for our actions. We will also perceive that it is always within our capacity to
train ourselves, to undo negative habits and cultivate positive ones.
Each
and every person is comprised of five aggregates, which are corporeality, feeling,
perception, mental formations, and consciousness. These are all different forms
of energy, compounded, co-dependent, and co-functioning in the ever-changing flow
of life. They represent a complex entity of fundamental elements which are interdependent
and interrelated. Some of these forms of energy are gross, others are more subtle
and refined. The energy of kamma is a more forceful part of mental formations
and is thus intricately interwoven with all other forms of energy. Previous kamma
therefore plays an important role in influencing later actions, though not necessarily
the only one. The continuity of the five aggregates, supported by various conditioning
factors, signifies the possibility of a life process without the intervention
of a soul element, and ensures the uninterrupted continuation and operation of
kamma.
Kamma from previous lives
The mind stream which flows from moment
to moment through life, continually rising and falling, carries within itself
the conditioned potential of a person's personality, temperament, likes, dislikes,
and all other mental constructions and impressions. Although these potentialities
exist in a state of constant flux and are subject to the laws of change and conditionality,
each successive moment of consciousness, with all its mental corollaries, is conditioned
by its preceding moment. This process continues throughout the present life and
passes on to the next in an unbroken stream. What we are now is therefore, to
a large extent, inherited from what we were in the past. This partly helps to
explain why we characteristically possess certain inclinations and attitudes and
why we sometimes have an inexplicably strong like or dislike for certain individuals
we encounter for the first time.
Based on the doctrine of kamma, it is possible
to understand the present in reference to the past and to foresee the future through
inference from the present. But this is no more a foregone conclusion than the
statement, "We are what we were." Predetermination is not a Buddhist
idea, neither is fate, destiny, or accidentalism. Kamma is open to the influence
of conditioning factors, both in the present as well as the future. Even conditioned
impulses, which hold the makings of the future, are subject to the influence of
free will, that is, whether or not we choose to act on them. For example, an alcoholic
is offered a bottle of whiskey: he experiences an impulse to drink. Based on past
observation, we can predict with a high degree of probability that he would lose
no time in emptying its contents into his stomach. Although that seems to be the
most natural course of action, yet at that critical moment he still has the choice
whether to act on the impulse or resolve to fight back by denying himself the
unwholesome drink. In other words, he is not totally predetermined to consume
the whiskey. Kamma could be influenced by other physio-psychological conditions
as well.
One Buddhist meditation technique involves constant awareness of
one's own thoughts. This is the most effective way to check the constantly changing
states of mind, to see clearly how impulses arise, and how they are conditioned.
By giving ourselves more space to reflect and contemplate, we will be able to
get in touch with our own inner nature and our weaknesses and strengths. Most
importantly, this awareness enables us to make better choices, to deal directly
with our own impulses, not only by acting them out in a beneficial manner, but
transforming them, if they are negative, to positive ones. Mindfulness helps us
to make wise decisions with regard to our impulses so that we are not tempted
to perform unwholesome actions, but rather engage in wholesome ones.
Our interest
and receptivity to the Dhamma can also be explained according to the law of kamma.
In fact, the existence of child prodigies can also be rationalized on the basis
of the law of kamma, together with the Buddhist teachings on rebirth. It is likely
that if we had studied and practiced the Dhamma in our previous lives, we would
be more inclined to do so in the present. If we had mastered the subject in the
past, it is natural that we should find it easy in the present. By extension,
this principle is also cited to explain why some children are so extraordinarily
receptive to certain subjects, and not to others. They study them as if they had
thoroughly understood them in the past and are merely revising what had been previously
mastered.
Other conditioning factors
The law of nature has been explained
by Buddhist commentators as consisting of five distinct aspects. Underlying all
these aspects is the principle of causal dependence and its expression in various
modes of relationship. All things exist and operate, or cease to exist, in accordance
with these five aspects of the law of nature. They are the principles by which
the world and all its phenomena are regulated and controlled. The Pali term is
niyama, which literally means 'certainty,' the fixed order of nature. According
to this, specific conditions inevitably determine certain corresponding results
or effects, and each determinant may simultaneously interact with the others and
be likewise determined by them.
The first aspect of the natural law is its
physical inorganic order (utuniyama). This concerns physical phenomena that take
place on account of natural conditions, such as seasonal cycles, heat and cold,
rain or snow, flowers blooming in spring and drying up in time of drought, and
wax melting with the heat and hardening with the cold.
The second is that
of the physical organic order (bijaniyama), which refers to the natural law pertaining
to heredity, the transmission of hereditary character and the genetic processes.
The natural law of physical organic order can be observed in such phenomena as
how a particular kind of tree grows from a certain seed, how fruits taste according
to their species, how children bear physical resemblance to their parents, and
how animals, birds, and insects, look, live, reproduce, and behave in certain
ways according to their species.
The third aspect of natural law concerns
the nature and functions of mind (cittaniyama), such as the mental perception
of sense-objects, the experience of sensations, the various mental processes that
take place from moment to moment, the rising and cessation of consciousness, the
attributes of mind and mental concomitants, hypnotic experiences, and mental states
in varying levels of development.
The fourth aspect of natural law is a moral
one. This is the principle of kamma, or the law of action and result (kammaniyama).
It specifically refers to the process of volitional activities and explains how
certain actions lead to corresponding consequences, why people are born with certain
peculiarities of character, and human behavior in the context of mental construction
and proliferation. The law of kamma is based on the axiomatic principle that all
actions inevitably lead to results proportionate in nature and degree to the deed.
The fifth aspect of natural law is the order of the norm, the all-encompassing
law of causality and conditionality (dhammaniyama) that regulates and controls
all phenomena and governs the interrelatedness and interdependence of all things.
This order of the norm is manifest in how things change and decay, how life is
characterized by birth, old age, disease and death, how all existential realities
are marked by the three characteristics of impermanence, unsatisfactoriness, and
non-substantiality, how the law of gravity operates, how the sun rises in the
east and sets in the west, how the whole cosmic order exists and functions, and
so on.
As can be seen, kamma constitutes but one aspect of natural law. The
simplistic supposition that all life experiences are due to kamma is therefore
incorrect. Understanding these different underlying elements in the physical and
psychical spheres helps us to gain a clearer understanding of how a single event
may have resulted from more than one cause and how different determinants may
synchronously be involved in conditioning certain phenomena or experiences. Usually,
when more than one principle is at work, the more predominant one will prevail.
For example, extreme temperature (utuniyama) may influence the conditions of the
mind (cittaniyama) and cause one to feel ill at ease. Or strong will power (cittaniyama)
may temporarily override the effects of negative environments (utuniyama) and
the results of kamma (kammaniyama).
Kamma and not-self
The law of kamma
does not necessarily presuppose the existence of a permanent self. On the contrary,
it indicates the negation of self, as we shall presently discuss.
The idea
of a permanent self is conceived on a psychologically deep-rooted fear of death
and annihilation. To maintain a sense of security and ensure self-preservation,
the false concept of an immortal soul, believed to be unchanging and eternal,
is created. But according to the law of causal dependence, this concept is untenable
and unwarranted because all things, animate or inanimate, are relative and must
depend on certain conditions for their arising and existence. Since all things
are conditioned, it follows that they are also liable to change and disintegrate
according to the conditions on which they depend.
Instead of the soul theory,
the Buddha taught the doctrine of no-soul or nonself (Pali: anatta). According
to this doctrine, such a thing as soul or self is illogical and impossible. It
is a false concept which bears no relation to reality, and is a prolific breeding
ground for defilements such as selfishness, conceit, attachment, hatred, and desire.
The Buddha's philosophical position is unique in the history of human thought
for he unequivocally rejects the concept of soul which had previously been unquestioningly
accepted. The Buddhist doctrine of nonself stands firm on the ground of sound
logic and good reason, and is completely compatible with the law of kamma.
To
begin with, self and kamma are two reciprocally conflicting terms. The operation
of the law of kamma presupposes both conditionality and changeability. In other
words, it is only on account of a person's inherent susceptibility to conditioning
that kamma will find space to function. Self as an unchanging absolute entity
would not meet that requirement and is therefore irrelevant as far as the law
of kamma is concerned. In this way, the doctrine of nonself further substantiates
the law of kamma and makes it more acceptable to the critically-minded intellectual.
The conception of soul or self originates from a lack of understanding of
the true nature of mind. To rudimentary logic, it seems that there must be an
everlasting entity within which thinks, feels, perceives, and makes decisions.
Self, according to the common view, is the thinker of thoughts, feeler of sensations,
perceiver of perceptions, and maker of decisions. Self is that which is punished
and rewarded by the will of the so-called supreme God. Thus is man forever in
fear and dread of the Almighty he himself has created.
Buddhist philosophy
requires no such imaginary entity. All physio-psychological phenomena are in a
state of flux, arising and falling, according to the physical or psychological
conditions present at the moment. What is conveniently called 'thinker' is nothing
but the thought itself, which keeps rising and falling like all other realities.
This is true of sensations, perceptions, and all other mental activities. There
is no thinker behind the thoughts, no feeler behind sensations, no perceiver behind
perceptions, no decision maker behind the process of making decisions. All these
mental activities keep flowing from one moment to another in an intricately interwoven
relationship, giving a false notion of permanent self to the unenlightened mind.
As kamma is itself part of the mind stream, there is no need at all to introduce
the concept of self as an agent of the action or a recipient of the result thereof.
Practical objectives of the doctrine of kamma
As kamma directly concerns
what we do and how we do it, belief in the doctrine of kamma can be of great help
in the way we conduct ourselves and interact with others, as well as in our spiritual
endeavor. The teachings enable us to establish a clear moral understanding based
on reason and the principle of cause and effect. With confidence in the law of
kamma, one develops a more realistic and rational attitude toward life and its
experiences and is inspired to rely on one's ability to fulfill one's own aspirations
rather than resort to prayer for extraneous assistance and support.
The law
of kamma helps us to be more convinced of our own potential and responsibilities,
both personal and social, and encourages us to do what is good and to refrain
from what is evil or unwholesome. It teaches us to cultivate responsibility toward
oneself by giving up bad habits and actions, and responsibility toward others
by showing them kindness and compassion. Kamma demonstrates that each and every
one of us is endowed with potential for greater development and it is within our
reach to create a better world, full of love and joy, or to destroy it with hatred
and war. We have the choice before us. Understanding kamma helps us to make the
right choice.
Kamma truly puts us in control of our life. We can deal with
our present aspirations and plans, and direct future courses of action for our
own good as well as for the good of others. This means that we are our own masters
and are therefore under an obligation to act with utmost care and responsibility.
Because, according to the doctrine of kamma, people should be judged by their
actions, not by social status, caste, or creed, the teachings on kamma have contributed
to the establishment of a universal ethical standard in which moral integrity
becomes the norm and the measurement of a person's worth. Kamma is that "which
classifies beings into coarse and refined states," says the Buddha. He further
declares: "Not by birth is one an outcast, not by birth is one a Brahmin.
By action is one an outcast, by action is one a Brahmin."
Belief in the
doctrine of kamma is also essential in the realization of Nibbana. Man must first
believe in his own potentialities and the possibility of their cultivation. Spiritual
practice means that a person must strongly believe in self-improvement, in removing
from his or her mind all that is bad or negative and developing what is positive
and good. Without such conviction, spiritual advancement is virtually impossible.
Although Nibbana is beyond kamma, it is realized through the relinquishment of
evil kamma, the cultivation of the good, and the purification of mind. Belief
in kamma may almost be regarded as the be-all and end-all of spiritual discipline.