Results of kamma on different
levels
Probably the most misunderstood aspect of the whole subject of kamma
is the way it yields results, as summarized in the principle, "Good actions
bring good results, bad actions bring bad results." Is this really true?
To some, it seems that in "the real world" there are many who obtain
good results from bad actions and bad results from good actions. This kind of
understanding arises from confusion between "Social Preference" and
the law of kamma. The confusion can be readily seen from the way people misunderstand
even the meaning of the words, "good actions bring good results." Instead
of understanding the meaning as "in performing good actions, there is goodness,"
or "good actions bring about good results in accordance with the law of kamma,"
they take the meaning to be "good actions result in good things." Bearing
this in mind, let us now consider the matter in more depth.
The subject which
causes doubt is the distinction, and the relationship between, the law of kamma
and Social Preference. To clarify this point, let us first consider the fruition
of kamma on four different levels:
1. The inner, mental level: the results
kamma has within the mind itself, in the form of accumulated tendencies, both
skillful and unskillful, and the quality of the mind, its experiences of happiness,
suffering, and so on.
2. The physical level: the effect kamma has on character,
mannerisms, bearing, behavioral tendencies. The results on this level are derived
from the first level, and their fields of relevance overlap, but here they are
considered separately in order to further clarify the way these two levels affect
life experiences.
3. The level of life experiences: how kamma affects the
events of life, producing both desirable and undesirable experiences; specifically,
external events like prosperity and decline, failure and success, wealth, status,
happiness, suffering, praise and criticism. Together these are known as the lokadhamma
(worldly conditions). The results of kamma on this level can be divided into two
kinds:
" those arising from nonhuman environmental causes
"
those arising from causes related to other people and society.
4. The social
level: the results of individual and collective kamma on society, leading to social
prosperity or decline, harmony or discord. This would include the effects of human
interaction with the environment.
Levels 1 and 2 refer to the results which
affect mind and character, which are the fields in which the law of kamma is dominant.
The third level is where the law of kamma and Social Preference meet, and it is
at this point that confusion arises. This is the problem which we will now consider.
The fourth level, kamma on the social level, will be considered in the next chapter.
When considering the meaning of the words "good actions bring good results,
bad actions bring bad results," most people tend to take note only of the
results given on the third level, those from external sources, completely ignoring
results on levels one and two. However, these first two levels are of prime importance,
not only in that they determine mental well-being, inner strength or shortcomings,
and the maturity or weakness of the faculties, but also in their potential to
determine external events. That is to say, that portion of results on the third
level which comes into the domain of the law of kamma is derived from the kamma-results
on the first and second levels.
For instance, states of mind which are results
of kamma on the first level -- interests, preferences, tendencies, methods for
finding happiness or coping with suffering -- will influence not only the way
we look at things, but also the situations we are drawn toward, reactions or decisions
made, our way of life and the experiences or results encountered. They affect
the attitude we adopt towards life's experiences, which will in turn affect the
second level (behavioral tendencies). This in turn promotes the way in which mental
activities (the first level) affect external events (the third level). The direction,
style, or method taken for action, the persistence with it, the particular obstacles
in face of which we will yield and in face of which we will persist, including
the probability of success, are all influenced by character and attitude. This
is not to deny that other factors, particularly environmental and social ones,
affect each other and have an influence over us, but here we are concerned more
with observing the workings of kamma.
Although events of life are largely
derived from the effects of the law of kamma from the personal (physical and mental)
level, this is not always the case. An honest and capable public servant, for
example, who applied himself to his work would be expected to advance in his career,
at least more so than one who was inefficient and inept. But sometimes this doesn't
happen. This is because the events in life are not entirely subject to the law
of kamma. There are factors involved from other niyama and value-systems, especially
Social Preference. If there were only the law of kamma operating there would be
no problem, results would arise in direct correspondence with the relevant kamma.
But looking only at the influence of kamma to the exclusion of other factors,
and failing to distinguish between the natural laws and Social Preferences involved,
causes confusion, and this is precisely what causes the belief, "good actions
bring bad results, bad actions bring good results."
For example, a conscientious
student who applies himself to his lessons could be expected to acquire learning.
But there may be times when he is physically exhausted or has a headache, or the
weather or some accident may interrupt his reading. Whatever the case, we can
still assert that in general, the law of kamma is the prime determining factor
for the good and bad experiences of life.
Let us now look at and rectify some
of the misunderstandings in regard to the fruition of kamma by referring to the
root texts. The phrase that Thai people like to repeat, "good actions bring
good results, bad actions bring bad results," comes from the Buddha's statement,
Yadisam vapate bijam Tadisam labhate phalam
Kalyanakari kalyanam Papakari
ca papakam
Which translates as:
As the seed, so the fruit.
Whoever
does good, receives good,
Whoever does bad, receives bad.[27]
This passage
most clearly and succinctly expresses the Buddhist doctrine of kamma. (Note that
here the Buddha uses bijaniyama, the law of heredity, for illustration.) Simply
by clearly considering this illustration, we can allay all confusion regarding
the law of kamma and Social Preference.
That is to say, the phrase, "As
the seed, so the fruit," explains the natural law pertaining to plants: if
tamarind is planted, you get tamarind; if grapes are planted, you get grapes;
if lettuce is planted, you get lettuce. It does not speak at all in terms of Social
Preference, such as in "if tamarind is planted, you get money," or "planting
lettuce will make you rich," which are different stages of the process.
Bijaniyama
and Social Preference become related when, having planted grapes, for example,
and obtained grapes, and the time being coincident with a good price for grapes,
then your grapes are sold for a good price, and you get rich that year. But at
another time, you may plant water melons, and reap a good harvest, but that year
everybody plants water melons, supply exceeds demand, and the price of water melons
goes down. You make a loss and have to throw away a lot of water melons.
Apart
from the factor of market demand, there may also be other factors involved, economic
ones determined by Social Preference. But the essential point is the certainty
of the natural law of heredity, and the distinction between that natural law and
Social Preference. They are different and yet clearly related.
People tend
to look at the law of kamma and Social Preference as one and the same thing, interpreting
"good actions bring good results" as meaning "good actions will
make us rich," or "good actions will earn a promotion," which in
some cases seems quite reasonable. But things do not always go that way. To say
this is just like saying, "Plant mangoes and you'll get a lot of money,"
or "They planted apples, that's why they're hard up." These things may
be true, or may not be. But this kind of thinking jumps ahead of the facts a step
or two. It is not entirely true. It may be sufficient to communicate on an everyday
basis, but if you wanted to speak accurately, you would have to analyze the pertinent
factors more clearly.
Factors which affect the fruition of kamma
In the
Pali there are four pairs of factors which influence the fruition of kamma on
the level of life experiences. They are given as the four advantages (sampatti)
and the four disadvantages (vipatti).[28]
Sampatti translates roughly as attribute
or attainment, and refers to the confluence of factors to support the fruition
of good kamma and obstruct the fruition of bad kamma. The four are:
1. Gatisampatti:
Favorable birthplace, favorable environment, circumstances or career; that is,
to be born into a favorable area, locality or country; on a short term scale,
to be in a favorable place.
2. Upadhisampatti: The asset, suitability and
support of the body; that is, to have a beautiful or pleasant appearance or personality
which arouses respect or favor; a strong and healthy body, etc.
3. Kalasampatti:
The asset of opportunity, aptness of time, or the support of time; that is, to
be born at a time when the country lives in peace and harmony, the government
is good, people live virtuously, praise goodness and do not support corruption;
on an immediate level, to encounter opportunities at the right time, at the right
moment.
4. Payogasampatti: The attribute of action, aptness of action, or
advantage of action; that is, action which is appropriate to the circumstance;
action which is in accordance with personal skill or capability; action which
fully accords with the principles or criteria concerned; thoroughgoing, not halfhearted,
action; proper procedure or method.
Vipatti translates roughly as defect or
loss, and refers to a tendency within conditioning factors to encourage the fruition
of bad kamma rather than the good. They are:
1. Gativipatti: Unfavorable birthplace,
unfavorable environment, circumstances or career; that is, to be born into or
be situated in a sphere, locality, country or environment which is unsupportive.
2. Upadhivipatti: Weakness or defectiveness of the body; that is, to have
a deformed or sickly body, of unpleasant appearance. This includes times of bad
health and illness.
3. Kalavipatti: Disadvantage or defectiveness of time;
that is, to be born into an age when there is social unrest, bad government, a
degenerate society, oppression of good people, praise of the bad, and so on. This
also includes inopportune action.
4. Payogavipatti: Weakness or defectiveness
of action; putting effort into a task or matter which is worthless, or for which
one is not capable; action which is not thoroughly carried through.
First
pair: Gatisampatti: Birth into an affluent community and a good education can
procure a higher position in society than for another who, although brighter and
more diligent, is born into a poorer community with less opportunity. Gativipatti:
At a time when a Buddha is born into the world and expounding the Dhamma, birth
in a primitive jungle or as a hell-being will obstruct any chance of hearing the
teachings; learning and capability in a community where such talents are not appreciated
may yield no benefits, and even lead to rejection and scorn.
Second pair:
Upadhisampatti: Attractive features and a pleasant appearance can often be utilized
to shift upwards on the social scale. Upadhivipatti: Deformity or deficiency are
likely to hinder the honor and prestige that would normally befall a member of
a socially high and wealthy family; where two people have otherwise equal attributes,
but one is attractive while the other is unpleasant looking or sickly, the attributes
of the body may be the deciding factor for success.
Third pair: Kalasampatti:
At a time when government and society are honest and praise virtue, honesty and
rectitude can procure advancement; at a time when poetry is socially preferred,
a poet is likely to become famous and revered. Kalavipatti: At a time when society
has fallen from righteousness and the government is corrupt, honest people may
actually be persecuted; at a time when a large portion of society prefers harsh
music, a musician skilled at cool and relaxing music may receive little recognition.
Fourth pair: Payogasampatti: Even without goodness or talent, a knack with
public relations and an understanding of social mores can help to override failings
in other areas; a skill in forging documents may be beneficially turned to the
inspection of references. Payogavipatti: Talent and abilities will inevitably
be impaired by an addiction to gambling; a sprinter with the ability to become
a champion athlete might misuse his talent for running away with other people's
goods; a practically minded person with a mechanical bent might go to work in
a clerical position for which he is wholly unsuited.
The fruits of kamma on
the external level are mostly worldly conditions, which are in a state of constant
flux. These worldly conditions are relatively superficial, they are not the real
essence of life. How much they influence us depends on the extent of our attachment
to them. If there is little attachment, it is possible to maintain equilibrium
in the face of hardships, or at least not be overwhelmed by them. For this reason
Buddhism encourages intelligent reflection and understanding of the truth of this
world, to have mindfulness and not be heedless: not to become intoxicated in times
of good fortune, and not to fall into depression or anxiety in times of misfortune,
but to carefully consider problems with wisdom.
Aspiration to worldly goals
should be coupled with a knowledge of personal attributes and weaknesses, and
the ability to choose and organize the relevant attributes to attain those goals
through skillful means (kusala kamma). Such actions will have a lasting and beneficial
effect on life at all levels. Success sought through unskillful means, or favorable
occasions used to create unskillful kamma, will create undesirable results according
to the law of kamma. These four advantages (sampatti) and disadvantages (vipatti)
are constantly changing. When favorable times or opportunities have passed, evil
kamma will ripen. Favorable conditions should rather be utilized to create good
kamma.
In this context, we might summarize by saying that, for any given action,
where many different natural laws come into play, our prime emphasis should be
with the factors of kamma. As for the factors which come under other kinds of
natural law, after careful consideration, they can also be incorporated, as long
as they are not harmful on the level of kamma. Practicing in this way can be called
"utilizing skillful kamma and the four advantages," or "knowing
how to benefit from both the law of kamma and Social Preferences."
In
any case, bearing in mind the real aim of the Buddha's teaching, an aspiration
to true goodness should not be traded for merely worldly results. Truly good kamma
arises from one or another of the three roots of skillfulness: non-greed, non-aversion
and non-delusion. These are actions based on altruism, relinquishing the unskillful
within the mind and developing benevolent thoughts towards others, creating actions
based on goodwill and compassion. Such actions are based on wisdom, a mind which
aspires to truth and enlightenment. This is the highest kind of kamma, the kamma
which leads to the cessation of kamma.
Understanding the process of fruition
Whenever the intention to perform skillful or unskillful deeds arises, that
is the beginning of movement in the mind. To use a more scientific phrase, we
could say that "volition-energy" has arisen. How this energy proceeds,
which determinants affect it and so on, are usually a mystery to people, one in
which they take little interest. They tend to devote more interest to the results
which appear clearly at the end of the cycle, especially those which materialize
in the human social sphere. These are things which are easily seen and spoken
about.
Mankind has a very good knowledge of the creations of the mind on a
material plane, and how these things come about, but about the actual nature of
the mind itself, the seat of intention, and the way intention affects life and
the psyche, we have very little knowledge indeed. It is a dark and mysterious
realm for most people, in spite of the fact that we must have an intimate relationship
with these things and are directly influenced by them.
On account of this
obscurity and ignorance, when confronted with seemingly random or unexplainable
events, people tend to be unable to join the scattered threads of cause and effect,
and either fail to see the relevant determining factors, or see them incompletely.
They then proceed to reject the law of kamma and put the blame on other things.
This is tantamount to rejecting the law of cause and effect, or the natural process
of interdependence. Rejecting the law of kamma and blaming other factors for the
misfortunes of life is in itself productive of more unskillful kamma. Specifically,
by so doing, any chance of improving unfavorable situations through clear understanding
is defeated.
In any case, it is recognized that the process of kamma fruition
is extremely complex, it is a process that is beyond most people's comprehension.
In the Pali it is said to be acinteyya, beyond the comprehension of the normal
thought processes. The Buddha said that insisting on thinking about such things
could make one go crazy. In saying this, the Buddha was not so much forbidding
any consideration of the law of kamma, but rather pointing out that the intricacy
of causes and events in nature cannot be understood through thought alone, but
only through direct, intuitive knowledge.
Thus, being acinteyya does not forbid
us from touching the subject at all. Our relationship with kamma is one of knowledge
and a firm conviction in that knowledge, based on examination of those things
which we are able to know. These are the things which are actually manifesting
in the present moment, beginning with the most immediate and extending outwards.
On the immediate level we are dealing with the thought process, or intention,
as has been described above, initially noticing how skillful thoughts benefit
the psyche and unskillful thoughts harm it. From there, the fruits of these thoughts
spread outwards to affect others and the world at large, rebounding to affect
the perpetrator in correspondingly beneficial and harmful ways.
This process
of fruition can be seen on increasingly intricate levels, influenced by innumerable
external causes, until it is possible to see a complexity far exceeding anything
we had previously conceived of. Such an awareness provides a firm conviction in
the truth of the natural law of cause and effect. Once the process is understood
on an immediate level, the long term basis is also understood, because the long
term is derived from the immediate present. Without an understanding of the process
on the short term, it is impossible to understand the process on a long term basis.
Only through seeing in the present can we see the way things are.
Having a
firm conviction in the natural process of cause and effect in relation to intention
or volition is to have a firm conviction in the law of kamma, or to believe in
kamma. With a firm conviction in the law of kamma, we are able to realize aspirations
through appropriate action, with a clear understanding of the cause and effect
process involved. When any goal is desired, be it in the area of personal development
or in worldly conditions, the relevant factors included in both the law of kamma
and in other niyama must be carefully considered, and the right conditions created
accordingly.
For example, a skilled artist or craftsman must not consider
only his own designs and intentions to the exclusion of everything else, but also
the relevant factors from other niyama and value-systems. When planning an intricate
house design, an architect must consider the materials to be used for particular
areas. If he designates a soft wood for use where a hardwood is needed, no matter
how beautiful the design may be, that house may collapse without fulfilling the
function it was intended for. To work with the law of kamma in a skillful way,
it is necessary to develop an interest in moral rectitude and an appreciation
of goodness, (kusalachanda or dhammachanda), and a motivation to improve life
and one's surroundings. A desire for quality or care in personal actions and relationships
is necessary. People who desire only worldly results, neglecting this aspiration
for goodness, tend to try to play with or cheat the law of kamma, causing trouble
not only for themselves, but for society as a whole.
Fruits of kamma on a
long term basis -- Heaven and Hell
Some scholars feel that in order to convince
the layman of the law of kamma and to encourage morality, he must first be convinced
of the fruition of kamma on the long term basis, from past lives and into future
lives. As a result of this, they see the need to verify the existence of an afterlife,
or at least to present some convincing evidence to support it. Some scholars have
attempted to explain the principle of kamma and afterlife by referring to modern
scientific laws, such as The Law of Conservation of Energy, applying it to the
workings of the mind and intention. Others refer to the theories of modern psychology
and data concerning recollection of past lives. Some even go so far as to use
mediums and seances to support their claims. These attempts at scientific verification
will not be detailed here, because they are beyond the scope of this book. Those
interested are advised to look into the matter for themselves from any of the
numerous books available on the subject. As far as the present book goes, only
a few reflections on the matter will be given.
The desirability of demonstrating
the truth of future lives and the fruits of kamma on a long term basis would seem
to have some validity. If people really did believe these things, it is possible
that they would be more inclined to shun bad actions and cultivate good ones.
It would thus seem unnecessary to oppose the continued study of and experimentation
with such matters, as long as it lies within the bounds of reason. (Otherwise,
such investigations, instead of casting light on the mysterious, may turn observable
truths into inexplicable mysteries!) If there is honest and reasoned experimentation,
at the very least some scientific gain is to be expected.
On the other hand,
scholars who are delving into such matters should not become so engrossed in their
research that they are blinded by it, seeing its importance above all else and
overlooking the importance of the present moment. This becomes an extreme or unbalanced
view.
Overemphasis on rebirth into heaven realms and hell realms ignores the
good which should be aspired to in the present. Our original intention to encourage
moral conscience at all times, including future lives, and an unshakable faith
in the law of kamma, will result instead in an aspiration only for future results,
which becomes a kind of greed. Good actions are performed for the sake of profit.
Overemphasis on past and future lives ignores the importance of the qualities
of moral rectitude and desire for goodness, which in turn becomes a denial of,
or even an insult to, the human potential to practice and develop truth and righteousness
for their own sakes.
Even though there are some grounds to the idea that verification
of an afterlife might influence people to lead more virtuous lives, still there
is no reason why people should have to wait to be satisfied on this point before
they will agree to lead more moral lives. It is impossible to tell when the big
"if" of this scientific research will be answered: when will this research
be completed?
If we consider the matter strictly according to the meaning
of the word "verification," as being a clear demonstration, then the
word is invalid in this instance. It is impossible for one person to resolve another's
doubts about rebirth. Rebirth is something which only those who see for themselves
can really be sure about. This "verification" that is spoken of is merely
an assemblage of related facts and case histories for analysis or speculation.
The real essence of the matter remains acinteyya, unfathomable. No matter how
many facts are amassed to support the issue, for most it will remain a matter
of faith or belief. As long as it is still a matter of belief, there will always
be those who disbelieve, and there will always be the possibility of doubt within
those who believe. Only when certain of the fetters have been abandoned on the
attainment of Stream Entry is it possible to be beyond doubt.
To sum up, searching
for data and personal histories to support the issue of life after death has some
benefit, and such doings should not be discouraged, but to say that ethical practice
must depend on their verification is neither true nor desirable.
Summary:
verifying future lives
Are there really past and future lives, heaven and
hell? This is not only a fascinating question, but also, to some, a disquieting
one, because it is an unknown quantity. Therefore I would like to include a small
summary of the matter.
1. According to the teachings of Buddhism as preserved
in the scriptures, these things do exist.
2. There is no end to verifying
them, because they cannot be proven one way or another. You either believe in
them or you don't. Neither those who believe, nor those who disbelieve, nor those
who are trying to prove or disprove, really know where life comes from or where
it goes to, either their own or others'. All are in darkness, not only about the
distant past, but even toward their present birth, their present lives, and the
future, even one day away.
3. On the subject of verification: it can be said
that "sights must be seen with the eye, sounds must be heard with the ear,
flavors must be tasted with the tongue" and so on. It would be impossible
to see a visual object using organs other than the eye, even if you used ten ears
and ten tongues to do so. Similarly, perceiving visual or audible objects (such
as ultraviolet light waves or supersonic sound waves) with instruments of disparate
or incompatible wave length is impossible. Some things are visible to a cat, but
even ten human eyes cannot see them. Some things, although audible to a bat, are
inaudible to even ten human ears. In this context, death and birth are experiences
of life, or to be more precise, events of the mind, and must be researched by
life or the mind. Any research should therefore be carried out in one of the following
ways:
(a) In order to verify the truth of these things in the mind, it is
said that the mind must first be in the state of concentrated calm, or samadhi.
However, if this method seems impractical or inconvenient, or is considered too
prone to self-deception, then the next method is
(b) to verify with this present life itself. None of us have ever died. The only thorough test is that achieved with one's own death ... but few seem inclined to try this method.
(c) If there is no real
testing as mentioned above, all that remains is to show a number of case histories
and collected data, such as accounts of recollections of previous lives, or to
use analogies from other fields, such as sounds perceptible only to certain instruments,
to show that these things do have some credibility. However, the issue remains
on the level of belief.
Regardless of belief or disbelief, or however people
try to prove these things to one another, the unavoidable fact, from which all
future life must stem, is life in the present moment. Given this, it follows that
this is where we should be directing our attention. In Buddhism, which is considered
to be a practical religion, the real point of interest is our practical relationship
towards this present life. How are we going to conduct our lives as they unfold
right now? How are we going to make our present life a good one, and at the same
time, in the event that there is a future life, ensure that it will be good? In
the light of these points, we might consider the following:
" In the
original Pali, that is, in the Discourses (Suttas), there is very little mention
of previous and future lives, heaven and hell. In most cases they are merely given
a mention. This indicates that not much importance or relevance is attributed
to them in comparison to the conduct of life in the present world, or the practices
of morality, meditation and wisdom.
" When, in the Pali, rebirth in heaven
or hell is included in the fruits of good and evil kamma, it is usually after
mentioning all the fruits of kamma occurring in the present life. These may be
given as four, five or up to ten in number, with the final phrase: "At death,
on the breaking up of the body, he goes to the nether worlds, a woeful state,
hell," or "At death, on the breaking up of the body, he goes to a pleasant
bourn, heaven."
There are two observations to be made in this respect:
Firstly, the fruits of kamma in the present life are given priority and are
described in detail. Results in an afterlife seem to be thrown in at the end to
"round off the discussion," so to speak.
Secondly, the Buddha's
explanation of the good and bad results of kamma was always as a demonstration
of the truth that these things proceed according to causes. That is, the results
(of kamma) follow automatically from their causes. Simply to know this fact is
to install confidence in the fruits of actions.
As long as those who do not
believe in an afterlife still do not know for a fact that there is no afterlife,
or heaven and hell, they will be unable to completely refute the doubts lurking
deeply within their minds. When such people have spent the energy of their youth
and old age is advancing, they tend to experience fear of the future, which, if
they have not led a virtuous life, can be very distressing. Therefore, to be completely
certain, even those who do not believe in these things should develop goodness.
Then, whether there is or is not an afterlife, they can be at peace.
As for
those who believe, they should ensure that their belief is based on an understanding
of the truth of cause and effect. That is, they should see results in a future
life as ensuing from the quality of the mind developed in the present one, giving
emphasis to the creation of good kamma in the present. This kind of emphasis will
ensure that any relationship with a future life will be one of confidence, based
on the present moment. Aspirations for a future life will thus encourage care
with the conduct of the present moment, bearing in mind the principle: "Regardless
of how you relate to the next life, don't give it more importance than the present
one." This way, the mistake of performing good deeds as a kind of investment
made for profit is avoided.
Any belief in a future life should help to alleviate
or completely do away with any dependence on higher powers or things occult. Belief
in a future life means belief in the efficacy of one?s own actions (kamma). Dependence
on any external power will only hinder progress in life and personal development.
Those who have allowed themselves to slide into such dependencies should strive
to extract themselves from them and become more self-reliant.
Ideally, we
should try to advance to the stage of avoiding bad actions and developing the
good, irrespective of belief or disbelief. This means to perform good deeds without
the need for a result in some future life, and to avoid evil actions even if you
don't believe in such things. This can be achieved by:
(1) developing an appreciation
for moral rectitude, an aspiration for goodness, and a desire for the best in
all situations.
(2) developing an appreciation for the subtle happiness of
inner peace through meditation practice, and making that in itself an instrument
for preventing the arising of evil states of mind and for encouraging the good.
This is because it is necessary to avoid bad actions and cultivate the good in
order to experience this inner peace. In addition, inner peace is an important
aid in resisting the attraction of sensual desire, thus preventing the creation
of the more extreme forms of bad kamma. However, concerning the state of inner
peace, as long as it is on the worldly level, it is advisable to be wary of getting
so caught up in it as to cease to progress in one's practice by allowing it to
become an object of attachment.
(3) training the mind to conduct life with
wisdom, knowing the truth of the world and life, or knowing the truth of conditions.
This enables us to have some degree of freedom from material things or sense pleasures,
thus reducing the likelihood of committing bad kamma on their account. We develop
a sensitivity to the lives and feelings of others, understanding their pleasures,
pains and desires, so that there is a desire to help rather than to take advantage
of them. This is the life style of one who has reached, or is practicing towards,
the transcendent truth and transcendent Right View. Failing this, we can live
by the faith which is the forerunner of that wisdom, the unshakable conviction
in a life guided by liberating wisdom as the finest and most excellent kind of
life. This kind of an appreciation will serve as a foundation for the development
of such a life.
These three principles of practice are connected and support
each other. In particular, point number (1), chanda (zeal) is necessary in performing
any kind of good action, so is also essential in points (2) concentration and
(3) wisdom.
When accompanied by practice in accordance with these three principles,
any belief in fruition of kamma in a future life will serve to encourage and strengthen
the avoidance of bad actions and development of the good. Such belief will not
in itself be so critical that without expectation of good results in a future
life, there will no longer be any incentive to do good deeds.
If it is not
possible to practice these three principles, then belief in a future life can
be used to encourage a more moral life, which is better than letting people live
their lives obsessed with the search for sensual gratification, which only serves
to increase exploitation on both the individual and social levels. In addition,
belief in a future life is considered to be mundane Right View and thus is one
step on the way to developing a good life.
Kamma fruition in the Cula Kammavibhanga
Sutta
Having established an initial understanding, let us now look at one
of the Buddha's classic teachings dealing with the fruition of kamma, extending
from the present into a future life.
"See here, young man. Beings are
the owners of their kamma, heirs to their kamma, born of their kamma, have kamma
as their lineage, have kamma as their support. Kamma it is which distinguishes
beings into fine and coarse states."
1.a. A woman or a man is given to
killing living beings, is ruthless, kills living beings constantly and is lacking
in goodwill or compassion. At death, on account of that kamma, developed and nurtured
within, that person goes to a woeful bourn, the nether worlds, to hell. Or, if
not reborn in hell, but in the human world, he or she will be short-lived.
b.
A woman or man shuns killing and is possessed of goodwill and compassion. At death,
on account of that kamma, developed and nurtured within, that person goes to a
good bourn, to a heaven realm. Or, if not reborn in heaven, but as a human being,
he or she will be blessed with longevity.
2.a. A woman or man is given to
harming other beings by the hand and the weapon. At death, on account of that
kamma, developed and nurtured within, that person goes to a woeful bourn, the
nether worlds, to hell. Or, if not reborn in hell, but as a human being, he or
she will be sickly.
b. A woman or man shuns harming other beings. At death,
on account of that kamma, developed and nurtured within, that person arrives at
a good bourn, a heaven realm. Or, if not reborn in heaven, but as a human being,
he or she will be one with few illnesses.
3.a. A woman or man is of ill temper,
is quick to hatred, offended at the slightest criticism, harbors hatred and displays
anger. At death, on account of that kamma, developed and nurtured within, that
person goes to a woeful bourn, the nether worlds, to hell. Or, if not born in
hell, but as a human being, he or she will be ugly.
b. A woman or a man is
not easily angered. At death, on account of that kamma, developed and nurtured
within, that person goes to a pleasant bourn, a heaven realm. Or, if not reborn
in heaven, but as a human being, he or she will be of pleasant appearance.
4.a.
A woman or man has a jealous mind. When others receive awards, honor and respect,
he or she is ill at ease and resentful. At death, on account of that kamma, developed
and nurtured within, that person goes to a woeful bourn, the nether worlds, to
hell. Or, if not reborn in hell, but as a human being, he or she will be one of
little influence.
b. A woman or a man is one who harbors no jealousy. At death,
on account of that kamma, developed and nurtured within, that person goes to a
good bourn, to a heaven realm. Or, if not reborn in heaven, but as a human being,
he or she will be powerful and influential.
5.a. A woman or man is not one
who gives, does not share out food, water and clothing. At death, on account of
that kamma, developed and nurtured within, that person goes to a woeful bourn,
the nether worlds, to hell. Or, if not reborn in hell, but as a human being, he
or she will be poor.
b. A woman or a man is one who practices giving, who
shares out food, water and clothing. At death, on account of that kamma, developed
and nurtured within, that person goes to a good bourn, to a heaven realm. Or,
if not reborn in heaven, but as a human being, he or she will be wealthy.
6.a.
A woman or man is stubborn and unyielding, proud, arrogant and disrespectful to
those who should be respected. At death, on account of that kamma, developed and
nurtured within, that person goes to a woeful bourn, the nether worlds, to hell.
Or, if not reborn in hell, but as a human being, he or she will be born into a
low family.
b. A woman or man is not stubborn or unyielding, not proud, but
pays respect and takes an interest in those who should be respected. At death,
on account of that kamma, developed and nurtured within, that person goes to a
good bourn, to a heaven realm. Or, if not reborn in heaven, but as a human being,
he or she will be born into a high family.
7.a. A woman or man neither visits
nor questions ascetics and Brahmins about what is good, what is evil, what is
harmful, what is not harmful, what should be done and what should not be done;
which actions lead to suffering, which actions will lead to lasting happiness.
At death, on account of that kamma, developed and nurtured within, that person
goes to a woeful bourn, the nether worlds, to hell. Or, if not reborn in hell,
but as a human being, he or she will be of little intelligence.
b. A woman
or man seeks out and questions ascetics and Brahmins about what is good ... At
death, on account of that kamma, developed and nurtured within, that person goes
to a good bourn, to a heaven realm. Or, if not reborn in heaven, but as a human
being, he or she will be intelligent.[29]
In this Sutta, although fruition
in a future life is spoken of, yet it is the actions of the present moment, particularly
those which have become regular, which are emphasized. Regular actions nurture
the qualities of the mind which help to form personality and character. These
are the forces which bring about results in direct relation to the causes. Rewards
of such actions are not fantastic, such as in doing one single good deed, an act
of giving, for example, and receiving some boundless reward fulfilling all wishes
and desires. If this sort of attitude prevails it only causes people to do good
deeds as an investment, like saving money in a bank and sitting around waiting
for the interest to grow; or like playing the lottery, putting down a tiny investment
and hoping for a huge reward. As a result people pay no attention to their daily
behavior and take no interest in conducting a good life as explained in this Sutta.
Summarizing, the essence of the Cula Kammavibhanga Sutta still rests on the
fact that any deliberation about results in a future life should be based on a
firm conviction in the kamma, that is, the quality of the mind and of conduct,
which is being made in the present moment. The results of actions on a long term
basis are derived from and related to these causes.
A basic principle in this
regard might be summarized as follows: The correct attitude to results of kamma
in future lives must be one which promotes and strengthens a predilection for
moral conduct and wisdom development. Any belief in kamma-results which does not
strengthen this predilection for goodness, but instead serves to strengthen greed
and desire, should be recognized as a mistaken kind of belief which should be
corrected.