Post # 14 - Why  engage in Dhamma Practice? – Punya Kamma - 

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Why engage in Dhamma Practice?

Our discussion up to the Post no 13 so far has enabled us to consolidate the knowledge we have on some salient factors of the Dhamma. We are however attempting to agree upon a method to translate this Dhamma knowledge into an effective practice.

We are leading busy household lives and need to know the activities that will yield the optimum benefits given a limited time that we can spare/allocate for dhamma work.

If we make a casual inquiry from people whether they engage in Dhamma work regularly, the answer may likely to be: “I really want to, but the problem is finding the time?" Another might say that - "I do what I can after seeing what others do. But the question is - are they enough?" Yet another would say- "I can spare some time daily but out of the 84,000 dhamma points, on what should I start, to get best benefits?" Still another may say that "I lead a good life and do no harm to anybody, helpful when I can, so what other dhamma is there to practice?” There can be many other responses as well.

To what group do you belong? Would you like this discussion to bring you a useful answer?

Reflecting on Buddha’s own words, where he emphasized on validation-by-experience rather than via hierarchical or scriptural authority gives us inspiration to engage in an appropriate practice. 

Just consider this statement (which could as well have been uttered by a modern day senior scientist, advising junior researchers in his laboratory)  that is  given in the Pali Canon:

 “Just as one would examine gold through burning, cutting, and rubbing, so should monks and scholars examine my words? Only thus should they be accepted, but not merely out of respect for me.”

Once we have consolidated our understanding of some of the salient aspects of the Buddha-Dhamma, based on the discussions in the Blog Posts before this one, we can now agree upon some simple practices that we can engage in, on a daily basis. This way we will realize optimum benefits from limited but quality time that we can dedicate to Dhamma practice.

It is always better to know why we are doing any Buddhist practices at all. Many devotees follow practices based on encouragement from others. It is topical now to refer here, as a case in point, to the 3^rd fetter of the ten fetters that Buddha said should be eliminated, to reach liberation. This fetter is called Silavruta Paramasa (certain rites and ritual practices accepted as right, based on advice of others, which may in reality not be so).  The meaning of the fetter is often misunderstood. Some monks tend to describe Silavrutha  Paramasa as being those painful rituals conducted by certain ancient Hindus as well as those of the Jaina faith, who seem to believe in eliminating sins through suffering.  So if our understanding of this fetter is limited to such explanations, we may well end up following such other practices proposed by others which in terms of Buddha’s teaching fall into a category of unproductive practices. 

The ethical practice of Buddha Dhamma can be grouped for our purpose, into three parts. They are engaging in Punya Kamma (Meritorious Acts), practice of kusala kamma (developing ethical skills) and following the marga prathi padawa (the path of practice to Liberation).

This last part includes the Noble Eightfold Path and Four Foundations (or Establishments) of Mindfulness, together with developing the Right View and the basic meditative practices required for them.

Punya Kamma:- We saw in an earlier blog post, the nature of Kamma as described in Buddha Dhamma. The acts by thought, word or deed conditioned by the will or intent was seen as Kamma. They were either wholesome or unwholesome Kamma depending on the ethical quality of the will or intent. Therefore the Punya Kamma or meritorious acts are those conditioned by wholesome intent. Buddha gave a simple explanation to the 7 year old Rahula on how to understand Punya Kamma. His simple words were something like this- “If an act is helpful to you, helpful to others and helpful for both and brings happiness to both, it is a Punya Kamma”.

Dhamma talks often refer to Dasa Punya Kriya, the ten types of meritorious acts, which  give us  some idea about this subject. In the Pali Language they are referred to as Dana, Seela, Bahawana, Apachayana, Naiyawachcha, Sakki Dana, Pattanumodana, Dhamma Sravanaya, Dhamma Desanaya, Dittivickkama. We may keep these for reference as needed, but can pick out our own choices from the list  for applying in daily practice.  

We saw that giving (dana), in the form of material things is a punya kamma. The offering of sustenance to monks (holy ones) and other offerings we do with right intent at places of worship, are referred to as armisa puja/dana, which are punya kamma. In addition, the giving of dhamma knowledge by different means is dhamma dana and the freeing a being due for slaughter as abeya dana which are also punya kamma. Blood and other organ donations, when possible, are considered as high category dana.

Other forms of punya kamma are helpful acts through words and deeds motivated by compassion and kindness to man and all beings. Acts of gratitude, tending to the sick and disabled, assisting the aged and destitute, are all acts of merit. When these are done to your parents they are ethically the highest in terms of retribution in the future.

These acts by their very nature should appeal to the rational mind as being not within the description of the 3^rd fetter referred to above.

The retribution for such good kamma is known to be the fruits you reap or the endowments you get in this life or in future lives. They are generally good health, wealth, power, wisdom, happiness, longevity, pleasant looks and appearance, regard and recognition from others, getting kindness in word and deed from others etc.

It was seen in earlier posts in the blog, that the good done on these lines in the past are what we are experiencing now as the effects of our good kamma. It also implies that we need to continue acquiring such Kamma for the future, particularly to have a favourable future birth and wellbeing in such births.

There should not be much misgiving now about engaging in punya kamma when the analysis is done in  this way. In this particular human existence, and given our particular circumstances, the opportunity that we have should not be missed without realizing the maximum benefits.

Now the question is how do I engage in such Punya Kamma on a daily basis? How can I commit/dedicate special time and resources for such work? This is a very individualistic choice/decision. You may find out where such things can be done or happening and then you make the required choices how you would act or participate.

The inspiration and satisfaction for most of us is that being good people we engage in most of these actions in our daily life. Most of the time, these are happening in our life without our realization. We do them without being conscious of the potential, and without the required ethical intent.  For some of us that ethical list is in almost full implementation without any special dedication or commitment of time or energy. All that is required is the mindfulness for the ethical content of the intent, and awareness to the act itself to reap the full benefits from them. It is clear therefore that no extra effort and time is needed for most of us to engage in punnya kamma. However we still will be required to engage in special acts or events traditional to Buddhist practice as dana to holy persons, etc. participating in practices in places of worship etc. to reap the full range of benefits from Punya Kamma.

Some small acts like regular contributions to charity or having a ‘piggy bank’ for spare coins which can be later used for giving to charity or to institutions that prevent cruelty to animals or rescue animals from slaughter, are regular punya kamma practices. Although they are small as acts but are very big and noble in intent and therefore has the same benefits as bigger acts of punya kamma.

Although Buddhists are encouraged to seek liberation from Samsara early, the Punnya Kamma discussed above are like the equipment needed enabling suitable births in the next lives until the envisaged liberation is achieved.

Let us discuss the next type of Buddhist practice- engaging in Kusala Kamma, in the next post and the practice for developing the Path to Liberation in the one after . 

Post # 13 - A  Concise Note on Nibbana - Part 2   

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Nibbana – Some Pointers to the Way…….

If one is motivated to find out the way, and how a step by step practice for the realization of Nibbana is to be followed, he/she will fist want to get a good understanding of the four Noble Truths, consisting of Dhukka or the unsatisfactory nature of existence, the cause, the liberation or Nibbana, and the path of practice to liberation. He/she will then engage with resolve in the initial practices towards the liberation.

In some Dhamma Desanas (talks) monks explain a very precise and clear practice that one may engage in to attain Nibbana. The basic steps one has to follow are not too demanding. They seem very encouraging and clear enough to engage in as a practice.

By following four virtuous qualities of Kalyana Mitra Sevanaya - associating with noble friends; Saddarma Sravanaya - listening to and  learning the Dhamma; Yoniso Manasikara - being always mindful and acting wisely with clear comprehension in accordance with Dhamma; and following a Dhamma-nu-Dhamma Prathipadawa - the noble eightfold path,  one enters Sothapatthi Margaya - stream entry, the  path. This path and the attainment of its fruition, the Sothapatthi - (stream enterer) state, is the first stage in realizing Nibbana. It is a significant milestone. In addition to the four fold virtues described above, the stream enterer has to also develop unwavering trust (Sraddawa) in the Buddha, the Dhamma, the Sanga (the noble community) and the Seela - virtuous living (physical and verbal restraint from doing unwholesome deeds).

Upon entering the path one develops Saddha (trust), Viriya (ardent effort), Sathi (mindfulness and clear comprehension), Samadhi (concentrated attention) and Panna (wisdom for understanding reality) as faculties and strengths progressively to higher levels. These dhamma talks also describe how the progressive attainments of the different stages in the realization Nibbana, helps to eliminate various fetters or shackles (sanyojanas) that chain you down to the Samsaric process. Further, once you are established in the Sothapatthi Margaya, you will reach an important intermediate state before you attain its fruition. That is either becoming a Sadda-nu-sari (one driven by trust) or Dhamma-nu-sari (one driven by understanding of the Dhamma).  In the former, unwavering trust in the Noble Triple Gem is the driver which takes you forwards towards the Sothapatthi state. In the case of the latter, the driver is the inspiration gained from the understanding of the Dhamma. This inspiration carries you forward. It seems that any one of these intermediate states is quite achievable in this life and can be the first target to aim at.

From the Sothapatthi state and continuing on with the above practice to a higher degree of qualitative progress, one reaches the Sakadagami (once returner) state, the Anagami (no returner) state and thereafter the final state of Arahanthood (an enlightened one), as the full realization of Nibbana.

This step by step path of practice leading to the attainment of Nibbana unfolds in seven stages, known as the seven stages of purification and insight knowledge.  Buddha has said “you should train yourself -in the qualities I have pointed out: the four frames of reference (Sathara Satthi-Pattana); four right exertions (sathara sammapadana veeriya); the four bases of power (sathara iddhipada); the five faculties (pancha indriya); the five strengths (pancha bala); the seven factors of awakening (sattha bojjhanga); the noble eightfold path (ariya astangika magga).– They are the thirty seven factors that support Awakening (bodhi-pakkhiya dhamma), referred to as the Wings to Awakening  by Bhikkhu Thanissaro  in his book by the same name.

Attainment of Nibbana is in two stages. First is when the above purification and insight knowledge develop to the highest level, and all fetters are broken and defilements are eliminated. Then the notion of an I or me and the grasping for a re-becoming fades away due to the dawning of this wisdom. Then the five aggregates of clinging that was considered as I, mine and me due to ignorance transforms to the five aggregates only with the fading away of  grasping and clinging. This is the attainment of the 'So-upadi-shesa Nibbana' element, or Kilesa Parinibbana, reaching liberation in this present life itself. However there still exists the nature of arising staying and ceasing of the five aggregates. In other words while there still remains a state of instantaneous arising, staying and ceasing of the five aggregates a living Arahant, attains the state of Nibbana.  Then at the end of that life, with the exhaustion of the karma that gave rise to this life and the destruction of the five aggregates, the Arahant reaches Skanda Parinibbana or 'Anu-padi-shesa Nibbana' element, the ultimate end without a further re-becoming.

These extracts from text, attempts to establish the method and practice in realizing Nibbana. We have to appreciate that we are trying to break  Samsaric habits that have been cultivated over eons of time and that it is not easy. However these should in no way appear too daunting and put you off, as a very complex practice. The attainment is not overnight, but has to be obtained step by step in an incremental process.

This particular human life is a rare opportunity we have and should not be missed to make some progress in the path. The clear steps described have to be learned in detail and the practical way to engage in them in a household life has to be worked out.

May you get the necessary inspiration!

Source Material used in compiling this post:

A 'power- point' presentation given on Nibbana by Ven.  Amitha Gavashi; A talk on Nibbana by Ven. Bhikku Bhodhi; A  Dhamma Desana by Ven, Madankadawela Sudarshana Thero; The references made to Nibbana in the Abidhamma talks by Ven. Inguruwatte Dhamma Gaveshi and the Ven. Ellegama Pannaseela and Ven. Opatha Samitha Vihari  in the Buddhist TV Channel; Reference made to Nibbana by Abbidhamma Archari Buddadasa in his Abbidhamma talks; Booklet on Nivana compiled by the participants of the Dhamma classes given by Abbidhamma Archari Piyadasa Matugama; The series of talks given by Katukurunde’ Nanananda Thero on Nibbana to the participants of the meditation programme in Nissarana Wanaya; Booklet on Nibbana – The Happiness Supreme by Mr. Alec Robertson. 

I will be posting a more detailed account on Nibbana in a later post, once I get through the presentation of the other relevant Buddhist Practices that assist the visitors to this Blog to realize the understanding of Nibbana

Now the challenge is how this step-by-step practice can be translated into a daily routine, particularly by a busy householder. Please see the next post ‘Why engage in Dhamma Practice’ - Post # 14

Post # 12 - A  Concise Note on Nibbana Part 1 

Are you visiting this Blog for the 1^st time?  If so I suggest that you read the 1^st Post on the Blog from the Archives before reading on.

Nibbana – Some Pointers to the Way

I feel very privileged that you visited my Blog.

This casts upon me a responsibility to ensure that this visit is fruitful for you. Due to this concern  I have for visitors to the Buddhist Practices in Daily Life Blog,  I made a special effort to search for some material on this very important subject, to place before you.

Coincidentally I had the occasion of being invited by the Old Teachers’ Association of a Leading School to give a talk on this subject. As that audience was very special for me, being former teachers, who I regard with high esteem as they are a group, like their other counterparts, who help open the eyes of children, I made a special effort to research on this subject to collect some relevant facts to present before them on that occasion. The source material is listed at the end of the next post. I therefore took the opportunity to prepare a synopsis of the talk to post in this Blog.   

Researching on these source documents was quite an experience. What I found out from this research is that this is a very extensive topic and needed some effort from me to understand the underlying meaning of the topic. So I decided to pick out some special points about Nibbana from this material to share with you as pointers, with the objective of creating sufficient interest and curiosity in your minds. With this interest created I hope you will go out and look for more of such material on Nibbana to learn further about this important subject.

Reference to Nibbana is very common in most Dhamma Desanas (talks). It is indeed the main focus in the Dhamma that Buddha taught. Descriptions given in Dhamma talks about Nibbana are sometimes a little profound or other times somewhat cursory, and are often misunderstood. People thus tend to treat Nibbana as something mystic and/or divine and one which is beyond ones easy reach. It is also a common belief that Nibbana is something to be achieved after death. This understanding is of course quite contrary to Buddha’s teaching, where he refers to Nibbana as an existing reality and encourages the disciples to realize Nibbana in this very life itself.

The explanation of the nature of Nibbana is beyond conventional words and language. Nibbana is a world transcending phenomena and therefore words and language created to describe worldly phenomena fall short of the need. It has therefore been described in negative ways or expressed as states achieved by default, such as one would explain darkness as absence of light. In other words by a process of exclusion.These references include descriptions such as; Nibbana is negation of suffering; cessation of birth, old age and death; negating defilements that keep us in bondage; destruction of greed, hatred and delusion; eradication of craving etc.

Nibbana is also described  in positive ways by references such as, desirable, un-excelled, pinnacle of happiness and ultimate goal; supreme happiness; perfect bliss; freedom and emancipation; state of complete happiness, peace, fearlessness and equanimity.

One finds that Nibbana as a phenomenon is not taught in any other religion and is unique to Buddha- Dhamma. Buddha-Dhamma is special and has to be seen not as a religion as religions go. With a religion one can get solace from a divine source by prayer. In Buddha-Dhamma it is very clear that one has to work out one’s own salvation. No outside source can help. Buddha-Dhamma is not a philosophy. Philosophies articulate theories and postulations that are rational and logical and appeal to the intellectual mind. But philosophies are often not verifiable or can be scientifically tested. On the other hand Buddha-Dhamma is well articulated in the beginning to be pure, in the middle to be pure and at the end to be pure and well consistent and complementary in all three stages. It leads respectively to, firstly achieving high moral attainment or virtue, then concentration and clear comprehension, and finally realization of reality or wisdom. Most of all Buddha-Dhamma  can be experienced. It is best described only as a  teaching or practice to do with a correct way of life, to reach liberation from this unsatisfactory process of birth and death and one  that can be experienced.  

The word Dhamma in Buddha-Dhamma, means the abiding laws and principles that govern the dynamics of the cosmos. This Dhamma exists today; it existed yesterday; existed during the time of Gauthama the Buddha and way before him into the infinite past. Dhamma will exist tomorrow and will continue to exist way into the infinity of the future. Therefore this Dhamma is the ultimate reality in this Cosmos.

The word Buddha refers to a title given to a special person who has reached enlightenment through ardent effort and striving to develop the qualities of Seela (virtue), Samadhi (one-pointed concentration), and Panna (experiential wisdom) to the highest possible level.  Siddartha Gauthama strived hard and reached this Buddha-hood some 2600 years ago. With this developed mind he discovered the Dhamma, the existing reality. He did not create it, but only saw it. What he saw was the nature of Dhamma; how it functions and influences; how it influences the living being; what the consequence or impact of this influence is; and the way, to cope. This is the doctrine. This is Buddha-Dhamma. Therefore one could see how special Buddha-Dhamma is.

From what Buddha discovered and  taught, we must try to understand fully the four noble truths, the laws of cause and effect and the unsatisfactory state of the Samsaric (perpetual re-becoming) process.

Bhikku Bodhi the scholar monk from US, in a Dhamma talk stated that:

“The cause for unhappiness, discontent and suffering is the tension between desire and the lack of what is desired. The two possible approaches to overcome this tension are to obtain what is desired or eliminate desire. Usually man goes for the first option by believing that happiness can be found by satisfying desire. Getting things from outside is vulnerable for failure. When they are not permanent, the loss is painful. The second option of eliminating desire is independent of external objects and therefore not vulnerable for failure. It is a happiness and inner satisfaction that can never be destroyed. Full freedom from suffering is elimination of craving and ending re-becoming.  It is the state of Nibbana, the ultimate goal of a Buddhist”.

When one sees Nibbana this way, one is encouraged to find out how it can be realized. It is this motivation and inspiration that this Post is aiming to establish.

If one is now curious about Nibbana and wants to know how this can be realized, he will first want to trust the dhamma that Buddha taught and then take up the practice step by step. The four Noble Truths that the Buddha taught consisting of Dhukka or the unsatisfactory nature of existence, the cause, the liberation or Nibbana, and the path of practice to liberation has to be fully understood..

Please see the next post on - Nibbana Part 2 for the path to practice

Post # 11 - Karma and Retribution  Part 2 

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Karma and Retribution Part 2 –Do we accept this doctrine in the way they are described in the texts?

The belief in kamma and reincarnation was prevalent in India before the days of the Buddha. However, it was the Buddha who explained in detail and formulated the doctrine of Kamma and Rebirth as found in the present Buddhist texts. 

The majority view kamma to be about either past lives or future lives and primarily concerned with the negative. They believe that - If you are poor in this life it is because you were mean in your last life, or if you are mean in this life you will be poor in the next life. Only occasionally is it suggested that kamma might have its effect sooner than that. Comments such as: “You can never escape from your kamma” imply the same thing.

Ven. Bhanthe Dhammika in his essay on Kamma and Rebirth posted on the Web states that: ‘Kamma determines the state into which a being is born. It is the chief cause of inequalities in the world. Some are born into happy circumstances, with good health, wealth, mental and physical characteristics, while some others are born into abject misery’.

Bhikkhu Bhodhi  in a talk has stated that -The bridge between the old existence and the new is, the evolving stream of consciousness. It is within this stream of consciousness that the kamma has been created through the exercise of volition; it is this same stream of consciousness, flowing on, that carries the kammic energies into the new existence; and it is again this same stream of consciousness that experiences the fruit.

The Buddha had in many instances said that: "Monks it is volition that I call kamma. For having willed, one then acts by body, speech or mind". What really lies behind all action, the essence of all action, is volition, the power of the will. It is this volition expressing itself as action of body, speech and mind what I call kamma”. Buddha taught that kamma vipāka can manifest in the present life, the next life or in subsequent lives. (ditta-dhamma vedaneeya, uppa-paditha vedaneeya, apparapariya vedaneeya)

He spoke of certain kamma having an immediate result, (ditta-dhamma vedaneeya). Presumably this refers to deeds the effect of which are experienced immediately or shortly after having been done. When you reach out and help a stranger you do not have to wait for the next life to experience the result of such a good deed. Usually the stranger’s expressions of thanks make you feel good.

The Buddha sometimes spoke of kammic consequences that are “neither unpleasant nor pleasant” (adukkham-asukkhaṁ), that is to say, the effects of such actions are ethically neutral. At other times he mentioned actions that are “ethically mixed”. He was insightful enough to know that we are sometimes “in two minds” about the choices we are about to make and motivated by a mixture of positive and negative intentions and thus will have mixed vipāka. 

According to the Buddha, Kamma is one of the universal laws that determine the state of existence and what is experienced by all sentient beings. There are also four other natural laws (Niyamas) that govern these universal processes. These universal laws are Utu Niyama:  physical order due to cause of weather, seasons etc; Bija Niyama: organic physical order - growth of plants and cells, genetic endowments etc; Kamma Niyama: results arising from volitional actions ; Dhamma Niyama: natural processes and those governed by laws of nature – such as  gravity and other natural phenomena; Citta Niyama: order of the mind, a mind determined situations, consciousness, psychic phenomena etc. Therefore everything that happens in the world is not due to kamma alone.

A kammic act is complete when intention, action and a result take place. For example, a person may think about causing injury to someone.  He or she may then act through the body to actually carry out the task. If there was only the intention, but no injury took place, there would be less kamma generated. 

In general, any intentional action through the body, speech or mind, which does harm to oneself and to others, will be unwholesome kamma. Similarly, any intentional action that produces beneficial effect would produce wholesome kamma. 

Kamma operates in a complex and dynamic manner, the result of one action undergoes changes due to subsequent actions. The result of a wholesome kamma may be lessened or neutralized altogether by unwholesome kamma  and vise versa. Similarly, the result of an intense unwholesome kamma of the past may manifest, although the person affected normally leads a virtuous life. 

Only particular types of serious Kamma (Annantariya kamma) such as harming a Buddha, killing an arahant (noble person), killing a parent or causing disharmony among the Sanga (Monastics) will produce inescapable and detrimental results.

This also means that unintentional action is not kamma. Bhikku Bodhi says that if we accidently step on some ants while walking down the street, that is not the kamma of taking life, for there was no intention to kill. If we speak some statement believing it to be true and it turns out to be false, this is not the kamma of lying, for there is no intention of deceiving.

Kamma manifests itself in three ways, through three "doors" of action. These are body, speech and mind. When we act physically the body serves as the instrument for volition. This is bodily kamma. When we speak, expressing our thoughts and intentions, that is verbal kamma, which can be performed either directly through speech or else indirectly through writing or other means of communications. When we think, plan, inwardly desire, without any outward action, that will be mental kamma. What lies behind all these forms of actions is the mind and the chief mental factor which causes the action is the volition.

The ultimate goal of a Buddhist should not be to dedicate himself /herself to acquire only wholesome  kamma in order to be reborn in a better life, but to engage in activities that lead to the complete cessation of suffering, the realization of Nibbana. 

Now in order to summarize what was said in Parts 1 and 2: 

Any kind of intentional action, whether mental, verbal or physical is regarded as Kamma. Inherent in kamma is the potentiality of producing its due effect, which operates in its own field without the intervention of any external, independent ruling agent. 

Kammic results (Kamma vipaka) are experienced. This is a reaction in accordance with the natural law of cause and effect. The result of a particular  kammic action may manifest at any time, either in the present or a future life. Kamma keeps us going through a succession of lives when the appropriate conditions are present. 

Kamma is categorized as wholesome, skillful (kusala) or unwholesome, unskillful (akusala) or neutral. It follows that wholesome kamma will produce a beneficial result and unwholesome kamma will produce a negative or detrimental effect. Neutral kamma will not produce an effect. 

In a dhamma talk, a monk once said that one may simplify this assessment of the type of kamma by naming them as –white kamma (wholesome) giving rise to white vipaka, and similarly black kamma giving rise to black vipaka.  This simple division is helpful when we try to understand kamma that are both black and white and the kamma that are neither black nor white (to be discussed later).  

Thus Kamma based on how they manifest as effects can be categorized into:

•     The Kamma that causes the particular re-becoming, or the rebirth is Janaka Kamma.
•      The Kamma that arises and gives effect in the existence that follows such new re-becoming is  Pervurthi Kamma.

In lining up to give effect to rebirth, first in line is a dominant janaka kamma. This is a strong kamma labeled as a Garuka Kamma. A serious kamma, whose effects are inevitable/unavoidable. eg. Annantariya Kamma as described earlier. The rebirth is in the hell realm for black kamma and rebirth is in a happy or in fine material abodes for white kamma. 

    When a garuka kamma is not present, next in line will be a proximate kamma (asanna kamma)- A kamma that manifests just before death. Most of the time, the proximate kamma is fashioned by the habitual actions through thoughts, words or deeds. These habitual kammas (Archinna Kamma) are those committed in this life or in previous lives.

On the other hand the pervurthi kamma that arises to give effect in the existing life, are those committed in this life, or the previous life or in a life in the past. The result of such kamma may be lessened or neutralized altogether by appropriate new kammas committed after that time.

The sum and substance of what has been said so far is that, our present existence and what we experience now are a bundle of results happening together. They are due to a bundle of kamma both black and white, accumulated up to now from this life and from many previous lives.

It is therefore possible to make right decisions regarding our actions and habitual behavior from now on to benefit from this dhamma knowledge. These right volitions can lessen or neutralize effects of black kamma or catalyze the arising of and enhancing the effects of white kamma contained in the bundle.

Buddha has said that by engaging in right actions based on right view in the noble eightfold path, which are neither black nor white (neutral) kamma, we can enter the noble path and realize the fruits which will neutralize all kamma, black or white that are due to arise in the normal course of events.

I hope that my attempt at collecting and presenting the above material has given you sufficient food for thought and motivation to further study the subject of Kamma and Retribution as taught in Buddha-Dhamma. I hope to discuss in a future Post the topic of Kammassakata Sammaditthi -the right view about Kamma and Retribution focused on Nibbana.

We are now in the position to discuss the escape from the unsatisfactory samsaric cycle. ie. to engage in activities that lead to the complete cessation of suffering, the realization of Nibbana. 

Please see the next post. Post 12 – A Concise Note on Nibbana

Post # 10 - Karma and Retribution Part 1 

Are you visiting  this Blog for the 1^st time?  If so I suggest that you read the 1^st Post on the Blog from the Archives to know about the blog, before reading on.

Karma and Retribution –Do we accept this doctrine in the way they are described in the texts?

Before looking at the Buddha’s doctrine on kamma, it will be helpful to look at the word itself. The Pāḷi word kamma, like its Sanskrit equivalent karma, is derived from the root kṛ and means to work, to act, to do, to carry out or perform.

In the Web there is a comment on this definition that: When it means to work, to act or do in the usual sense of these words, a livelihood or profession like farming, i.e doing agriculture is kasakamma,. the act of showing respect towards someone else is Añjalikamma , and a workman or labourer is a  kammakara.

But as a technical term in Buddhism, kamma has a meaning that intentional mental, verbal and bodily actions have an ethical significance and consequence. Correctly speaking, kamma, the Act as a cause, is a morally significant intentional action and vipāka the outcome, is the consequence or result of such action. When something negative or unwelcome happens to someone nowadays they say: “It’s my bad kamma.” But more correctly they should say: “I’m experiencing a bad vipāka.” or “I’m experiencing the results of bad kamma.”

The importance of intention, volition or will, in kamma can be understood by asking whether plunging a knife into someone would be a good or a bad act. Most people would say it would be bad. In fact, they would probably consider it to be a criminal act. But a Buddhist would answer: “It depends?  The person wielding the knife could be a surgeon performing a life-saving operation on a patient, or on the other hand a gangster attacking a hapless victim in a dark alley. It is the intention behind an act that gives it its ethical quality”.

One may wonder about the wider implications of kamma, which may be regarded without applying any context of religious belief. Indeed, it may be easier to understand the implication of kamma by seeing it as simple cause and effect. If you were to harbour unskillful thoughts, such as anger and hatred, it is inevitable that you would turn to unskillful speech, such as malicious, gossiping and lying speech. This would eventually cause hurt and suffering to the object of your hatred. Once you have established yourself as a malicious gossip or one who causes harm to others, it is likely that you may be alienated from your social circle and will eventually find yourself alone and the victim of malicious gossip. In this way, if you perform an unskillful karmic action you will eventually suffer the effects of this action.

A western researcher on Buddhist studies has posted a statement in the Web which says that:-  “Although most westerners have heard of karma, there's still a lot of confusion about what it means. For example, many seem to think that karma is only about being rewarded or punished in a next life. To be sure, you can find Buddhist teachers who will tell you that karma is all about good or bad rebirth. But if you dig deeper, a different picture emerges”.

Due to the highly personal nature of kamma, it is important to note that there are five conditions that alter the weight or significance of the kamma generated.  If your actions are performed repeatedly, they are more significant. The presence or absence of regret in performing an action changes the weight of the kamma. When an action is performed on those who possess extraordinary qualities, such as a Buddha (an enlightened being), the karmic weight is increased. If the action is performed on someone who has been particularly helpful to you in the past, such as a parent or a teacher, the karmic weight is increased (annantariya kamma). When the action is done with great determination or with strong intent the karmic weight is increased.

In Buddhist terms although we may not always experience the effects of our skillful or unskillful kamma in this life (this is not the rule and exceptions also are known) we will experience the effects of our kamma in future rebirths. A higher accumulation of skillful kamma will lead to more comfortable rebirths, whereas a higher stockpile of unskillful kamma will result in a less comfortable rebirth.

A BBC commentary on Karma and Buddhism; which I expect relate to western perceptions on this subject and how  they may be seeing kamma, states that – ‘all creatures are caught in samsara – the endless chain of birth, death and rebirth. That which determines our capture in this chain is our karma, past and present. Past karma has an effect on our present situation in life and the difficulties or advantages we have experienced, and this karmic cause-and-effect is entirely our own fault and responsibility, not at the whim of any divine being.

 

The law of karma is a law of cause and effect, or an understanding that every deed produces fruit. In Buddhism, karma is not a cosmic criminal justice system. There is no intelligence behind it that is rewarding or punishing. It's more like a natural law. Karma is created by the intentional acts of body, speech, and mind. Only acts pure of greed, hatred and delusion do not produce karmic effects’.

 

As we know, kamma can be divided into two main types – skillful and unskillful – and each intentional action that we take will bring about a similarly skillful or unskillful effect in time. All of our unskillful kamma comes from the three fires that are inherent in our nature: greed, hatred, and ignorance. It is possible to extinguish these fires through mindfulness and selflessness.

 

In accepting that we are unlikely to achieve this entirely in this life without recourse to a monastic routine, it is important to note that we can perform some skillful actions despite the inherent tendency to act unskillfully. Skillful actions often derive from giving, be it the giving of material things such as money etc., or in spiritual actions such as giving hope or kindness and goodwill etc.  Buddhists see that there are three doors through which we act and generate kamma: body, speech, and mind. In accordance with this system we generate skillful or unskillful kamma even from thinking of performing wholesome or unwholesome actions.

 

There is a third type of kamma that may also be noted; this is neutral karma – kamma that is free of intent and has little moral implication. Examples of this may include breathing and walking etc..

The most widespread misunderstanding about kamma is the idea that everything that happens to the individual is due to ethical or unethical deeds they did in the past. Breaking a leg, being poor or similar misfortune, it is asserted, are all due to having done morally bad things in the past. On the other hand, having good looks, winning a lottery or getting a raise etc. is supposedly due to having done something good.

There are sound reasons for rejecting such beliefs. If everything that happens to an individual is due to something they did in the past then logically their whole life must be pre-determined. They would not be able do or refrain from doing anything because the course of their whole life would be fixed beforehand. If they were good it would not be due to any choice or effort on their part, but because of something done in an earlier life, and so on.  If this were true there would have been no need for the Buddha to teach the Noble Eightfold Path because it would be impossible to practice any of its steps unless past kamma made it possible.

The Buddha has said that disease and physical afflictions can have a variety of causes, of which kamma is only one. Some sickness is caused by an imbalance in the bodily functions, some by carelessness, some by accidents, and some are caused by climatic changes. In several other discourses he identified poor diet and overeating as causes of physical afflictions.

Kammic Inevitability

Another popular misunderstanding, related to this is that kammic consequences have to be borne. According to this notion we are fated to experience the vipāka of whatever kamma we have done. For example, if someone commits murder it is inevitable that he/she will be murdered in the next life. We can call this notion kammic inevitability.

Let us see what the Buddha has to say about this. The Buddha sometimes seems to have subscribed to the idea of kammic inevitability.  But in many discourses it is clear that he does not. In one of these he said that an immoral or negative deed done by someone whose character is predominantly virtuous would have a much weaker effect than it would have otherwise. Conversely, a few virtuous deeds done by someone whose character was predominantly immoral would not make a significant difference to the negative effects consequent on the habitual actions. Clearly, a kammic deed does not necessarily have a vipāka of identical strength, but rather can be modified or “diluted” by the general quality of the mind or by subsequent actions.

The Buddha has said that someone born into very disadvantaged circumstances (because of negative past kamma) could, because of the good they did subsequently, even attain enlightenment. Again this confirms that negative kamma from the past can be checked or dissipated by positive actions in the present.

This is where our hopes lie and where we make the right decisions regarding our actions and habitual behavior from now on.

See more discussion on the subject and what we should necessarily be doing from now on, in the next Post on:  Kamma and Retribution Part 2 

Post # 9 - Rebirth - Part 3 

Are you visiting  this Blog for the 1^st time?  If so I suggest that you read the 1^st Post on the Blog from the Archives to know about the blog, and then read Rebirth Part 1, in Post 7, and Rebirth Part 2 in Post 8 before reading on.

Rebirth and Karma – how we should see them (Part 3)

From Parts 1 and 2 on rebirth in the previous posts, you would have got some understanding of the process of Rebirth as taught in Buddha Dhamma. These posts generally attempted to highlight some salient points on this important topic for creating sufficient interest in the keen learner.  It is hoped that this exposure will motivate them to access more such material and seek more opportunities to get a better understanding of this subject. This would help them to dispel any doubts or uncertainties there may be on this important subject, which can be considered as one of the supporting pillars of Buddhist practice. 

The extracts from statements made by eminent scholars of Buddha Dhamma given below show more evidence for the validity of the doctrine of Rebirth.

Bhanthe Dhammika in his essays on Kamma and Rebirth in Buddhism states as follows:

According to the Buddha, the continual process of being born, dying and being born again, which he called ‘Samsara’ is fraught with pain and suffering. Even if in this life we were able to avoid all the pain and distress that existence is susceptible to, there is no guarantee that we will be able to avoid it in the next. Thus the ultimate goal of the Buddha’s teaching is to stop being reborn.

There are three ideas about what happens after death. Materialism says that we cease to exist. The major theistic religions maintain that we go to either everlasting paradise or damnation according to our beliefs and/or our actions. Jainism, and some versions of Hinduism and several minor religions and spiritual movements say that at death we reincarnate. In Buddhist teaching, there is a re-becoming. The terms the Buddha used for rebirth are “re-becoming” ( punabbhava), or sometimes “existence after existence” (bhavabhavam).

How does rebirth take place? According to the Buddha, conventional death can be said to have occurred when vitality (āyu), heat (usmā) and consciousness (viññāṇa) leave the body. An individual who has developed meditation and purified his/her mind to a very high level can apparently have a degree of awareness over the process of rebirth. Although such abilities are rare and not accessible to the vast majority of people, they are still worth mentioning. Rebirth is a process that usually takes place unconsciously and apart from the individual’s will. However, some individuals are apparently able to be conscious and be fully aware (sampajanna) during the whole process.

Let us now examine some interpretations and development of views  of the Buddha’s doctrine of kamma and rebirth by some Dhamma Scholars. Some of these opinions may seem even to distort the doctrine rather than be in harmony with it, so you are advised to be careful and sharp.

Bhanthe Dhammika says that:

“While the Buddha understood the mind to be a “flow” or “stream” of mental events (viññāṇasota), later thinkers interpreted  that it was actually a string of individual thought moments (cittavīthi) arising and passing away with great rapidity.

Later still, the theory developed that the last of these thought moments (cuticitta) before a person dies will, not condition, but determine their next life.

The theory of the importance of the last thought moment is not mentioned in any of the Buddha’s discourses or even in the later Abhidhamma Piṭaka. The Tipiṭaka records many occasions where the Buddha counseled people who were either dying or critically ill and yet he never brought up the idea of the last thought moment, the most appropriate time to do so one would think.

Mahānāma once confided in the Buddha his anxiety about dying at a time when his mind was confused and bewildered (musati), thinking it might result in him having a negative rebirth. The Buddha reassured him that because he had developed various spiritual qualities for a long time, he had nothing to fear that such a thing would happen.

The theory of the importance of the supposed last thought moment first appears in an undeveloped form in the Milindapañha (approx. 1^st century BCE) which says: ‘If someone did unskillful things for a hundred years but at the time of death was mindful for one moment of the Buddha, he would be reborn amongst the gods’.

By the time the Visuddhimagga was composed (5^th century CE), this idea had been worked out in detail and had come to be considered orthodox in Theravada (Vism.458-60). Apart from not having been taught by the Buddha, there are several philosophical, ethical and logical problems with the theory that the last thought moment is the deciding factor in one’s circumstances in the next life.

If a person had lived a relatively good life but in the anxiety and confusion just preceding their death they had some negative thoughts they would, according to this theory, have a negative rebirth. Likewise, one could have lived an immoral and dissolute life but pass away with ease and in peace and therefore have an advantageous rebirth.

This negates the whole idea of kamma, the teaching that the sum total of our intentional thoughts, speech and actions condition our future, both in this life and the next. Further, it is very difficult to understand how just one or two thought moments, each of them supposedly a millisecond long (khaṇa), can cancel out perhaps many years of good or evil thoughts, speech and actions.

This theory also fails to take into account causation. If everything is conditioned, and the Buddha taught that it is, then the last thought moment must be conditioned by the second last thought moment which in turn must be conditioned by the third last thought moment, etc. This means what we are thinking, saying and doing right now will have an impact on what is in our minds at the time we die. Therefore, to emphasize the last thought moment is to give exaggerated significance to the effect and neglect the cause or causes, i.e. how one is living here and now”.

I thought of bringing forth some of these conflicting interpretations also, which could well be part of many dhamma talks, in order that we have a breadth of views to consider when we make our own decisions of how we would commit ourselves to a quality practice to achieve good results.

A document attributed to London Buddhist Vihara on Kamma and Rebirth indicates that ‘The Buddha has said that one of the fundamental characteristics of existence is its transient nature (impermanence). All things are in a perpetual state of change and nothing exists permanently’.

This remarkable insight is confirmed by modern physics by observing the behaviour of matter at sub-atomic level, where the fundamental particles of matter are seen to exist only momentarily and disappear. The ever changing nature is particularly true of our bodies, where millions of cells die every minute and are replenished continuously.

A sentient being (this includes animals), according to Buddha, is an ever changing, interdependent process of mind and body (nama-rupa). Therefore a permanent soul cannot exist in this ever-changing mind-matter continuam. 

Absence of a permanent soul or entity (anatta) is one of the three fundamental characteristics of existence. Hence Buddhists use the term rebirth/rebecoming in preference to reincarnation, as there is no transmigration of a soul. The conventional death is just one phase of this continuous cycle of existence, linking our present life and the next, and is a direct result of our accumulated kamma.

The past accumulated kamma acts in a subtle way to condition the new life. A person who has acquired wholesome kamma may well be born into happy circumstances, enjoying good health, wealth and family connections. Although the inherited genes from parents play an important part in determining physical and some mental characteristics, kamma may be considered as the driving force. It may well be that rebirth to particular parents was the appropriate result of past kamma.

Then there is another issue regarding re-becoming/rebirth that comes up in analytical discussions. Who is doing the Kamma and who is experiencing the effect?

If there is no permanent soul, how does one life link to another? It is said to be due to the momentum of the accumulated kamma resulting in the continuation of the 'stream of consciousness'. Re-birth is simply a continuation of this process. This is explained in terms of a famous simile of the flame. A candle or oil lamp burns because of the conditions determining the ignition and burning. At every successive moment the flame uses a new part of the un-burnt wick, new oil or wax and a new part of air. So is the flame at this moment the same as the one in the moment before? Although the new flame apparently retains all the characteristics of the previous flame it is essentially different and new born. Our life in this continuum may be seen like this from moment to moment. Then if one were to light a flame from a flame already burning but about to go out, what has been passed on? Is the new flame the same as the old one or different? It may be argued that at death the new life inherited all the characteristics from the old life, while being different from the old.

Using modern terminology, some might say rebirth is a result of an energy transfer from the existing life to the new. However one has to be cautious in using such terminology, as the term energy has a specific meaning in modern science. What is becoming apparent is that consciousness and related phenomena such as rebirth and kamma cannot be explained in terms of the laws of classical physics as we understand them now.

The Buddha emphasized that birth as a human being is precious, and provides the best opportunity for highest development of the mind leading to the attainment of Nibbana. According to the texts, there are 31 planes of existence where beings exist in the universe. Human plane is just one of them. Planes of existence below human are classed as woeful states. Beings born into such planes are unable to acquire wholesome kamma due to the nature of their unhappy state. Therefore these beings may remain trapped in those planes until the unwholesome kamma that caused the birth is exhausted.

On the other hand, beings born into higher planes than human are said to enjoy blissful existence and thoughts of release from the cycle of existence are furthest from their minds. The human plane provides a more balanced environment, where beings experience both happiness as well as unhappiness. These beings therefore are able to, if they wish and with right effort, enter the path to liberation.

Please await the next post (Post 10) on ‘Karma and Retribution’ to complete the discussion.