កម� Karma

Definition of Karma

Karma (Sanskrit) or Kamma (Pāli) means "action" or "doing"; whatever one does, says, or thinks is a karma.

In Buddhism, the term karma is used specifically for those actions which spring from the intention (cetanā) of an unenlightened being.

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What is Karma?

In the Nibbedhika Sutta, the Buddha said:

"Intention (cetanā) I tell you, is kamma. Intending, one does kamma by way of body, speech, & mind.”

Cetanā means volition or intention. Only volitional action is called Karma.

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Fruit or Result of Karma

The Buddha spoke of wholesome actions (kusala-kamma) that result in happiness, and unwholesome actions (akusala-kamma) that result in unhappiness.

These bring about a fruit (phala) or result (vipāka), either within the present life, or in the context of a future rebirth.

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Comprehension of Kamma

Good or wholesome actions produce good results

Evil or unwholesome actions produce bad results

Action causes Reaction

‘Volition’ in itself is ‘Action’

Present circumstances are reactions of the past actions

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‘Kamma’ is not enforced by any mysterious power

‘Kamma’ is a ‘Natural Law’ (like ‘Law of Gravitation’)

Not everything that happens is the result of ‘Kamma’

We shall be responsible for our own actions.

Comprehension of Kamma…

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WHAT IS "GOOD" AND "BAD" KARMA?

Good karma is determined by good intentions such as compassion, loving-kindness, and wisdom. Bad karma is called when it arises based on three defilements--anger, greed, and delusion.

"All the suffering of this world arises from a wrong attitude. The world is neither good or bad. It is only the relation to our ego that makes it seem the one or the other.” Lama Anagorika Govinda

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Unwholesome Action (Akusala Kamma)

There are ten types of unwholesome actions which classified into three categories:

Three types of bodily actions:

(1) Killing of living beings, (2) Stealing, and (3) Unlawful sexual intercourse.

These bodily deeds correspond to the first three of the Five Precepts for people to follow.

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Four types of verbal actions:

(1) Lying, (2) Slander and tale-bearing, (3) Harsh speech, and (4) Frivolous and meaningless talk.

Except for lying, the other unwholesome deeds performed by speech may be viewed as extensions of the Fourth Precept.

Unwholesome Action (Akusala Kamma) …

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Three types of mental actions:

(1) Covetousness, or eagerly desirous especially of things belonging to others,

(2) Ill-will, and

(3) Wrong view.

These three deeds correspond to the three evil roots of greed, hatred and delusion.

Unwholesome Action (Akusala Kamma) …

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Wholesome Action (Kusala Kamma)

In contrast, there are ten types of wholesome actions as well:

Three types of bodily actions:

(1) Not Killing of living beings, (2) Not Stealing, and (3) Avoiding Unlawful sexual intercourse.

These bodily deeds correspond to the first three of the Five Precepts for people to follow.

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Four types of verbal actions:

(1) Not Lying,

(2) Not Slander and tale-bearing,

(3) Not using Harsh speech, and

(4) Not using Frivolous and meaningless talk.

Wholesome Action (Kusala Kamma) …

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Three types of mental actions:

(1) Uncovetousness, (2) Good-will, and (3) Holding right view.

These three deeds correspond to the three wholesome roots of compassion, loving-kindness and wisdom.

Wholesome Action (Kusala Kamma) …

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Ten Meritorious Deeds Charity

Morality

Mental culture

Reverence or respect

Service in helping others

Sharing merits with others

Rejoicing in the merits of others

Preaching and teaching the Dhamma

Listening to the Dhamma

Holding right views

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WHAT IS NEEDED FOR KARMA TO RIPEN?

A previous action, or karmic potential.

Conditions: the circumstances must be available before I can undergo a specific result (vipāka).

A deluded mind. Without delusions in our mind, we will never experience the results of previous actions. This happens to Arhats and Buddhas; their minds have been purified from delusions, and they are beyond the realm of karma.

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WHAT DECIDES THE SEVERITY OF THE RESULTS?

The severity of the results of our actions depends on various factors:

Our intention or motivation - the intention is the most important aspect by far, as karma is mainly connected to the intention of the action, be it positive or negative.

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WHAT DECIDES THE SEVERITY OF THE RESULTS? Con.

The nature of the action: obviously, gossiping is less severe than killing.

The actual deed: whether we kill in self-defence or sadistically torture someone to death does make a difference, usually this directly related to intention.

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WHAT DECIDES THE SEVERITY OF THE RESULTS? Con.

The basis or object: it does make a difference whether we kill our mother or an ant.

Repetition: how often do we repeat the action, which reinforces the habit, and makes even killing feel less negative.

Doing the reverse: if we always behave negatively to others and never try to do any good, consequences will be severe.

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THE FOUR LAWS OF KARMA

Results are similar to the cause. Positive actions have happiness as a result; "negative" actions lead to suffering as a result.

No results without a cause. As is obvious within science, things do not just appear out of nothing.

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THE FOUR LAWS OF KARMA Cont.

Once an action is done, the result is never lost. Similarly as above, things do not just disappear into nothing.

Karma expands. Once we have an imprint of an action in our mind, it tends to be habit-forming. As is often said in wars for example, killing the first enemy is tough, but after a handful, one quickly loses count and it becomes "normal”.

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WHAT CAN I DO TO REMOVE PREVIOUS NEGATIVE KARMA?

To avoid having negative thoughts that lead to negative actions in the future, we need to observe and control our own thoughts and behaviour, and destroy our negative attitudes.

Similarly, we can observe/study (meditate) our own mind and encourage positive thoughts that lead to positive actions.

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WHAT CAN I DO TO REMOVE PREVIOUS NEGATIVE KARMA? Con.

We can avoid negative karmic seeds to ripen by purifying it, using the four powers of purification (see below). Although this does not eliminate the negative karmic actions, it can avoid the results to occur.

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THE FOUR POWERS OF PURIFICATION

Power of the Object: One should should take refuge in Three Jewels (Buddha, Dharma and Sangha) and practice compassion to all sentient beings.

Power of Regret: This should not be senseless guilt or self-recrimination, which are said to be useless emotional torture.

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THE FOUR POWERS OF PURIFICATION Con.

Power of Promise: As a logical consequence of the above, one should promise not to repeat these negative actions.

Power of Practice: Basically any positive action with a good motivation can be used as practice.

The most essential mental factor that one requires is sincerity or honesty with oneself. When one wants to purify past negative karma, one has to do some action with the correct motivation.

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"Countless rebirths lie ahead, both good and bad. The effects of karma (actions) are inevitable, and in previous lifetimes we have accumulated negative karma which will inevitably have its fruition in this or future lives. Just as someone witnessed by police in a criminal act will eventually be caught and punished, so we too must face the consequences of faulty actions we have committed in the past, there is no way to be at ease; those actions are irreversible; we must eventually undergo their effects.”

His Holiness the Dalai Lama

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Rebirth

It is often referred to as walking the wheel of life (samsara). It is the process of being born over and over again in different times and different situations, possibly for many thousand times.

As long as there is anger, greed, and delusion, and as long as passions are not extinguished, we generate karma.

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Because we eventually accumulate unmaterialised karma, there is a next lifetime in which the accumulated karma will take form. Only when all accumulated karma is realised and the generation of new karma is calmed, one can enter the stream that leads to Nirvana. This process continues until Nirvana is reached, which signifies the cessation of rebirth and, hence, the end of suffering.

Rebirth (con.)

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Karma with Regard to Time of the Effects

Immediately Effective Karma (ditthadhammavedaniya Karma)

Subsequently Effective Karma (uppapajjavedaniya Karma)

Indefinitely Effective Karma (aparapariyavedaniya Karma)

Defunct or Ineffective Karma (ahosi Karma) 28

Karma With regard to potency

Weighty kamma (garuka kamma) — that which produces its results in this life or in the next for certain, namely, the five heinous crimes (anantariya-kamma)

Proximate kamma (āsanna kamma) — that which one does or remembers immediately before the dying moment.

Habitual kamma (āciṇṇa kamma) — that which one habitually performs and recollects and for which one has a great liking.

Reserve kamma (kadattā kamma) — refers to all actions that are done once and soon forgotten.

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"I am the owner of my karma. I inherit my karma. I am born of my karma. I am related to my karma. I live supported by my karma. Whatever karma I create, whether good or evil, that I shall inherit.” Buddha

I AM THE OWNER

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yaTisM vb,et BICM taTisM lPet plM

បុគ�លសបបេ្រពះនវព រែមងបពនល

បនរេ្របឡម់ះ កវ។

One reaps what one sows.

The Law of Karma

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No Place to Hide

Not in the sky, nor in the middle of the ocean, nor in the cave of a mountain, is there a place, where one may escape from the consequences of evil deed. (Dhammapada)

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Control Just One Thing

If we can control just one thing, that is our mind, we shall enjoy the human happiness, the celestial happiness and the supreme happiness of Nibbana. Buddha

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References

Kamma, The Real Creator by Dr. Mehm Tin Mon

http://viewonbuddhism.org/karma.html

http://en.wikipedia.org/wiki/Karma_in_Buddhism

http://www.thebigview.com/buddhism/karma.html

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Thank You! 35