CHAPTER 21
NATURE OF KAMMA
"As you sow the seed so shall you reap the
fruit."
-- SAMYUTTA NIKA4YA
Is
one bound to reap all that one has sown in just proportion?
Not necessarily! In the Anguttara Nikāya the
Buddha states:
"If any one says that a man must reap according
to his deeds, in that case there is no religious life nor is an
opportunity afforded for the entire extinction of sorrow. But if any one
says that what a man reaps accords with his deeds, in that case
there is a religious life and an opportunity is afforded for the entire
extinction of sorrow.
[1]"
In Buddhism therefore there is every
possibility to mould one's Kamma.
Although it is stated in the Dhammapada
[2] that "not in
the sky, nor in mid-ocean nor entering a mountain cave is found
that place on earth, where abiding one may escape from (the consequence
of) an evil deed," yet one is not bound to pay all the arrears of past
Kamma. If such were the case, emancipation would be an impossibility.
Eternal suffering would be the unfortunate result.
One is neither the master nor the servant of
this Kamma. Even the most vicious person can by his own effort become the
most virtuous person. We are always becoming something and that something
depends on our own actions. We may at any moment change for the better or
for the worse. Even the most wicked person should not be discouraged or
despised on account of his evil nature. He should be pitied, for those who
censure him may also have been in that same position at a certain stage.
As they have changed for the better he may also change, perhaps sooner
than they.
Who knows what good Kamma he has in store for
him? Who knows his potential goodness?
Angulimāla,
a highway robber and the murderer of more than a thousand of his brethren
became an Arahant and erased, so to speak, all his past misdeeds.
Ālavaka,
the fierce demon who feasted on the flesh of human beings, gave up his
carnivorous habits and attained the first stage of Sainthood.
Ambapāli,
a courtesan, purified her character and
attained Arahantship.
Asoka,
who was stigmatised Canda (wicked), owing to his ruthlessness in
expanding his Empire, became Dharmāsoka, or Asoka the Righteous,
and changed his career to such an extent that today "Amidst the tens of
thousands of names of monarchs that crowd the columns of history, their
majesties and graciousnesses, serenities royal highnesses and the like the
name of Asoka shines, and shines almost alone, a star.
[3]"
These are few striking examples which serve to
show how a complete reformation of character can be effected by sheer
determination.
It may so happen that in some cases a lesser
evil may produce its due effect, while the effect of a greater evil may be
minimised.
The Buddha says:
"Here, O Bhikkhus, a certain person is not
disciplined in body, in morality, in mind, in wisdom, has little good and
less virtue, and lives painfully in consequence of trifling misdeeds. Even
a trivial act committed by such a person will lead him to a state of
misery.
"Here, O Bhikkhus, a certain person is
disciplined in body, in morality, in mind, in wisdom, does much good, is
high-souled and lives with boundless compassion towards all.
"A similar evil committed by such a person
ripens in this life itself and not even a small effect manifests itself
(after death), not to say of a great one.
[4]
"It is as if a man were to put a lump of salt
into a small cup of water. What do you think, O Bhikkhus? Would now
the small amount of water in this cup become saltish and undrinkable?
"Yes, Lord.
"And why?
"Because, Lord, there was very little water in
the cup, and so it became saltish and undrinkable by this lump of salt.
"Suppose a man were to put a lump of salt into
the river Ganges. What think you, O Bhikkhus? Would now the river Ganges
become saltish and undrinkable by the lump of salt?
"Nay, indeed, Lord.
"And why not?
"Because, Lord, the mass of water in the river
Ganges is great, and so it would not become saltish and undrinkable.
"In exactly the same way we may have the case
of a person who does some slight evil deed which brings him to a state of
misery, or, again, we may have the case of another person who does the
same trivial misdeed, yet he expiates it in his present life. Not even a
small effect manifests itself (after death), not to say of a great one.
"We may have the case of a person who is cast
into prison for the theft of a half-penny, penny, or for a hundred pence
or, again, we may have the case of a person who is not cast into prison
for a half-penny, for a penny, for a hundred pence.
"Who is cast into prison for a half-penny, for
a penny, or for a hundred pence? Whenever any one is poor, needy and
indigent, he is cast into prison for a half-penny, for a penny, or for a
hundred pence.
"Who is not cast into prison for a half-penny,
or for a penny, or for a hundred pence?
"Whenever any one is rich. wealthy, and
affluent, he is not cast into prison for a half-penny, for a penny, for a
hundred pence.
"In exactly the same way we may have the case
of a person who does some slight evil deed which brings him to a state of
misery, or again we may have the case of another person who does the same
trivial misdeed, and expiates it in the present life. Not even a small
effect manifests itself (after death), not to say of a great one.
[5]"
Cause of Adverse Results
Good begets good, but any subsequent regrets on
the part of the doer in respect of the good done, deprive him of the due
desirable results.
The following case may be cited in
illustration:
On one occasion King Pasenadi of Kosala
approached the Buddha and said:
"Lord, here in Sāvatthi a millionaire
householder has died. He has left no son behind him, and now I come here,
after having conveyed his property to the palace. Lord, a hundred lakhs in
gold, to say nothing of the silver. But this millionaire householder used
to eat broken scraps of food and sour gruel. And how did he clothe
himself? For dress he wore a robe of coarse hemp, and as to his coach, he
drove in a broken-down cart rigged up with a leaf-awning."
Thereupon the Buddha said:
"Even so, O King, even so. In a former life, O
King, this millionaire householder gave alms of food to a Pacceka Buddha
called Tagarasikhi. Later, he repented of having given the food, saying
within himself: 'It would be better if my servants and workmen ate the
food I gave for alms.' And besides this he deprived his brother's only son
of his life for the sake of his property. And because this millionaire
householder gave alms of food to the Pacceka Buddha Tagarasikhi, in
requital for this deed, he was reborn seven times in heavenly blissful
states. And by the residual result of that same action, he became seven
times a millionaire in this very Sāvatthi.
"And because this millionaire householder
repented of having given alms, saying to himself: It would be better if my
servants and workmen ate the food. Therefore as a requital for this deed,
he had no appreciation of good food, no appreciation of fine dresses, no
appreciation of an elegant vehicle, no appreciation of the enjoyments of
the five senses.
"And because this millionaire householder slew
the only son of his brother for the sake of his property, as requital for
this deed, he had to suffer many years, many hundreds of years, many
thousands of years, many hundreds of thousand of years of pain in states
of misery. And by the residual of that same action, he is without a son
for the seventh time, and in
consequence of this, had to leave his property to the royal treasury.
[6]"
This millionaire obtained his vast fortune as a
result of the good act done in a past birth, but since he repented of his
good deed, he could not fully enjoy the benefit of the riches which Kamma
provided him.
Beneficent and Maleficent Forces
In the working of Kamma it should be understood
that there are beneficent and maleficent forces to counteract and support
this self-operating law. Birth (gati), time or conditions (kāla),
personality or appearance (upadhi) and effort (payoga) are
such aids and hindrances to the fruition of Kamma.
If, for instance, a person is born in a noble
family or in a state of happiness, his fortunate birth will sometimes
hinder the fruition of his evil Kamma.
If, on the other hand, he is born in a state of
misery or in an unfortunate family, his unfavourable birth will provide an
easy opportunity for his evil Kamma to operates.
This is technically known as Gati Sampatti
(favourable birth) and Gati Vipatti (unfavourable birth).
An unintelligent person, who, by some good
Kamma, is born in a royal family, will, on account of his noble parentage,
be honoured by the people. If the same person were to have a less
fortunate birth, he would not be similarly treated.
King Dutthagamani of Ceylon, for instance,
acquired evil Kamma by waging war with the Tamils, and good Kamma by his
various religious and social deeds. Owing to his good Reproductive Kamma
he was born in a heavenly blissful state. Tradition says that he will have
his last birth in the time of the future Buddha Metteyya. His evil Kamma
cannot, therefore, successfully operate owing to his favourable birth.
To cite another example, King Ajātasattu, who
committed parricide, became distinguished for his piety and devotion later
owing to his association with the Buddha. He now suffers in a woeful state
as a result of his heinous crime. His unfavourable birth would not
therefore permit him to enjoy the benefits of his good deeds.
Beauty (Upadhi Sampatti), and ugliness
(Upadhi Vipatti) are two other factors that hinder and
favour the working of Kamma.
If, by some good Kamma, a person obtains a
happy birth but unfortunately is deformed, he will not be able fully to
enjoy the beneficial results of his good Kamma. Even a legitimate heir to
the throne may not perhaps be raised to that exalted position if he
happens to be physically deformed. Beauty, on the other hand, will be an
asset to the possessor. A good-looking son of a poor parent may attract
the attention of others and may be able to distinguish himself through
their influence.
Favourable time or occasion and unfavourable
time or occasion (Kalā Sampatti and Kalā Vipatti) are two
other factors that effect the working of Kamma; the one aids, and the
other impedes the working of Kamma.
In the case of a famine all without exception
will be compelled to suffer the same fate. Here the unfavourable
conditions open up possibilities for evil Kamma to operate. The favourable
conditions, on the other hand, will prevent the operation of evil Kamma.
Of these beneficent and maleficent forces the
most important is effort (Payoga). In the working of Kamma effort
or lack of effort plays a great part. By present effort one can create
fresh Kamma, new surroundings, new environment, and even a new world.
Though placed in the most favourable circumstances and provided with all
facilities, if one makes no strenuous effort, one not only misses golden
opportunities but may also ruin oneself. Personal effort is essential for
both worldly and spiritual progress.
If a person makes no effort to cure himself of
a disease or to save himself from his difficulties, or to strive with
diligence for his progress, his evil Kamma will find a suitable
opportunity to produce its due effects. If, on the contrary, he endeavours
on his part to surmount his difficulties, to better his circumstances, to
make the best use of the rare opportunities, to strive strenuously for his
real progress, his good Kamma will come to his succour.
When ship-wrecked in deep sea, the Bodhisatta
Mahā Jānaka made a great effort to save himself, while the others prayed
to the gods and left their fate in their hands. The result was that the
Bodhisatta escaped while the others were drowned.
These two important factors are technically
known as Payoga Sampatti and Payoga Vipatti.
Though we are neither absolutely the servants
nor the masters of our Kamma, it is evident from these counteractive and
supportive factors that the fruition of Kamma is influenced to some extent
by external circumstances, surroundings, personality, individual striving,
and the like.
It is this doctrine of Kamma that give
consolation, hope, reliance, and moral courage to a Buddhist.
When the unexpected happens, difficulties,
failures, and misfortunes confront him, the Buddhist realizes that he is
reaping what he has sown, and is wiping off a past debt. Instead of
resigning himself, leaving everything to Kamma, he makes a strenuous
effort to pull out the weeds and sow useful seeds in their place, for the
future is in his hands.
He who believes in Kamma, does not condemn even
the most corrupt, for they have their chance to reform themselves at any
moment. Though bound to suffer in woeful states, they have the hope of
attaining eternal peace. By their deeds they create their own hells, and
by their own deeds they can also create their own heavens.
A Buddhist who is fully convinced of the law of
Kamma does not pray to another to be saved but confidently relies on
himself for his emancipation. Instead of making any self-surrender, or
propitiating any supernatural agency, he would rely on his own will-power
and work incessantly for the weal and happiness of all.
This belief in Kamma, "validates his effort and
kindles his enthusiasm," because it teaches individual responsibility.
To an ordinary Buddhist Kamma serves as a
deterrent, while to an intellectual it serves as an incentive to do good.
This law of Kamma explains the problem of
suffering, the mystery of the so-called fate and predestination of some
religions, and above all the inequality of mankind.
We are the architects of our own fate. We are
our own creators. We are our own destroyers. We build our own heavens. We
build our own hells.
What we think, speak and do, become our own. It
is these thoughts, words, and deeds that assume the name of Kamma and pass
from life to life exalting and degrading us in the course of our
wanderings in Samsāra.
Says the Buddha--
"Man's merits and the sins he here hath
wrought:
That is the thing he owns, that takes he hence,
That dogs his steps, like shadows in pursuit.
Hence let him make good store for life elsewhere.
Sure platform in some other future world,
Rewards of Virtue on good beings wait.
[7]"
[1]
Anguttara Nikāya, part i. 249. See Warren, Buddhism in
Translation, p. 218.
[2] v. 127
[3] H. G. Wells -
Outline of History.
[4] The reference
here is to an Arahant who is not subject to any future sorrow.
[5] Anguttara Nikāya
pt. i. p. 249 -- See Warren, Buddhism in Translation, p.
227.
[6] Samyutta Nikāya,
pt. i, p. 91. See Warren, Buddhism in Translation, p. 296, and
Grimm, The Doctrine of the Buddha, p. 248.
[7] H. G. Wells -
Outline of History.
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