Karma - the law of cause and effect
Manjari Peiris
BUDDHISM: Every cause has an effect and in the language of science,
karma is called the law of cause and effect.
The Buddha in standing posture Madavacciya, Anuradhapura
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According to Dhammpada, the mind is the chief (forerunner) of all
good and bad states. If you speak or act with a bad mind, unhappiness
will follow you just as the wheel that follows the hoof of the ox.
Similarly if you speak or act with a good mind, happiness too will
follow you like the shadow that never leaves you.
A person moves mentally or physically. His or her motion is action.
The repetition of actions is habit and thus habit becomes one's
character. Karma is simply action and in Buddhism, this process is
called karma.
"Karma is volition," says the Buddha, meaning both good and bad
mental action. It is not an entity, but a process of action, energy and
force. It is our own doings reacting on ourselves. A person experiences
pain and happiness as results of his or her own deeds, words and
thoughts reacting on themselves. Our own deeds, words and thoughts
produce our propensity and failure, happiness and misery.
Since there is no hidden mediator directing or administering rewards
and punishments, Buddhists should not rely on prayer to some
supernatural forces to influence karmic results. The Buddha admonished
that karma is neither predestination nor determinism imposed on us by
some mysterious, unknown powers or forces to which we must in vain offer
ourselves.
We are the results of what we were and we will be the result of what
we are. Similarly we are not absolutely what we were, and we will not
continue to remain as what we are. The Buddha showed that if everything
is fixed and determined, then there would not be free will and no moral
or spiritual life.
Thus we would merely be the slaves of our past. Similarly if
everything is undetermined, then there can be no cultivation or moral
and spiritual growth. The Buddha admonished to understand karma as
neither strick determinism nor absolute indeterminism, but an
interaction of both. This is the truth of the Middle Path.
There are misinterpretations in relation to karma and they are
explained in Anguttara Nikaya. The wise should investigate and abandon
them. They are:
1. The belief that everything is a result of acts in previous lives;
2. The belief that everything is the result of what is willed by a
Supreme Creator.
3. The belief that everything arises without reason or cause.
If a person possesses an evil character and if his or her actions are
due to past actions or caused by a Supreme Being or happened by mere
chance, then he or she could not be held responsible for his or her evil
actions as everything was predetermined.
There is also misconception that karma operates only for certain
people according to their faiths. However the destiny of a person in the
next life does not in the least depend on what particular religion he or
she chooses.
Whatever religion one may practise, the fate depends entirely on the
deeds, speech and thoughts that one commits. It does not matter what
religious label that one holds, if one does good deeds he is bound to be
in a happy world in the next life as long as one does good deeds and
leads an unblemished life. One is bound to be born to lead a wretched
life if one commits evil and holds evil thoughts in the mind. Karmic
thoughts alone determine a person's destiny, both in this life and in
the next.
Karma explains the inequalities that exist among mankind. They are
due not only to heredity, environment and nature. But the karma alone
brings the results of our own actions. It is responsible for the success
and the failure of our lives.
We cannot see karma in action without physical eyes as it is an
invisible force. The results of karma are stored in the subconscious
mind in a manner that leaves, flowers; fruits are stored in its seed.
The fruits of karma under favour conditions will produce just as with
moisture and light where the leaves and trunk of a tree will sprout from
its tiny seeds. Karmic energy also creates the effect, just as the taste
of the fruits is carried forward.
A person leading a virtuous, charitable and benevolent character in
the present life is similar to an account holding 'good karma'. The
accumulated good karma stored in account will ensure a trouble free
life. However, the person must add good deeds to replace the good deeds
that are being taken off.
Therefore, one cannot blame others or the fate for one's miserable
state. As such a good Buddhist must confront life as it is and not run
away from it. It is with vigorous activity for good that one can own
happiness.
The Buddha admonished that there is no place to hide to escape from
karmic results. Buddhism explains that we have every opportunity to
mould our own karma, thus influencing the direction of our lives.
However we are not complete prisoners of our own actions. Nor we are
slaves to our karma. We are not mere products of nature either.
We have the strength and the ability to change our karma as our minds
are mightier than karma. To surrender ourselves to our own karmic
forces, we should not give up our hopes and efforts.
We have to do more meritorious deeds and purify our minds than
relying on worshipping, performing rites or torturing our physical
bodies to overcome our karmic efforts. By leading a noble life and
acting wisely alone that a person can overcome effect or his or her evil
deeds.
Each and every action carried out without any purposeful intention
cannot become a kusala karma or akusala karma. As they may not be strong
enough to be carried forward to our next life. Ignorance of the nature
of the good and the bad effect of the karma is not an excuse to justify
or avoid the karmic results, if they were committed intentionally.
Buddhism does not ignore the role played by other forces of nature.
Buddhism teaches that there are five orders or processes of natural law
(niyama) which operate in the physical and mental worlds;
1. Utu niyama relating to the physical inorganic order such as winds
and rains etc.
2. Bija niyama relating to the order of germs and seeds.
3. Karma niyama relating to moral causation or the order and result.
4. Dharma niyama relating to electrical forces, movement of tides
etc.
5. Citta niyama which governs the processes of consciousness.
As such karma is considered only as one of the five natural laws that
account for the diversity in this world.
Both beneficent and malevolent forces act to counter and to support
karma. A favourable birth or an unfavourable birth can develop or hinder
the fruition of karma.
Good appearance and poor appearance are two other factors that hinder
or favour the working of karma.
Time and occasion are other factors that influence the working of
karma. In such situations the unfavourable conditions open up
possibilities for evil karma to operate. The favourable conditions, on
the other hand, will prevent the operation of bad karma.
Without effort, both worldly and spiritual progress is impossible.
Therefore, effort or intelligence is the most important of all the
factors that affect the working of karma.
Birth, beauty and ugliness, time and personal effort or intelligence
therefore aid or obstruct the working of karma. However, people can
overcome immediate karmic effects to a certain extent by adopting
several methods.
However whenever opportunities arise, the same karmic effects that
were suppressed can affect them again. Even the Buddha and Arahantas
were affected by certain karmas, even they were in their final life.
People experience certain karmic effects only within this lifetime
while certain karmic effects become effective immediately after in the
next birth.
Also certain other karmic effects follow the doers as long as they
remain in this wheel of existence until they attain Nirvana. Owing to
mental impulsion (Javana Citta) this difference is due as at the time
when a thought arises in the mind to do good or bad.
Those who violate the karmic law will have to face the consequences
irrespective of their religious beliefs. It is unbiased towards each and
every person whether they believe it or not or which religion that they
belong to. Karma is not the exclusive property of Buddhism. It is not
stored up anywhere in the universe, but comes into being under certain
conditions.
Karma is classified according to the time in which effects are worked
out, functions, the priority of effect and the place in which the karmic
effects transpire.
Dittha Dhamma Vedaniya Kamma is called "Immediately Effective and if
they do not operate in this life, they become "Ineffective or Ahosi".
Upapajja Vedaniya Karma is called "Subsequently Effective" and they too
become ineffective if they do not operate in the second birth.
Aparapariya Vedaniya Karma is called "Indefinitely Effective" and
those actions may produce their effects in any life in the course of
one's wondering in Samsara.
Every birth is conditioned by past good and bad karma that
predominates at the moment of death. The karma that conditions the
future birth is called "Reproductive - Janaka Karma".
Upatthambhaka Karma or supportive and Upadidaka Karma or
counteractive are karma that may step forward to assist or maintain the
action of Reproductive - Janaka Karma. They have the tendency to
strengthen or weaken the Reproductive karma.
Upaghataka Karma or Destructive Karma may nullify reproductive Karma
by a more powerful opposing karma of the past. They not only obstruct,
but also destroy the whole force.
According to the priority of effect, there are 4 classes of Karma.
They are; Guruka (weighty or serious) which produces either good or bad
results in this life or in the next for certain. The Weighty Karma are:
1. Matricide
2. Patricide
3. Murder of an Arhant
4. Wounding of a Buddha
5. Creation of a Schism in the Sangha
Asanna Karma is the karma which one does immediately before the dying
moment. In the absence of a Weighty Karma, this Karma will condition the
next birth.
Acinna Karma or Habitual is the next in priority of effect. It is the
Karma that one habitually performs and recollects and for which one has
a great liking.
Katatta Karma or the "Cumulative" embraces all that cannot be
included in the above three.
Buddhism does not assert that everything is due to Karma, although it
attributes the inequality of mankind as one of the chief effects amongst
many people.
Whatever good and bad deeds people commit within this life time, they
will definitely experience the reaction within this life of hereafter.
It is impossible to escape from their results simply by praying, but
only by cultivating the mind and leading a noble life.
However, it is not to believe that everything that we suffer or enjoy
today is completely controlled by our past actions which we call Karma.
While our lives were conditioned in the past, it is entirely within
ourselves to change that condition and to create our future and present
well-being. If each present moment is carefully controlled, the future
well-being is assured.
Conferment of 'Aggamahapanditha' title on Most Venerable Kotugoda
Dhammavasa Anunayaka Maha Thera
Ven. (Professor) Bellanwila Wimalaratana Thera
Venerable Kotugoda
Dhammavasa Annunayaka Maha Thera
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HONOUR: Most Venerable Kotugoda Dhammavasa Annunayaka Maha Thera of
the Amarapura Maha Sangha Sabha, is being conferred with the high
ecclesiastical title 'Aggamahapandita' by the Myanmar government today.
The Annunayaka Maha Thera, who is the head monk of the Dharmapalarama,
Mount Lavinia, has been performing a yeoman service to the Buddhasasana
and leading an exemplary life as a monk for almost six decades. It is in
recognition of his valuable service and appreciation of his admirable
qualities as a monk that he is being honoured in this manner.
Most Venerable Kotugoda Dhammavasa Annunayaka Thera is one of the
most popular and sought after Dhamma preachers of our time.
In fact, in certain respects he is unique as a Dhamma preacher, for
unlike many others he is one who follows the age-old tradition of
preaching, while at the same time maintaining a style of his own, using
a language that is pleasant and meaningful and also a delivery which is
very soothing to ear and appealing to heart.
This, perhaps is the result of the long training he has had as a
preacher from young days, always obliging the invitations of the dayakas
and delivering appropriate sermons.
His preachings clearly show his thorough understanding of the
commentaries interpretation of the Dhamma from which he never deviates.
Always he cites details from the commentaries and adds authority to his
clear presentation of the Theravada teachings.
Unlike some who tries to be too clever and present novel
interpretations, often with the intention of cutting a figure as rather
non-traditional interpretations of the Dhamma, the Annunayaka Maha Thera
always very strictly adhere to traditional, long-cherished
interpretations. Yet, he is extremely clever in presenting these
teachings in a way that is appealing to the present generation.
His preaching is so popular that there is no province, not even
perhaps, a village which he has not visited to deliver Dhamma
discourses. He is not known to decline any invitation for preaching with
equal zest and enthusiasm he accepts the invitation from the President's
House, as well as from the shanty in the beach close to his temple.
Unlike some well-known other preachers the Annunayaka Maha Thera lays
no conditions when an invitation is extended for preaching.
He never resorts to gain cheap popularity by presenting debacle
interpretations to doctrinal issues and rousing the curiosity of the
listeners. He is totally dedicated to present the Buddha Dhamma in its
true spirit, as it has been done by the well known erudite preachers of
the past.
Besides, being a preacher of great excellence, he is also a writer
who sincerely tries to make readers imbibe themselves with serene
religious thoughts. With this objective in view he has, since 1960,
annually published a booklet on the Vesak day providing food for thought
for his readers.
These publications done in Sinhala deals with such appropriate themes
as: The ways to happiness in both worlds, The way to Nibbana, The
characterisation of the Tathagata, The Maitreya Buddha and so on.
He is also in the practice of publishing leaflets with the aim of
drawing the attention of the readers to ethical issues. These
publications done under the patronage of the Bauddhodaya Society is a
worthy contribution of his to the dissemination of Dhamma.
The Amarapura Nikaya consist of a large number of sub-sects. However,
the establishment of the Amarapura Sangha Sabha as the umbrella
organisation, definitely contributed to the strengthening of the Sangha
Community. The contribution made by Most Venerable Kotugoda Dhammavasa
Annunayaka Maha Thera in forging this unity is extremely remarkable and
commendable.
At present the Annnayaka Maha Thera is Secretary-General of the Sri
Lanka Amarapura Maha Sangha Sabha. In this capacity he is rendering
invaluable service for the progress of this Nikaya.
While tirelessly working to foster the Nikaya to which he belongs, he
very effectively works to forge unity with other sects and works in
cooperation with all major sects on matters affecting the Sangha
Community, and the Buddha Sasana in general.
Therefore, the Annunayaka Maha Thera is held in high esteem and
affection by the whole Sangha Community in Sri Lanka. He is also
contributing much to foster inter-faith harmony and cooperation. As an
active member of the Religious Congress he is engaged in performing much
commendable service to bring about inter-faith harmony and cooperation.
He has visited many countries on the invitation of Sri Lankan
expatriates living abroad and has done his best to quench their thirst
for Dhamma knowledge. He is also engaged in helping to promote Buddhism
in such countries as Thailand and Myanmar.
With this purpose in mind he is training novices got down from these
countries. His close relationship with Myanmar is such that in the
Tansit region in Yangoon there is a Temple called Lankarama established
in his honour.
Thus, it is such a great Sri Lankan monk that is being honoured by
the Government of Myanmar today by conferring on him the high
ecclesiastical title 'Aggamahapandita'.
I very sincerely and earnestly wish Most Venerable Kotugoda
Dhammavasa Annunayake Maha Thera good health and long life to enable him
to continue his extremely admirable and invaluable service to the
Buddhasasana. |