BUDDHIST SPECTRUM

Power of Kusala and Akusala

Bikkhuni Halpandeniye Supeshala

The literal meaning of karma is action. The base of action is cetana cetasika, meaning volition, and the volition can be either kusala or akusala. This means that all behaviour enacted can be either good or bad depending whether they have arisen from the wholesome base of kusala or the unwholesome base of akusala. If we do good deeds we can have good results and bad deeds will bring bad results. This is the theory of karma. The theory of karma we can see very clearly in the first two stanzas of the Dhammapada:

‘If one speaks or acts with a wicked mind, pain follows one as the wheel follows the hoof of the draught ox; if one speaks or acts with a pure mind, happiness follows one as the shadow that never departs.’

The Buddha declared to the monks, “I declare O Bhikkhus that volition (cetana) is Kamma having willed one acts by body, speech or thought.”

It is the will or volition that causes the performing of kusala or akusala physically, verbally or mentally. Once the kusala or akusala karma has been performed, it becomes the cause (paccaya) for the appropriate results to arise. Every volitional action of an unenlightened person is called karma. In the workings of karma the most important feature is the mind as all our words and deeds are coloured by the mind or consciousness that we are experiencing at that moment.

In the Anguttara Nikaya, Chakkanipata Nidana Sutta, the Buddha preached about akusala and kusala mula.

“Behold Bhikkhu, what are the three causes of akusala-mula? They are lobha, dosa and moha. These are the three causes of akusala. Behold Bhikkhu, akusala are attachment, hatred and delusion.”

“Behold Bhikkhu, these are the three causes of kusala-mula. What are they? Alobha adosa and amoha. Behold Bhikkhu, these are three causes of kusala. Kusala are non-attachment, non-hatred and non-delusion.”

We can see ten kinds of wholesome action from the Tripitaka kusalakamma, namely:

1. Generosity Dana

2. Morality Sila

3. Meditation Bhavana

4. Reverence Apacayana

5. Service Veyyavacca

6. Transference of merit Pattidana

7. Rejoicing in others good action Anumodana

8. Hearing the doctrine Dhammasavana

9. Expounding the doctrine Dhammadesana

10. Straightening ones own views Ditthijukamma

The Buddha’s teaching, and in fact the teaching of all the Buddha’s through the ages can be summarized as:

“To avoid all evils: to cultivate good; to purify one’s mind. This is the teaching of all of the Buddha’s”

Sabbapapassa akaranam - Kusalassa upasampada

Sacitta pariyo dapanam - Etam Buddhanu sasanam

In order to attain Nibbana, one must eliminate akusala by cultivating kusala. According to Buddhism, evil that has its root in the mind can manifest through actions of body, speech and mind.

The evil manifested through bodily behaviour are:

1. Killing - various forms of violent behaviour involving causing physical harm to living beings

2. Stealing - the violation of the property right of another to satisfy ones own greed and selfish instincts

3. Sexual misconduct - the wrong indulgence in sensuous pleasures in ones sexual life

The evil manifested through verbal behaviour are:

1. False speech

2. Harsh or unpleasant speech expressions of anger or ill-will

3. Slanderous speech intended to create dissension and conflict between people

4. Gossip or frivolous talk which serves no meaningful or useful purpose

The evil manifested through mental activities are:

1. Thoughts of intense greed

2. Thoughts of ill-will

3. Wrong beliefs that degrade one’s morality

The practices prescribed by Buddhism are a method to get rid of the above negative behaviours and replace them with compassionate action. The transforming of one’s inner environment and outward behaviour in this way creates merit (punna) that will bring blessings to one’s life either now or in the future. The practice of generating punna should not be disregarded as a means to emancipation. Punna brings rebirth in a good environment that is conducive to further practice and repetition of compassionate behaviours can be helpful to cultivate the mind and overcome selfishness, which is the main obstacle on the way to Nibbana. In short, karma is the law of cause and effect in the ethical realm.

Results of Karma

Nowadays many people that there are no consequences to be returned to the doer of good or bad behaviour. Some people believe that karma doesn’t exist or that there is no life after death where we will be accountable for our behaviour.

The Buddha has assured us that everyone will have to reap the consequences of their actions. This is because the citta is where the karma and kilesa are accumulated, and the citta has a stream of continuous existence that flows into the next birth. The karma remains part of the citta until it has the opportunity to ripen. For example, we might think we can get away with stealing something if no one finds out, but the citta is the reality that transfers karma and kilesa, and the karma, once performed, must bring results.

The study of karma would make us certain that such a phenomena does exist. Those who do bad deeds usually do not believe in karma bringing results so long as they are not experiencing the results of their actions.

Since the kusala karma that was generated in the past is still being experienced, they become over confident that there are no consequences for themselves with their bad behaviour. But karma transcends space and time. On the other hand those who have performed good deeds pray that they will see positive consequences for themselves quickly. When the good results have not yet arisen, they feel discouraged and hopeless and doubt whether there is any truth in the theory of karma.

In the Dhammapadatthalatha, the commentary of Khuddakanikaya says, ‘When kamma brings results, the foolish would correctly see.’

When the Buddha taught the millionaire and the Deva about the effects (vipaka) from good and bad karma, he said.

“Behold householder those who perform bad deeds in this world would think them good as long as the bad deeds have not brought results.

But when their bad deeds bear fruit, they would see that bad deeds are truly evil. Contrarily, those who perform good deeds would think that they are bad so long as the good karma has not yet brought results. But when their good deeds bear fruit, they would see that good deeds are truly good.”

The Buddhist scriptures contain many examples of the Buddha elucidating the workings of karma. A man named Subha came to the Buddha and asked, “O Lord, what is the reason and cause that we find amongst mankind the short and long, the diseased and healthy, the ugly and beautiful, the powerless and the powerful, the poor and rich, the foolish and the wise?” The Buddha answered,

“All beings have their own karma that differentiates beings into low and high states. If a person is in the habit of harming others, as a result of his harming when born among mankind he will suffer from various diseases. If a person is not in the habit of harming others, as a result of his harmlessness when he is born amongst mankind he will enjoy good health.”

“If a person is wrathful and turbulent, is irritated by a trivial word, gives vent to anger, ill-will and resentment, as a result of his irritability when born amongst mankind he will be ugly. If a person is not wrathful and turbulent, is not irritated even by a torrent of abuse, does not give vent to anger, ill-will and resentment, as a result of his amiability when born amongst mankind he will be beautiful.”

The motivation for cultivating wholesome states of mind can come from our own experience. Feeling anger and hatred is very disturbing and upsetting. Most people if questioned would say that they would prefer never to feel anger or hatred. This is because we know that it is not an enjoyable feeling.

Kilesa’s such as anger bring immediate suffering to those who feel it. We can also see the immediate happiness that comes to the mind when we do an act of kindness or generosity to someone. Being motivated by a feeling of compassion is uplifting and inspiring. We feel happy when we make others happy and this is a simple example of cause and effect in our own minds. Religious actions that we do such as meditation or chanting can also bring an immediate feeling of calmness and clarity to the mind. By paying attention to how our behaviour influences our state of mind is a way to see what causes fulfilment and what brings suffering to our minds.

According to the Buddhist concept of karma, one is not enslaved as karma is neither fate nor predestination imposed on us by some mysterious unknown power outside of our control. Each person the power to divert the future course of one’s life and accept responsibility for one’s own state. How far one diverts it depends on oneself.

Book review:

Vesak Sirisara 2010: Buddhist philosophy unveiled

K. S. Sivakumaran

Title : Vesak Sirisara (Trilingual)

Editor : Neville Piyadigama

Assistant : Dharma Weerakoon

Publisher : Government Service, Buddhist Society

This welcome Annual is published for the 45th year in Sinhala, English and Tamil. The book contains nearly 50 articles written its 78 pages. A good many of them elucidates and analyzes the basis principles of one of the great religions of the world, Buddhism.

The philosophy of Buddha’s teachings, primarily his panchaseela and the eight precepts have appealed to many people in different parts of the world, primarily these in South East Asia. In Lanka Buddhism is followed by the majority of the people.

In Tamil Nadu state in India, there were many Tamils following Buddhism up till the 7th century AD. One of the five major epics in Tamil Manimekalai underline the essential philosophy of Buddhism.

In Lanka a few Tamilians have written in Tamil the basic Buddhist thoughts. One great writer, poet, critic and translator, the late Soaranna Nadarasa (son of the late Somasundara Pulavar of Navali in yaalpaanam (Jaffna) became a Buddhist monk before he passed away.

His daughter Sarojini Arunasalam is one of our talented translators from Sinhala to Tamil.

One other Lankan scholar, Pulavar T. Kanagaratnam is also interested in Buddhism. He had been assisting the editors of Vesak Sirisara in writing and compiling the Tamil segment of this Annual.

It gives me pleasure to inform our readers what the current Annual contains. However, I shall limit myself to the writing in Tamil and English only, as I am totally incompetent to comment on the Sinhala writing.

Scholar and translator Kanagaratnam compares Hinduism and Buddhism in his article in Tamil. Key points in T. Kanagaratnam’s article on Buddhism are:

1. There is no such thing as soul in Buddhism (Anatta)

2. Buddhism acknowledges rebirth and Karma (Kamma - the pali word)

3. The foundation of Buddhism is impermanence (anicca). It is applicable to both organic and in organic elements.

4. A living being is an amalgamation of body, feeling, perception, mental formations and consciousness. They are constantly changing - individually and collectively.

5. The performer of these acts is not one and the one who enjoys is also not one.

6. Buddhism accepts the fact that Kamma and memory are a continuation from the previous birth.

7. The stream of life in Samsara will continue until Nibbana is attained. This is the soul of Buddhism.

8. There is a relationship between panchaseela and the Hindu Pancha Maha Evils.

9. The state of no sorrow is Nibbana (Arahath)

Another article in Tamil (I am not sure whether it was originally written in that langauge) is by Ruwan Bandara Adikari. From the construction of the sentences in passive voice I could gather that the writer is not fully conversant in Tamil.

However, his attempt to explain the Buddhist principles through the narration of a dialogue between Buddha and a few Bhikkhus is commendable. He also comments on the dialogue.

Sarojini Arunachalam in her article explains Nature and Humans from the Buddhist point of view.

A poet who invariably writes traditional poetry, Dr. A. Jinnah Sharifudeen has written in dialogue from four Stanzas on Buddhist philosophy.

Articles contributed in English are also interesting and informative.

Among the distinguished intellectuals, the writings of Buddhist scholars in the calibre of Dr. Ananda W. P. Guruge, Bogoda Premaratne, Raja Kuruppu and Ariyawansa Ranaweera were easily understood.

The other contributors are Neville Piyadigama, Ven. Piyadassi Nayake Thera, Chandra Wickremasinghe, Asoka Devendra, Claudia Weeraperuma, Asoka Malinda Jayasinghe, Raja Kuruppu, Dr. Surunaga Weeraperuma, Erika Dias, Olcott Gunasekera, Prof. P. D. Premasiri and Kamala Suriyaarachchi. Their writings too would help understand Buddhism.

The articles in Sinhala perhaps more edifying and therefore valuable readers would stand to benefit reading them.

The book is issued free to all interested readers.

Birthplace of the Buddha

Lionel Lekamwasam Leanage

I am reproducing below a news report which has appeared in a West Australian newspaper on 06.02.1996, which I have received from a Sri Lankan residing in Perth. I suppose this news item would be of much interest to the Buddhists and Hindus in Sri Lanka, and even other faiths too.

Birthplace of Buddha found

Kathmandu: Archaeologists have discovered the birth chamber of Buddha under an ancient temple in South-Western Nepal, Prime Minister Sher Bahadur Deuba said.

Relics were found five metres under the Mayadevi temple in Lumbini, 350 Km. South-West of Kathmandu, Buddha’s birthplace has been in dispute with some experts claiming it was in Northern India.

Archaeologists from Nepal, India, Pakistan, Sri Lanka and Japan made the discovery nine months ago, but the Government delayed an announcement.

The archaeologists said they found a stone atop a platform of seven layers of bricks from the era of Emperor Ashoka, who visited Lumbini in 249 BC. Buddhist literature says the Emperor put a stone on top of bricks at the birthplace of prince Siddhartha, the founder of Buddhism, who was born in 623 BC. and later called Buddha.

Ancient writings say Buddha was born in Lumbini while his mother, Mahamayadevi, the queen of nearby Kapilavastu kingdom, was travelling.