WHAT IS KAMMA?

KAMMA MEANS ACTION or deed. Kamma is of three kinds: thought, word and physical action.

Whatever you do with your limbs is kaya kamma (physical deed). Take for instance killing some being or giving charity, etc.

Verbal kamma means the words that you utter. Imperatives such as "Kill that animal" or "Offer alms to the monk", are verbal kamma. Other forms of exhortions, lying, preaching, all fall into this category.

Mental kamma means the thoughts that occur in your mind, short of physical action and utterances by mouth. Evil thoughts such as "How I wish all property were mine" are mental kamma. Pity, compassion, sympathy, appreciative joy, practising bhavana meditation are also different forms of mental kamma.

The Culprit

The three forms of kamma do not occur automatically. For instance, in the act of killing the hand gets hold of the dagger. There is bound to be a prompting force makes you to utter certain words. While you are asleep there occurs no mental kamma even though many units of consciousness are arising. We now come to the conclusion therefore, that there must be a force, a potency which is different from the basic mind; and this force, is the culprit of the three kamma actions. Just as there is always a culprit in every crime, there is a potency or a force that impels three forms of deeds.

Cetana is the Culprit

The culprit which prompts the three kamma actions is nothing but the mental concomitant, cetana cetasika which occurs in the mind-continuum of beings. This cetana is the busiest, the most active of all cetasikas. Because cetana impels to perform a certain deed, because cetana is responsible for the completion of every kamma action, cetana is commonly called kamma.

Note:

The prominence of cetana among cittas and cetasikas and the role of cetana as the culprit of all kamma actions can be found in the chapter on CETASIKA where cetana is explained in detail.

Consciousness That Is Not Noticeable

Through practical experience you find some cittas and cetasikas are prominent while some are not. Some cittas do not show themselves while you are asleep even though the mind continuum is in the process. When you are wide awake too, you unmindfully see, hear, smell or touch, the eye-consciousness, ear-consciousness, etc. that arise are not clearly noticeable; as you ponder about this and that absent-mindedly, sense-objects come to the mind only unwittingly. It is due to the prompting of wholesome or unwholesome cetana volition, that physical or verbal actions take place; but when the impulsive force of each cetana accompanying the consciousness that arise is weak no action results. Such volitions without any force of impulsion (javana) to complete certain acts occur quite numerously in the course of a day.

Prominent Akusala Cetana

When you have a strong will to kill someone, the dosa javana citta and cetana also become very strong and overwhelming. Your thoughts are occupied with plans to carry out the murder. Likewise if you are too overwhelmed by evil thoughts of sensual pleasures you develop intense greed or lust in your mind and your body becomes aroused and active. At such times when actions, words and thoughts are all intent on evil deeds, the volition inside you is also very powerful evil. These evil volitions are very dynamic impulses known as akusala javana cetana and are prominent and quite noticeable when observed carefully vis-à-vis the normal trend of thoughts.

Prominent Kusala Cetana

Moral and virtuous volitions are called kusala cetana are very active when you are keeping uposatha sila (sabbath), when you are looking after elderly person, while discussing the Dhamma, while meditating bhavana kamatthana and while abstaining from immoral action. This kusala javana cetana is very potent and dynamic, and so your actions, words and thoughts also become correspondingly active and dynamic.

The Lingering Potency Effect of Kamma on the Body-continuum

These prominent akusala javana cittas (impulses) are collectively termed kamma. They come into being, and then disappear but their might, influence and attributes do not disappear. They remain, as if embedded in the body-continuum to produce effects presently or later. In the body-continuum countless units of consciousness arise and pass away incessantly. Out of these the weak, inconspicuous cittas will leave no impression at all while the strong, eminent cittas leave their potent attributes in the body-continuum. For example children of ordinary common parents do not feel the lingering influences of their parents after their death, while children of notable parents do so. When notable worthy parents die their children remain perceptibly under the forceful influence of their departed parents.

Kamma Force Continues in the Continuum of Khandha

In the plant kingdom, we observe the seeds of fruit bearing plants have genetic power to bear flowers and fruits of the same species. This fruit-bearing gene is present in every stage of their species, i.e.e, seedlings, sprouts, full-grown trees, fruits and seeds. Though we cannot describe this genetic power, we are definitely sure of its presence. Similarly in the continuum of five khandhas (aggregates of existence) rupa and nama come into being and disappear in constant succession up to the time of cuti citta (death consciousness). The kammic forces follow in hot pursuit all along till the time of death. Even after death the forces of kamma continue to have effect on the next life. These latent forces follow on to the embryonic stage (the moment of conception) of the next life, and so on to yet another existence.

Note:

Here, mention of the forces of kamma actions strictly mean the dynamic forces of your past deeds and not anything material.

The Doer Gets the Direct Effect

We have seen that beings are reborn in new existences one after another. Since the forces of past deeds done with avijja (ignorance) and tanha (lust) from the previous life, propel one into the next, the new being is none other than the one from past life. One's cetana (volition) in this life disappears soon after but the effect, the influence of that cetana, follow one's body-continuum until it has been fully manifested. Thus the benevolent effects of one's good deeds follow one providing good protection just as a shadow follows the shape; and the evil effects of one's unwholesome acts follow one constantly just as the cart wheel follows the oxen, awaiting opportunity to produce retribution. Thus we must realize that evil effects of one's misdeeds will directly go to the doer himself and to no where else. We cannot say, "I am in this life so I will enjoy it; another being in the next existence will suffer." A person is responsible for his misdeeds, his evil actions directly. We must well understand that it is you and not another being that suffers from the ill effects of misdeeds you have done in this life.

The Same Kamma Effect

In the Jatakas we find two persons did certain deeds together and thus enjoy the same effects in their next existences. Those who had done charity together, observed precepts together, felt appreciative joy even when not doing the wholesome deed together, as when the husband earns money and the wife does charity with that money, they all enjoy the good results together. The two persons, doing good deed together, may develop attachment wishing to enjoy the good company and hear good words of each other - this is a wholesome wish (samma chanda); or the attachment may arise due to more intimate feelings towards each other - this is a unwholesome wish (tanha chanda). These two wishes may arise with the consciousness either before or after a joint meritorious deed. Then such mental attachment accompanies the effects of their cetana and kamma actions, when they meet again in some future existence, enjoying the same good results of their past deeds in fulfilment of samma chanda or tanha chanda. This is commonly called 'same kamma effects'.

People enjoying the same kamma effect can be seen in the lives of Bodhisattas and their wives. Such couples had vowed to each other to be partners in the noble effort. For example Bodhisatta (later Gotama the Buddha) and Yasodhara, Venerable Kassapa and Mai Buddha, King Mahakappina and his queen Anoja, etc. had been partners in countless past lives in search of parami perfections. Together with them came the Venerable Sariputta, Monggalana, Anurudha and Rahuka, the Theris Khema, Uppalavanna, Queen Gotami and Emperor Suddhodana, who in their past existence, had been closely associated with them in doing good deeds.

Akusala Kamma Partners

On the other hand there also are partners in doing evil deeds. When unwholesome deeds are done together they are reborn with evil results. Once upon a time a husband and wife were shipwrecked and stranded on an island. Being hungry, they killed some birds together and ate the flesh. They suffered together in hell. And, in the time of Gotama they became Prince Bodhi (son of King Utana) and consort respectively, and they had together killed and ate the birds in the past life, they were both sterile and thus had no children.

If the wife or the husband had not agreed to killing birds either or the other could be blessed with the power of protection. Since both collaborated in the misdeed, they both suffered the fate of childlessness. The unwholesome deeds done together will produce the same evil effects in future existences. In the case of husband and wife, one should stop the other in doing evil, and vice versa. Otherwise, both will suffer together the results.

The Benefits of Good Deeds enjoyed Collectively

The benefits of good deed enjoyed collectively can be seen in families, small communities or in societies, whose members had collectively performed good deeds in the past. For example, during the region of King Batika, eaters of beef are fined. Those who could not afford the fines were made to serve as sweepers in the palace. Among them was a beautiful girl with whom the king fell in love. So she was given the name Samadevi and kept in the palace as the king's personal maid. Her relatives were pardoned from punishment and were looked after by royal decree. This is an instance of collective enjoying of benefits, due to the good kamma of one member. Some may assert here that members of that group must also have good kamma results of their own. But their past kamma had only very feeble effects, which cannot have fructified without the good results of Sumavati's past kamma.

The Indirect Consequences of Akusala Kamma

Sometimes past unwholesome deed may bring evil effects to other people indirectly. In the time of Kassapa Buddha, an Arahat came to put up at a monastery presided by an abbot. The wealthy donor of the monastery was devoted to the visiting Arahat and paid great respects but the abbot became very jealous. The donor invited both the abbot and the Arahat for morning meal and the abbot, out of sheer envy, went alone to the donor's house. He purposely struck the monastery bell with his fingertips so as not to awake the Arahat. He even told the donor that the guest was so fond of sleep that he could not wake him up. (Note the sign of stinginess, macchariya in his words and actions).

However, the donor saw into the abbot's thought and gave him a bowl of food for the Arahat. The abbot threw away the food on the roadside out of jealousy.  He thought that if the guest received such good food, then he (the guest) would remain for ever at his monastery.

But the guest, being an Arahat, knew the abbot's mind and departed through air - by his abhinna - before he arrived. When the abbot did not find his guest he then felt remorse, anxiety and sorrow. He had done great injustice to the monk due to his extreme selfishness. As he suffered great remorse physically and mentally he soon passed away only to be reborn in hell.

After suffering in hell, he had five hundred rebirths as a demon, another five hundred as a dog; and in all these existences he never was well fed.

In the time of Gotama the Buddha he was conceived in the womb of a poor woman in a fishing village. As his past evil was so strong, the whole village suffered from increasing poverty. Then the village suffered seven great fires and was penalised seven times by the king.

Finally the villages found out by means of successive eliminate selection process, that it was the household of the unborn child who brought all the ill-luck and drove away the family. The mother looked after the boy for some years and then abandoned him, leaving for his use a begging bowl.

At the age of seven, while begging for food, he met the Venerable Sariputta who ordained him a samanera. He became a monk in due course by the name of Losaka Tissa. Then he practised samatha (concentration) and vipassana (insight) diligently until he became an Arahat because of observance of sila as an abbot in his past life.

But the puissance of his past misdeed was so severe that the had to suffer even as an Arahat. He never got enough alms-food. Seeing his plight, his teacher Venerable Sariputta accompanied him in his alms round. But in his company the Venerable Sariputta himself did not get alms-food so that he had to go out alone for alms-food again. After partaking of a meal the Venerable asked his donors to send a bowl of food to the Losaka Tissa Thera. The servants who were sent with the bowl ate the food on the way. When the Venerable Sariputta came to know that the food did not reach the monk, he asked for a bowl of delicious food from King Kosala and fed the Arahat with the bowl held in his hand; least the bowl would disappear. This was the monk's last full meal and he entered Parinibbana then and there.

Note:

In this episode one person's misdeed done during the time of Kassapa the Buddha effected the whole community when he was reborn in a fishing village. Even his teacher the Venerable Sariputta did not get alms food because he was accompanied by Losaka Tissa Thera, the doer of the unwholesome deed in the past. This is ample proof that the effects of misdeeds effect with him in the series of existences. Therefore everyone should think of their well-being in samsara, and lest they too should suffer indirect ill effects, take care to distance themselves, et least in mind, if not in body from evil individuals even if they happen to be relatives. Only then will one be free from the evil aura of unwholesome deeds and become virtuous persons in the existences to come.

Ill Effect on Others

There are cases in which some person unfortunately suffered the ill effect in lieu of the doer. In such cases the doer escaped the bad resultant effects due to some form of protection *, but someone else very close to him such as his parents, teachers, children, servants, disciples or donors had to suffer in his place. People would then say, "Poor creature became the victim of kamma." The actual doer, who is responsible for the evil, will also feel sorry for the poor victim though he escaped the ill effects of his own misdeed. It may be seen therefore he is not altogether free from some suffering.

Note:

* From the point of view of astrology, if the doer of evil is under his lucky constellation, he would not suffer from the evil effects, which are diverted to some relative, servant or family member.

Same Kamma, Different Results

In this world there are good virtuous persons as well as bad, evil ones. Let us suppose a good person and a bad person did the same petty evil deed. The good one will not suffer much because his good kamma will over-rule the single misdeed. But for the bad person, since he has no good kamma to cover him, will be fully effected by the evil results.

For example, at night, a rich man's son and an opium-addict prowled around to snatch some chicken. The rich man's son actually stole a hen and ran away but was caught by the owner. Seeing the rich man's son the owner let him go because he dared not accuse him as a thief, he even apologised to the lad. But he charged the opium-addict with theft and put him in jail.

If you put in one viss of salt into the Ayeyarwaddy river, the taste of water remains unchanged. In the same way if you commit a petty evil deed while you have accumulated many good kamma, the small evil deed will cause no noticeable ill effect. But if you put one viss of salt into your pot, the water will go salty, in the same if you have accumulated only a few kusala (merit), a corresponding amount of evil will nullify your good kamma results.

Kusala kamma and akusala kamma can counteract each other. A small evil can in no way hinder a large quantity of good kamma kusala. But if you have only a small amount of kusala, a small evil will render your good kamma null and void. The moral lesson for the righteous is to do as many good deeds as possible and accumulate as much kusala as you can.

CONDITION FOR SUFFICIENCY: PROSPERITY (SAMPATTI)
CONDITION FOR DEFICIENCY: MISFORTUNE (VIPATTI)

If conditions are sufficient and at hand it is called sampatti. When conditions are deficient is called vipatti. Throughout samsara, in the course of numerous existences, every sentient being has done many deeds, kamma, accumulating countless mental impulsions (javana citta) which must produce effects in the future. They do not lie out and perish without results, but wait till suitable conditions arise for its working out in some future life time.

There are four conditions of sufficiency (sampatti), as well as four conditions of deficiency (vipatti), for all beings in samsara (their cycles of existences). In sampatti conditions kusala kamma has the opportunity to produce good results whereas in vipatti conditions akusala kamma plays a leading role in produce bad effects.

The Four Sampatti Conditions

1. Gati sampatti (being reborn in a good plane of existence)
2. Upadhi sampatti (having pleasant physical features)
3. Kala sampatti (being reborn at a suitable time)
4. Payoga sampatti (having means or instruments knowledge, diligence)

The Four Vipatti Conditions

1. Gati vipatti (being reborn in a woeful plane of existence)
2. Upadhi vipatti (having unpleasant physical features)
3. Kala vipatti (being reborn at unsuitable time)
4. Payoga vipatti (having no means of instruments knowledge, diligence)

1. GATI SAMPATTI AND GATI VIPATTI

Gati Sampatti

All higher planes of existence such as human world, the worlds of Deva and the worlds of Brahma are called gati sampatti. Being reborn in such abodes give opportunity to their kusala kamma to produce desirable results. The human plane of existence is not entirely free from sufferings, and the Deva and brahman, worlds above, there is little hardship or suffering. These beings of good destination enjoy good living with pleasurable sense-objects. Such beings, being reborn in gati sampatti are protected from the effects of their past misdeeds. Their bad kamma of the past will not gey much opportunity to produce their evil effects.

Although the human world is not free from suffering it is still gati sampati because, compared with the four Apaya (woeful) planes, it is far more comfortable. The human world gives opportunity to avoid evil sense-object and meet with pleasurable sense-objects.

Gati Vipatti

Gati vipatti means the four woeful planes of existence i.e., heel, animal kingdom, the world of hungry ghosts and the plane of demons. Being in hell and petas (miserable ghosts) suffer great pain and hunger all the time. Therefore they are constantly exposed to the bad effects of their bad kamma. Their lives are always miserable with opportunity for all past actions to bear unwholesome fruits. In the animal kingdom which is not as woeful as the above two abodes, creatures suffer from hunger and thirst; they are constantly weather-beaten and live in constant fear of hunters and predators. These dukkhas show how beings are liable to suffer when opportunities arise from evil kamma to produce evil results. Small insects are crushed or trodden to death by human beings and vehicles everyday. Although these beings had done kusala kamma deeds in their past lives, their kusala can no way save them because they are in the lower woeful abodes i.e. gati vipatti when opportunity are more favourable for their past misdeeds to come to fruition.

2. UPADHI SAMPATTI AND UPADHI VIPATTI

Upadhi Sampatti

For beings reborn in gati sampatti (in particular the human world) it is important that they also have upadhi sampatti, pleasant features or good personality. A human being with ugly physical features may not achieve success or popularity while those with pleasant looks, though born in low class or in poverty, may receive help from others and achieve success in life. Good results of past kamma are opportune take effect. A pleasant look is a great asset. The poor lass Samavati became the chief maid of King Utena because of their upadhi sampatti, just as Mrs. Simpson won the heart of King Edward VIII.

Let alone humans, some creatures in gati vipatti such as animals receive protection, food and shelter if they have good looks. Beautiful birds, lovely dogs and colourful fishes are kept as pets by rich people in their houses. Thus good deeds can come to fruition just because of their upadhi sampatti.

Upadhi Vipatti

Ugly animals, deformed animal, etc. are subject to both gati vipatti and upadhi vipatti. There is no chance for their past good deeds to bear fruit in such conditions. Human beings, although in gati sampatti, if they are ugly or deformed, cannot enjoy the effects of their kusala. Even the prosperous high society persons cannot with admiration of others if they are ugly. For instance Princess Pabavati, the beautiful, refused to see or speak to King Kusa, the ugly. Upadhi vipatti paves the way for bad kamma to produce bad results. King Kusa the ugly had to work as a cook, as a potter and as a mat-weaver in order to win the sympathy and love of the beautiful princess. If one partner of a couple is ugly, he or she will look like a servant, not a spouse. Such are the drawbacks of upadhi vipatti.

3. KALA SAMPATTI AND KALA VIPATTI

Kala Sampati

The reign of noble, wise rulers is called kala sampati. Under the leadership of wise regents who care for the social welfare of the people, promoting their prosperity, health and education, kusala kamma results are opportune to take effect. Consequently the people enjoy a good life. They are free from worry and fear and live in tranquillity. Such a period is kala sampatti. Such times, the past evil deeds which could result in poverty and famine cannot produce immediate effect. All forms of akusala have no chance to take action during the time of kala sampatti.

Kala Vipatti

The rule is incompetent wicked leaders is called kala vipati. Times of war and countrywide disorder are also called kala vipatti. At such times, akusala kamma is opportune to produce bad results. Consequently people suffer poverty and famine. Even those endowed with kusala kamma cannot enjoy their good results at such bad times. People live in catastrophe; the sick die for lack of medical care. Such are the evils of kala vipatti.

4. PAYOGA SAMPATTI AND PAYOGA VIPATTI

Payoga Sampatti

Payoga sampatti means the combined effect of sati (mindfulness) viriya (vigilance) and nana (knowledge). Here knowledge means harmless knowledge as well as vitakka (good reasoning). Vigilance, effort, alertness, insight, wisdom, intelligence and mindfulness - all amount to payoga sampatti. In the realm of Devas and Brahmas, payoga sampatti is not so prominent. But in this human world it is of paramount importance.

Human beings have no akusala kamma so powerful as to bring immediate effect. The power of past deeds depend on whether there is payoga sampatti or not to produce results and on the degree of payoga sampatti.

In a nutshell, people should not rely only on past kusala kamma for their well-being. They must also rely on the efforts exerted in this life. This payoga sampatti channels past kusala kamma to flow in the right direction. Of course some wholesome deeds done in the past produce good results at present, such as winning lottery or unearthing a pot of gold. But such events are very rare. In trade and commerce the effect of the past kusala kamma accounts for only one fourth of the prosperity achieved; the remaining three-fourth is due to payoga sampatti in this life.

Payoga Sampatti Can Stop Akusala Kamma

Akusala kamma can be divided into two grades: (a) Powerful or major kamma, (b) Feeble or minor kamma. Payoga sampatti cannot stop the bad effects of akusala kamma of the first grade. It can only soften the blow to some extent. For example King Ajatasattu killed his father. For this serious crime of patricide he was bound to suffer in Avici Hell. His payoga sampatti, however vigorous, cannot save his fate. Yet, due to his repentance and devotion to the Buddha, he was penalised in Udassa Niraya (a lesser hell) and suffered less than his due. This even Garu akusala (the greatest evil) can be mitigated by sufficient payoga sampatti.

Therefore if your evil deeds are not so bad as Ajasattu, you can lessen or stop the coming bad results. If you have done evil deeds such as abusing your teachers, showing disrespect to parents and elders, slandering virtuous persons, you can stop the coming evil consequences by mindfulness and sincere repentance.

You can nullify the evil consequences by prostrating in apology before them or, if they are dead, by doing the same at their graves. If you repentance and apologies are sincere, your payoga sampatti will ward off the impending evil results.

Similarly, feeble or minor bad kamma can be abrogated by greater good kamma here and now. Monks who have transgressed Vinaya rules of the lesser kind can rectify their misdeeds by following repentance procedures outlined by the Buddha. Thus even the effects of some moderately evil kamma can be stopped by the payoga sampatti.

Payoga Sampatti Brings Prosperity

People who have no faith in the Ti Ratana (Three Jewels) also have accumulated merits because they surely had done good in their past existences. This know-how, their perseverance and their diligence are praiseworthy. In addition to the welfare of the individual, they exert great effort to defend their country through science and high technology. (although some Buddhists severely criticize their endeavours as being akusala), no one can deny that these efforts bring about economic prosperity social development.

Such aliens who come to our country to seeks wealth and prosperity are found to be very vigilant, hard-working, skilful, intelligent and clever. Their know-how is far superior to ours. With foresight they select appropriate sites and places (pati rupa desa) for their enterprises because they have wide knowledge and experience. With so much payoga sampatti, their past kusala kamma has very good opportunity to produce effects and accordingly they become rich in leaps and bounds. If we, Buddhist citizens of Myanmar, should follow the path of diligence (sampatti) effort, we would also achieve prosperity and progress as they do. We all should seek knowledge and experience together with payoga sampatti for our national development.

Health Through Payoga Sampatti

Human beings born to this world are accompanied by kusala kamma which brings good health as well as by akusala kamma which brings ill-health. Conforming to health disciplines, personal hygiene, regular exercise and sufficient rest and sleep, adequate medical care, all amounts to payoga sampatti which leads to good health. For those with such payoga sampatti, their past kusala kamma will also take effect and enhance their physical well-being.

Hence payoga sampatti is the prime factor for kusala kamma to bear good fruits. Due to payoga sampatti one can gain knowledge, marry a worthy partner, get good friends and teachers and acquire wealth and status. It can also assist in the fulfilling of perfections which pave the way to Nibbana. In the constituents of payoga sampatti, knowledge is the first requirement. Second comes mindfulness and third vigilance, in whatever we do.

Payoga Vipatti

Torpor, laziness, lack of knowledge, forgetfulness, envy jealousy, anger, hatred and vain pride are all payoga vipatti. They stand in the way of success and prosperity; payoga vipatti opens the door for very powerful akusala kamma to take effect immediately.

Such powerful evils are present only in the mind-continuum of only a very few people. But smaller evils are always present in everyone, waiting to produce effects with the occurance of payoga vipatti.

For example, children of good families lead good lives by seeking education, right livelihood, observing the Five Precepts; these wholesome acts, will prevent the evil results of the past to produce effects. If children are lazy, undisciplined, follow wrong livelihood, and breach Five Precepts; they are developing payoga vipatti. This in turn invites the past akusala kamma to take immediate effect.

To sum up, apart from very powerful kusala and akusala kamma, other ordinary kamma whatsoever may or may not produce results, good or bad depending on payoga sampatti or payoga vipatti. For people with payoga sampatti, only kusala kamma will prevail and akusala kamma will have no chance to produce effects. On the other hand, for those with payoga vipatti, good kamma results have no place; only the evil akusala kamma will take result. People whose lives are ruined by their akusala kamma due to the prevalence of payoga vipatti are not uncommon. They can be found in almost every community.

CAN WE REFORM OR NOT?

Among the four vipatti conditions, some can be rectified and some cannot. There is nothing we can do about the plan of existence we are born in. This means gati vipatti cannot be rectified.

But for some vipatti conditions can be improved or rectified. For example if you are born poor, ignorant environments you can move to patirupa desa (favourable places). We can see many foreigners moving into our country in search for wealth. So also people from upper Myanmar move southwards to lower Myanmar for the same purpose. Scholars are known to move to localities where better education is available. Yet you ought to possess certain basic qualifications such as intelligence and diligence to win success in other place. Without these, moving to another place will be fruitless.

In the case of upadhi sampatti or upadhi vipatti the bodily features cannot be changed. But you can improve your appearance by means of suitable and matching attire. The impact of stylish garments can be noticed in the difference between urbanites and country folk. Mother can, in many ways, improve the bone structure and rectified minor deformities of their babies. Even some form of facial ugliness and dysymetry of limbs can be improved by proper care and means, and the health of the babies can be well maintained through proper feeding and dieting. The ignorance and carelessness of mothers cause slight deformities as well as ill health in their infants. The absence of payoga sampatti makes room for akusala kamma to take effect. Payoga sampatti includes knowledge, intelligence and right effort the combination of which can rectify certain defects.

In the case of kala vipatti one person cannot do much to alter the conditions. Only the rulers are capable of doing so. Nevertheless, except in the time of global turmoil, one can move to places where there are capable leaders. Local leaders such as the village headman, community leaders and abbots can make conditions improve in their localities to some extent. You will, by this time, realize that the three vipatti conditions, namely gati, upadhi and kala can be improved and rectified to a certain extent.

The easiest to rectify is payoga. If you are lazy you can reform yourself to be industrious. If you are short-tempered, you can practise patience and become an affectionate person. If you are vainly proud, you can admonish yourself not to be so. If you lack knowledge and education, you can learn from the wise. In a short time you will accumulate knowledge and wisdom. Those who try to reform themselves, to rectify their faults will benefits not only in the present life but also in the countless existences to come i.e. in samsara.

DO NOT ALWAYS DEPEND ON KAMMA

In this world there are four great religions: Hinduism, Buddhism, Christianity and Islam. Hinduism and Buddhism believe kamma and its result. Christianity and Islam believe in the Creator of the universe. The belief in Creator of the universe will not be dealt with in detail. That this is wrong belief will be easily evident to the reader of this book. Those who believe that past kamma deeds and their results solely determine the destiny of a being is accepting also wrong belief known as Pubbekatahetuditthi. This is wrong belief because it professes that all good and bad effects experiences by all sentient beings are sole results of good and bad deeds done in the past existences.

Therefore Buddhists who believe that past kamma actions alone determine the present life are committed to Pubbekatahetuditthi. Keeping in mind the four sampatti and the four vipatti, you can be positive that the results of good and bad kamma are pursuing you all the time. But the effects of evil deeds can produce effects only when vipatti conditions prevail. And the effects of past good deeds come to you only when the sampatti conditions are ambient. This is right belief or right view.

Even if you have done bad deeds in the past they will not produce effects if you diligently cultivate payoga sampatti. If in this life, you strive to fultil parami perfections such as dana, sila, etc., you will be reborn in a luxurious abode. If you keep on cultivating payoga sampatti in every existence, you will forever enjoy sati sampatti. Then your bad kamma kusala will never get the chance to harm you until the attainment of Nibbana. Therefore do not worry about your past kamma deeds which you cannot see or recollect. Try to be righteously prosperous in this life; reform yourself and develop payoga sampatti to the highest magnitude so that you will soar higher in the cycle of rebirths.

RECIPROCAL EFFECTS

Both kusala kamma and akusala kamma produce reciprocal and similar effects. Someone who had taken life will be killed in one of his next existences; or he will be infested with ailments. [See also Ratana Gonyi for details].

RECIPROCAL EFFECTS OF DANA

Generosity, alms giving, charity and the goodwill to help others are all dana. The effect of dana is such that the donor will be wealthy all the more in the next existence. But if you fail to have apara cetana volition (post-charity volition), that is if you feel stingy or remorse after your charity, you will not be happy in your next life in stipe os your wealth. You will spend your days in the manner of a destitute even though you are a rich person.

The Story of a Rich Man

Before the time of Gotama Buddha, there lived a rich man, at whose door a Pacceka Buddha arrived for alms-food. The rich man at first ordered his servants to offer alms food to the Paccake Buddha. Afterwards he felt that it was just a waste of food to have offered alms food; he failed to have apara cetana and was unhappy.

He was reborn as a rich man during the time of Gotama Buddha due to his charity of offering alms food. But due to his poor cetana he never felt like living a wealthy life. He wore coarse cheap cloths and ate broken rice and vinegar only. He lived like a poor man; all his wealth was confiscated by the king because he had no heirs.

Note:

[Lesson] Ponder deeply about this rich man. In these day also there are stingy persons who do not live enjoying their wealth. They do not have the heart to wear good clothes or eat good food. If they donate their money and property to the poor and the needy, it will justify their thrift. But sheer stinginess is evil. In their next existences, their stinginess will pursue them in the form of vipaka. They will end their life as a miserly rich man.

The Best

Bear in mind that the rich man should live according to one's status and wealth. They should live comfortably, save a portion for inheritance and also give away in charity. Only then they can be said to live a worthy life bringing benefits for this life as well as the forthcoming ones.

The Dipeyin Sayadaw admonished as follows: "Food eaten becomes excreta; see that property is left behind when one dies; kusala kamma alone bear fruits; while in the worthy abode of human eat what you earn; but also save a portion for inheritance and give away in charity. This is the way of the virtuous."

RECIPROCAL EFFECTS OF SILA

Observing the Five Precepts (Panca sila) of Eight Precepts (Uposatha Sila) brings welfare to all beings. Sila also enables one to lead a peaceful life free from anxiety and worries. The good effects of sila may not make one wealthy; but it sure brings peace of mind. Dana brings wealth in future lives - "Dana to bhogava". Sila bring health of body and peace of mind - "Sila to sukhita".

RECIPROCAL EFFECT OF BHAVANA

Those who wish to meditate bhavana kammatthana ought to do so in remote sylvan resorts, leading a solitary life. When you practise bhavana you will achieve jhana, only you see most clearly the faults of sensual pleasures. To obtain Magga and Phala you must go further and develop loath and disgust on rupa and nama khanda (body and mind) throughout the whole cycles of deaths and rebirths.

If you meditate alone concentrating your mind on the four Brahmacariya practices, you will be reborn in the celestial abode of Brahmas, when you no longer yearn for company of a female Brahma. On becoming a Brahma, one lives alone in divine ecstasy, emanating living-kindness, compassion, sympathetic joy and enjoying supra mundane life in heavenly mansion. But for the person who has achieved Magga and Phala it is quite different. He no longer has any attachment not only to material things such as a heavenly mansion but also to his nama and rupa; he then attains cessation of all suffering, the Supreme Bliss of Nibbana. The state of Nibbana is the cessation of all mind and matter, all sufferings, all existences; only the dhatu (ultimate element) remains.

Therefore each type of wholesome deed (dana, sila, bhavana, etc.) produces corresponding results in equal measure. All forms of kusala kamma bring beneficial results. Therefore, if you have the lofty aim attaining Nibbana, you must first get rid of all evil thoughts; then you must pave the noble way along samsara by doing wholesome deed as much as possible.

CONCLUSION

Here ends the chapter on kamma, its power and its effect. For my good deed of writing this book may all readers profess true belief, with maturity of knowledge on the effects of Kamma. May I together with my acquaintances acquire righteous belief in all future existences and strive for the attainment of Nibbana.

[HERE ENDS THE CHAPTER ON THE NATURE OF KAMMA]

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CHAPTER 8