Preface

This booklet is very easy to read and understand. It deals with the fundamental questions on “Kamma” and “Rebirth” in a very simple and easy to understand way. It also clears many misconceptions and states in clear terms the Buddhist concept of “kamma” and “rebirth”.

Through question –and- answer method, the author Ven. Mahinda, had skillfully taken his audience from basic understanding to greater interest. In simple terms he was able to differentiate the Buddhist concepts from other forms of beliefs enunciated by the different schools of philosophy or other religions.

I would encourage those who have no time to read through a thick book on these two topics of kamma and rebirth, to read this booklet as a start and to continue into other books to gain further knowledge and understanding.

Ven. Mahinda Maha Thero is a Malaysian Chinese monk who resides in Sydney, Australia. He was ordained in the Bricksfield Buddhist Temple, Kuala Lumpur, by the Ven. Dr. K. Sri Dhammananda. He is very active in the propagation of the Buddha-Dhamma and had traveled extensively abroad.

Ven. E. Indraratana
Chief Monk, Mahindarama Buddhist Temple, Penang.

Long is the night to one who is wakeful;
long is (the journey of) one yojana to
the traveler who is tires;
long is samsara (round of rebirths) to
the fool who is ignorant of the true Dhamma
(the Teaching of the Buddha).

BUDDHA, Dhammapada Verses 60
 

KAMMA

Q1a: Venerable Mahinda, as I informed you the other day, tonight’s discussion is on kamma, a concept which I think is deceptively simple and as a consequence not very well understood by many people. Venerable Mahinda, I think most people have some idea about kamma, but I think many of our listeners would like to know the definition of this term from a Buddhist point of view. Could you please tell us something about kamma according to Buddhism?

Ans: The term ’karma’ (in Sanskrit) or ‘kamma’ (in Pali) literally means action. But   we can view it from different angles.

From the Buddhist point of view, kamma does not mean just any kind of action. It refers to those actions which are associated with cetana or volition. In other words, it is an intentional action, an action which is performed with conscious motive. But in the strict sense of the Buddhist doctrine, volition itself is called Kamma.

Generally speaking, all our actions can be classified into three: namely, thoughts (mental action), words (verbal action) and deeds (bodily action).

So … according to Buddhism, these three types of actions, in order to be kamma, must always be associated with volition or intention.

Certain reflex action, or instinctive action, which are performed without intention or without conscious motive, do not constitute kamma – since such actions are not liable to yield any moral consequence to the performer.

It is the correlation between action (kamma) and its consequence (vipaka or phalla) that constitutes the doctrine of kamma in Buddhism.

Kamma can also be classified as good or bad, wholesome and unwholesome.

Q1b: Now, don’t you think that is rather subjective? What is good for one person, may not necessarily be good for another … also, what is good for someone in Australia, may not be the best in some other part of the world. Again, what was good fifty years ago is now outdated, unwanted. So, my question is, how can we judge an action and say whether it is good or bad, leaving aside all cultural and temporal prejudices and biases? Is this possible?

Ans: Well, in Buddhism, we generally speak of three standards of making moral judgement.

First, there is the judgement based on one’s personal point of view. This is referred to as the ‘Supremacy of Self’ (Attadhipateyya).

The second kind of judgement is one in which is based on social norms or other people’s view, or, from the public point of view. This is what is called the ‘Supremacy of the World’ (Lokadhipateyya).

The third kind of judgement is that which is based on reason and decency. This is called the ‘Supremacy of Righteousness’ (Dhammadhipateyya).

Of  these three standards of making moral judgement, Buddhism accepts the Supremacy of Righteousness as the only dependable criterion of moral action.

An action, in order to be considered as righteous, must be in accord with 4 general principles:

1. It must be meritorious,
2. It must not be harmful either to the doer or performer himself or to others,
3. It must be praised and approved by the wise, and
4. Such a deed, if performed, conduces to the benefit and happiness of oneself as well as that of others.

These are the general rules upon which Buddhist moral principles are based. It really goes beyond the question of right or wrong or good and bad in the ordinary sense of the term.

So, when we speak of good and bad kamma, we are actually referring to the kind of intention or consciousness motive, which are associated with the action.

Bad kamma are those unskillful actions which are conditioned by Greed (or attachment), Hatred (or aversion) and Ignorance (or confusion).

- They bring harm to oneself and to others, and they are not conductive to benefit and happiness. They are also censured by the wise. Hence we call such actions as Bad kamma or morally wrong actions.

Good kamma on the other hand are those skilful actions which are conditioned by the absence of greed, hatred and ignorance, but overflowing with generosity or liberality, loving-kindness and wisdom.

- such actions are not harmful to oneself or to others; they are conductive to benefit and happiness; and they are praised and approved by the wise. Hence, we call them morally good or wholesome kamma.

Q2: We quite often hear the ‘law of Cause and Effect’ being referred to, when talking about kamma. What is the connection between the two? Could you please elaborate?

Ans: Yes. In Buddhism, we regard kamma as the cosmic law of cause and effect as well as the impersonal law of morality or moral causation.

In its cosmic aspect, it is the natural law or the law of relativity which governs the universe.

o Viewed from the cosmic standpoint, living beings, including humans and animals, are as phenomenal as material objects. Their existence is phenomentally relative, in other words, they exist because other things such as food, plants, water, etc., including the world and the sun exist. They are all subject to origination and cessation, like all other things of the world – including the world itself, which undergoes the process of integration and disintegration. The existence of the world with that kind of everything on it is sustained by this law … the kammic law of cause of effect.

But the real significance of the law of cause and effect, however, lies in the second aspect, i.e. as the impersonal law of morality or moral causation. It is this aspect of the Law of Kamma which plays a dominant role in Buddhist ethical teachings.

o Viewed in terms of cause and effect, our present life is the result of our previous existence, and the future will be the result of our present.

o We are actually the sum total of our past thought, speech and action. What we will be in the future, will be the result of our present thought, speech and action.

o Our present lives are conditioned by the past actions and our future will be conditioned by the present actions. In other words, we are constantly being moulded by our kamma
.
This is how we account for the differences in man … human differences.

o How one is born in a miserable family, living in a miserable condition, without even the basic requirements of life; and how another is born in the lap of comfort and luxuries; how some are born genius, other dull and sometimes idiot; how some are strong and healthy and some weak and sickly; how some are born ugly and others good looking; all these differences and inequalities are explained by the Law of Cause and Effect.

We do not attribute these differences and inequalities to blind chances. Neither do we believe that they are the creations of an Almighty.

The law of moral causation may be defined quite simple; as “Good begets good, evil begets evil”.

Q 3: So, in other words, do you mean to say that the Law of Kamma in Buddhism is not the same as the law of retribution, or reward and punishment, as taught by some other religions?

Ans: In Buddhism, according to the law of moral causation, one is responsible for one’s actions. The Law of Kamma is an impersonal law. It operates in its own sphere without the intervention or interference of any external force or deity or God.

-  If a person thinks, speaks or act, in an unwholesome or unskillful manner, conditioned by      greed, hatred and ignorance, then the unwholesome consequences or suffering follows him as the wheel of the cart follows the hooves of the ox that draw the cart.

- If, on the other hand, one thinks, speak and act in a wholesome and skilful manner, when conditioned by the absence of greed, hatred and ignorance, but overflowing with generosity, loving-kindness and wisdom, then the wholesome consequences or happiness follow him just as the shadow follows the man.

This is what we mean by the law of moral causation.

- When a person leads a moral and wholesome way of life, by avoiding killing, stealing, sexual misconduct, lying and the indulgence of intoxicants, he is protected from the harmful effects of such unwholesome actions.

- Moreover, when a person avoids evil and do the good, his mind is naturally free from remorse. And the mind that is free from remorse is naturally calm and composed. The mind that is calm and composed is conductive to concentration. And the concentrated mind is naturally and analytical and contemplative mind, paving the way for the development of wisdom and insight, which leads to one’s deliverance or emancipation.

The whole process of deliverance or emancipation in Buddhism is one which is based on the law of cause and effect, without the intervention of any external force, supernatural or otherwise.

Q4: Venerable, you mentioned that the Law of moral causation, can be simple defined as “Good begets good and evil begets evil”. If this is true, how is it that we see some good people suffer in this world, and how some cunning and wicked people prosper and enjoy their lives?

And as you know, most of the time an honest person cannot get very far in this society, and it seems people who cheat and bluff always seem to get what they want. How do you explain that?

Ans: Well, according to the Dhammapada, or the Sayings of the Buddha, verses 119 and 120, it is mentioned that:

“Even an evil-doer sees good as long as evil ripens not;
but when it ripens, then he sees the evil results.”

In a similar manner,

“Even a good-doer sees evil as long as good ripens not;
but when it bears fruit, then the good one sees good results.”

In order to understand this, we need to have some understanding of how kamma functions. The actions which we perform, may not necessarily give rise to immediate effect. Some actions may give rise to results only after some time within this lifetime; some may only ripen in the next life; and still some other may ripen in successive births.

- This phenomena can be compared to the germination of seeds. The seeds of some plants germinate very quickly; some may take a longer time. Alfafa seed, for example, grows almost immediately, within 2 or 3 days, but the seeds of mango or avocado plants may take quite some time to germinate.

So, when a kind and virtuous person suffers, he suffers not because of the good or wholesome deeds which he has done. He suffers because of certain evil or unwholesome actions which he has done in the past; either in the immediate past or the more remote past, i.e. in his previous births. Although he might have forgotten about the actions which he had committed, the actions have not forgotten him!

That is how we explain why some good people may encounter various misfortunes and sufferings. And on the other hand, how a wicked and cunning person may be enjoying his life.

The wicked and cunning person enjoys his life, not as a result of the wicked actions, but because of some good or wholesome actions which he has done before. When the unwholesome kamma ripens, he will certainly reap the unwholesome consequences.

Q 5: In that case, do you mean to say that all bad or unwholesome experience are due to our past kamma? If I get a headache, for example,  has that got something to do with my past actions?

Ans: No, I’m not saying that all our unpleasant and unwholesome experience are due to our past kamma. Some of these experiences are due to our present kamma, our present actions. Some, however may e due to certain physical phenomena, in which case, hey are not caused by our past actions.

- Take the case of your headache. I’ve heard the remarks of many Buddhist that whenever they are sick or whenever they meet with some misfortune, they will blame it on their kamma. Such an attitude is rather fatalistic.

The doctrine of kamma in Buddhism is not one of fatalism. Not all our sufferings are due to kamma.

- Not all sicknesses are due to kamma. According to the Buddhist teachings, we find that certain illness are caused by physical phenomena, such as wind, heat, or the change in seasonal conditions, or the imbalance of the physical elements of the body. Only certain kinds of disease are attributed to kamma.

Q 6a: That brings us to the nest question. Ven. Mahinda, most people have the idea that when bad things happen to them, it is just because of the bad kamma they have done in the past, and they think that there is nothing that could be done about it now, other than just having to go through it. This seems to me to be a very fatalistic attitude, is it possible to overcome the effects of our bad kamma by doing good?

Ans: Yes, it is possible. But we have to understand that according to the Law of Kamma, good actions give rise to good results; bad actions give rise to bad results; and good and bad actions give rise to good and bad results. They do not cancel off or nullify one another.

Q 6b: then how can we overcome our kamma?

Ans: Through effort and wisdom, one can overcome the effects of kamma. Otherwise, liberation would not be possible. By effort, I mean the avoidance of evil or unwholesome actions and the performance of the good or wholesome actions, and by wisdom, to see the real nature of existence, thereby seeing the process how suffering arises and how it ceases. This involves the realization of the Law of Kamma, or the law of moral causation.

When one avoids evil and do the good, one will begin to experience more and more good results; that is, more happiness and suffering. Happiness is an important factor which contributes towards the strengthening of the mind, so as to resist and endure the effects of certain unwholesome kamma.

- As long as our minds are tainted with the unwholesome roots of greed, hatred and delusion, we are bound to generate unwholesome kammic energies. The effect, however, varies according to the intensity of the action. And for the action to ripen or beat fruits, certain conditions are also necessary.

- This can again be compared with the growth of the seeds of certain plants. If the seed is not strong or viable, i.e. if it does not contain sufficient food storage, it will not germinate under unfavourable conditions. It may just wither away, and lose its ability to germinate or produce any seedlings. One the other hand, if the seed is a strong and viable one, i.e. if it contains a good storage of food and energy, it will germinate, even under certain unfavourable conditions.

In the same manner, if the action or kamma is a very weak one, it may cease to produce any effect, if the necessary conditions are not available. If the action is a very strong or serious one, then the effect will also be strong. Even if the conditions are not so favourable, it is still capable of producing results.

Now, the necessary conditions for the ripening of our kamma are provided by what we can call “the storehouse” of wholesome and unwholesome actions.

- When there are more unwholesome actions and less wholesome actions, the mind is weak. It cannot resist the effect or the unwholesome action.

The purpose of avoiding evil and doing good is therefore to offset the overall effect of the bad kamma. It serves to strengthen the mind, so that the mind is more calm and concentrated, paving the way for the development of wisdom and insight.

When real wisdom and insight arises, one begins to see the true nature of existence, and one sees how cause and effect operates, thus realizing how suffering arises and ceases, dependent upon the law of cause and effect. When the cause is removed or eliminated, the effect also ceases. This is how suffering is finally overcome.

Where there is no ignorance, or delusion, there is no craving, where there is no craving, there is no suffering.

Q 6c: Venerable, does this mean that one who is liberated is totally free from pains and suffering? Is he also from bodily pains such as sickness, old-age and death?

Ans: No, even the All-Enlightened Buddha is not free from sickness, old-age and death. But he is free from all mental pains and sufferings. There may be pains cause by the physical body, but the mind is free from all pains, all sufferings.

 A liberated mind is one which is free from craving. It no longer craves for the body. It no longer clings to the body, as “my” and “mine”. And there is no longer the feeling of “I” and “mine”. So the body may be subject to decay, but the mind is completely free from fear, free from pain. At this point, there is only suffering, no sufferer; there is only feelings, no feeler!
 

REBIRTH

Q 1: Venerable Mahinda, could you please explain the Buddhist Doctrine of Rebirth?

Ans: To understand the Buddhist doctrine of Rebirth, we need, first of all, to understand the Buddhist concept of birth and death … as well as the meaning of life, or rather, what constitute life, of living.

From the Buddhist point of view, the birth, or rather conception of a human being depends on three important factors; they are:

1. The union of mother and father, or the coming together of the male and female elements;
2. The proper time, i.e. during the fertile period of the mother, and
3. A being which is ready to be born.

Modern scientist or the biologists in particular, do not take into consideration of the third factor. It is really this third factor i.e. the “being ready-to-born” which plays an important role in the understanding of the concept of birth in Buddhism.

- It provides the mental or psychological basis for the birth of a psycho-physical being. From the Buddhist point of view, the contribution of the parents merely form the material or physical basis of the being.

- Conception can take place, as long as the mental and physical basis are present, whether in the womb of a mother, or in the test-tube. So, the modern concept of birth-in-vitrea, does not, by any means, contradict the concept of birth in Buddhism.

According to Buddhism at the moment of conception it is kamma that conditions the initial consciousness which vitalizes the foetus. It is this invisible Kammic energy, generated from the past birth, that produces the mental and physical being, or the psycho-physical being. (It is the kammic ‘genes’ which forms the hereditary factor). This is how the doctrine of kamma and rebirth are interlinked. They are inter-related, one dependent on the other.

Now, the next thing to consider is the meaning of Death. To understand death, we have to understand what life is about.

In our previous interviews, I’ve explained the Buddhist concept of life and kamma. We regard the process of living as a dynamic interaction of mental and physical processes.

Life is nothing but a stream of consciousness, kept flowing by the inherent force of kamma. This stream of mental phenomena flows on continuously, like the current of the river. It is this stream of consciousness which is generally called ‘the mind’.

The phenomenon of death occurs when this stream of consciousness is separated from the corporeal body, which undergoes decay.

- So, when a man dies, the physical components of the body decays, or decomposes, and return to their respective sources.

The earth elements return to the soil, the water elements return to the water, to the streams and river, the fire (or heat) element return   to the heat in the atmosphere, and the wind (or gaseous) elements return to the gases in the atmosphere.

Now, what about the stream of consciousness, or the mental components of man? This cannot simply disappear! It continues to manifest into another being, dependant upon the kamma and craving force of the individual.

- With kamma as the field, and craving, the moisture, consciousness, the seed … continues to grow.

This consciousness is what we referred to as the ‘being ready-to-be-born’ which constitute the third factor in the process of conception. It forms the psychological basis of another psycho-physical being. This is what we call Rebirth.

Q 2: Does this mean we just keep on getting born, growing old and dying indefinitely? How long do we have to go through this process until we finally reach the end of it?

Ans: As long as craving exists.

As long as there is craving, there is attachment, and as long as there is attachment, there is becoming, and as long as there is becoming, there is birth.

But when craving ceases, attachment also ceases. When there is no attachment, there is no becoming, no birth. That is how rebirth is ended.

Q 3: Is this rebirth that you are talking of the same as what some people refer to as reincarnation?

Ans: The term re-incarnation presupposes a soul, a permanent entity, which is born again in flesh. (The term re = again; and incarnes = in flesh).

Rebirth, on the other hand, does not refer to any permanent entity.

Q 4: From what you just said, I understood that Buddhism differ with other religions on one important fact, and that is, that they do not believe in permanent soul which crosses over from one life to the next. If this is so, then what is it that goes from one life to the next. What is it that is reborn? And how does rebirth takes place?

Ans: The Buddhist doctrine of rebirth is once which involves continuity without a permanent entity.

Although in the conventional sense, we frequently use the term ‘I’, ‘my’ and so on, in reality, there is no such thing as ‘I’ and ‘my’ which can be conceived of as a permanent entity … a Self or a Soul.

- What is generally regarded as ‘I’ or ‘my’ is nothing but a combination of mental and physical processes, which are classified into the Five Aggregates. These are constantly in the state of flux or change.

- The aggregate of the body, or corporeality, is composed of the various physical elements or energies, which are represented by earth, water, fire (or heat) and wind (or gases).

The mind, on the other hand, consists of the Aggregates of feeling, perception, mental formation and consciousness.

These five aggregates or bundles of mental and physical energies constitute what we conventionally refer to as ‘I’, ‘my’ or ‘myself’.

So, when a person dies, the physical body disintegrates, but the mental processes continue.

When craving is present, a force is generated whereby the mental processes become attracted to a new flux of physical energies, thereby resulting in another life-form, or a new combination of mental and physical processes.

There is no permanent entity involved.

The being that is being reborn, is neither entirely the some nor entirely different form its previous existence.

Whatever habits, likes and dislikes, which have been strongly impressed in the mind in the past, will continue in this new life-stream.

The form which the individual is going to take, will depend on the kamma or the sum total of past thoughts, words and deeds. Kamma is responsible for producing the mould. Whatever shape or form we take, will depend on our kamma.

Those who are used to think in terms of a soul or a permanent entity often fail to realize how a permanent entity could get involved in rebirth, or re-incarnation, which implies a change in personality. If something is truly pure and permanent, how could it get entangled in such an impure and decaying manner, such as our physical bodies?

The Buddha rejected such theories and explain the process of rebirth on the basis of his own experience and realization, not through mere imagination and speculation.

Q 5: Venerable, what about regressing to a lower form of life. is it possible to reborn as animals – such as a cat or dog in out next life?

Ans: Well, that depends on how we live our lives now. If one lives like an animal, like a dog or a cat, if his or her habit patterns or behaviour correspond to that of the animal, then there is every opportunity for him or her to become one in the next life! (Sometimes, in this very life itself, they are already being called a brute).

The thought of being born as a dog or a cat, or some other animals may be rather unpleasant. (Truth can also be unpleasant). But we should not really look down upon those animals. Different animals have different characteristics and some of their sense faculties are much more developed than that of human beings.

- The dog, for instance, have developed a good sense of hearing. They hear things which we are not able to hear. They can also smell things better than we can.

- The cats too, have certain faculties which we do not have. They can see better at nights. And they are more active at nights.

What is that differentiates man or human beings from all lower form of animals? The answer lies in the word “man” itself.

- The word “Man” is derived from the Pali and Sanskrit word “Manas” or mind. Man or human beings are considered as thinking animals. They have the highest potential and faculty to think and to develop their minds.

But if they do not use this potentially, instead if they abuse or do not use their intellect, but depend more on their other sense faculties, then there is every possibility for them to develop their sense organs like that of the cats and dogs.

From the Buddhist point of view, humans can degenerate into the lower forms of animals. And animals can also evolve and become humans.

Q 6: Well, what about higher forms, of life. What are the possibilities for rebirth? Are there any realms of rebirth that are better than our human realms?

Ans: Yes. We speak of the 31 planes of existence. These can be broadly classified into three:

1. The realm of sense desire or Kamaloka
2. The realm of form or Rupa Loka, and
3. The realm of the formless or Arupa Loka

In the realms of sense desires or sensual realms of existence, there are beings which are capable of enjoying greater sensual pleasures than human beings, they are in the heavenly or celestial realms of existence, which we call devaloka. This can be further divided into 6 levels. These realms are considered better or higher than the human realm in the sense that they are able to satisfy their sense desires to a greater degree. On the other hand, there are also beings which are less capable than the human beings, in terms of enjoying or satisfying their senses. These are considered as the less fortunate states of existence. It includes the animal realm, the realm of hungry ghost, the asuras (or titan/demi-gods) and the realms of hell.

Beyond the realm of sense desires, there are the realm of form and the realm of the formless. These are what we call the Rupa Loka and the Arupa Loka.

In the realm of form (or Rupa Loka) beings exist with their physical aspect or form dominating, whereas, in the realm of the formless, the mental aspect or consciousness dominates.

As long as one is born in any of these realms of existence, whether in the realms of sense desires or in the realms of form or the formless, one is subject to death and rebirth. They are only temporary planes of existence although some may have much longer life span than that of human beings.

Beings born within these 31 planes of existence, are said to be living in Samsara or within the cycle of birth and death.

Q 7: If it is true that we have lived more than one life, why is it that we are not able to remember our previous lives? Can some people recall these past lives?

Ans: Yes. It is possible to recall one’s previous lives.

Rebirth is definitely verifiable. The Buddha is the greatest authority on rebirth.

- On the very night of His Enlightenment, during the first watch of the night i.e. from about 6 p.m. to 10 p.m., insight and vision arose from Him; and He saw his previous births; first … one, then 2 lives, then 3, 4, 5, 10, 20 up to 50 lives, then hundred, a thousand, and so on … He was able to recall His previous births in detail.

Besides the Buddha, there are also many of his disciples who were able to recall their previous births.

-  However, the ability to recall one’s previous lives alone, does not constitute enlightenment, it is only a by product of a trained mind, not even a pure mind.

Even if we are unable to recall our previous births, many of us would have had some sort of experience, such as the feeling that we have experienced something before or known someone before, or have been to a certain place before. Sometimes it can also be a familiarity with a language or a music. These experiences are some flashes or sparks of the vast storehouse or memory of past lives!

Today, there are cases of rebirth being reported in almost every part of the world. There are numerous recorded cases of children and others who have been able to recall their past lives under normal consciousness and to give a multitude of details. Some of these have been checked and verified by competent research workers, including Dr. Ian Stevenson of the University of Virginia in the United States of America. He is well-known in this field of research.

Now, the question is: why is that most people are unable to remember their previous lives? There must be quite a few reasons for this, but I can only speculate some of them.

- Some people don’t believe in rebirth, so they don’t care about it. Others are not interested. Some are interested, but are too busy to find out how to go about remembering their past lives.

Generally, most people do not even remember the details of their infancy, some cannot even remember what had taken place a year ago; or a month ago; or even a week ago. So how can they remember their previous lives?

Well, according to Buddhism, the ability to recall past lives is one of the psychic phenomenon which can be developed through the development and purification of the mind. However, there are also instances whereby some extraordinary persons, including some children, ho could spontaneously recall their past lives, according to the laws of associations. There are also cases where past lives could be recalled through retrogressive hypnotism. So, it is really not impossible to recall one’s previous lives.

Q 8: I think then the most important question to ask now, is how can we stop this? How can we put an end to this process of rebirth?

Ans: Yes. To put an end to rebirth, or samsaric existence, we need to overcome or rather to break off certain fetters of bonds which ties us to the cycle of samsara, or the cycle of birth and death. These are referred to as the Ten Fetters (or Dasa Samyojana). They are:

i. Self-delusion
ii. Skeptical doubt
iii. Clinging to rites and rituals
iv. Hatred or aversion
v. Lust or sensual desires
vi. Craving for the realm of form
vii. Craving for the realm of formless
viii. Restlessness or worries.
ix. Pride or conceit
x. Ignorance

These fetters are overcome in 4 stages which corresponds to the four stages of the attainment of sainthood or Arahanthood.

The Buddhist saint is called an Arahant, one who has broken all the fetters or existence i.e. one who has eradicated all forms of cravings.

When the first 3 fetters are broken, one attains the first stage of sainthood or Sotapanna. The first 3 fetters are: Self-delusion, Doubt and Clinging to rites and rituals.

By self-delusion, I mean the deluded mind which clings to the notion of a permanent entity such as a Soul or a Self, thus giving rise to the concept of ‘I’ and ‘my’, as well as to the felling of ‘I’ and ‘my’.

When one trains one’s mind to observe the various manifestation of mental and physical processes, one will begin to see the true nature of one’s self, and realize the five aggregates of existence, which are constantly subject to rising and falling. This is how we can break the fetter of self-delusion.

The second fetter is skeptical doubt. It is the doubt with regards to moral and spiritual values, as well as the doubts with regards to one’s existence, in terms of the past, the present and the future.

The third fetter refers to the clinging to rite and rituals, or the performance of certain meaningless actions, with the view that they give rise to one’s salvation or emancipation.

When these 3 fetters are broken, one is said to have attained the first stage of sainthood, a Sotapanna or stream-winner, whereby one is assured of the final goal, within at the most a span of 7 lives.

The second stage of sainthood or Sakadagami (or Once-returner) is one who has overcome the first three fetters, as well as having developed control over hatred or aversion and lust or sensual desires.

When aversion and lust are completely eradicated, and the first five fetters broken, one attains the 3rd stage of sainthood or Anagami (or a Never-returner). The last stage of sainthood of Arahant is attained only when all the ten fetters are completely broken and eradicated.

These include the clinging to the realms of form and formless, restlessness, pride or conceit, and the final traces of ignorance. The ignorance, here refers to the ignorance of certain fundamental truths of life, namely the Four Noble Truths; the Truth of Dukkha or Unsatisfactoriness, its Cause, its Cessation and the Path which leads to the cessation of Dukkha.

All these ten fetters are broken and eradicated, with the cessation of all forms of craving.

When craving ceases, attachment ceases.

And when there is no attachment, there is no becoming and no rebirth.

This is how rebirth is finally ended.

- The end of rebirth is also the end to all forms of sufferings and unsatisfactoriness. It is the final goal of Buddhism, what we call Nibbana.

King Milinda:  “He who is reborn, Nagasena, is he the same person or another?”

Ven. Nagasena: “Neither the same nor another.”

King Milinda:  “Give me an illustration.”

Ven. Nagasena: “In the case of a pot of milk that turns first to curds, then to butter, then to ghee; it would not be right to say that the ghee, butter and curds were the same as the milk but they have come from that so neither would it be right to say that they are something else.”

King Milinda:  “What is it, Nagasena, that is reborn?”

Ven. Nagasena: “Mind and matter.”

King Milinda:  “Is it this very mind and matter that is reborn?”

Ven. Nagasena: “No, it is not, but by this mind and matter deeds are done and because of those deeds another mind and matter is reborn; but that mind and matter is not thereby released from the results of its previous deeds.”

King Milinda:  “Give me an illustration.”

Ven. Nagasena: “It is like a fire that a man might kindly and, having warmed himself, he might leave it burning and go away. Then if that fire were to set light to another man’s field and the owner were to seize him and accuse him before the king, and he were to say, ‘Your majesty, I did not set this man’s field on fire. The fire that I left burning was different to that which burnt his field. I am not guilty’. Would he deserve punishment?”

- Extracted from The Debate of King Milinda by Bhikkhu Pesala,
Published by Inward Path Publisher, Penang, Malaysia.