THE CONCEPT OF KARMA

LECTURE 5
 Experiences are preceded by mind, led by mind, and
produced by mind. If one speaks or acts with an impure
mind, suffering follows as the cart-wheel follows the hoof
of the ox.

Experiences are preceded by mind, led by mind, and

produced by mind. If one speaks or acts with a pure mind,
happiness follows like a shadow that never departs.

D H A MMA P A D A
( S A Y I NG S OF T H E B UDDH A )
 KARMA (PĀLI KAMMA)

Karma literally means work, deed, action; in religious terms “cause and effect,” the “law of
karma” (key notion in Hinduism, Buddhism, Sikkhism and Jainism); compare with the third
law of Newton where “for every action there is an equal and opposite reaction.” In
Buddhism it is equated with intentionality, volition (Pā li cetanā ). All intentional actions,
virtuous or unvirtuous, matter; for they leave a trace on the stream consciousness which
will lead to future results.

“What determines the nature of a karmic ‘seed’ is the will or intention behind an act: ‘It is
will (cetanā), O monks, that I call karma; having willed, one acts through body, speech or
mind’" (A.iii.415).
 W HAT IS KARM A?

Karma is often likened to a seed, and the two words for a karmic result,
vipāka and phala, respectively mean ‘ripening’ and ‘fruit’.

An action is thus like a seed which will sooner or later, as part of a natural
maturation process, results in certain fruits accruing to the doer of the
action: just as one may get tasty edible fruits or inedible bitter ones,
depending on what seeds one plants. The Christian expression ‘as one
sows, so one will reap’ fits this.
 HOW DOES IT WORK?

It is the psychological impulse behind an action that is ‘karma’, that which

sets going a chain of causes culminating in a karmic fruit. So if someone says
of some event in their life ‘it’s my karma’, a more accurate use of Buddhist
terminology would be to say ‘it’s the result of my karma’.

Actions, moreover, must be intentional if they are to generate karmic results:

accidentally treading on an insect does not have such an effect, as the Jains
believe. Nevertheless, thinking of doing some bad action is itself a
unwholesome (mental) karma, especially when one gives energy to such a
thought, rather than just letting it pass. Deliberately letting go of such a
thought is a wholesome mental karma.

Regretting a past unvirtuous (or unwholesome) action, and resolving not to

do it again lessens its karmic result as it reduces the psychological impetus
from the act.
 IS EVERYTHING THAT HAPPENS DUE
TO THE RESULT OF KARMA?

NOT everything that happens to a person is seen as due

to the result of karma.

It is said that unpleasant feelings or illnesses can arise

from a variety of causes: ‘originating from bile, phlegm,
or wind, from union (of bodily humours), born from
seasonal changes, born from disruptive circumstances,
due to exertion [of oneself or another person], or born
of the fruition of karma’ (S.iv.230–31 and A.v.110).
 WHEN DOES KARMA RIPEN?
Karma does not bring results just in the next life: an action is said to have effects
later in the present life, the next life and also in some subsequent ones
(A.iii.415). The movement of beings between rebirths is not a haphazard process
but is ordered and governed by the law of karma: the principle that beings are
reborn according to the nature and quality of their past actions; they are ‘heir’ to
their actions (M.iii.203). Good and bad rebirths are not, therefore, seen as
‘rewards’ and ‘punishments’, but as simply the natural results of certain kinds of
action.

The law of karma is not regarded as rigid and mechanical, but as the flexible,
fluid and dynamic outworking of the fruits of actions. The full details of its working
out, in specific instances, are said to be ‘unthinkable’ (acinteyya, Skt acintya) to all
but a Buddha (A.iv.77).

A moral life is not necessarily immediately followed by a good rebirth, if a strong

evil action of a past life has not yet brought its results, or a dying person regrets
having done good. Similarly, an immoral life is not necessarily immediately
followed by a bad rebirth (M.iii.209–15 (SB.195–204)). The appropriate results will
come in time, however (Dhp.71).
“In simple terms, what does karma mean? It means that whatever we do, with
our body, speech, or mind, will have a corresponding result. Each action,
even the smallest, is pregnant with its consequences. It is said by the masters
that even a little poison can cause death and even a tiny seed can become a
huge tree.”
And as Buddha said: “Do not overlook negative actions merely because they
are small; however small a spark may be, it can burn down a haystack as big
as a mountain.” Similarly he said: “Do not overlook tiny good actions,
thinking they are of no benefit; even tiny drops of water in the end will fill a
huge vessel.”
Karma does not decay like external things, or ever become inoperative. It
cannot be destroyed “by time, fire, or water.” Its power will never disappear,
until it is ripened. Although the results of our actions may not have matured
yet, they will inevitably ripen, given the right conditions.”

Sogyal Rinpoche, The Tibetan Book of Living and Dying (1992), pp. 96-97
 THE PATH TO MORAL CULTIVATION,
THE EIGHT FACTORS (EIGHTFOLD PATH)
- THE 4TH NOBLE TRUTH -

• Right View (the middle way between eternalism and nihilism, the perception of
the 4 Noble Truths)

• Right Conception (is the direct result of right view and has to do with
expressing what is right, having the right moral conception such as conception
of renunciation, good-will and non-harming others or compassion)

• Right Speech (refraining from slander, falsehood, harsh words, and frivolous
talk)

• Right Activity (abstaining from taking life, stealing and from ignoble behaviour)

• Right Livelihood (abstaining from professions that cause harm to others)

• Right Effort (promoting a virtuous life and avoiding immoral actions)

• Right Mindfulness (holding reflective awareness)

• Right Concentration (the means of making a decision regarding behaviour)

 BUDDHIST ETHICS:
THE TEN WHOLESOME ACTIONS

Abstaining from taking sentient life (killing);

Abstaining from taking what is not given (stealing);

Abstaining from engaging in sexual misconduct;

Abstaining from deceiving others for your own benefit;

Abstaining from slandering others, sowing discord;

Abstaining from using harsh words and language;

Abstaining from engaging in frivolous talk, idle gossip;

Abstaining from greedy thoughts, coveting what other have;

Abstaining from being malicious or wishing harm to others;

Abstaining from holding wrong views about yourself and reality;

 From “Samsara Divided by Zero” (2000)
by Thanissaro Bhikkhu

“However, one of the many things the Buddha discovered in the course of
his awakening was that causality is not linear. The experience of the
present is shaped both by actions in the present and by actions in the past.
Actions in the present shape both the present and the future. The results of
past and present actions continually interact.”

http://www.accesstoinsight.org/lib/authors/thanissaro/resonance.html
CLIP 1
CLIP 2
 DISCUSS THE SAYING
BELOW

“To see what you have done before, look at what

you are now. To see where you are going to be
born next, look at what you do now.”

The Buddha
AT THE END OF THIS LESSON YOU SHOULD BE ABLE TO
ANSWER THE FOLLOWING KEY QUESTIONS

• What is karma?

• How is karma accumulated?

• Is karma the same as destiny?

• How is karma related to Buddhist ethics?

• How is karma related to the 4 noble truths?