How Was Kamma Taught in Sutta

Introduction

            Concept of Kamma in Buddhim is one of main teachings that the Buddha preached in his 45 years of missionary for benefit of all beings. As we Buddhists, there is no a Buddhist who does not hear a word Kamma that is a very important theme in Buddhism. Yet, even though we Buddhists know about it, what we have already known may be different from what the Buddha taught. To avoid misunderstanding of Kamma and to understand Theravāda concept of Kamma correctly, I will present my topic on “How Was Kamma Taught in Sutta” with special reference to original Theravāda Sutta delivered by the Buddha. To tell all about Kamma is impossible in this four page assignment paper. But I will use main concept of what the Buddha taught about Kamma in Sutta.

What Kamma Means

Kamma is a Pāli word, it means action or deed which is may be bad or good but in Buddhism, only volitional or intentional action or deed can be called as Kamma. Because volition is the real one which accomplishes a deed.

"Intention, I tell you, is kamma. Intending, one does Kamma by way of body, speech, & intellect.”[1]

             As the Buddha described intention as Kamma, mental volition becomes essential a point of every actions done through physical, verbal and mental.  Volition (Cetanā) which is a very important mental factor can arise together with every consciousness or minds. When cetanā associates with moral roots becomes moral volition but when it associates with immoral roots become immoral volition. Any deeds with moral volition are called skillful kamma and with immoral volition are called unskillful kamma.

Three Groups of Kammas [2]

There are three groups of kammas according to kamma doors namely:

1-Kāyakamma (Bodily deeds)

2-Vacīkamma (Verbal deeds)

3-Manokamma (Mental deeds)

1-In Kāyakamma (Bodily deeds), there are three evil actions: (1) Killing any living beings, (2) Stealing other’s properties and (3) Committing sexual misconduct.

2-In Vacīkamma (Verbal deeds), there are four evil verbal deeds: (1) Telling lies, (2) Slandering, (3) Harsh speech or using bad language (4) Speaking frivolous talk which brings no benefits to listeners as well as speaker.

3-In Manokamma (Mental deeds), there are three mental deeds: (1)Thinking of getting other’s property unlawfully, (2) Ill-will or wish to cause harm to others, (3) Wrong view taking there is no actions of good and bad and its effects etc.

These ten types of evil actions are called Akusalakammapatha- accomplishment of bad deeds that lead to woeful rebirth. By avoiding the above the ten immoral deeds becomes moral actions and called Kusalakammapatha-accomplishment of good deeds which lead to blissful rebirth.

Different Kinds of Kammas

The Buddha classified Kammas into four kinds of actions in his doctrines. 

“Punna, there are four kinds of action proclaimed by me after realizing them for myself with direct knowledge. What are the four? There is dark action with dark result; there is bright action with bright result; there is dark-and-bright action with dark-and-bright result; there is action that is neither dark nor bright with neither-dark-nor-bright result, action that leads to the destruction of action.” [3]

Here, mentioned dark as bad or evil, bright as good. Sometimes, while we are performing a wholesome thing, our immoral thoughts appear in mind this why some kammas are mixed with good and bad together known as dark-and bright action. And then we have to understand that whatever intentional actions have to produce their effects. 

Kamma its Result

Vipāka in Pāli is Result or fruition of wholesome of unwholesome deeds. Every volitional action produces and their results or fruits. Therefore, commonly we say kamma as the law of cause and effect.

 “And since he has here killed (abstained from killing) living beings….and held wrong (right) view, he will experience the result of that either here or now, or in his next rebirth, or in some subsequent existence.”[4]

Past kamma and present kamma both can bear their fruits in this present life from now through sa½sāra (Round of Rebirths). Those kamma is always looking for chance to generate their effects.When unexpected things happen to us, we may think it is because of past kamma wrongly. However, Buddhism never says that everything is due to past actions done in previous existences or life. Because the Buddha rejected already this kind of view which is called Pubbekata-hetu-ditthi[5] in Pāli. According to this theory all good and bad effects that one is enjoying or suffering at present are only the results of past kammas.

The End of Kamma

When one gets enlightenment or becomes arahant, his or her action does not have any power to operate the new existence and there is no future rebirth. It means end of kamma. Mentioned above as the action that is neither dark nor bright with neither-dark-nor-bright result, action that leads to the destruction of action. End of kamma is the highest aim of Buddhism. Because it is free from all sufferings, defilements and sa½sāra (Round of Rebirths) and attends the real happiness, ultimate goal, perfect peace, Nibbāna.  

“And what, bhikkhus, is the cessation of kamma? When one reaches liberation through the cessation of bodily action, verbal action, and mental action, this is called the cessation of kamma”[6]

Conclusion

All about Kamm of doctrine cannot explain perfectly in this four page assignment paper. On the other hand, for ordinary peoples to understand kamma-result (kammavipāka) is not easy because it is one of unthinkable things. Someone who is too much thinking about it, there will be dangerous. According to the teaching of the Buddha we have our own actions and also we create our own deeds that lead to good and bad worlds. Therefore, we must make use of the present kamma with effort and wisdom to achieve success in this life. We have to be careful our deeds, words and thoughts and whatever we do through in bodily, verbal and mental because what we did will always follow us. Buddhist concept of kammas gives moral courage, free-will, hope, mental energy and the way of life. And it teaches us what the cause of suffering is and why we are facing the problems in our daily life. This is all nature of law.

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Bibliography

[1]Bhikkhu, Thanissaro(Translater), AN 6.63, Nibbedhika Sutta:,

 http://www.accesstoinsight.org/tipitaka/an/an06/an06.063.than.html#part-5 (7-8-2010)

[2] Sammādiṭ̣thi Sutta, Mūlapariyāyavagga, Majjhima Nikāya

[3] Nanamoli, Bhikkhu and Bodhi, Bhikkhu( Translaters), Majjhima Nikaya- The Middle Length Discourses of the Buddha, Boston, Wisdom Publications, 2005, Page No-495, Kukkuravatika Sutta

[4] Nanamoli, Bhikkhu and Bodhi, Bhikkhu( Translaters), Majjhima Nikaya- The Middle Length Discourses of the Buddha, Boston, Wisdom Publications, 2005,Page No-1064, Mahākammavibhanga Sutta

[5] Devadaha Sutta, Devadahavagga, Majjhima Nikaya

[6] Bodhi, Bhikkhu (Translator), The Connected Discourses of the Buddha- Saṃyutta Nikāya, Boston, Wisdom Publiccations, 2000, Salāyatana Vagga, Salāyatana Saṃyutta, V. New and Old, 1.Kamma, Page No- 1212