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Buddhist Spectrum
Some thoughts on Kamma
Rupa.Banduwardena
Prince Siddhartha withdrew from worldly comforts, committed himself
to severe fortune prayer and meditation in his search for the absolute
truth. Under the sacred Bodhi tree at Gaya on Vesak full moon day he was
endowed with supreme knowledge, super power and the gist of Buddhism on
the night of his enlightenment, in the first watch he attained the
ability of the recollection of his past existences.
Blessed
Secondly the same day He was blessed with the devine vision which
enabled him to see through the lives of humans, in their journey of
sansara, their births and deaths, their good and bad actions leading to
good and bad lives-In short the moral law of cause and effect identified
as Kamma.
Kamma and Vipaka as explained by Thathagatha the perfect one were the
guiding principles for birth, death and re-birth. With the dawn of
enlightenment he saw how people had wandered in Sansara in different
forms, the entire process governed by this moral law of cause and
effect.
Thought
It was revelation of life in previous births of all beings governed
by the law of Kamma. The Buddhist way of life as shown by Thathagatha
is, mostly, based on true speech, action and thought, Ones action is
guided by mind, body or speech. This action termed Kamma is a very
important principle of Buddhism. This so called action is twofold. It
could be both good and bad. Action on Kamma is considered unfavourable
when motivated by greed, craving or hatred. We Buddhists are accustomed
to speak of the results of our action as Kamma Vipaka. It is the action
accompanied by ‘Chetana’ that brings about Vipaka or results. In other
words there should be the intention or awareness to constitute Kamma.
The concept of Kamma is the very basis of Buddhism as realised by the
blessed one. It is believed that the different destines of individuals
and the existing inequality of life is the result of one’s Kamma.
Some are born great, some are not
Some are born rich, some are just the opposite
Some enjoy worldly comfort while some are steeped in poverty
Some are gifted with intelligence while others are mentally unsound.
Some enjoy long life while others die young.
The answer for these differences are found in the word Kamma. It is
the result of your own actions or deeds in your previous births. Actions
are one’s very own. They are of your own making. For example, if a
person is involved in murder or harming others it is believed that death
will be haunting him and he will face death at an unexpected time in his
life span.
Luxury
He may well enjoy long life of luxury if he is sympathetic and
compassionate towards others. Hence the difference in society could be
attributed to Kamma. Beings are born in happiness or misery once again
due to Kamma.
The greatest force behind Kamma is the craving or Thanha as mentioned
above, which is explained in the four noble truths, by Lord Buddha.
Craving in our previous lives is the cause of kamma and it continues in
this life as well. Hence it is explicitly clean that Kamma and re-birth
are intertwined, one leading to the other. As long as one journeys
through Sansara there is no escape from the results of Kamma wherever in
the universe. This is a natural process. What is remarkable here is,
that the very person who commits the act or deed is solely responsible
for the consequences of his actions.
Intellectual
The idea is an encouragement for the intellectual and the educated,
for those who understand the truth of Buddhism to work towards their
good Kamma, avoiding evil kamma. It is said that by engaging yourself in
good deeds and meritorious work, one can compensate for the evil effects
of his past kamma.
If a righteous life is spent according to Dhamma a part of the bad or
evil kamma of the previous births could be got rid of. If not there will
be no end to sansara the (cycle of births) causing delay in the
attainment of Nibbana. A person born to a rich family due to his good
Kamma is blessed with the opportunity of doing more good Kamma than a
person born to a poor family. All our good or bad deeds will return to
us as due heritage mostly in our future births and sometimes in this
birth itself. His birth, joys and sorrows are the outcome of his mindful
actions and deeds. Dhamma of Sakyamuni Gautama is the supreme guide. The
Chulakamma Vibhanga Sutta clearly explains the law of Kamma and its
consequences. The story of “Todeyya” is an outstanding example well
expressed by Thathagatha. Buddhists, do not fail to go through the above
mentioned story and wherever you may be, do try your best to be noble,
in all you think and do.
Methodology of Sutta reading
John T. Bullitt
As you read a sutta, keep in mind that you are eavesdropping on the
Buddha as he teaches someone else. Unlike many of the Buddha’s
contemporaries from other spiritual traditions, who would often adhere
to a fixed doctrine when answering every question, the Buddha tailored
his teachings to meet the particular needs of his audience. It is
therefore important to develop a sensitivity to the context of a sutta,
to see in what ways the circumstances of the Buddha’s audience may be
similar to your own, so you can gauge how best to apply the Buddha’s
words to your own life situation.
As you read, it can be helpful to keep certain questions circulating
gently in the back of your mind, both to help you understand the context
of the sutta and to help you tune in to the different levels of teaching
that are often going on at once. These questions aren’t meant to make
you into a Buddhist literary scholar; they’re simply meant to help each
sutta come alive for you.
What is the setting
The opening paragraph of (usually beginning, “Thus have I heard...”)
sets the stage for the sutta. Does it take place in a village, in a
monastery, in the forest? What season is it? What events are taking
place in the background? Fixing these details in your mind reminds you
that this sutta describes real events that happened to real people -
like you and me.
What is the story?
One sutta may offer little in the way of a narrative story (Anguttara
Nikaya 7.6), while another may be filled with pathos and drama, perhaps
even resembling a short story. How does the storyline itself reinforce
the teachings presented in the sutta?
Who initiates the teaching?
Does the Buddha take the initiative, or does someone come to him with
questions (Digha Nikaya 2)? If the latter, are there any unspoken
assumptions or attitudes lying behind the questions? Does someone come
to the Buddha with the intention of defeating him in debate (Madhyama
Nikaya 58)? These considerations can give you a sense of the motivation
behind the teachings, and of the listener’s receptivity to the Buddha’s
words. With what attitude do you approach these teachings?
Who is teaching?
Is the teacher the Buddha (SN 15.3), one of his disciples (SN 22.85),
or both (SN 22.1)? Is he or she ordained (SN 35.191) or a layperson (AN
6.16)? What is the teacher’s depth of understanding (e.g., is she
“merely” a stream-enterer (AN 6.16), or is she an arahant (Thig 5.4))?
Having some sense of the teacher’s credentials can help you assess the
context of the teachings. Many suttas offer little in the way of
biographical details about the participants; in such cases consult the
commentaries or ask a Buddhist scholar or monastic for help.
To whom are the teachings directed?
Are they addressed to a monk (SN 35.85), nun (AN 4.159), or lay
follower (AN 7.49)? Are they addressed to one group of people, while
someone else within earshot actually takes the teaching to heart (SN
35.197)? Is the audience a large assembly (MN 118) or an individual (AN
4.184)? Or are the listeners followers of another religion altogether
(MN 57)? What is the depth of their understanding? If the audience
consists of stream-enterers striving for arahantship, the teachings
presented may be considerably more advanced than if the audience has
only a limited grasp of the Buddha’s teachings (AN 3.65). These
questions can help you assess how appropriate a particular teaching is
for you.
What is the method of presentation?
Is it a formal lecture (SN 56.11), a question-and-answer session (Sn
5.6), a retelling of an old story (AN 3.15), or simply an inspired verse
(Thig 1.11)? Is the heart of the teaching contained in its content (SN
12.2) or is the way in which the teacher interacts with his listeners
itself part of the message (MN 57)? The great variety of teaching styles
employed by the Buddha and his disciples shows that there is no fixed
method of teaching Dhamma; the method used depends on the particular
demands of the situation and the spiritual maturity of the audience.
What
is the essential teaching?
Where does the teaching fit in with the Buddha’s threefold
progressive system of training: Does it focus primarily on the
development of virtue (MN 61), concentration (AN 5.28), or wisdom (MN
140)? Is the presentation consistent with what is given in other suttas
(e.g., Sn 2.14 and DN 31)? How does this teaching fit into your own
“roadmap” of the Buddha’s teachings? Does it fit in nicely with your
previous understanding, or does it call into question some of your basic
assumptions about the Dhamma?
Practice makes perfect!
Lotus Heart
A dramatic ballad singer studied under a strict teacher who insisted
that he rehearse day after day, month after month the same passage from
the same song, without being permitted to go any further. Finally,
overwhelmed by frustration and despair, the young man ran off to find
another profession. One night, stopping at an inn, he stumbled upon a
recitation contest. Having nothing to lose, he entered the competition
and, of course, sang the one passage that he knew so well. When he had
finished, the sponsor of the contest highly praised his performance.
Despite the student’s embarrassed objections, the sponsor refused to
believe that he had just heard a beginner perform. “Tell me,” the
sponsor said, “who is your instructor? He must be a great master.” The
student later became known as the great performer Koshiji.\
Hard work will always pay off sometime in the future. I can see
myself telling this story to someone who wants to quit something before
they’ve really gotten into it.\
You can always take your abilities one step further, one inch closer
to perfection. We should never be satisfied with a good or even a great
performance. Let’s be patient and strive for ultimate perfection, no
matter what the cost.
I play golf. If you can develop an incredibly good short game, your
performance on all 18 holes will improve greatly. It’s also important to
have one really impressive skill because it gives you the confidence to
tackle other skills.
He practiced so much that it became part of him. To really master
something, it has to become part of you.
People sometimes spread themselves too thin by trying to do too many
things at once. You have to master one thing at a time. That builds a
solid foundation that you can then build on. Remember: Jack of all
trades master of none.
This reminds me of studying philosophy. You have to intensely study
one small portion, master it, and then gradually build up your knowledge
in new areas.
Practice doesn’t make perfect - perfect practice makes perfect. My
father brought me up with a quote: ‘Only those who attempt the absurd
achieve the impossible.’ You can’t practice all the time. If you do,
you’ll eventually burn out!
Just practicing isn’t always enough. You have to be involved in what
you are doing. You have to learn from the heart. I don’t think this
teacher could have been very good. If he was, the student would not have
become so frustrated that he quit.
People who are more knowledgeable than us in a particular area have
reasons for behaving the way they do - even if the reasons are not
apparent to us. This story reminds me of when I was in gymnastics. My
coach kept pushing me to the limit. Well, I broke my arm and that was
the end of my gymnastics career.
Parents are sometimes like this - they push and push a kid until the
kid finally rebels. This story reminds me of the movie ‘The Karate Kid’.
His instructor made him practice all sorts of weird things, which he
thought was useless - but the instructor turned out to be right.
I felt this way about my parents. They raised me well, but at the
time I thought I knew it all and didn’t want to listen to what they had
to teach me. Eventually, I realized they were right.
I like this story because it emphasizes the kind of self-discipline
that is now missing in our culture. Our preoccupation with “freedom”
makes it difficult for us to be disciplined and focused on difficult
tasks.
I’m a bit paranoid about practice at times. Sometimes the more I
practice the more careless I get. Then bad habits start to creep in.
Sometimes I don’t feel like agreeing with the story. It’s not
realistic. In today’s world you need more than just one skill in order
to get ahead. So what’s the message here? Even though you may feel that
something or someone is wasting your time, the eldest are still the most
wise?
Familiarizing the Brahmajala Sutta – 1:
Simile of the fishnet
Sachitra Mahendra
Brahmajala is one of the longest
suttas in Digha Nikaya which explains non-Buddhist theories. The sutta
is of two sections: 24 Buddhist Silas in three categories (Cula,
Majjhima and Maha) and 62 non-Buddhist views and their origin in two
categories (past and future). In addition the Buddha enlightens the monk
community how to deal with non-Buddhists who affront as well as
appreciate the teachings.
Uniqueness of Buddhism perfectly dwells in Brahmajala Sutta; no other
religion can claim to have captured the nature of the views outside
their religions. Brahmajala Sutta has two versions, Mahayana and
Theravada, in which our focus is the latter. Although the Sutta is quite
popular and the fact that it houses 62 non-Buddhist views, the general
Buddhist community does not seem to have a clear understanding of this
important recital. Interestingly the 62 views can be observed in many of
the modern religions, more or less.
The Sutta ends with the following conversation between monk Ananda
and the Buddha
“Strange it is, O Blessed One. What do you call this methodology of
Dhamma?”
“Then, Ananda, treat this as Arthajala, Dharmajala. And treat this as
Brahmajala as well.”
Arthajala is net of essence, Dharmajala is net of the teachings and
Brahmajala is the net of perfect wisdom.
Why the Buddha called it a net is noteworthy. A faith is like a net
that can easily catch fish, sometimes victimizing them. They roam to and
fro, but there would be no escape for them in the least. Faiths are born
because humans need props at times of trouble. They can provide
temporary comforts, though they do not last long. Beings will be born in
comfortable as well as hard existences, but they never could reach out
of the Sansara journey. The Buddha logically explains the birth of those
misconceptions, hence underscores the fact that they are not the right
path to get rid of Sansara. To cap it all, this Sutta is the net of
perfect wisdom that captures all misconceptions.
Before examining the faiths, which is the second part of the Sutta,
the Buddha gives an invaluable message to the monk community.
The Buddha’s journey to Rajagaha with his monk retinue is followed by
a Brahmin called Suppiya and his assistant Brahmadatta.
Suppiya detests the teachings with words of insult while Brahmadatta
appreciates it; ultimately it stirs a debate between the teacher and
assistant.
After listening to the monks relate the event, the Buddha gave
instructions on handling both occasions. He wanted the monk community to
be unshaken not only when the teachings are insulted, but when it is
praised as well.
When the teachings are questioned insultingly, the Buddha instructed
the brethren, no hatred or any other evil feelings cannot straighten
things out. You should cultivate metta upon the person insulting
Buddhism. You should be able to point out the mistake and rectify the
false accusation.
When Buddhism is appreciated no pride or joy should reign your mind.
You should always stand by the right view and show why you follow the
teachings even when it is highly praised. The Buddha saw this kind of
pride as a barrier to the mind’s development.
Then the Buddha described the precepts that would make disciples
praiseworthy. The precepts are three-fold: small (cula), middle (majjhima)
and great (maha).
The Cula sila contains 12 virtues abstaining from:
1.Slaughter
2.Thievery
3.Dishonest life
4.Sexual misconduct
5.False speech
6.Staying away from the truth,
7.Slanderous speech
8.Generating disharmony
9. Coarse speech
10. Gossiping around
11. No discussion of Dhamma and Vinaya
12.Ambiguous speech.
The Majjhima Sila contains 11 virtues abstaining from:
13. Hurting seeds, branches and so on.
14. Hoarding food, bedding and so on.
15. Food partaken at improper times
16.Watching shows, concerts and so on.
17.Playing games.
18.Using luxurious furniture and so on.
19.Using cosmetics and so on.
20.Having discussions with politicians, criminals and so on.
21.Accusations and challenges
22.Messenger service to the laity
23.Exorcism
The Maha Sila will be to abstain from generate money from trades such
as fortune telling and conjuring. |
