rebirth and kamma
DESCRIPTION
Presentation based on Bhikkhu Bodhi's recorded lectures on 'Buddha's Teaching As It Is'.TRANSCRIPT
- 1. Buddhas Teaching As It Is Bhikkhu Bodhi
PowerPoint presentation on Bhikkhu Bodhisrecorded lectures on Buddhas Teaching As It Is. Materials for the presentation are taken from the recorded lectures (MP3) posted at the website ofBodhi Monastery and the notes of the lectures posted at beyondthenet.net
Originally preparedto accompany the playing of Bhikkhu Bodhis recorded lectures on Buddhas Teaching As It is at Dharma Study Class at PUTOSI Temple, Kota Kinabalu, Sabah, Malaysia.
The study on the subject begins in November, 2010.
2. Namo Tassa Bhagavato Arahato Sammasambuddhassa
Rebirth and Kamma
Bhikkhu Bodhi
Lecture 5
3. Rebirth & Kamma Part I.
Rebirth
4. Human Destiny After Death
The question of human destiny after death is probably one of the
most critical questions we can raise.Nowadays it has become
fashionable to dismiss this question as unimportant.But if we
reflect on the extent to which our views influence our action we
will see that it is quite essential to gain some understanding of
the complete context in which our lives unfold. Moreover our views
on the afterlife will determine what we regard as important in this
present life.
5. Human Destiny After Death
If we dismiss the idea of a future life as imaginary, then it will
make sense to devote ourselves completely to worldly concerns.On
the other hand, if we accept the idea of some life after death,
then that will influence our path of conduct in this life, a path
that gives meaning to renunciation, contemplation and spiritual
exertion.
6. Human Destiny After Death
There are three possible positions that can be taken on human
destiny after death. One position, the outlook of materialism,
simply denies that there is an afterlife.It holds that the human
being consists of organic matter.It regards the mind as a
by-product of organic matter, and after death, with the break up of
the physical body, all consciousness comes to an end, and the life
process is completely extinguished. Nothing remains but the dead
matter of the body.
7. Human Destiny After Death
Asecond alternative is the view held in Western theistic religions
such as Judaism, Christianity and Islam in their orthodox forms.
They believe in an eternal afterlife. According to these religions,
we live a single life on earth and after death we live eternally in
some state of existence determined by our present beliefs and
conduct, either in an everlasting heavenly or else in an eternal
hell.
8. Human Destiny After Death
Then there is a third view, a view which prevails in the religions
of the East, Hinduism and Buddhism. This is the idea of rebirth.
According to this, the present life is only a single link in a
chain of lives that extends back into the past and forward into the
future. This chain of lives is called samsara.
The wordsamsara" means literally "continuing on", "wandering on".It
signifies the repetitive cycle of birth, growth, ageing, death and
rebirth.
9. Hinduism & Buddhism Compared
Now though Buddhism and Hinduism share the concept of rebirth, the
Buddhist concept differs in details from the Hindu doctrine. The
doctrine of rebirth as understood in Hinduism involves a permanent
soul, a conscious entity which transmigrates from one body to
another.The soul inhabits a given body and at death, the soul casts
that body off and goes on to assume another body.The famous Hindu
classic, the Bhagavad Gita, compares this to a man who might take
off one suit of clothing and put on another.The man remains the
same but the suits of clothing are different.In the same way the
soul remains the same from life to life to life, but
10. Hinduism & Buddhism Compared
the psycho-physical organism it takes up differs from life to
life.
The Buddhist termfor rebirth in Pali is "punabbhava" which means
"again existence".Buddhism sees rebirth not as a transmigration of
a conscious entity but as the repeated occurrence of the process of
existence.Punabbhava may be rendered as repeated or renewed
becoming. There is a continuity, a transmission of influence, a
causal connection between one life and another.But there is no
soul, no permanent entity which transmigrates from one life to the
next.
11. Rebirth Without a Transmigrating Soul
The concept of rebirth without a transmigrating soul commonly
raises a certain question:How can rebirth occur without a soul or
selfto undergo the process of being reborn?How can we speak of
ourselves as having lived past lives if there is no soul, no single
self going through these many lives?To answer this we have to
understand the nature of individual identity in a single life
time;how individual identity is possible in one life time without a
self or soul.The Buddha explains that what we really are is a
functionally unified combination of the five aggregates.
12. The five aggregates fall into two types of processes. First
there is a material process, which is a current of material energy.
Then there is a mental process, a current of mental happenings,mind
and the mental factors.Both these currents consist of elements that
are subject to momentary arising and passing away.
What we call a physical body is not a single substantial entity,
but a combination of many elements, pulsations of matter connected
together in lines of transmission becoming manifest at the material
level.
Rebirth Without a Transmigrating Soul
13. Rebirth Without a Transmigrating Soul
The mind also is not a single persisting entity enduring through
time.The mind is a series of mental acts made up of the four
aggregates, feelings, perceptions, mental formations and
consciousness. These mental acts are thought moments called in Pali
"cittas".Each citta arises, breaks up and passes away.When it
breaks up it does not leave any traces behind.It does not have any
core or inner essence that remains.But as soon as the citta breaks
up, immediately afterwards there arises another citta. Thus we find
the mind as a succession of cittas, or series of momentary acts of
consciousness.
14. Rebirth Without a Migrating Soul
Now when each citta falls away, it transmits to its successor
whatever impression has been recorded on itself, whatever
experience it has undergone.Its perceptions, emotions and
volitional force are passed on to the next citta, and thus all
experiences we undergo leave their imprint on the onward flow of
consciousness, on the "cittasantana", the continuum of mind.
This transmission of influence,this causal continuity,gives us our
continued identity. We remain the same person or being through the
whole lifetime because of this continuity even though there is no
ego-entity, no self standing underneath the process.
15. What Continues From Life to Life
The physical organism, the body, and the mental continuum, the
stream of cittas, occur in close interconnection. The body provides
the physical basis for the stream or succession of cittas, and the
mental process rests upon the body as its instrument or basis.When
death comes, the physical body can no longer function as the
physical support for consciousness.However, when the body breaks up
at death, the succession of cittas does not draw to an end.In the
mind of the dying person there takes place a final thought moment
called the "death consciousness", which signals the complete end of
alife.
16. What Continues From Life to Life
Then, following the death consciousness, there arises the first
citta of the next life which springs up with the newly formed
physical organism as its basis, a newly fertilized ovum. The first
citta of the new life continues the stream of consciousness which
has passed out of the old deceased body.
The stream of consciousness is not a single entity, but a process,
and the process continues.
The death consciousness in the series is followed by a newmomentof
consciousness called the relinking consciousness orpatisandhicitta.
The relinking consciousness inherits all the impressions of
past
17. What Continues From Life to Life
experience undergonein the current of consciousness in the previous
life and many lives before that.In this way all the impressions
recorded and stored up in the mental continuum get transmitted to
the first citta of the new life.When this first citta passes
away,it passes its storage of experience along with the new
additionon to the second citta; the second passes on to the third,
the third to fourth, and so on.. citta to citta from birth to
death.When that life comes to an end, aagin the stram of cittas
will pass on to the next life.When the stream of cittas passes on
to the next life it carries the storage of impressions along with
it.The entire processis repeated.
18. Preservation of Identity - Illustration
An illustration may help us understand how this preservation of,
identity can take place without the transmigration of any
"self-identifiable" entity.Suppose we have a candle burning at 8
o'clock. If we come back in an hour, at 9 o'clock, we see that the
candle is still burning, and we say that it is the same candle.This
statement is completely valid from the standpoint of conventional
linguistic usage.But if we examine this matter close-up, we'll see
that at every moment the candle is burning different particles of
wax, every moment it is burning a different section of wick,
different molecules of oxygen.
19. Preservation of Identity - Illustration
Thus the wax, wick and the oxygen being burnt are always different
from moment to moment, and yet because the moments of flame link
together in a continuum, one moment of flame giving rise to the
next, we can still say it is the same flame.But actually the flame
is different from moment to moment. The flame itself is an entirely
different phenomenon.It is conditioned by wax, the wick and air,
and apart from them there is nothing.
20. Transmission of the Flame
Now we go on to the next step.Suppose the flame reaches the bottom
of the candle, we take a new candle, put its wick to the flame of
the old candle and catch the flame from the old candle on to the
new one; then the flame on the old candle goes out.So the flame has
now been transmitted to the new candle.Is it the same flame or a
different flame?From one angle, we can say it is the same flame
because it follows in continuity,it belongs to the same
series.
21. Transmission of the Flame
But now the flame is burning with a new physical base, with a new
candle as its support.It is burning up new particles of air,new
pieces of wax,a new section of wick.We can say it is the same flame
as the flame of the old candle because it caught fire from that and
it continues the succession.But there is no absolute identity of
one flame with the other, because there is no condition
contributing to that flame that is absolutely identical with the
previous condition.But we can't say that it is a different flame.To
call it a different flames would not be in conformity with
conventional usage. Conventionally we say it is the same flame, and
yet there is no absolute or ultimate identity because the whole
flame is just a process of combustion that goes on differently from
moment to moment.
22. Simile of the Candle
We can apply this simile to the case of rebirth.The body of the
candle is like the physical body of the person. The wick might be
compared to the sense faculties that function as the support for
the process of consciousness. The particles of oxygen are like the
sense objects and the flame is like consciousness. Consciousness
always arises with the physical body as its support. It always
arises through a particular sense faculty, e.g. eye, ear, nose,
etc. It always has an object, e.g. sight, sound, etc. The body, the
sense faculty and the object keep constantly changing and therefore
consciousness and the mental factors are constantly changing.
23. Simile of the Candle
But because each act of mind follows in sequence and passes on the
contents to the following, we speak of the body and mind compound
as being the same person at different times.When the body loses its
vitality and death takes place, that is like the first candle
coming to an end.The transmission of the flame to the next candle,
that is like the passing on of the current of consciousness to the
next life.When the mental continuum takes up the new body, that is
like the flame of the old candle passing on to the new
candle.
Just as there is the causal transmission of the flame from one
candle to the other, so in the same way there is a passing on of
mind or mental process from one physical body to the next.
24. Conception
The Buddha teaches that in order for conception to take place, the
presence of the stream of mind or mental continuum is absolutely
necessary.The Buddha says there are three necessary conditions for
conception.
There has to be a union of the father and mother, the father to
provide the sperm, the mother to provide the egg.
Second, it must be the mother's proper season. If the mother isn't
fertile, conception won't take place.
25. Does Rebirth Go On Continuously?
Third,there must be a stream of consciousness of the deceased
person, the flow of mind that is ready and prepared to take
rebirth.This third factor he calls the 'gandhabba'.Unless all these
conditions are met conception does not take place.
Is there any causal structure behind this process of rebirth? Does
it go on automatically and inevitably? Or is there some set of
causes that sustains it and keeps it rolling?
The Buddha explains that there is a distinct set of causes
underlying the rebirth process. It has a causal structure and this
structure is set out in the teaching of Dependent Arising,
"paticcasamuppada".
26. Teachings of Dependent Arising
Now we will explain the teaching of Dependent Arising with specific
connection to the rebirth process.
First, in this life there is present in us the most basic root of
all becoming, namely ignorance. Due to our ignorance, we perceive
things in a distorted way.Due to these distortions or perversions,
things appear to us to be permanent, pleasurable, attractive and as
our self. Due to these distortions there arises in us craving,
craving for sense pleasures, for existence, for sights, sounds,
smells, tastes, touch sensations, and ideas.
27. Teachings of Dependent Arising
Basically there is craving for pleasant feeling.In order to
experience pleasant feeling we require agreeable objects such as
agreeable sights, smells etc.In order to obtain the pleasure these
objects can give, we have to make contact with these objects.To
contact these objects we need sense faculties that can receive the
sense objects.In other words, we need the six sense faculties, e.g.
the eye to receive sight, the ear to receive sound, etc. In order
for the sense faculties to function we need the entire
psycho-physical organism, the mind-body complex.
28. Teachings of Dependent Arising
Thus on account of craving the mind holds on to this presently
existing organism so long as it lives.But when death occurs the
present organism can no longer provide the basis for obtaining
pleasure through the sense faculties.
However, there is still the craving for the world of sights,
sounds, smells, tastes, touches and ideas. So due to this craving
for existence, consciousness lets go of this body and grasps hold
of a new body, a fertilized egg.It lodges itself in that fertilized
egg, bringing a whole storage of accumulated impressions over with
it into the new psycho-physical organism.Thus we say the new being
is conceived.
29. Craving the Seamstress
Hence the Buddha calls craving the 'seamstress'. Just as a
seamstress sews together different pieces of cloth, so does craving
sew together one life to another. It ties together the succession
of lives. Craving is so powerful that it can bridge the gap created
by death and rebuild the whole house of sentient existence again
and again.
30. Rebirth & Kamma Part I
Kamma
31. What Causes Rebirth in a Particular Form
Now we come to the next question.We see a tremendous variety among
the living beings existing in the world.People and animals are of
many different sorts.So we ask what is it that causes rebirth in a
particular form? Does it happen through coincidence, accident, by
chance, without any reason; or is there some principle behind it?
What is it that determines the form of rebirth we take?
32. What Causes Rebirth in a Particular Form
The answer the Buddha gives to this question is the Pali word
'Kamma (Skt: Karma).Kamma is the factor which determines the
specific form of rebirth we take;and it is Kamma again which
determines a good number of the experiences we undergo in the
course of our life.The word Kamma means literally action, deed or
doing.But in Buddhism it means specifically volitional
action.
33. Kamma - VolitionalAction
The Buddha says:"Monks it is volition that I call kamma. For having
willed, one then acts by body, speech or mind". What really lies
behind all action, the essence of all action, is volition, the
power of the will. It is this volition expressing itself as action
of body, speech and mind that the Buddha calls kamma.
34. Kamma - VolitionalAction
This means that unintentional action is not kamma. If we accidently
step on some ants while walking down the street, that is not the
kamma of taking life,for there was no intention to kill. If we
speak some statement believing it to be true and it turns out to be
false, this is not the kamma of lying,for there is no intention of
deceiving.
35. Three Doors of Action
Kamma manifests itself in three ways, through three "doors" of
action. These are body, speech and mind. When we act physically,the
body serves as the instrument for volition. This is bodily kamma.
When we speak, expressing our thoughts and intentions verbally
(signs, writing), that is verbal kamma, which can be performed
either directly through speech or else indirectly through writing
or other means of communications. When we think, plan, desire
inwardly, without any outer action, that is mental kamma.What lies
behind all these forms of actions is the mind and the chief mental
factor which causes the action is volition.
36. Types of Kamma Based on Ethical Ground
The Buddha divides kamma ethically right down the middle into two
general classes, wholesome kamma ("kusala kamma") and unwholesome
kamma ("akusala kamma").
Unwholesome kamma is action which is spiritually harmful and
morally blameworthy.
Wholesome kamma is action which is spiritually beneficial and
morally praiseworthy.
37. Criteria:Intention
There are two basic criteria for distinguishing wholesome and
unwholesome kammas Intention and Roots.
Intention:One is the intention behind the action. If an action is
intended to bring harm to oneself,harm to others or harm to both
oneself and others, that is unwholesome kamma.
Kamma which conduces to the good of oneself,to the good of others
or to the good of both is wholesome kamma.
38. Criteria: Roots of actions
The other criterion is the roots of action. All action arises from
certain mental factors called roots. These are the causal factors
underlying action or the sources of action.
All unwholesome actions come from three unwholesome roots,
greed,aversion and delusion.Greed is selfish desire aimed at
personal gratification, expressed as grasping, craving and
attachment. Aversion is ill will, hatred, resentment, anger and a
negative evaluation of the object.Delusion is ignorance, mental
unclarity and confusion.
39. Criteria:Roots
We also find the roots in the wholesome side: non-greed,
non-aversion and non-delusion.
Non-greed becomes manifest as detachment and generosity.
Non-aversion is expressed positively as good will,friendliness and
loving kindness.
Non-delusion is manifested as wisdom, understanding and mental
clarity.
40. Roots
Due to these roots we have to be very careful when we judge actions
of our own and of others. Often there can be a sharp difference
between the outer action and the state of mind from which the
action springs.
We might be doing a lot of good work for others outwardly,but the
underlying motive behind our good work might be a desire to gain
fame and recognition,a form of the unwholesome root, greed and
craving for name and fame.
41. Roots
Someone else might be sitting quietly meditating, seemingly aloof,
but inwardly he might be developing a mind of loving kindness and
compassion. He might be criticised for seeking only his own good,
but he might be doing more to benefit the world than the active
do-gooder who is driven by desire for name and fame.
42. Ten Courses of Unwholesome Actions
Bodily:
Taking life;
Taking what is not given (stealing)
Engaging in sexual misconduct (adultery, etc)
Verbal:
Speaking falsehood
Speaking slanderous speech
Speaking harshly
Engaging in idle chatter and gossip
43. Ten Courses of Unwholesome Actions
Mental:
Covetousness (yearning for possession of others)
Illwill(actively desiring harm, suffering and destruction to
others)
wrong view (especially fixed views which deny efficacy of moral
action)
44. Ten Courses of Wholesome Actions
Avoiding the ten unwholesome actions, perform the opposite
virtues:
Bodily:
Avoiding taking of life, one dwells with compassionate mind;
Avoiding stealing, one has an honest mind;
Avoiding sexual misconduct, one has a pure mind;
Verbal
4. Avoiding false speech, one speaks the truth;
5. Avoiding slandering, one speaks what brings harmony;
45. Ten Courses of Wholesome Actions
Verbal
6.Avoiding harsh speech, one speaks gently and politely to
others;
7.Avoiding idle chatter and gossip, one speaks meaningfully and
significantly;
Mental
8.Avoiding covetousness, one is contented and satisfied with what
one has;
9.Avoiding illwill, one develops loving-kindness;
10.Avoiding wrong view, one holds right view.
46. Rebirth & Kamma Part II
Kamma cond
47. Effects of Kamma Willed Action
According to the Buddha, our willed actions produce effects. They
eventually return to ourselves. One effect is the immediately
visible psychological effect. The other is the effect of moral
retribution.
Firstly let us deal with the psychological effect of kamma.Our
volitional action determines our character. Every willed action has
a tendency to repeat itself, to reproduce itself, somewhat like a
protozoan, like an amoeba. When a willed action is performed it
leaves a track in the mind, an imprint which can mark the beginning
of a new mental tendency. As these actions multiply,they form our
character. Our personality is nothing but a sum of all our willed
actions,a cross-section of all our accumulated kamma.
48. Effects of Kamma Willed Action
So by yielding first in simple ways to the unwholesome impulses of
the mind, we build up little by little a greedy character, a
hostile character, an aggressive character or a deluded character.
On the other hand, by resisting these unwholesome desires we
replace them with their opposites, the wholesome qualities. Then we
develop a generous character, a loving and a compassionate
personality, or we can become wise and enlightened beings.
49. Effects of Kamma Willed Action
As we change our habits gradually, we change our character, and as
we change our character we change our total being, our whole world.
That is why the Buddha emphasizes so strongly the importance and
need to be mindful of every action, of every choice, for every
choice of ours has a tremendous potential for the future.
50. Effect of Kamma Moral Retribution
Now let us examine the effects of moral retribution. What is most
important in Kamma is its tendency to ripen in the future and
produce results in accordance with the universal moral law.
Whenever we perform an action with intention, such action deposits
a "seed" in the mind, a seed with a potency to bring about effects
in the future. These effects correspond to the nature of the
original action. They follow from the inherent ethical tone of the
action. Our unwholesome kamma comes back to us and lead to our harm
and suffering. Our wholesome kamma eventually returns to us and
leads to our happiness and well being.
51. Operation of the Law of Kamma
Seen from this angle, from the standpoint of karmic law, the
universe appears to maintain a certain moral equilibrium, a balance
between all the morally significant deeds and the objective
situations of those who perform them.
So the law of kamma is a moral application of the general principle
that for every action there is an equal and opposite reaction.
However,the working of kamma is not mechanical.Kamma is willed
action and the kamma is something alive and organic. Therefore
kamma allows much room for variation, for the play of living
forces.
52. Kamma Like a Seed
First of all, not all Kamma has to ripen as a matter of strict
necessity. Although it has the tendency to ripen, it does not ripen
inevitably. Kamma is like a seed. Seeds ripen only if they meet the
right conditions. But if they do not meet the right conditions they
remain as seeds; if they are destroyed they can never ripen at all.
Similarly, it can be said of kamma that kamma pushes for an
opportunity to mature. It has a tendency to mature. If the
kammafinds the opportunity then it will bring its results. If it
does not meet the right conditions it won't ripen. One kamma can
even be destroyed by another kamma. So it is important to
understand that our present way of life, our attitudes and conduct,
can influence the way our past kammas mature.
53. Kamma Like a Seed
Some past kammas are so powerful that they have to come to
fruition. We cannot escape them no matter what we do. But the
greatest number of our past kammas are conditioned by the way we
live now.If we live heedlessly, unwisely,we will give our past bad
kammas the opportunity to ripen and this will either hinder the
good kammas from producing their effects or else cancel out their
good effects. On the other hand, if we live wisely now,we will give
our good kammas the opportunity to mature and bar out our bad
kammas or weaken them,destroy them or prevent them from coming to
fruition.
54. Types of Kamma - Time of Fruition
Kamma can produce results at different times, even in different
lives. The Buddha says that there are three types of kammas
distinguished by way of time of ripening. There are kammas which
ripen in this lifetime; kammaswhich ripen in the next lifetime; and
kammas that ripen some lifetime after the next. The last kind of
kamma is the strongest.The first two kinds become defunct if they
don't find an opening. They will never ripen if they don't get the
opportunity to ripen either in the present life or in the next
life. But the third type remains with us as long as we continue in
Samsara. It can bring its results even after hundreds and thousands
of aeons in the future.
55. Types of Kamma - Time of Fruition
This time lag helps us to understand what might seem to be a
discrepancy in the working of kamma. Often we see good people who
meet with much suffering and bad people who meet with great success
and good fortune.This is due to the time lag in the maturing of the
kamma.The good man is reaping the results of a bad kamma of the
past. But he will eventually gain the pleasant results from the
good kammas he is performing now. In the same way, the bad man is
enjoying the results of his good kammas of the past. But in the
future he will meet with the fruition of his bad kammas and must
undergo suffering.
56. Working of Kamma
The working of kamma is so complex and so subtle that it is almost
impossible to make definite predictions. All that we can know with
certainty are the tendencies, and that is enough to guide our
actions.
57. Ways by Which Kamma Produces its Results
Kamma produces its results in different ways. There are two general
ways in which it comes to fruition:1. It produces the type of
rebirth, the basic rebirth consciousness.2. It produces various
results within the course of an existence.
At the time of death, a particular dominant kamma may come to the
forefront of the mind and steer the stream of consciousness to the
new existence. Once rebirth takes place, certain other kammas
mature during the course of life bringing either favourable(wealth,
etc) or unfavourable results. (poverty; spiritual obstacles,
etc)
58. Ways by Which Kamma Produces its Results
The good and bad results that arise from kamma are not rewards or
punishments. They are not imposed by any outside power.Actions
produce their results naturally through the law of cause and effect
working in the moral realm.This natural law is called 'kamma
niyama', the order of kamma, which functions autonomously.The
Buddha explains how kamma is the cause of differences in the
fortunes of people.
(a) Some people die prematurely because in the past they had
destroyed life.The karmic result of killing is to be
short-lived.Others live long because they were kind and
compassionate, they had respect and reverence for life.
59. Ways by Which Kamma Produces its Results
(b) Some are sickly because they have injured and hurt other beings
in the past.
(c) Those who were often angry and harsh in the past become ugly,
those who were patient and cheerful become beautiful.
(d) Some are rich because they have been generous in the past, some
are poor because they have been selfish.
(e) Some are influential because they have rejoiced in the good
fortunes of others in the past.
60. Ways by Which Kamma Produces its Results
(f) Some are weak and powerless because they have been envious of
the good fortunes of others.
(g) Some are intelligent because they have been reflective and
studious in the past, because they always enquired and investigated
matters. Some are dull and stupid because they have been lazy and
negligent, because they never studied and did not think.
61. Reproductive Kamma by Way of Priority
Every subsequent birth is conditioned by good or bad kamma which
predominates at the moment of death this kind of kamma is called
reproductive kamma.
One of the main functions of Kamma is togenerate rebirth
consciousness.Which kamma will take on this role?Kammas that
generate rebirth consciousness are ranked by way of priority of
effect:
Weighty kamma; 3.Habitual kamma
Death-proximate ;4.Other kamma
62. Weighty Kamma First Priority
1.Weighty Kamma: first priority goes to a very morally weighty, a
very heavy kind of action.If a person has performed a very weighty,
morally significant kamma in the course of his life, that kamma
would take on the role of generating rebirth.There are certain
types of kamma like this on the unwholesome side and on the
wholesome side.
63. Weighty Kamma First Priority
On the unwholesome side, the heavy kammas are such acts as taking
the life of ones mother, taking the life of ones father, taking the
life of an Arahant, wounding a Buddha, and causing a schism in the
Sangha, in the order of monks.If a person has performed one of
these actions, then that kamma would come up at the time of death
and determine rebirth in one of the states of misery, a very
painful type of rebirth involving much suffering.
64. Reproductive Kamma by Way of Priority
On the other hand, the weighty wholesome kammas are the attainments
of the higher meditative states, the jhanas - the stages of
samadhi.These always produce a good rebirth, a rebirth in one of
the higher worlds.
65. Reproductive Kamma by Way of Priority
2.Death-proximate Kamma: Then if there is no especially weighty
heavy kamma, either good or bad, then the next kamma to take
precedent in determining rebirth would be some strong ethical kamma
performed close to the time of death.Thus if somebody generates a
strong wholesome just before death, even though he has lived a bad
life, if he really undergoes a genuine change of heart and starts
generating strong wholesome kamma, that would become a wholesome
death-proximate kamma which can produce a good rebirth in the next
life.
66. Reproductive Kamma by Way of Priority
For example, a murderer who is about to be executed might suddenly
becomefilled with remorse for his crime, he might become filled
with compassion for people, he might really wish that he could turn
over a new leaf, this could lead to a state of favourablerebirth in
the next life.It doesnt mean that he will escape from the effect of
his evil kamma.His evil actions stored up in the mind are present
and they would eventually catch up with him at sometime.But the
form of rebirth in the immediately following life would be decided
by that wholesome kammathat hascome up just before death.
67. Reproductive Kamma by Way of Priority
On the other hand, somebody may have lived a very good life.But
just before death, he might become very angry, very frightened,
very greedily attached to his possessions, clinging
tenaciously.That unwholesome death-proximate kamma can generate a
lower type of rebirth, an unfortunate rebirth.Again that doesnt
mean that he would miss out on the fruits of his good deeds.Those
good deeds can still produce their effects, either in the next life
or in some future existence.But for his next life, that bad
death-proximate kamma would take on the determinative role.
68. Reproductive Kamma by Way of Priority
3.Habitual Kamma: Then if there is no very significant
death-proximate kamma, good or bad, the next kamma that would come
up to generate rebirth would be habitual kamma, some action that we
perform habitually in the course of our life time. In the
overwhelming majority of cases, it is the habitual kamma that
causes rebirth.
69. Reproductive Kamma by Way of Priority
4.Other Kamma: If there is no special significant habitual kamma,
then some other miscellaneous kamma that had been performed and
stored up can come up to the mind at the time of death and bring
about rebirth. This introduces the element of uncertainty or
unpredictability about the rebirth process. There are sometimes
unexpected occasions when some stored up kamma in the distant past
suddenly comes up and takes on the rebirth determining role.
70. Buddhist Cosmology Planes of Existence
The next topic to be discussed is the plane of existence where
kamma produces rebirth. This requires a short survey of Buddhist
Cosmology, the Buddhist picture of the universe.
Buddhism divides the whole of sentient existence into three basic
realms:I.The sense sphere realmII. The realm of fine materialityIII
.The immaterial or formless realm
71. Sense Sphere Realm Six Planes
72. Buddhist Cosmology Human World
The Buddha points out that of all the planes of existence, the most
fortunate for one seeking liberation is the human world, for it has
a good balance between opposing factors of life. On the one hand,
human life is not filled with unbearable suffering.It allows enough
leisure, ease and comfort for us to reflect on the nature of
existence so that we can develop our understanding.
On the other hand, the human world is not so intensely pleasant and
enjoyable that we become deceived by pleasures and enjoyment. The
lifespan is not so long that it deceives us into thinking that our
lives are eternal. It is short enough for us to become aware of the
truth of impermanence.
73. Rebirth in the Sense Sphere Realm
Rebirth into the plane of misery comes about through the ten
courses of unwholesome actions. These are given as taking life,
stealing, engaging in sexual misconduct; speaking falsehood,
speaking slanders, speaking harshly, speaking idle chatters and
gossips; having a mind of covetousness, a mind of illwill, and
holding wrong view.These unwholesome kammas, if they take on
rebirth-producing role bring about rebirth in the plane of
misery.
74. Rebirth in the Sense Sphere Realm
Cause for rebirth into the fortunate planes of sense sphere, human
world and sense sphere heavenly worlds, are the ten courses of
wholesome actions.These are abstaining from ten unwholesome ones,
performance of works of merits (generosity, etc), observing moral
disciplines, developing meditation (loving-kindness, purity of
mind).When these take on the rebirth-generating role, they produce
rebirths in the human and heavenly sense sphere worlds .
75. Realm of Materiality (Form Realm)
Beyond the sense sphere heavens is the realm of fine material
form.
This is a realm of subtle matter. Rebirth into this realm comes
about through certain meditative states called jhanas, states of
deep absorption when the mind is pure, serene and focused, and all
thought processes quiet down. The jhanas have different levels of
depth.When they are attained and mastered and kept at the time of
death, then they produce rebirths in one of the heaves of fine
material realm according to their level of depth.
76. Realm of Materiality (Form Realm)
These states of existence in the fine material realm are much purer
than even the heavens of the sense-sphere realm. There the mindis
very pure, bright and luminous.The lifespan is incredibly long,
lasting for many aeons.And the gross forms of matter are absent.
Life in these realms eventually comes to an end and the person will
be reborn elsewhere as determined by his kamma.
77. Immaterial Realm (Formless Realm)
Beyond the four jhanas are the four higher levels of samadhi called
the four formless attainment, states of extremely deep
concentration.These are the sphere of infinite space, the sphere of
infinite consciousness, the sphere of nothingness, and the sphere
of neither perception nor non-perception.Those who attain these
states of concentration, master them and possess them at their time
of death will take rebirth in the formless or immaterial realm.
Here all matters come to an end.
78. Immateriality Realm (Formless Realm)
These states of existence are entirely mental. The mind exists here
without any material base, absorbed in pure peace, pure equanimity,
for thousands of aeons.In these spheres too life finally comes to
an end when the kamma that brought them here is exhausted and the
stream of consciousness takes rebirth elsewhere as determined by
kamma.
79. Buddhist Cosmology and Rebirth
Now the question might be raised whether a person with an education
in science can really believe a cosmology like this, which seems to
be ancient, outdated and superstitious. Here I would like to give
my a personal answer. To me the general form of this cosmology
seems quite tenable. If we can see the logic behind the law of
kamma, and then consider the different kinds of actions people are
capable of performing, it becomes clear that there must be
different planes of existence appropriate for the maturation of the
different types of kamma
80. Buddhist Cosmology and Rebirth
In the case of such evil kamma as killing thousands of people
cruelly and heartlessly, for such kamma to meet its fruits the
person performing such kamma has to be born in a realm of intense
suffering, the hell realm.
On the other hand, if someone has performed very noble deeds such
as giving up his limbs, his life or his wealth for the sake of
others, if one has a loving and compassionate mind, there must also
be a corresponding realm for such kamma to produce its due results.
That is the heavenly realms.
81. Buddhist Cosmology and Rebirth
Also, when we understand the different meditative attainments, the
jhanas and the formless attainments, and see how those higher
levels of consciousness, are so vastly different from the usual
familiar consciousness, it becomes clear that they correspond to
other planes of existence.
Thus the whole picture fits together quite logically.
82. Mind Architect of Our Universe
The dominant reason for rebirth is always found in our own mind. If
we look into our mind, we can see that the different planes of
existence are already contained in the mind in seed form.
The dominant forces in our minds will be human states, states tied
to the human world. This is the basic "tone" of our
consciousness.But at times there will arise states of intense
hatred which might find expression as violence or cruelty.At such
moments we are constructing for ourselves a hell
world.Psychologically we might be living in hell and kammically
those states are the seeds of rebirth into hell.
83. Mind Architect of Our Universe
At other times very noble thoughts will arise in us, making us feel
divine or heavenly, thoughts such as supreme generosity, great
kindness and compassion. With such thoughts, our world becomes very
light and pure, almost like a heavenly world. These states of mind
are, in fact, the seeds for rebirth in the heavenly worlds.
At times of blind desire, of brutishness, blind lust, or dull
stupidity, we can see in ourselves the mind of an animal. These
states are the seeds of animal existence.
84. Mind Architect of Our Universe
We can sometimes see selfishness, possessiveness, intense
clinging.At that time the mind becomes similar to the mind of a
preta, an afflicted spirit, and we are planting the seed of rebirth
in the preta world.
Again, there come up states of greed for power, jealousy and envy,
competitiveness, the urge for power.At that time we have the mind
of an asura and we lay the foundation for rebirth into the world of
asuras.
85. Mind Architect of Our Universe
So what lies behind all these planes of rebirth is the mind.
Therefore the Buddha says that mind is the architect of the whole
universe.
We should not think of the rebirth process in terms of a human
being appearing in different realms, moving from realm to realm.
But rather these planes simply provide the field for the mind to
work out the accumulated tendencies. The realms are only visible
manifestations, the outer projections of the forces that work in
the mind.
86. We Are Not Prisoners of Our Past
The twin teachings on kamma and rebirth have several important
implications for understanding our own lives.
First they enable us to understand that we are fully responsible
for what we are. We can't blame our troubles on our environment, on
our heredity, on fate or on our upbringing. All these factors have
made us what we are, but the reason we have met these circumstances
is because of our past kamma. This might seem to be at first a
pessimistic doctrine.It seems to imply that we are the prisoners of
our past kammas, that we have to submit to their effects. This is a
distortion.
87. We Are Not Prisoners of Our Past
It is true that very often we have to reap the results of our past
kamma.But the important point to understand is that kamma is
volitional action; and volitional action always takes place in the
present, always and only in the present.This means that in the
present we have the ability to change the entire direction of our
life.
88. We Are Not Prisoners of Our Past
If we closely examine our lives we'll see that our experience is of
two groups: first, experience that comes to us passively, which we
receive independently of our choice;and second, experience which we
create for ourselves through our choices and attitudes. The passive
side of experience is largely the effect of past kamma. We
generally have to face this and learn to accept it.
But within those limitations there is a space, the tremendous space
of the present moment, in which we can reconstruct our world with
our own minds, NOW.
89. We Are Not Prisoners of Our Past
If we let ourselves be dominated by selfishness, hatred, ambition
and dullness, then, even if we are wealthy and powerful, we'll
still be living in misery and suffering and keep planting seeds for
rebirth in the world of suffering.
On the other hand, even if we are poor and in sad circumstances,
with much pain and misfortune, if we observe pure conduct, develop
a mind of generosity, kindness and understanding, then we can
transform our world, we can build a world of light, love and peace,
and even heaven on earth.
90. Going Beyond Kamma Aim of the Path
The ultimate aim of the path of the Buddha is not simply to achieve
good results by performing good kamma. This is a mundane aim. The
true aim of the path is to go entirely beyond the chain of kamma
and results.
As long as we go on performing kamma and accumulating kamma, we
remain subject to birth and death, and we will meet with suffering
in its diverse forms.Whether one is living in a fortunate world or
an unfortunate world is secondary.All states of existence are
impermanent, without substance and unsatisfactory.
91. Kamma and the Path of Liberation
Good kamma binds us to good results, bad kamma to bad
results.Whether the results are good or bad, we are still in
bondage.The aim of following the Dhamma is to reach the freedom
that lies beyond kamma, beyond the cycle of kamma and results.That
goal is to be reached by a special type of kamma, the kamma that
leads to the end of kamma.This kamma is the practice of the Noble
Eightfold Path.
92. Kamma and the Path of Liberation
Ordinary kamma is action generated due to clinging, clinging to
good or bad actions. Clinging rests upon ignorance. The kamma of
practicing the Path leads beyond clinging, the kamma of developing
mindfulness and insight.By developing mindfulness and insight, by
learning to see things as they really are (subject to conditions),
we can put an end to clinging and break free from kamma. Then we
discover the freedom beyond kamma, the freedom of liberation.
93. Kamma and the Path of Liberation
The arahant, the liberated one, does not generate any more kamma.He
continues to act and perform volitional actions, but without
clinging. Hence his actions no longer constitute kamma. They don't
leave any imprints upon the mind. They don't have the potency of
ripening in the future to bring about rebirth.The activities of the
arahants are called kriyas", not kammas. They are simple actions.
They leave no trace on the mental continuum, just like the flight
of birds across the sky.
The arahants have broken the chains of kamma,and have reached final
deliverance,freedom from all action and bondage.
94. Craving the Seamstress
Thro many a birth in Samsara wandered I,
Seeking but not finding, the builder of this house.
Sorrowful is repeated birth.
O House-builder! you are seen.
You shall build no house again.
All your rafters are broken,
your ridge-pole is shattered.
To dissolution (Nibbana) goes my mind.
The End of Craving have I attained.
- Dhammapada (154)