1

THE CONCEPT OF KAMMA IN BUDDHISM :

A NEW PERSPECTIVE

RamanathPandey

In Buddhism, the Kamma - deed or action, has been considered most effective
cause in settlement of future life of an individual. Although, most of the systems of
Indian philosophy have similar view point about this peculiar contribution of deed
in human life, in Buddhism, the eistence of any permanent self has been denied.
!herefore we find there some different logical interpretation regarding the
transition of the result of Kamma in another birth. !he Buddhist theory of Kamma
gives more stress on individualistic, sociological and psychological eplanation in
the contet of day today"s problems in human life. In Buddhism, Kamma means
what an individual inherits from himself in some previous state of eistence, not
that he inherits from his ancestors. #eeds of a being are the cause of its rebirth,
and conse$uently of its continued eistence, the whole eisting universe of sentient
beings has its origin in Kamma. Indeed, the original feature of Kamma is absolutely
psychological one, since mental state of mind and strength of will of human being
have most important role. !here are basically two types of Kamma - citta-kamma -
consciousness, and cetasika-kamma - related to the mind, but mental Kamma is the
main base of all %inds of Kamma. In the Buddhist doctrine of Kamma the teaching
of non-attachment, devotion and deprivation are also deeply considered with
Kamma. &ven after the worldly en'oyment, the desire of an individual cannot be
ceased by any means. An individual performs his deeds because of tah - craving
or thirst or desire. Craving builds this bodily house. !herefore an individual travels
in this world which causes all %inds of suffering. !he most painful is birth again
and again. An individual after understanding the real nature of the "!heory of
Kamma' may attain the etinction of desires and becomes free himself from all
suffering, being detached from worldly ob'ects and by way of performing good
deeds very carefully. According to this doctrine, an individual should employ
himself only for good deeds and he should perform his acts after being vigilant and
with self control. In Majjhimanikya, it is stated that the purification of a person
depends on deeds, right view, dhamma, conduct and best profession, and not by
high lineage or wealth.
1

(i%e other systems of Indian philosophy, Buddhists also believe in rebirth - pa
isandhi, but they do not believe in soul - att (tm). According to them the main
reason of diversified aspects around the living beings of the universe is Kamma,

Paper presented in the vth annual conference of the )Indian society for Buddhist
studies*, +aipur, Ra'asthan and Published in ,ambodhi -.//01, ( # Institute of
Indology, Ahmadabad,2ol. 333

RAMANATH PANDEY, 4riental Institute, !he 5ahara'a ,aya'irao 6niversity of Baroda,

4pp. Palace 7ate, Palace Road, 2adodara-1
1
kamma vijj ca dhammo ca sla jivitamuttama,
etena macc sujjhanti, no gottena dhanena vti -
Majjhimaniky - anthapiikovda sutta,2ipa8yan9 vi8odhana viny9sa-
Igatpuri,1::;, pg.-<1=, A!"#$$a%anikya - .. devaputtasa!utta -1.1.1/1,
2ipa8yan9 vi8odhana viny9sa- Igatpuri,1::;, pg.-0>- 0;
.
but not the 7od. !herefore, Buddha has not given much importance to eistence of
any supernatural power li%e supreme soul - pa"amtm, heaven, hell, 7od, ghost
and demon -pi#ca1, but, he advocated the humanism and scientific thoughts. In
Buddhist doctrine of Kamma, the $"att!asamutpda, has very significant role as it
is also called Kamma and both are deeply correlated. In Buddhist theory of Kamma
not only Kamma but the result of the deeds is also to be considered as Kamma, for
eample - it is in the use of saying that the good and evil deeds are waiting for the
individual. !he ripening of deeds that is the good and evil conse$uences in the
present life of human acts performed in previous births means 'hetu-phala-
v!avasth' in the contet of Buddhist doctrine of Kamma. An aggregation of
Kamma of the living being are the main asset in revolving of this - lokadhtu. !he
%ah!na tradition states that the origin of the world - loka, is formed by Kamma.
Although the result of Kamma is one"s own, it means the only doer can get the
good or evil result, but there is a concept in $li-nik!as of pu!apa"imn or
p"ptidna - transformation of good virtues of the individual. ?e can share with
others only the result of our good deeds, not the result of evil deeds.
In&i'i&#a(i)$i* A)+,*$) - $h, Kamma :
!he sublime feature of the Kamma is in its individualistic interpretation on
various aspects. In Buddhism, everything is individual, suffering, emancipation,
&as"a, 'i((na and even Kamma, all ali%e have their basis in the individual and
are conditioned by the individual.
.
?hatever may be the action of an individual,
the root cause is merely his desire - tah. In the situation of lac% of the strength of
will, he cannot perform anything even in his eistence or being. In Buddhism, the
whole universe is full of sorrow, and for the cessation from pain, one has to follow
the right path, i.e. "&ightfold Path" - a"i!a a-ha)giko maggo
*
, but to follow this
path is not so easy. If an individual being attentive towards his pains, properly
understanding of their right causes, and has intention to remove them, follows the
path of cessation, then only he may be free from suffering, otherwise he travels
through many eistence of births. 5ost painful is births again and again.
.

!ill the
remaining of desires an individual comes into eistence of birth, but whenever
desires vanish, their causes do not remain for being. !herefore he does not travel
rebirth again. !hus, among various causes of the eistence of birth of an individual
the root cause is his thirst only.
?e also observe in our daily life that an individual has thirst for gaining
various ob'ects, in gaining he feels pleasure, and again he becomes painful for their
protection, or has fear for losing them, or again becomes painful to achieve more
than that. ,o, an individual has stress in his mental state of mind in both situations -
losing or gaining - pain or pleasure. In the clinic of the theory of Buddhist Kamma,
there is only one remedy in the form of cessation of desire or strength of will,

.
Kamma / B#&&hi)$ E))ay) by Paul #ahl%e -trans. from the 7erman - Bhi%%hu
,@l9c9ra, 5acmillan and Ao.(imited, (ondon,1:/;, pg.-11.
<
a"og!apa"am l(h,ni((napa"ama sukha
aBBhaCgi%o ca magg9naD, %ahemaD amatag9mina,nti -
Majjhimaniky - 59ganEiya-sutta,2ipa8yan9 vi8odhana viny9sa- Igatpuri,1::;,p.1;0
=
----n'atthi khandhdis dukkh n'atthi santipa"a sukha - Th, Dhamma+a&a -
sukhavaggo-+,+, with introductory essays, P9li tet with &nglish trans. and notes by ,.
Radha%rishnan, 7eoffrey Aumberlege, 4ford 6niversity Press, (ondon, Few Gor%,
!oronto 1:H/, pg.-1.0

<
through this remedy one can removes his all %inds of stress - mental or physical,
even from his daily life. As a matter of fact an individual comes into eistence due
to blemishes of desire, malice, delusion, sensual pleasure, hatred, arrogance and
ignorance etc.. In Buddhist accomplishment, for removing the above blemishes,
following the right path is essential, which is the "Iourth Foble !ruth" - the
practice leading to the cessation of suffering - dukkhani"odhagminpaipad i.e.
"!he &ightfold Path".
H
4n this road, all eight parts
0
are included in good deeds of
action - kusalakamma. Buddha has summed up that he proclaims only two things -
suffering and cessation from suffering. In this path, virtuous conduct, meditative
and intuitive state of mind is indispensable. As stated in Sa0y#$$anikya that an
individual who is always accomplished with virtuous acts, wisdom and with proper
concentrated mind, properly efforts for removing evils, obtaining goodness, and
firmly determined, crosses the difficult worldly stream.
>
!his path may be followed
by way of the three attributes - impermanence, sorrowfulness and non-self.
;
All
things are impermanent, lac%ing in self or reality, and therefore unsatisfactory and
sorrowful. !hey are impermanent because they are dependent or caused. !hese
three are the characteristic of all phenomenal eistence - origin, cessation and
change of state.
:
In Vi)#&&hima"", these are regarded as %nowledge of natural
order - anulomaj-na, which assists an individual in removing fascination for
ob'ects from his mind.
1/
!his also helps in cessation of desire towards heaven,
banishes the wish to obtain the ob'ects for worldly en'oyment and removes the
delusion for his body and brings him on right path. After that it depends on the
highest enthusiastic person to follow the path very attentively for reaching his goal.
According the "!heory of Kamma', after cessation of thirst, an individual becomes
free from rebirth. If an individual crossed all ten blemishes such as desire, delusion
etc. in one race then he attains the position of arhatship, free from all %inds of
confinement.
11
But, the one who could not become free in his first attempt then he
has some more opportunities. Je could be free by following the path gradually.
4n the basis of the above concept, there are four categories of individual. !he
first one is &otpanna - he has entered himself into the flow of stream and by

H
dukkha dukkhasamuppda dukkhassa ca atikamma
a"i!a ca aha)gika magga, dukkh.pasamagmina -
I1i&. /uddhavagga-1:1, pg.1.1
0
---se!!athida--sammdihi,sammsa)kappo,sammvc,sammkammanto,
sammjvo, sammv!mo,sammsati,sammsamdhi
Majjhimaniky - <...1<>, p.11;,
>
sa((adsilasampanno,pa--dh susamhito,
"addhav"i!o pahitatto ogha ta"ati dutta"a -
Sa0y#$$anikya- 1-1K1.1K:0.:01, pg.- 0:
;
sa((e sa)kkh" anicc'ti---sa((e sa)kkh" dukkh'ti---sa((e dhamm anatt'ti---
!ad pa--!a passati atha ni((indati dukkhe, esa maggo visuddhi! -
Dhamma+a&a -.>>-.>:, pg.1=0
:
0)gutta"anik!o - iii-=11
1/
---ti%%hatar9ti anulomaL9nuppattiy9 paccayobhavituDsamatthabh9vena s9tisayaD
ti%%h9 sMr9. saC%h9r9naDvicinanepi ma''hattabhM tasaC%h9 rupe%%h9 paLL9 uppa''ati -
anicc9ti v9-- sammasitv9 bhavaCga otarat@ti anicc9disu / Vi)#&&hima"" - .1-1.;-
1<<
11
!e a"i!asaccni vi(hva!anti ga(h"a-pa--ena sudesitni,
ki-cpi te honti musappamatt na te (hava ahama di!anti.


=
entering in that he has to free sometimes. Je practices the four noble truths which
is well instructed and well preached by deep intuition. Je may have seven births
before he reaches the other shore, i.e. ni"va, but does not have eighth birth, even
if he commits lot of mista%es. !he second %ind of individual is - &akadgmino,
who puts some more steps, and he, although does not completely destroy the
human passion to overcome desire and malice etc. but wea%en to some etent. In
fact a larger portion of human passion is destroyed, and he has only to pass
through two more eistence one in devaloka and other in the world of men. !he
third category of individual is the 0ngmino, who is not reborn on earth or in a
kma-loka, but passes to one of the five highest ".pa("ahmalokas, and thence
attains ni"va . !he fourth one is 0"hat - the perfect one and has reached the
highest state from which 'i"va is perceived. !hese four %inds of individuals
&otpatti etc. are called "!a and their paths are - a"i!amaggo. Besides all these, a
common or ordinary man is called $uthujano, in these one who is striving after his
spiritual good is called Kal!a - puthujana. In this way, Buddha has given
emphasis to follow the right path for the cessation of pain or sorrow. In 7ood
deeds, "&ightfold path" and the teaching in the form of virtuous deeds, such as
satipahnas, the four sammapaddhnas etc. thirty seven constituents of true
%nowledge - /odhipakkhi!a-dhammas are also included. !he attainment of thirty
two physical characteristics or personal beauties possessed by Buddha, as that his
hands and feet were soft and delicate, his fingers tapering, there is a cakka mar% on
the soles of his feet, he is able to touch his %nees with his hands without stooping,
etc. is due to good deeds.
1.

An individual may ma%e his life prosperous by performing his good deeds. !he
Buddha whatever proclaimed about these deeds they and all other virtuous conduct
of devouts and mon%s are included in highest point of good actions. !he concept of
/odhisattva is also based on virtuous deeds according to which completion of ten
perfection such as virtue, charity- dna, uppekkh etc. in the position of
/odhisattva become Buddha. Buddha called himself an activist and inactivist on the
basis of good virtuous acts. An activist, due to performing good deeds of action
and inactivist by not performing evil deeds of action. Buddha propounded the
theory of Kamma and called it $"att!asamutpda - (aw of causation"- /havacakka
- a well %nown formula, which sums up the principal causes of eistence - twelve-
remedy - dvdasanidna, in their order of succession. !his forms a chain of causal
se$uence the first lin%ing error and the last is suffering. Besides the chain of
causation there is also a circle of causation. It is a causal origination. Buddha
called it /havacakko, and regarded as synonyms of Kammacakko, and called
himself an atheist - ani#va"avdin. Je accepted Kamma as a cause of poverty and
wealthy life of an individual. !he eistence in formm of %ing or in form of a lay

1.
---"imassa kammassa kaatt ida lakkhaa paila(hati'ti /
D2"hanikya / >. 1akkhaasutta - pg.-1/0-1/;,
2 khatti!opi kho, --samaopi kho, vseha, k!ena savuto vc!a savuto manas'
savuto sattanna (odhipakkhi!na dhammna (hvanamanv!a diheva dhamme
pa"ini((!ati - 0gga--asutta - /odhipakkhhi!a(hvan- 3 -pg.2ipa8yan9 vi8odhana
viny9sa- Igatpuri,1::;,
H
man - happiness or miserable life, depend upon good deeds.
1<
In the contet of
4ina!a - rule of discipline, an application or prohibition - vidhi-ni5edha of good
and evil actions, are based on doctrine of Kamma. !o follow the code and conduct
depicted and mentioned in Vinaya+i3aka is called to starting point, entrance point
and chieftain in all of them.
1=

!he Rebirth is assumed because of Kamma. !he Buddha has uttered at the time
of attainment of &nlightenment - &a(odhi, that the Kamma is the builder of this
bodily house. It binds us to the wheel of eistence which originates all %inds of
suffering. !herefore, the most painful is birth again and again. !he mind of an
individual by performing virtuous deeds of action attentively, through right
understanding of the real nature of Kamma, being free from all %ind of attachment,
may become free from all aggregates, and desires may banish, and may free
himself from all suffering. In this way an individual gets rid off from craving and
may become free from all %inds of suffering.
1H
!he Buddha, after his $a"ini((na
by not electing any particular person as a leader of /audha-sagha, and left behind
on 6hammad!da --receiver of a portion of deeds1, which shows deep faith in the
form of 6hamma.
10
According to him he is only guide of the pathway, not the
bestower of liberation. !he various %inds of activities revolve by the deeds and
even ripeness is also possible by deeds itself, Kamma causes rebirth- in this way
the whole universe revolves.
1>

!hus, it is clearly evident that in the doctrine of Kamma, the appearance of the
variegated form of the universe is the result of the Kamma not the 7od or any other
supernatural power. In the lac% of Kamma, these variegated form of vividness and
various %inds of activities are not possible. 4therwise, what is the reason or what is
the cause that even in the eistence of human being the form of each individual is
inferior and superior. ,omeone seems long lived, short lived, suffering with severe
disease, mild disease, ugly, beautiful, capable, incapable, poor, rich, fool, wise
and intelligent. An individual whose mental state of mind is covered with the sinful
acts such as murder, desire anger, disli%e, delusion and ego etc., he after the death
leaving his body here ta%es birth in unhappy realms of eistence - du"gati, and on
contrary to these by performing virtuous deeds li%e non desire, non disli%e, non
delusion and non proudness etc. in pleasure condition of eistence- sugati.
1;


1<
evameva manussesu, !o hoti sethasammato. so ce adhamma ca"ati pageva ita"
paj. sa((a haha dukkhaseti, "j ca hoti -
A!"#$$a%anikya - adhammikasutta - 1.=.>/,pg.;;


1=
dimeta mukkhameta p"amukhameta kusalna dhammna -
Vinaya+i3aka / %ahvaggo - pg.78
1H
anekajtisas"a sandhvissa ani((isa
gahak"a gavesanto dukkh jti punappuna.
gahak"aka 9 diho'si,puna geha na khasi
sa(h te pohsuk (hagg, gahak.a visakhita
visaN%h9ragataD cittaD taNh9Nam %hayam a''hag9 -
!he Dhamma+a&a - 1H<-1H=,pg.-11/
10
I1i& - introduction, pg.-=/-=.
1>
kamm vipkvattanti vipko kammasa(havo,
%amm9 punabbhavo hoti evaD lo%o pavattat@ti - Vi1ha!"a - =.K=<
1;
I$i'#$$aka - cittasutta, uha-sutta O sakk"a-sutta

0
Buddha used to %now the future form of eistence of an individual on the basis of
his deeds. After %nowing the real nature of Kamma, Buddha said P4 AundaQ you
will be free from this travel after the detachment from anger, desire, disli%e and
delusion etc. An individual becomes /"hmina on the basis of his deeds but not by
birth. If he is even outcast by birth he may attain ni"va if he is
mindfull.
4
1:
According to him only good deeds may redempt not teaching. !he
Buddhist theory of Kamma is more practical, as here, more stress has been given to
the deeds of action of an individual rather than prayer and worship etc. and only
good deeds may cause of self redemption not the prayer.
./
Indeed, this whole
universe is controlled by the voluntary choices of human beings not by any
supernatural power li%e 7ods and Angels. P!he history of man is the total
se$uence of human lives, their decisions and eperiences. !he situation which each
of us finds in the world when he enters it is due to the innumerable actions of men
and women in the pastR and we by our will and action measures, can determine
what the net moment in history is going to be.P !hus, a heaven without a 7od,
immortal without a soul, the purification without prayer concise his doctrine.
.1
!he
main ob'ect of the above discussion is that an individual should ma%e right efforts
for the settlement of his present and future life by performing good deeds because
sinful act enriches gradually. &vil acts become eiting at initial stage only. ,o long
as evil deeds do not ripen, an evil doer thin%s them li%e honey and becomes more
distressed.
..
!hese %ind of individuals becomes tormented in both present world
and another world, they do not attain peace and, in last go into hell. !herefore, one
should never follow the wrong path. All ob'ects for worldly en'oyment are
impermanent, %eeping this idea in his mind one should perform good deeds of
action. !he person being mind fullness, practices meditation and intuitive state of
mind he cuts thirstily matted hair.
.<
!he same idea has conceal in this statement
also, that an individual should perform good deeds of action because it originated
good thoughts and then only one impulse towards good deeds, banishes the
attachment from ob'ects of worldly en'oyment responsible for originating pain.
.=

P)y*h("i*a( a)+,*$) :
!he original feature of this theory is absolutely psychological one because the
epression and strength of will of mind of an individual play significant role in
their all activities. !he state of mind of an individual is basic cause of all deeds.

1:
D2"hanikya - <K= - agga--asutta, Dhamma+a&a - Br9hmaavaggo -11, pg.-1;/

./
a%ammaD hetaD 'inaputt9naD yadidaD pM'9. sammasaD, saD%h9 %ilesa yuddha
sadatthamaniyu''an9. Mi(in&a+a5h, D2"hanikya - .K< - 5ah9parinibb9nasutta
.1
Dhamma+a&a- by Radha%rishanan - Introduction - pg.-<:
..
mse mse kusaggena (lo (hu-jetha-(hojana,
na so saC%hatadhamm9naD %alam agghati soSasiD -
Dhamma+a&a->/, pg.-;1
.<
silepatih na"o sa pa--o citta pa--a-ca (hva!a,
tpi nipako (hikkhu so ima vijaa!e jaanti-
2isuddhimaggo - 9huneyyabh9v9disiddhi%ath9 pg.<H1 - ,aDyuttani%9ya1K1<
.=
Dhamma+a&a - by Radha%rishanan - Introduction - pg.-=<
>
!he main reason behind performing deeds is vsan of an individual.
.H

!he
consciousness of doer is impulsive by desire - lo(ha, disli%e - dve5a, delusion -
moha, or non desire and non disli%e and non delusion or not by any one of these.
.0

All the types of Kamma good - kusala, evil - akusala, and simple - av!akata (,%t.-
av!k:ta) - deeds too are mainly based on the state of mind of the individual.
!herefore, !he Buddha has basically divided it into two partsT Aonsciousness -
cetan, and relating to the mind - cetasika, but the deeds performed by
consciousness of mind is the main due to its volitional nature - sa)kalpavhi O
(hvap"adhna. It mean will of mind or consciousness of mind is Kamma. As a
matter of fact, that all actions whether they are mental, physical and verbal
epressions are mainly based on mental acts i.e. will of mind only. !herefore, in
Dhamm+a&a it is stated that P !he mental natures are the result of what we have
thought, are chieftain by our thoughts, are made up of our thoughts. If a man
spea%s or acts with an evil thought, sorrow follows him as a conse$uence, even as
the wheel follows the foot of the drawer when the o which draws the cart... . 4n
the other hand if a man spea%s or acts with a pure thought happiness follows him in
conse$uence li%e a shadow that never leaves him.P
.>

It means, according to
Buddhism vedan - sensation, saj- - conception and sask"a conformations,
these three skandhas are collectively termed as 6hamma. !hese are the result of
vij-na - conciousness, which is called manas-citta. All these three are dominated
by mind, governed by it, and made up of it. Jere the mind is used in the sense of
the whole content of consciousness. %anas in the sense of vij-na is the active
thin%ing principle.

5ental state of the mind of an individual becomes cause of
pleasure and pain. Indeed, Buddha has analysed the internal and spiritual part of a
personality %eeping the mind in the centre.P !here is great influence of thought on
life of an individual and society. All that we are is the result of what we have
thought. In one sense it is true that we live in a world of hard facts, but in a more
important sense we live in a world of thoughts. By changing our thoughts we
change our life and indirectly we change the character of the world.P
.;

!hese are also called the roots of the goodness - kusalakamma and roots of
evil deeds - akusalakamma. All covetousness etc. are roots of evils or causes of
evils. It means these are the basic causes of all %inds of evil deeds. In the same
manner all freedom from covetousness etc. are ground wor% of merit or cause of

.H
4san, is an impression remaining unconsciousness in the mind from past good or evil
actions and hence producing pleasure or pain" 0(idhnappadpik, edited by ?as%aEuwe
subhuti, colombo,1;0<, see Di*$ina%i - $h, P(i (an"#a", - Robert Aaesar Ahilders,
(ondon,P.HH1

.0
lo(haja dosaja-ceva, mohaja-cpaviddvadsu, !a tena pakaa kamma, appa
v !adi v (ahu.idheva ta vedan!a, vatthu a--a na vijjati -
A!"#$$a%aniky - 2aranasi,1:;;,pg.1<0
.>
cetanha (hikkhave kamma vadmi, ceta!itv hi kamma ka"o"ti k!ena vc manas
v - A!"#$$a%anikya - tati!o (hgo - pg.-1./, A33h)(ini p.-><.

.;
manopu((a)gam dhamm manoseh manoma!,
manas ce paduhena (hsati v ka"oti v
tato na dukkha anveti cakka va vahato pada
manopu((a)gam dhamm manoseh manoma!,
manas ce pasannena (hsati v ka"oti v
tato naD su%haD anveti ch9y9 va anap9yin@ - Dhamma+a&a, pg.-H;-H:
;
ground wor% of merit, and basic causes of all types of good deeds of actions.
Besides good or evil minds there is one more %ind - av!kata-citta.
+;
It means
indefinite mind - an elementary substance from which all things were created. In
this mind, ".pa - four elements earth etc. and the whole universe based on them are
included.
</
!he activities formed by four elements are causeless. It means in these
formation the causes of covetousness, anger and ignorance are not included. In the
same manner, the inherent property, beyond the si causes desire etc. of mind, and
all activities impelled by inherent inclinations are included in the category of
indefinite mind. !his state of mind is considered indefinite or indeterminate mind -
v!kata-citta. All nit!a ka"ma - usual acts and naimit!a ka"ma - occasional acts are
included under this category. !hus, the Buddhist theory is absolutely psychological
one as earlier stated that all activities of human being begins from the merely
mental state of mind. If the mind of an individual is not good then his conduct will
not be good and as a conse$uence the life will be painful. !he mind of an
individual is fic%le and difficult to control, it wanders at will. It means that an
individual whose mind is not restraint enriches affection, attachment, thirst and
passion and again becomes painful. !he main cause of this is that sense organs of
an individual for gaining various %inds of ob'ects for worldly en'oyment also
become uncontrolled. !herefore he always wishes to get en'oyment, which is
endless. In the Buddhism for the cessation from pain and cessation from causes of
suffering, there is a road i.e. called the 0"i!oaha)gikomaggo. It is the way
pointed out by Buddha for escape from the misery of eistence. In fact it is a
virtuous life.
All the creatures of this universe, on the psychological point of view are
kammad!da - receiving of a portion or heritage of their own deeds, they are
kamma!oni - source of own deeds, and are kammapaisa"ana - leaning on own
deeds. !herefore they are guided to thin% specially for being kammad!da,
kamma!oni, kamma(andhu - %insman of Kamma and kammapaisa"ana.
<1
!he
Kamma only ma%es an individual deprived or elevated. !herefore, whatever sinful
or good deeds, I will perform, I will receive the portion of result of own deeds
because it removes the almost bodily, verbal and mental evils of conduct. !he
kammasvak!a means - one"s own Kamma is the only individual"s own property,
all other ob'ects may detached any time but, Kamma remains.!he main concept of
Kammad!da means that by performing good deeds of action I will lead a
pleasure life and by evil deeds I will eperience the painful life. !he concept of
kamma!oni means my source of origin is only Kamma. And according to
kamma(andhu - my real %insman is Kamma because it is the only one who assists
in adverse position, so it is a real %insman. I may rely on my own Kamma only as
it will protect me in my all %inds of situation of life is kammapaisa"ana.
<.
!hus,

.:
av!k:taUutta"a"ahita, akathitaUaniscitta - A1hi&ha%mak6a - HT.1

</
".pa designate the material or physical elements and attributes of the individual.
".pakhandho is the first of the khandhasT it consists of twenty eight subdivisions
enumerated - Jardy, Di*$7 - P(i - Ahilders, pg.- =/H
<1
kammassak mava satt kammad!d, kamma!oni kamma(andh. kammappa-
isa"a, kamma satte vi(hajati !dida-hnappatat!ati.
Majjhimaniky - tati!o(hgo - upa"ipasaplli - H. c.<akammavi(ha)gasutta -
2ippassana Research Institute, Igatpuri,1::;, pg.-.H/
<.
------kammassa d!doti kammad!do, kammani ma!ha d!jja santakanti attho.
kamma ma!ha !oni k"aanti kamma!oni. kamma mah!a(andh.ti kamma(andhu,
:
the Buddha has presented an eclusive psychological feature of Kamma which gives
special attention to the effect of Kamma in settlement of human life.

A )*i("i*a( a)+,*$):
A sociological eplanation of the theory of Buddhist Kamma, in the contet of
present days" problems of the human being, reveals that the performing of good
deeds are radically beneficial in the sociological life. !he prevalent evils of the
present society can be prevented by good thoughts. According to the Buddha, the
act of violence etc. caused due to thirst cannot be virtuous. An individual follows
the evil path due to these acts only and he may be free from these evils through
performing good deeds. In the society, against the prevalent evil traditions, if
someone thin%s to have good thoughts, then this is the duty of a virtuous person
that he should ma%e public or manifest them. Buddha says "4 =undaQ where
someone acts with the violating state of mind we should be limpidly
nonviolent."
<<
!hus, in the Buddhist theory, the deeds of an individual play very
important role in the human society. Indeed, the Buddha li%ed very much cessation
from pain and sorrow of man%ind. !herefore, he urged to people for leading a real
life. 5oreover, instead of giving much importance to pu!a - good and ppae -
evil, he stressed the need to strengthen will power for the purification of inner part
of mind.
<=
!he Buddha never wanted that the concept of "tit for tat" or "blow for
blow" should be established or prevalent in the society because if the result of
good and evil deeds will not be admitted then the characteristics of the 6hamma
i.e. (ahujana hit!a (ahujana sukh!a will be vanished. !here were some group
of people in the society at the time of the Buddha or even prior to him who did not
believe in the result of pu!a - good or ppa evil deeds. In this situation, how can
an eploited, poor, needy and wea%er section of the society, be protectedV Jow
those %inds of people can survive their lives. Probably, these were certain reasons
to believe in the theory of rebirth by the Buddha. If the human pain is also due to
some of their own Kamma, then the cause of suffering is present in this present
world. !he Buddha has never eplained about the world, the combination of body
in life and about the state after the attainment of ni"va. In the =ulamluk!asutta
of Majjhimanikya,
*8
about ten such $uestions are discussed which have been left
uneplained, replies of these types of $uestions are really not possible. !he
Buddhism is absolutely practical and scientific. According to Buddhist doctrine
there is suffering in this present world and the main cause of this is thirst.
!herefore, the path of Buddha is for the removing of this thirst, as to get rid of it is

kamma-takoti attho.kamma ma!ha paisa"aapatihti kammpaisa"ao. tassa
d!do (havissmiti attho.


<<
/////// idha %ho pana vo, Aunda, salle%ho %arNiyo . parevihiDsa%9 bhavissanti,
mayametha avihiDsi%9 bhaviss9m9"ti salle%ho %araNyo - Majjhimaniky - ;, salle%%ha-
sutta - pg.-H<
<=
ga((ha eke upapajjanti ni"a!a ppakammino,
sagga sugatino !anti pa"ini((anti ansav - Dhamma+a&a / 89:

<H
Majjhimaniky - c.lamluk!asuttam-<K...K1.=-1.;,pg.1:>-./.



1/
to be free from suffering -appa kammavipkaja (ahuta"a avasesa). !he
worldly pain is in this present world and there is ca"! of /odhisattava"s for their
cessation because they have full faith in them that they will ma%e free to them from
their suffering by eperiencing themselves their pains. !his is the declaration of the
devotee of the vow of /odhisattvas that he himself eperiences the worldly pain
and let the whole world feel pleasure by performing the good deeds of
/odhisattvas.
*>
!he thoughts of $uality of goodness, unity and friendly relations in
the society is the base of this Buddhist doctrine of Kamma.
Buddha has classified of man%ind by Kamma and not by birth. Fot by birth
does one become a /"hmin or non /"hminR by deeds one becomes a /"hmin or
non /"ahmin. In Dhamma+a&a it is stated - "Fot by matted hair, not by lineage,
not by caste does one become a /"hmin. Je is a /"hmin in whom there are truth
and righteousness. Je is blessedP
<>

A farmer, labour, thief, armed person, beggar and %ing etc. all these are due to
the results of their own deeds only. !he creatures of the whole universe act
according to their deeds. All creatures are based on their own deeds as chariot
moves on the base of an ale. But, in respect of a sociological eplanation of the
Buddhist doctrine of Kamma, the most significant principle is $"att!asamutpada -
"!he (aw of Aausation" which resulted the " !heory of &am(h.!ak"itva".
<;
It is
the principle in which the various interrelated causes or situations are present in
happening of all worldly events or activities.!he various combinations of these acts
or happenings determine the ethical or unethical values. !he middle path of the
Buddha presents a specific direction towards morality, religion and philosophy and
also presents a middle lifestyle in which it tries to see a social economic system in a
new perspective between en'oyment and etreme and ##vatavda - perpetualism or
"ahas!avda - mysticism, and materialism. As a matter of fact the rising of an
individual or society is possible by e$uality only. !hey are dependent on each
other. As it is stated desire has very significant role in Kamma, the middle path
stands in the opponent of this desire, while philosophy based on this desire are
##vatavda, and ucchedavda - eradicationalism. !he perpetualistic view is
imaginary and mysticious towards life which forms the faith of eternity in 7od,
soul, castism etc. and principle of scriptural validity, purity of language etc.".
Beingness is another form of desire which is eradicative view, its main view
towards life is worldly en'oyment by which moralistic view cease to develop after
one stage.
<:

Buddha has given stress to avoid the two etremes T
i1 first view is the faith that the one who performs the deed eperiences the
result himself.
ii1 the view that the one who acts the deed is other than the one who
eperiences the result.

<0
na jahi na gottena na jacc hoti ("hmao,
!amhi sacca ca dhammo ca so sukhi, so ca ("hmao.
Dhamma+a&a- Br9hmaNavagga-<:<, pg.1;/
<>
ya$ki5*ijja"a$ &#kkha0 $a$)a%'a0 mayi +a*ya$0,
bodhisatvasubhaih sarvai'agatsu%hitamastu ca.
<;
na jahi na gottena na jacc hoti ("hmao,
!amhi sacca ca dhammo ca so sukhi, so ca ("hmao.
Dhamma+a&a- Br9hmaNavagga-<:<, pg.1;/
<:
Ba#&&ha Dha%ma A#%a M%k)a'&a - /auddha 6ha"ma 0ou"a %a"ksvda ? vi"odha
eva sam(hvan!en by Ram%arana ,harma 2aranasi, pg.=1

11
5iddle path is a mobile view of life in the usage of which any individual,
accomplishes the conduct, meditation and intuition by individual point of view
=/

and of all these the completeness or transcendental virtue by sociological view
point. !hese %inds of dual usage reflects various ethical and sociological paragon.

D*$%in, - Kamma an& R,1i%$h :
Almost all the religions and philosophical traditions, which accept rebirth, have
discussed the doctrine of Kamma because Kamma and rebirth are deeply correlated.
Buddhists do not believe in any permanent soul but admit rebirth. Buddha was
Kammavdi because he tells after dividing the Kamma so he is called
4i(hajjavdina. Je was against inactivity and he was supporter of theory of
Kamma. Je preached about acts of bodily virtuous deeds, verbal virtuous deeds
and mental virtuous deeds. In Buddhism, only two elements are present - actions
and ripening of actions. Action produces rewards and rewards of action done in a
former life produces Kamma, and hence rebirth from action.
=1
In this way present
world continues, this is called world-cycle. According to Buddhism, continuous
flow of lineage of mind gives new birth. Buddhist establishing the theory of non
soul and non eternity presents the doctrine of rebirth in a new perspective. ?hen
Kamma abolishes then ripening of Kamma also ceases and they do not bring life to
births.Vi))#&&hima""a states that "there is no doer of action and recipient of
rewards. !he virtuous Kamma i.e. sask"a, cause to roll on, %nowing in this
form is right view only. Buddhas discussed his HH/ previous births which have
collected in the ;$akaka$h -story of @takas1. In other systems of Indian
philosophy, after the death of an individual att -tm1 is considered to be an entity
which abandons the aggregates - khandha, of one eistence, but in Buddhism there
is no such concept of att echanging them for the aggregates of another and which
eists independently of the casual relationship between dha"mas.
In Buddhism, when an individual dies then five aggregates of present life
remain here only. !he course into which an individual is to be reborn is largely
determined by the nature of his deeds. It is called paisandhi - rebirth-lin%ing of the
present state with the immediately preceding state of eistence or better state of
becoming. !hus, the cause of rebirth is Kamma. An individual whose mental state
of mind is covered with the evils of murder, desire, anger, disli%e and proudness,
he after the death leaving his body here ta%e birth in unhappy realms of eistence -
ap!a or du"gati. And in contrast to these by following good deeds li%e non desire,

=/
Sa0y#$$anikya-4achagottasutta-+.7>, +.A;,
see- Ka%ma an& R,1i%$h in C(a))i*a( In&ian $%a&i$in) by ?endy #oniger 4"flaherty -
5otilal Banarsidasa - #elhi-1:;<, pg.-100

=1
sa((e sa)kh" anicc'ti !ad pa--!a passati,
atha ni((indat dukkhe, esa maggo visuddhi!.
sa((e sa)kh" dukkh'ti !ad pa--!a passati,
atha ni((indat dukkhe, esa maggo visuddhi! .
sa((e dhamm anatt'ti !ad pa--!a passati,
atha ni((indat dukkhe, esa maggo visuddhi! .
Dhamma+a&a - maggavaggo - .>>-.>;, pg.-1=0



1.
non disli%e and non angre etc. in happy condition.
=.
!he Buddhist tradition does not
accept any real, lasting unity li%e tman behind the elements that ma%e up an
individual.
=<
!herefore, here we find an eclusive thoughts about the concept of
rebirth. !here are five aggregates or khandas, ".pa-skandha - material body,
vedan - feelings, saj- - perception, sask"a - predisposition and vij-na -
consciousness. !he combination of these five is cause of beings. !hese five
aggregates proceed to the place of rebirth, so these are called suffering or pain.
!he real forms of elements of the universe are included in the ".paskandha
. !he sensation springing from contact of the senses with outer world is vedan
-of feelings1, perception depending on contact of senses is saj-, the sense of all
created things is predisposition - sask"a and consciousness is vij-na.?hen
these five aggregates combine with vsan then they are called updna-skandha
and these cause rebirth. !hese five aggregates combine in the net birth by
performing good and evil deeds in present life. ?hen the 4san or sask"a
completely destroy then these aggregates called skandha only otherwise
updnaskandha
33
because there is no possibility of rebirth again. After the
attainment of a"hat-position - the highest ran% in Buddhist hierarchy the all created
things are destroyed. !he five aggregates remain till death of the individual who
has attained the highest ran%. But, sask"a vanishes after the attainment of highest
ran% i.e. arhatship. At the time of death the aggregates of a sainthood dissolve in
ni"va, which means five aggregates never combine.
=H
According to Buddhism the
death indicates that moment when ripening of aggregates of new deeds begins in
new conditions. In Mi(in&a+a5h, if there is no one to pass from present body to
the net, then he will be free due to not ta%ing birth through his evil deeds, but if
he will not come into eistence of birth then will not be free. !he course into
which an individual ta%es another birth is determined by the effects of his good and
evil deeds therefore he cannot be free from his evil deeds. ,imilarly, the rebirth
occurs without passing anything from a body to another.
=0

It is clear from the above statement that deeds are the main cause of birth.
After death everyone comes into eistence of another birth in accordance with his
own deeds in various origin. Indeed, the subtle process of deeds and ripening of

=.
kamm vipk vattanti, vipko kammasam(havo,
kamm puna((havo hoti, eva loko pavattatti -
Vi)#&&hima"" - %aC%h9vitaraNavisuddhiniddesa, pg.-.<0

=<
catt9rome, Wnanda, puggalo santo saDvi''am9n9 lo%asmiD. %atame catt9ro V idh9nanda,
e%acco puggalo idha p9N9tip9ti hoti, addinn9d9yi hoti,------. so %9yassa bhed9 paraD
maraN9 ap9yaD duggatiD vinip9taD nirayaD upa''ati. "idha pan9nanda, e%acco.-----. so
%9yassa bhed9 paraD maraN9 sugatiD saggaD lo%aD upapa''ati - Majjhimaniky /:7
5ah9%ammabibhaCgasutta -pg..H;
==
for detail discussion on "Kamma and 0natta !hought in early Buddhism" please see 2
<in"#i)$i* A++%a*h $ B#&&hi)$ Th#"h$ (! Benjum C. &asaki- %otilal /ana"sidas
$u(lishe"s $"ivate 1imited, 6elhi,A;;+, pg.+3-3+
=H
paLicame, bhi%%have, up9d9na%%handh9. %atame paLcaV rMpup9d9na%handho,
vedanup9d9na%%handho, saLLup9d9na%handho, saN%h9rup9d9na%%handho,
viLL9Nup9d9na%%hando, - ime %ho, bhi%%have, paLcup9d9na%%hando, - A!"#$$a%anikya-
p.-.0<
=0
santa tassa mana hoti, sant vc ca kamma ca, sammada-- vimuttassa
upasantassatdino.assaddho akata--. ca sandhicchedo ca !o na"o,hatvakso vantso sa
ve uttamapo"iso - Dhamma+a&a - a"ihasntavaggo-;>-;7
1<
deeds continue every moment due to tah - desire of an individual. (i%e a stream
of a river, lineage of consciousness (cittasatati1 also flows continuously passing
through various origins again and again.
=>
After death, accepting another life by an
individual 'ustifies the ripening of deeds - Kamma-vipka of present life have to
eperience to its doer in this present life otherwise in net birth definitely, if it is
not so, then an individual will not be responsible himself towards his deeds.
After discussing the deeds and ripening of deeds it has stated that there are
various forms of Kamma, some deeds are 6ihadhammavedan!a, it is Kamma
manifesting itself in this life, the Dppadhavedan!a-kamma in net birth and some
other deeds those called 0pa"pa"a-kamma produces results in any other birth after
net birth. !here are some other deeds which do not produce results, these are
0hosi-kamma. 4n the other hand, Dpaghtaka- kamma is a %ind of ablation offered
in small portions at a time, it is by obstructing others produces results. According
to P9li literature, an individual renews eistence by performing sinful actions such
as acting wrongly in the matter of the desires, i.e. a fornicator or adulterer etc.
Kmesumith!c"a etc. in brute creation, the realm of animals and abstinence from
sinful actions in celestial origin. !hose who are endowed with good conduct of
good deeds, after the brea%ing up of the body after death, attain happiness, a
heaven world, and other those who are endowed with misconduct of evils, after the
brea%ing up of the body after death, attain unhappy realms of eistence li%e hell
etc.
=;
!he rebirth in the form of human beings is the result of good deeds. !he
result of completeness of ten perfections -$"mitas1 li%e dna-p"amit etc. is the
rise of Buddhahood or enlightenment in this world.
!he series of Kamma and rebirth remains till the attainment of ni"va. After
the attainment of ni"va, Kamma and rebirth both cease. In fact, the main cause
of performing deeds are ignorance only and all deeds of action form "cycle of
world" -sas"a-cak"a1 and whole of this cyle always moves. !herefore, when the
ignorance will disappear through %nowledge then there is cessation of Kamma, and
combining of all aggregates stops. Je will not return again to birth, it means
rebirth does not occur. !hus, it is $uiet clear that the main cause of rebirth is
ignorance which is mainly based on will of an individual. According to the
Buddhist doctrine, rebirth does not occur by cessation of desire. !he desire is will
of mind which changes in the form of deeds by consciousness. !herefore Buddha
preached T "cetanaha (hikkhave kamma vadmi". In Buddhism, the eperience
of previous state of mind is also considered as rebirth. In the P9li literature
specially in 4imnavatthu and $ettavatthu etc. we find the concept about the birth
of Dpsaka - Dpsiks and /ikkhus-/hikkhunis in the form of 7od. !hese concepts
are based on good and evil nature of deeds. !he human realms of eistence is the
only such eistence in which attainment of ni"va or emancipation is possible. An
individual may be emancipated in the form of renewal in human-birth by his good
deeds. !here is no boundation of colour, caste, place, time, age, se etc. !he only
thing is to perform good deeds properly and very carefully which is possible by

=>
Mi(in&a+a5h - =0-=;,>.
=;
-------(havo, (haveti,(hantevuccati.kittvat nu kho, (hante (havo hoti'tiE 'kmadhtu
vepaka-ca, nanda kamma n(havissa api nu kho kma(havo pa--!eth tiE 2 no
heta, (hante2 2 iti kho, nanda , kamma kheta, vi--na (ja tah sneho.
avijja niva"ana sattenan tahsa!ajanna hin!a dhtu! vi--a patihita
eva !ati puna((hav(hini((atti hoti ---
0!"#$$a%aniky - Fnandavaggo - pg. .H= - .HH.

1=
following the eightfold path only. All these are also elaborated in <> (odhipak5!a
dha"mas. Indeed there are several eamples of accomplishment who made their
deeds causeless or completely free from ripening after eamining the good and the
evil deeds. Ior the attainment of emancipation, it is essential to follow the path of
conduct, meditation and %nowledge. !he Buddha used to %now on the basis of
deeds of an individual about the future eistence of his birth. !he Buddha after
%nowing the right nature of Kamma said that "4 5on% Q after the detachment from
anger, desire, attachment, disli%e etc. you will be free from this travel.
=:
4n the
basis of own deeds, an individual becomes /"ahmin and not by birth. An
individual, even if he is an outcast by birth, he may attain ni"va by
mindfullness.
H/
4ne is promoting long life by means of good deeds. According to
Buddha only good deeds may be redemptive. !hus, the doctrine of Kamma of
Buddha is more practical, here much importance is given to own deeds of an
individual rather than prayer, worship etc. 4nly good deeds may cause self
redemption not the prayer.
H1


R,)#($ - Kamma an& $h, Th,%y - K=a>ika'&a ?Mm,n$a%y@ :
As stated earlier that in Buddhist doctrine consciousness and deeds only are not
Kamma but the result of Kamma is also considered as Kamma. In theory of
Kamma, results of deeds are one"s own. It means only the doer can get the good
or evil result. But there is a concept of pu--apa"imn or p"ptidna in $li-
nik!as, which indicates transformation of good virtues of the individual. ?e can
share with others merely the results of our good deeds and not of the evil deeds.
!he future life of an individual is the result of his own Kamma and not of his
ancestors. In Buddhist theory about the transmigration from this body to another on
ripening of Kamma, it is said that one who performs deeds does not eperience
their fruits, or one performs deeds and another eperiences its result. According to
Buddhist concept, man is made of five aggregates - material body, feelings,
perception, predispositions, and consciousness. At any given time man is but a
temporary combination of these aggregatesR for the khandhas are sub'ect to
continual change. An individual cannot be the same for any two consecutive
instances. ?hosoever performs deeds is changeable, so till the gaining of the
result, in fact, he does not remain the same. It means although he has changed even
then he is not completely different from earlier.
Buddhist theory of Kamma is lin%ed with the theory of momentary and (aw of
causation. All creatures and other substances are in a continual flow. !herefore an
individual cannot be the same at any two consecutive instances. 4nly after
completion of one moment, another moment starts for eampleT after cessation of
seed only sprout may arise. !he sprout arising from seed cannot be the same seed
but that is not $uiet different from that because the $ualities of seed transmigrate
into sprout and cause some changes according to the firmness of land, water, air

=:
%ajjhimanik!o - <, 0.5ah9%ammavibhaCgasutta - <.=.</1 - pg..H:
H/
na jahi na gottena na jacc hoti ("hmao,
!amhi sacca ca dhammo ca so sukhi, so ca ("mao.
Dhamma+a&a - Br9hmaNavagga-<:<, pg.1;/
H1
D3"hanikya - +G* %ahpa"ini((nasutta



1H
etc. In this way the Buddhist tradition deny any real, lasting unity such as tman
behind the elements that ma%e up an individual which is unchangeable because
tm or pudgala is combine with the five aggregates and they do not have a
separate eistence from that. A small lighted matchstic% may cause huge fire but no
one can say that both fires are same or both are absolutely different from each
other. In the same manner, a seed of mango fruit and the fruit of tree from that are
not the same. !hus, in conclusion it is not 'ustified to say that "so ka"oti so pa
isaveda!ati' or 'a--o ka"oti a--o paisaveda!ati'. !hese both are the two
etreme opinions. !he Buddha, after avoiding these two, taught the doctrine of
$a"tit!asamutp- dependent co-origination, as the middle way between them which
according to him is - the being who eperiences the fruits of a deed in one life is
neither the same as nor different from the being who performed that deed in a
previous eistence. !he being who is reborn is neither the same as nor different
from the being who dies in a previous eistence.
Th,%y - Ka%ma an& Ka%ma/)A$an$%ya
In Buddhism, as we have seen earlier that deeds are consciousness, and bodily
action and verbal-sound relating to the consciousness. It indicates the nature of self
dependence of deeds. 5ost common classification of deeds - acts of body, acts of
speech and acts of mind, all these three also indicate the same. !his thought of
nature of self dependence of deeds is not accepted by many systems. !hose who
have trust in 7od, they thin% that the 7od is only performing authority of deeds of
creatures. According to the fatalists, it is the fate which impels to individual in
deeds and causes pain and pleasures. !he fate -daiva) here indicates spontaneous -
deeds -!ad:k5-ka"ma1. It means we perform deeds without any cause or these are
our pu"tana-ka"ma - past acts. 4ur deeds of present life are conse$uences of
deeds of previous birth. It is to be noted that if we are not independent then how
can we perform sinful acts, if it all depends on fate, spontaneous acts or 7od or
past acts then we are not independent. In @takaml following five concepts have
been refuted T
i1 All are causeless, ii1 all are controlled by 7od, iii1 all are dependent on
past deeds, iv1 there is no rebirth, and v1 All should obey the caste based duties.
Get, we should not have faith in the independence of own neighbour. In
A!"#$$a%anikya,"when a /ikkhu observes someone committing the crime towards
him then he thin%s that this fellow who abuses him is the receiver of a portion of
old deeds.
H.
!he theory of Kamma inspires an individual to be self-dependent. An
individual ma%es himself evil by not doing own good deeds and becomes good by
not performing himself evil deeds. All these depend on individual that how he
wishes to ma%e himself. Fo one else can ma%e good to anyone "Ior self is the lord
of selfR who else could be the lord V ?ith self well subdued a man finds a lord who
is difficult to obtain."
H<
In this manner, in Buddhism an individual is himself
responsible for being good or evil. !he person may set his present and future life

H.
,-----so navaLca %ammaD na %aroti, pur9NaLca %ammaD phussa byant@%aroti. sandiBB-hi%9
ni''ar9 a%9si9---viLLMhiti - A!"#$$a%anikya - Wnandavaggo - p.-.H1-.H.

H<
-----tat"a, (hikkhave, !e te samaa("hma eva vdino eva dihino ---!a
ki-c!a pu"isapuggalo patsavedeti sukha v dukkha v adukkhamasukkha v
sa((a taissa"animmnahet.'ti,-----et!ha eva vadmi--' tenah!asamanto
pptino (havissanti issa"immnahetu,----P0!"#$$a%aniky - (pahamo(hgopg) -
mahvaggo - pg. ./.-./<

10
pleasant and stress-free by performing his good deeds. In this contet of Buddhist
theory of Kamma the doctrine of dependent co-origination - $"att!asamutpda, is
most important. Infact it is very essential for proper and clear understanding of the
theory of Kamma because the sask"a is also included here in the sense of
Kamma. It means, the deeds of previous birth is &ask"a.!he results of good and
evil deeds produced from ignorance cause travelling of creatures in this universe.
!hese good and evil acts are &ask"a. Aggrergation depending upon ignorance,
consciousness depending on aggregation and vij-na is 5aavij-nak!a - si sense
organs. Fame and form depends on consciousness. !his is called pa-caskandha -
five aggregates. Aontact depending on the si organs of sense T sensation depending
on contact, desire depending on sensation, grasping depending on desire, the
process of becoming, old age and death depending on birth, sorrow, suffering grief
and despair arise, so, it is the origin of all this aggregation of suffering.
H=

!hus, the #octrine of Kamma can be properly understand by above discussed
nature of causal chain of dependent co-origination. !herefore, this is also called
Kamma and with the theory of Kamma it is deeply correlated. !his chain of
dependent co origination gives a general survey of the causes of deeds and
remedies for its annihilation. !hrough this theory a connection is made between the
acts of deeds and after that eperiencing of their fruits between ignorance and
craving, on the other hand, and rebirth on another. Rebirth thus conditions rebirth.
According to this theory in gaining result of deeds there is not only one reason, but
there are several other elements also such as place, time, society etc. !he Buddhist
teaching of $"at!asamutpda has been clarified by F9g9r'una by way of H.n!at -
nihilism. !he nihilism is the cause fullness and (aw of "!ransition". !he proper
understanding of nihilism for worldly affairs is essential li%e other world"s affairs.
F9g9r'una has seen all activities of this world and others very carefully and he
found that theories are dependent on each other to their transitional eistence.
?hatever state of a being is used, all are dependent entities. But the real is beyond
the being because dha"mas have neither origination nor annihilation. 4rigination
and annihilation are for use only. Indeed, when the same element in the flow of
transition, changes in another form, if that form is useful to us then we say that it is
originated otherwise if it is useless for us then we say it is annihilated. Prior to
F9gar'una H"amaas and Brahmins were giving more stress on liberation. Ior the
liberation they preached about cessation from desire. Fagar'una, eamined this
teaching and its prevalent inclination. Je observed that even after detachment from
worldly affairs for the attainment of deliverance, they do not become free from
desire. !he person by surpassing the desire accumulates and brings together many
things but those whose desire is towards deliverance they are more anious towards
accumulations and bring together many things. According to Fagar'una the persons
who thin% that by withdrawing the organs of sense and perception from the outer
world, they will attain anything which they have conceived, they are entrapped
with a very big desire. But Buddha and his followers not only denied the eternity
of self or soul but they did not accept anything eternal. 4f course they accepted the
theory of rebirth, result of deeds, heaven - hell, liberation etc. Although they have

H=
-----tat"a, (hikkhave, !e te samaa("hma eva vdino eva dihino ---!a
ki-c!a pu"isapuggalo patsavedeti sukha v dukkha v adukkhamasukkha v
sa((a taissa"animmnahet.'ti,-----et!ha eva vadmi--' tenah!asamanto
pptino (havissanti issa"immnahetu,----P0!"#$$a%aniky - (pahamo(hgopg) -
mahvaggo - pg. ./.-./<

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given some new perspective in that recognition but they could not compromise with
the eternity of self. !he basic concept of the Buddhist theory of Kamma is in its
universal applicability which is summed up in the following thoughts of
Dhamma+a&a : Fot to perform evil or sinfull acts, to practice virtuous deeds, to
purify one"s heart
HH
- these three maim represent the essence of the teachings of
the Buddhas of all ages"

!his is the real aspect behind the theory of Kamma. Its
teachings are the immortality of deeds and the inevitability of moral responsibility
for an individual, family, society and country.

































HH
sa((a ppassa aka"aa kusalassa upasampad,
sacittapa"i!odapana eva (uddhna ssana - Dhamma+a&a


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