MAHINDA e-CORRESPONDENCE COURSE
Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma
MODULE 1
Introduction
The Doctrine of Kamma is a very central teaching in Buddhism. We cannot claim that we have understood Buddhism until we understand the doctrine of Kamma.
Intermediate Paper 2 : Lessons & Values from the Doctrine of Kamma
MODULE 1
Introduction
The Doctrine of Kamma is a very central teaching in Buddhism. We cannot claim that we have understood Buddhism until we understand the doctrine of Kamma.
The objective of this Course is to identify: -
1. What can we learn from the lesson taught by the Law of Kamma and
2. What are the values that we can develop in our life through right understanding of the Doctrine of Kamma.
In this Course, our approach is to propose to you the 8 core lessons from the Doctrine of Kamma and their corresponding values. We will also quote some of the relevant Suttas from the Pali Canon to enhance and support each of the 8 lessons.
Basic Definition
The Doctrine of Kamma basically means the Law of Action (Kamma) and Reaction/Result (Vipaka). There will not be any meaning at all in the 4 Noble Truths if there was no Law of Kamma - Suffering and the Cause of Suffering, the End of Suffering and the Path leading to the end of Suffering.
Indeed the 4 Noble Truths are the manifestation of the Law of Kamma. “Suffering” is the Vipaka of the “Cause of Suffering” (Kamma). Following “the Path leading to the end of Suffering” is the Kamma, and the “End of Suffering” is the Vipaka.
The law of Kamma is neither governed by the Buddha nor does the Buddha create it. Whether the Buddha exists or not, the Truth – the Doctrine of Kamma exists.
Five (5) Niyamas
In the Simsapa Sutta (SN 56.31), the Buddha asked his disciples, what is more – the leaves in His hand or the leaves in the forest. In which the disciples answered, the leaves in the forest. The Buddha then explained that what he had taught them is just that knowledge equivalent to what is in His hand as compared to what He knows such as the leaves in the forest. However, these teachings will be sufficient for them to practise to attain enlightenment.
Kamma is not the only law on how the world works. There are five (5) Universal Order that governed the world.
1. Utu Niyama, physical inorganic order, which govern the physical and chemical phenomena such as the cause of winds and rains, the nature of heat, etc.
2. Bija Niyama, physical organic order, which govern the biological and genetic aspect such as germs, seeds, cells and etc.
3. Kamma Niyama, order of action and its result.
4. Dhamma Niyama, order of the norm, which governs the natural phenomena such as gravity, the phenomena of earthquake etc.
5. Citta Niyama, order of mind, which governs the processes of consciousness and the power of mind in the context of psychic power.
~Abhidhammavatara~
Thus the coming of a being is not caused by any single law but the combination of all the 5 Orders. The fertilization process of the sperm on the egg requires the right condition and the gandhaba, the life factor to produce a life.
Kamma may not be the main dominating factor in every event and not everything is due to Kamma. For example, getting sunburnt while walking on the beach has nothing to do with Kamma. It is the result of natural reaction.
Cetana paccaya Kamma
Intention or volition (cetana) conditions Kamma. Action without an intention will not have any kammic effect. e.g. You accidentally knock and drop a vase from your apartment and kill some one down there. It is without intention and thus no Kamma is created.
Not all action is due to Kamma e.g. you respond to the call of nature and you do your business in the toilet. This has nothing to do with Kamma.
An action can be categorized into 4 types:
1. Wholesome action that is accompanied by self-control and discerning mindfulness with the heart composed and filled with Loving-kindness, Compassion, Good Cheer and Equanimity.
2. Unwholesome action that is associated with greed, hatred and delusion.
3. A mixture of wholesome and unwholesome intention.
4. Moral Action– neither wholesome nor unwholesome e.g. the waving of hand which does not have any intention - purely a gesture of action.
Lesson 1 : Lesson of Deeds (1)
Deed here is referring to mental, verbal and physical action.
a. Beyond belief
“What I practise, I teach and what I teach, I practise,” said he Buddha. Buddhism is not a religion to believe but to live. Thus a Buddhist is a doer and not a believer. Buddhism is founded on life and thus it can be practised.
“If it is not practical I wouldn’t have mentioned it just like the Simsapa leave,” said the Buddha.
The Buddha did not want us to just believe in His Teachings for the Dhamma is “Ehipassiko” – come and see. There is no superstitious or ritualistic belief in the Dhamma, as an unfounded belief has no value except instilling fear that hinders one’s spiritual progress.
The Buddha’s last message, “Strive on with Diligence” proves that the Dhamma is not based on belief but of deeds. Buddhism requires you to understand and not merely believe. If you can’t understand it, put it down for the time being. When the condition is right, you will be able comprehend to the Truth.
Reflect now on your belief – is there any practical value in it? If not, put it down.
b. Substance over Form
Substance means Meaningful action.
Once some religious gurus complained about the Buddha’s conversion of their disciples.
“It is not my intention to convert them. It is my duty is to tell them what is wholesome and what is unwholesome and it is up to them to decide and act accordingly in a manner that will lead them to happiness and free from suffering,” replied the Buddha.
Meaningful actions are those deeds that are beneficial, blameless and praised by the wise. When performed, it conduced to the happiness of oneself and others. They (wholesome deeds) are also actions that are not motivated by greed, hatred and delusion that come from inside and not outside. e.g. the ten (10) Kusala Kamma.
“Do not look on others what they have done or left undone but what you have done and left undone.” – Dhammapada 50 -
Note :
DN Digha Nikaya, Long Discourses, consists of 32 suttas.
MN Majjhima Nikaya, Middle Length, (152 suttas)
SN Samyutta Nikaya, Kindred Sayings in 56 groups, (2,889 suttas)
AN Anguttara Nikaya, Gradual Sayings with 11 numbered books, (8,777 suttas)
Snp Sutta Nipata, Sutta Collection (72 suttas)
Dhp Dhammapada, Path of the Dhamma (423 suttas)
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