Classification of Karma
(A) With respect to different functions, Karma is classified
into four kinds:
1. REPRODUCTIVE KARMA
Every birth is conditioned by a past good or bad karma,
which predominated at the moment of death. Karma that conditions the future
birth is called Reproductive Karma. The death of a person is merely ‘a
temporary end of a temporary phenomenon’. Though the present form perishes,
another form which is neither the same nor absolutely different takes its
place, according to the potential thought-vibration generated at the death
moment, because the Karmic force which propels the life-flux still survives. It
is this last thought, which is technically called Reproductive (janaka) Karma,
that determines the state of a person in his subsequent birth. This may be
either a good or bad Karma.
According to the Commentary, Reproductive Karma is that
which produces mental aggregates and material aggregates at the moment of
conception. The initial consciousness, which is termed the patisandhi rebirth
consciousness, is conditioned by this Reproductive (janaka) Karma. Simultaneous
with the arising of the rebirth-consciousness, there arise the ‘body-decad’,
‘sex-decad’ and ‘base-decad’ (kaya-bhavavatthu dasakas). (decad = 10 factors).
(a) The body-decad is composed of:
The element of extension (pathavi).
The element of cohesion (apo).
The element of heat (tajo).
The element of motion (vayo).
(b) The four derivatives (upadana rupa):
Colour (vanna).
Odour (gandha).
Taste (rasa).
Nutritive Essence (oja)
These eight (mahabhuta 4 + upadana 4 = 8) are collectively
called Avinibhoga Rupa (indivisable form or indivisable matter).
(c) Vitality (jivitindriya) and Body (kaya)
These (avinibhoga 8 + jivitindriya 1 + Kaya 1 = 10) ten are
collectively called "Body-decad" = (Kaya dasaka).
Sex-decad and Base-decad also consist of the first nine, sex
(bhava) and seat of consciousness (vathu) respectively (i.e. eye, ear, nose,
tongue, and body).
From this, it is evident that the sex of a person is
determined at the very conception of a being. It is conditioned by Karma and is
not a fortuitous combination of sperm and ovum cells. The Pain and Happiness
one experiences in the course of one’s lifetime are the inevitable consequence
of Reproductive Kamma.
2. SUPPORTIVE KARMA
That which comes near the Reproductive (janaka) Kamma and
supports it. It is neither good nor bad and it assists or maintains the action
of the Reproductive (janaka) Karma in the course of one’s lifetime. Immediately
after conception till the death moment this Karma steps forward to support the
Reproductive Karma. A moral supportive (kusala upathambhaka) Karma assists in
giving health, wealth, happiness etc. to the being born with a moral Reproductive
Karma. An immoral supportive Karma, on the other hand, assists in giving pain,
sorrow, etc. to the being born with an immoral reproductive (akusala janaka)
Karma, as for instance to a beast of burden.
3. OBSTRUCTIVE KARMA OR COUNTERACTIVE KARMA
Which, unlike the former, tends to weaken, interrupt and
retard the fruition of the Reproductive Karma. For instance, a person born with
a good Reproductive Karma may be subject to various ailments etc., thus
preventing him from enjoying the blissful results of his good actions. An
animal, on the other hand, who is born with a bad Reproductive Karma may lead a
comfortable life by getting good food, lodging, etc., as a result of his good
counteractive or obstructive (upabidaka) Karma preventing the fruition of the
evil Reproductive Karma.
4. DESTRUCTIVE (UPAGHATAKA) KARMA
According to the law of Karma the potential energy of the
Reproductive Karma could be nullified by a mere powerful opposing Karma of the
past, which, seeking an opportunity, may quite unexpectedly operate, just as a
powerful counteractive force can obstruct the path of a flying arrow and bring
it down to the ground. Such an action is called Destructive (upaghataka) Karma,
which is more effective than the previous two in that it is not only obstructive
but also destroys the whole force. This Destructive Karma also may be either
good or bad.
As an instance of operation of all the four, the case of
Devadatta, who attempted to kill the Buddha and who caused a schism in the
Sangha (disciples of the Buddha) may be cited. His good Reproductive Karma
brought him birth in a royal family. His continued comfort and prosperity were
due to the action of the Supportive Karma. The Counteractive or Obstructive
Karma came into operation when he was subject to much humiliation as a result
of his being excommunicated from the Sangha. Finally the Destructive Karma
brought his life to a miserable end.
(B) There is another classification of Karma, according to
the priority of effect:
WEIGHTY (GARUKA) KARMA.
This is either weighty or serious – may be either good or
bad. It produces its results in this life or in the next for certain. If good,
it is purely mental as in the case of Jhana (ecstasy or absorption). Otherwise
it is verbal or bodily. On the Immoral side, there are five immediate effective
heinous crimes (pancanantariya karma): Matricide, Patricide, and the murder of
an Arahant, the wounding of a Buddha and the creation of a schism in the
Sangha. Permanent Scepticism (Niyata Micchaditthi) is also termed one of the
Weighty (garuka) Karmas.
If, for instance, any person were to develop the jhana
(ecstasy or absorption) and later were to commit one of these heinous crimes,
his good Karma would be obliterated by the powerful evil Karma. His subsequent
birth would be conditioned by the evil Karma in spite of his having gained the
jhana earlier. Devadatta lost his psychic power and was born in an evil state,
because he wounded the Buddha and caused a schism in the Sangha.
King Ajatasattu would have attained the first stage of
Sainthood (Sotapanna) if he had not committed patricide. In this case the
powerful evil Karma acted as an obstacle to his gaining Sainthood.
PROXIMATE (ASANNA) KARMA OR DEATH-PROXIMATE KARMA
This is that which one does or remembers immediately before
the moment of dying. Owing to the great part it plays in determining the future
birth, much importance is attained to this deathbed (asanna) Karma in almost
all Buddhist countries. The customs of reminding the dying man of good deeds
and making him do good acts on his deathbed still prevails in Buddhist
countries.
Sometimes a bad person may die happily and receive a good
birth if he remembers or does a good act at the last moment. A story runs that
a certain executioner who casually happened to give some alms to the Venerable
Sariputta remembered this good act at the dying moment and was born in a state
of bliss. This does not mean that although he enjoys a good birth he will be
exempt from the effects of the evil deeds which he accumulated during his
lifetime. They will have there due effect as occasions arise.
At times a good person may die unhappy by suddenly
remembering an evil act of his or by harbouring some unpleasant thought,
perchance compelled by unfavourable circumstances. In the scriptures, Queen
Mallika, the consort of King Kosala, remembering a lie she had uttered,
suffered for about seven days in a state of misery when she lied to her husband
to cover some misbehaviour.
These are exceptional cases. Such reverse changes of birth
account for the birth of virtuous children to vicious parents and of vicious
children to virtuous parents. As a result of the last thought moment being
conditioned by the general conduct of the person.
HABITUAL (ACCINA) KARMA
It is that which on habitually performs and recollects and
for which one has a great liking. Habits whether good or bad becomes ones
second nature, tending to form the character of a person. At unguarded moments
one often lapses into one’s habitual mental mindset. In the same way, at the death-moment,
unless influenced by other circumstances, one usually recalls to mind one’s
habitual deeds.
Cunda, a butcher, who was living in the vicinity of the
Buddha’s monastery, died yelling like an animal because he was earning his
living by slaughtering pigs.
King Dutthagamini of Ceylon (Sri Lanka) was in the habit of
giving alms to the Bhikkhus (monks) before he took his own meals. It was his
habitual Karma that gladdened him at the dying moment and gave him birth in the
Tusita heaven.
RESERVE OR CUMULATIVE (KATATTA) KARMA
This literally means ‘because done’. All actions that are
not included in the aforementioned and those actions soon forgotten belong to
this category. This is, as it were the reserve fund of a particular being.
(C) There is another classification of Karma according to
the time in which effects are worked out:
Immediately Effective (ditthadhammavedaniya) Karma.
Subsequently Effective (uppapajjavedaniya) Karma.
Indefinitely Effective (aparapariyavedaniya) Karma.
Defunct or Ineffective (ahosi) Karma.
Immediately Effective Karma is that which is experienced in
this present life. According to the Abhidhamma one does both good and evil
during the javana process (thought-impulsion), which usually lasts for seven
thought-moments. The effect of the first thought-moment, being the weakest, one
may reap in this life itself. This is called the Immediately Effective Karma.
If it does not operate in this life, it is called ‘Defunct
or Ineffective’ Karma.
The next weakest is the seventh thought-moment. Its effect
one may reap in the subsequence birth. This is called ‘Subsequently Effective’
Karma.
This, too, is called Defunct or Ineffective Karma if it does
not operate in the second birth. The effect of the intermediate thought-moments
may take place at any time until one attains Nibbana. This type of Karma is
known as ‘Indefinitely Effective’ Karma.
No one, not even the Buddhas and Arahantas, is exempt from
this class of Karma which one may experience in the course of one’s wandering
in Samsara. There is no special class of Karma known as Defunct or Ineffective,
but when such actions that should produce their effects in this life or in a
subsequent life do not operate, they are termed Defunct or Ineffective Karma.
(D) The last classification of Karma is according to the
plane in which the effect takes place, namely:
Evil Actions (akusala kamma) which may ripen in the sentient
planes (kammaloka). (Six celestial planes plus one human plane plus four woeful
planes = eleven kamaloka planes.) Here are only four woeful kamalokas.
Good Actions (kusala kamma) which may ripen in the sentient
planes except for the four woeful planes.
Good Actions (kusala kamma) which may ripen in the Realm of
Form (rupa brahamalokas). There are four Arupa Brahma Lokas.
Questions on the Theory of Karma
Question: Do the Karmas of parents determine or affect the
Karmas of their children?
Answer: Physically, the Karma of children is generally
determined by the Karma of their parents. Thus, healthy parents usually have
healthy offspring, and unhealthy parents have unhealthy children. On the effect
or how the Karma of their children is determined: the child’s Karma is a thing
apart of itself – it forms the child’s individuality, the sum-total of its
merits and demerits accumulated in innumerable past existences. For example,
the Karma of the Buddha-to-be, Prince Siddhartha was certainly not influenced
by the joint Karma of his parents, King Suddhodana and Queen Maya. The glorious
and powerful Karma of our Buddha-to-be transcended the Karma of his parents which
jointly were more potent than his own.
Question: If the Karma of parents do not influence those of
their children, how would the fact be explained that parents who suffer from
certain virulent diseases are apt to transmit these evils to their offsprings?
Answer: Where a child inherit such a disease it is due to
the force of the parents’ characteristics because of the force of the latter’s
Utu (conditions favourable to germination). Take, for example, two seeds from a
sapling; plant one in inferior, dry soil; and the other in rich, moist soil.
The result is that the first seed will sprout into a sickly sapling and soon
show symptoms of disease and decay; while the other seed will thrive and
flourish and grow up to be a tall and healthy tree.
It will be observed that the pair of seeds taken from the
same stock grows up differently according to the soil into which they are put.
A child’s past Karma may be compared to the seed: the physical disposition of
the mother to the soil; and that of the father to the moisture, which
fertilised the soil. Roughly speaking, to illustrate our subject, we will say
that, representing the sapling’s germination, growth, and existence as a unit,
the seed is responsible for one-tenth of them, the soil for six-tenths, and the
moisture for the remainder, three-tenths. Thus, although the power of
germination exists potentially in the seed (the child), its growth is
powerfully determined and quickened by the soil (the mother) and the moisture
(the father).
Therefore, even as the conditions of the soil and moisture
must be taken as largely responsible factors in the growth and condition of the
tree. So must the influences of the parents (or progenitors, as in the case of
the animal world) be taken into account in respect to the conception and growth
of their offspring.
The parents’ share in the Karma determining the physical
factors of their issue is as follows: If they are human beings, then their
offspring will be a human being. If they are cattle then their issue must be of
their species. If the human being is Chinese, then their offspring must be of
their race. Thus, the offspring are invariably of the same genera and species,
etc., as those of the progenitors. It will be seen from the above that,
although a child’s Karma is very powerful in itself, if cannot remain wholly
uninfluenced by those of it parents. It is apt to inherit the physical
characteristic of its parents. Yet, it may occur that the child’s Karma, being
superlatively powerful, the influence of the parent’s joint Karma cannot
overshadow it. Of course, it need hardly be pointed out that the evil
influences of parents can also be counteracted by the application of medical
science.
All beings born of sexual cohabitation are the resultant
effects of three forces:
The old Karma of past existence;
The seminal fluid of the mother, and
The seminal fluid of the father.
The physical dispositions of the parents may, or may not, be
equal in force. One may counteract the other to a lesser or greater extent. The
child’s Karma and physical characteristics, such as race, colour, etc., will be
the produce of the three forces.
Question: On the death of a sentient being, is there a
‘soul’ that wanders about at will?
Answer: When a sentient being leaves one existence, it is
reborn either as a human being, a celestial being, (Deva or Brahama), and
inferior animal, or a denizen of one of the regions of hell. The sceptics and
the ignorant people held that there are intermediate stages – antrabhava –
between these; and that there are being who are neither of the human, the
celestial, the Deva or the Brahma worlds nor of any one of the stages of exist
recognised in the scriptures – but are in an intermediate stage. Some assert
that these transitional stages are possessed of the Five Khandhas (Five
Aggregates: they are Matter (rupa); Feeling (vedana); Perception (sanna); 4.
Mental-activities (sankhara); and Consciousness (vinnana).
Some assert that these beings are detached ‘souls’ or
spirits with no material encasement, and some again, that they are possessed of
the faculty of seeing like Devas, and further, that they have power of changing
at will, at short intervals, from one to any of the existence mentioned above.
Others again hold the fantastic and erroneous theory that these beings can, and
so, fancy themselves to be in other than the existence they are actually in.
Thus, to take for example one such of these suppositious beings. He is a poor
person – and yet he fancies himself to be rich. He may be in hell – and yet he
fancies himself to be in the land of the Devas, and so on. This belief in
intermediate stages between existences is false, and is condemned in the
Buddhist teachings. A human being in this life who, by his Karma is destined to
be a human being in the next, will be reborn as such; one who by his Karma is
destined to be a Deva in the next will be appear in the land of the Devas; and
one whose future life is to be in Hell, will be found in one of the regions of
hell in the next existence.
The idea of an entity or soul or spirit ‘going’, ‘coming’,
‘changing’ or ‘transmigrating’ from one existence to another is an idea
entertained by the ignorance and materialistic, and is certainly not justified
by the Dhammas that there is no such thing as ‘going’, 'coming’, ‘changing’,
etc., as between existences. The conception, which is in accordance with the
Dhamma, may perhaps be illustrated by the picture thrown out by a cinema
projector, or the sound of emitted by the gramophone, and their relation to the
film or the sound-box and records respectively. For example, a human being dies
and is reborn in the land of Devas. Though these two existences are different,
yet the link or continuity between the two at death is unbroken in point of
time. The same is true in the case of a man whose further existence is to be in
hell. The distance between Hell and the abode of man appears to be great. Yet,
in point of time, the continuity of ‘passage’ from the one existence to the
other is unbroken, and no intervening matter or space can interrupt the trend
of a man’s Karma from the world of human beings to the regions of Hell. The
‘passage’ from one existence to another is instantaneous, and the transition is
infinitely quicker than the blink of an eyelid or a lightening-flash.
Karma determines the realm of rebirth and the state of
existence in that realm of all transient being (in the cycle of existences,
which have to be traversed till the attainment, at last, of Nibbana).
The results of Karma are manifold, and may be effected in
many ways. Religious offerings (dana) may obtain for a man the privilege of
rebirth as a human being, or as a deva, in one of the six deva worlds according
to the degree of the merit of the deeds performed, and so with the observance
of religious duties (sila). The jhanas or states of absorption, are found in
the Brahma world or Brahmalokas up to the summit, the twentieth Brahma world:
And so with bad deeds, the perpetrators of which are to be found , grade by
grade, down to the lowest depths of Hell. Thus are Karma, past, present and
future were, are, and will ever be the sum total of our deeds, good,
indifferent or bad. As was seen from the foregoing, our Karma determines the
changes of our existences.
"Evil spirits" are, therefore, not beings in an intermediate
or transitional stages of existence, but are really very inferior beings, and
they belong to one of the following five realms of existence:
1. World of Men: 2. The Lowest plane of deva-world; 3. The
region of hell; 4. Animals below men, and 5. Petas (ghosts).
Number 2 and 5 are very near the world of human beings. As
their condition is unhappy, and they are popularly considered evil spirits. It
is not true that all who die in this world are reborn as evil spirits; nor is
it true that beings who die sudden or violent deaths are apt to be reborn in
the lowest plane of the world of devas.
Question: Is there such a thing as a human being who is
reborn and who is able to speak accurately of his or her past existence?
Answer: Certainly, this is not an uncommon occurrence, and
is in accordance with the tenets of Buddhism in respect to Karma.
The following (who form, an overwhelming majority of human
beings) are generally unable to remember there past existences when reborn as
human beings: Children who die young. Those who die old and senile. Those who
are addicted to the drug or drink habit. Those whose mothers, during their
conception, have been sickly or have had to toil laboriously, or have been
reckless or imprudent during pregnancy. The children in the womb, being stunned
and started, lose all knowledge of their past existence.
The following are possessed of a knowledge of their past
existences, viz: Those who are not reborn (in the human world) but proceed to
the world of the devas, of Brahmas, or to the regions of Hell, remember their
past existences.
Those who die suddenly deaths from accidents, while in sound
health, may also be possessed of this faculty in the next existence, provided
that their mothers, in whose womb they are conceived, are healthy. Again, those
who live steady, meritorious lives and who in their past existences have
striven to attain, often attain it.
Lastly the Buddha, the Arahantas and Ariyas attain this gift
which is known as pubbenivasa abhnna (Supernatural Power remembering previous
existences).
Question: Which are the five Abhinna? Are they attainable
only by the Buddha?
Answer: The five Abhinna (Supernatural Powers): Pali - abhi,
excellent, nana, wisdom) are:
Iddhividha = Creative power;
Dibbasola = Divine Ear;
Cetopariya nana = Knowledge of others’ thoughts;
Pubbenivasanussati = Knowledge of one’s past existence;
Dibbacakkhu = The Divine eye.
The Abhinna are attainable not only by the Buddha, but also
by Arantas and Ariyas, by ordinary mortals who practise according to the
Scriptures (as was the case with hermits etc, who flourished before the time of
the Buddha and who were able to fly through the air and traverse different
worlds).
In the Buddhist Scriptures, we find, clearly shown, the
means of attaining the five Abhinna. And even nowadays, if these means are
carefully and perseveringly pursued, it would be possible to attain these. That
we do not see any person endowed with the five Abhinna today is due to the lack
of strenuous physical and mental exertion towards their attainment.
Nature of Karma
In the working of Karma there are maleficent and beneficent
forces and conditions to counteract and support this self-operating law. Birth
(gati) time or condition (kala) substratum of rebirth or showing attachment to
rebirth (upadhi) and effort (payoga) act as such powerful aids and hindrances
to the fruition of Karma.
Though we are neither the absolutely the servants nor the
masters of our Karma, it is evident from these counteractive and supportive
factors that the fruition of Karma is influenced to some extent by external
circumstances, surroundings, personality, individual striving, and so forth.
It is this doctrine of Karma that gives consolation, hope,
reliance and moral courage to a Buddhist. When the unexpected happens, and he
meets with difficulties, failures, and misfortune, the Buddhist realises that
he is reaping what he has sown, and he is wiping off a past debt. Instead of
resigning himself, leaving everything to Karma, he makes a strenuous effort to
pull the weeds and sow useful seeds in their place, for the future is in his
own hands.
He who believes in Karma does not condemn even the most
corrupt, for they, too, have their chance to reform themselves at any moment.
Though bound to suffer in woeful states, they have hope of attaining eternal
Peace. By their own doings they have created their own Hells, and by their own
doings they can create their own Heavens, too.
A Buddhist who is fully convinced of the law of Karma does
not pray to another to be saved but confidently relies on him for his own
emancipation. Instead of making any self-surrender, or calling on any
supernatural agency, he relies on his own will power, and works incessantly for
the well-being and happiness of all. This belief in Karma validates his effort
and kindles his enthusiasm, because it teaches individual responsibility.
To the ordinary Buddhist, Karma serves as a deterrent, while
to an intellectual, it serves as in incentive to do good. He or she becomes
kind, tolerant, and considerate. This law of Karma explains the problem of
suffering, the mastery of so-called fate and predestination of other religions
and about all the inequality of mankind.
Credits To Original Sources~