The theory of kamma

The teaching of kamma is found almost in all religious schools in India during the time of the Buddha. Some schools believed that everything happens due to former kamma, everything happens due to the will of God. And some believed as everything happens without cause, they are mere accidents and coincidence s.

The Buddha rejected all these erroneous views and defines kamma as simply action or a deed. The definition of kamma in Nibedhikapariyāya Sutta says that cetanā or volition is kamma (cetanāhaṃ bhikkhave kammaṃ vadāmi), which is one of the mental properties. There is another word – chanda – which stands for wishing, desiring a result.

All deeds done through evil root causes, namely greed, hatred and delusion are morally unwholesome (akusala). The opposite root causes, namely alobha, adosa and amoha are to bring about good deeds or wholesomeness (kusala). All deeds performed through intention are complete kamma. By our thoughts, words and deeds we creat our world that we are to live in. We create our world with mind behind the physical form. Therefore „the mind is master of the world.“

The last kammic thought moment at the point of death which forms the rebirth linking consciousness, the kamma that produces.(?) Other kamma, good or bad, will come to operation at some later place, when external conditions are favorable for its ripening. The force of weak kamma may be suspended for a long time by the interposition of a stronger kamma. As a general principple all kinds of kamma bear some kind of fruit sooner or later.

One has complete control over his actions, no matter what degree other may try to force him. Yet, an unwholesome deed done under strong compulsion does not have quite the same force as one performed voluntarily. Under the threat of torture or of death, a man may be compelled to torture or kill someone else. In such a case the heaviest moral responsibility rests with those who have forced that one to the action. But in the ultimate sense he still must bear some responsibility for he could in the most extreme case avoid harming another by torturing himself or his own death.

Collective kamma also takes place when numbers of people are associated in a same kind of an action and thought (?). Mass psychology produces mass kamma. Therefore, if all such people are likely to form the same pattern of kamma, it may result the same way as they associated in the same kind of action and the same kind of experience.

The results of kamma are called vipāka. This term, kamma and vipāka and the idea they stand for must not be confused. Vipāka is pre-determined by ourselves by previous kamma, but kamma in the last moment of one's death. (?) Throughout life one may had to suffer the consequences of vipāka of the death whatever may had been the cause. But it does not prevent him from forming fresh kamma of a wholesome type to restore the balance in his next life. Furthermore, by the aid of some good kamma from the past together with strong effect and favorable circumstances in the present life the full effect of his bad kamma may be eradicated even here and now.