The Law of Karma
Karma means action or deed.
Two Main Types of Karma
(1) Samsaric, which ripens in any of the six realms of existence.
(2) Non-samsaric, which is free from the possibility of ripening in any of the three unfortunate realms.
The Karma of ordinary beings is of the first kind and the Karma of Arya beings is of the second.
Two Divisions of Samsaric Karma
There are many divisions of samsaric Karma:
(1) Unskilful Karma which results in suffering.
(2) Skilful Karma which is the cause of happiness.
Two Aspects of Karma
(1) Individual Karma is created by one person and he alone will experience the results.
(2) Collective Karma is produced by a group of people and the results are experienced by that same group in similar circumstances. It is because they have collected the same cause that when the circumstances are present people will face analogous sufferings and joys.
The Heaviness of Karma
The heaviness of a particular Karma depends on the following:
(1) The object: actions directed towards your father, mother, Gurus, Bodhisattvas, the sick or the helpless produce a stronger result.
(2) The subject: The result of a particular action will be heavier for a person who has taken vows.
(3) The motivation: Strong hatred or desire affects the power of Karma.
(4) The manner: The way in which an action is carried out influences also the result.
Throwing Karma and Accomplishing Karma
Karma can also be divided into:
(1) Throwing Karma: this throws sentient beings into the different realms of existence.
(2) Accomplishing Karma: this is responsible for the various qualities which differentiate beings and their living conditions.
Other Characteristics of Karma
(1) An action of body or speech that is unintentional.
(2) An intention that is not completed through physical action or speech.
(3) The intention and deed are both committed.
(4) Powerful Karma, the results of which can be clearly perceived in the same life.
(5) Karma experienced in the next life.
(6) Karma experienced in the third or subsequent lives.
(7) The certainty of Karma: the results of an action must inevitably be experienced.
(8) An action can produce great results. A young woman with pure motivation gave alms to the Buddha. He prophesied when and where she would attain Pratyekabuddhahood as a result of that action. Her husband, however, could not accept that so small an action could have such a result. The Buddha in reply explained that as a tall tree grows from a small seed, the result of a seed of Karma is immeasurable.
(9) If no seed is sown no effect will arise as in the case of the cook who worked for the Arya Bhikshunis.
(10) A seed of Karma never dies. Unless it is eliminated by the practice of Dharma, such a seed is dormant until the right conditions bring about its germination.
How to Eliminate Unskilful Karma
You may wonder whether the Buddha through his infinite compassion can assist in the elimination of the unskilful Karma of a certain being. All beings have accumulated innumerable unskilful deeds which will inevitably result in suffering and misery.
Out of compassion the Buddha has shown how Karma may be destroyed and thereby eliminate suffering. However, it is entirely up to the individual whether or not this is to be achieved.
A doctor may have great sympathy for a patient and give him the best treatment, but it is up to the patient to follow the prescribed cure.
Samsara would have ended long ago if the Buddha’s mercy alone could liberate all beings. His compassion even surpasses the powerful love of self. It is like the sun shining equally on all things. Yet if a pot is upside down how can the sunlight enter it?
If Karma is certain, and no relationship has been established with the Buddha in terms of faith and practice, then change is impossible.
Even where such a relationship does exist, change is very difficult.
The Buddha’s influence can be effective in the case of uncertain Karma, provided a connection has been established.
For example, the life span is determined by previous Karma, but death may occur before its exhaustion because of actions in this life. It is in this sphere that the Buddha’s influence may be felt, for by his compassion he can remove the causes for a premature death.
A man’s life span is like a butter lamp which may go out either because the butter is finished or because of a gust of wind. The Buddha can only prevent this second occurrence.
Karma is dangerous and, in order to uproot the delusions that lead to unskilful deeds, you must practise meditation.
For a clear understanding of the nature of delusions, you must know about the primary and especially about the secondary consciousnesses.
The latter is divided into fifty-one mental factors (Caitta), as explained clearly in the Abhidharmasamuccaya of Asanga.
Its correct study enables you to ascribe to each action, virtuous or non-virtuous, the mental factors responsible for it.
Karma Is a Complex Subject
Karma is a very difficult subject to grasp. It is important to know its different aspects and thus to understand that the various conditions among beings, and the experiences they undergo, are not the result of mere chance. It is easy to see the external effects resulting from a particular cause, but the law of Karma and its fruit is extremely complex.
There are three ways to understand phenomena:
(a) Through the direct application of the senses
(b) By means of logic and analysis as in the case of Shunyata;
(c) Reliance on the knowledge of the Buddha.
Karma belongs to this third category. Only the Buddha is able to trace all the causes responsible for a particular phenomenon such as, for example, the reasons for each of the colours in a peacock’s feather.
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