Buddha’s Teaching As It Is – Bhikkhu Bodhi

PowerPoint presentation on Bhikkhu Bodhi’s recorded lectures on

‘Buddha’s Teaching As It Is’.
Materials for the presentation are taken from the recorded lectures
(MP3) posted at the website of Bodhi Monastery and the notes of
the lectures posted at beyondthenet.net

Originally prepared to accompany the playing of Bhikkhu Bodhi’s recorded

lectures on ‘Buddha’s Teaching As It is’ at Dharma Study Class at PUTOSI
Temple, Kota Kinabalu, Sabah, Malaysia.
The study on the subject begins in November, 2010.
Namo Tassa Bhagavato Arahato
Sammasambuddhassa

REBIRTH AND KAMMA

Bhikkhu Bodhi
Lecture 5
HUMAN DESTINY AFTER DEATH

The question of human destiny after death is probably one of

the most critical questions we can raise. Nowadays it has
become fashionable to dismiss this question as unimportant.
But if we reflect on the extent to which our views influence
our action we will see that it is quite essential to gain some
understanding of the complete context in which our lives
unfold. Moreover our views on the afterlife will determine
what we regard as important in this present life.
HUMAN DESTINY AFTER DEATH

There are three possible positions that can be taken on

human destiny after death. One position, the outlook of
materialism. It simply denies that there is an afterlife. It
holds that the human being consists of organic matter. It
regards mind as a by-product of organic matter, and after
death, with the break up of the physical body, all
consciousness comes to an end and the life process is
completely extinguished.
HUMAN DESTINY AFTER DEATH
The second alternative is the view held in Western
theistic religions such as Judaism, Christianity and
Islam in their orthodox forms. They believe in an
eternal afterlife. According to these religions, we live a
single life on earth and after death we live eternally in
some state of existence determined by our present
beliefs and conduct.
HUMAN DESTINY AFTER DEATH

Then there is a third view, a view which prevails in the

religions of the East, Hinduism and Buddhism. This is the
idea of rebirth. According to this, the present life is only a
simple link in a chain of lives that extends back into the past
and forward into the future. This chain of lives is called
samsara.
 HINDUISM & BUDDHISM COMPARED
The word "Samsara" means literally "continuing on", "wandering on".
It signifies the repetitive cycle of birth, ageing, death and rebirth.
Now though Buddhism and Hinduism share the concept of rebirth,
the Buddhist concept differs in details from the Hindu doctrine.
The doctrine of rebirth as understood in Hinduism involves a
permanent soul, a conscious entity which transmigrates from one
body to another. The soul inhabits a given body and at death, the
soul casts that body off and goes on to assume another body. The
famous Hindu classic, the Bhagavad Gita, compares this to a man
who might take off one suit of clothing and put on another. The
man remains the same but the suits of clothing are different. In the
same way the soul
HINDUISM & BUDDHISM COMPARED
 remains the same but the psycho-physical organism it takes
up differs from life to life.
The Buddhist term for rebirth in Pali is "punabbhava" which
means "again existence". Buddhism sees rebirth not as the
transmigration of a conscious entity but as the repeated
occurrence of the process of existence. There is a
continuity, a transmission of influence, a causal connection
between one life and another. But there is no soul, no
permanent entity which transmigrates from one life to
another.
 REBIRTH WITHOUT A TRANSMIGRATING SOUL
The concept of rebirth without a transmigrating soul commonly
raises the question: How can we speak of ourselves as having
lived past lives if there is no soul, no single life going through
these many lives? To answer this we have to understand the
nature of individual identity in a single lifetime. The Buddha
explains that what we really are is a functionally unified
combination of five aggregates. The five aggregates fall into two
groups. First there is a material process, which is a current of
material energy. Then there is a mental process, a current of
mental happenings. Both these currents consist of factors that
are subject to momentary arising and passing away.
REBIRTH WITHOUT A TRANSMIGRATING
SOUL
The mind is a series of mental acts made up of feelings,
perceptions, mental formations and consciousness. These
mental acts are called in Pali "cittas". Each citta arises,
breaks up and passes away. When it breaks up it does not
leave any traces behind. It does not have any core or inner
essence that remains. But as soon as the citta breaks up,
immediately afterwards there arises another citta. Thus we
find the mind as a succession of cittas, or series of
momentary acts of consciousness.
REBIRTH WITHOUT A MIGRATING SOUL

Now when each citta falls away, it transmits to its successor

whatever impression has been recorded on itself, whatever
experience it has undergone. Its perceptions, emotions and
volitional force are passed on to the next citta, and thus all
experiences we undergo leave their imprint on the onward
flow of consciousness, on the "cittasantana", the continuum
of mind.
This transmission of influence, this causal continuity, gives us
our continued identity. We remain the same person
through the whole lifetime because of this continuity.
WHAT CONTINUES FROM LIFE TO LIFE

The physical organism - the body - and the mental continuum

- the stream of cittas - occur in close interconnection. The
body provides the physical basis for the stream of cittas and
the mental process rests upon the body as its instrument or
basis. When death comes, the body can no longer function
as the physical support for consciousness. However, when
the body breaks up at death, the succession of cittas does
not draw to an end. In the mind of the dying person there
takes place a final thought - moment called the "death
consciousness", which signals the complete end of the life.
WHAT CONTINUES FROM LIFE TO LIFE

Then, following the death consciousness, there arises the first

citta of the next life which springs up with the newly
formed physical organism as its basis. The first citta is called
the relinking consciousness. The first citta of the new life
continues the stream of consciousness which has passed
out of the deceased body.
The stream of consciousness is not a single entity, but a
process, and the process continues.
When the stream of cittas passes on to the next life it carries
the storage of impressions along with it.
PRESERVATION OF IDENTITY -
ILLUSTRATION
An illustration may help us understand how this preservation
of, identity can take place without the transmigration of any
"self-identifiable" entity. Suppose we have a candle burning
at 8 o'clock. If we come back in an hour, at 9 o'clock, we see
that the candle is still burning, and we say that it is the same
candle. This statement is completely valid from the
standpoint of conventional linguistic usage. But if we
examine this matter close-up we'll see that at every
moment the candle is burning different particles of wax,
every moment it is burning a different section of wick,
different molecules of oxygen.
PRESERVATION OF IDENTITY -
ILLUSTRATION
Thus the wax, wick and the oxygen being burnt are always
different from moment to moment, and yet because the
moments of flame link together in a continuum, one
moment of flame giving rise to the next, we still say it is the
same flame. But actually the flame is different from moment
to moment. The flame itself is an entirely different
phenomenon. It is conditioned by wax, the wick and air, and
apart from them there is nothing.
TRANSMISSION OF THE FLAME

Now we go on to the next step. Suppose the flame reaches

the bottom of the candle, we take a new candle, put its wick
to the flame of the old candle and catch the flame from the
old candle to the new one; then the flame on the old candle
goes out. So the flame has now been transmitted to the
new candle. Is it the same flame or a different flame? From
one angle we can say it is the same flame because it follows
in continuity, it belongs to the same series.
TRANSMISSION OF THE FLAME

But now the flame is burning with a new physical base, with a
new candle as its support. It is burning up new particles of
air, new pieces of wax, a new section of wick. We say it is
the same flame as the flame of the old candle because it
caught fire from that and it continues the succession. But
there is no absolute identity of one flame with the other,
because of the conditions contributing to that flame. But we
can't say that it is a different flame. To call it a different
flames would not be in conformity with conventional usage.
 SIMILE OF THE CANDLE
We can apply this simile to the case of rebirth. The body of the
candle is like the physical body of the person. The wick might be
compared to the sense faculties that function as the support for
the process of consciousness. The particles of oxygen are like the
sense objects and the flame is like consciousness. Consciousness
always arises with the physical body as its support. It always arises
through a particular sense faculty, e.g. eye, ear, nose, etc. It always
has an object, e.g. sight, sound, etc. The body, sense faculty and the
object keep constantly changing and therefore consciousness and
the mental factors are constantly changing.
SIMILE OF THE CANDLE

But because each act of mind follows in sequence and passes

on the contents to the following, we speak of the body and
mind compound as being the same person. When the body
loses its vitality and death takes place, that is like the first
candle coming to an end. The transmission of the flame to
the next candle, that is like the passing on of the current of
consciousness to the next life. When the mental continuum
takes up the new body, that is like the flame of the old
candle passing on to the new candle.
 CONCEPTION
The Buddha says there are three necessary conditions for
conception.
There has to be a union of the father and mother, the father to
provide the sperm, the mother to provide the egg.
Second, it must be the mother's proper season. If the mother isn't
fertile, conception won't take place.
Third, there must be a stream of consciousness of the deceased
person, the flow of mind that is ready and prepared to take
rebirth. This third factor he calls the 'gandhabba'. Unless all
these conditions are met conception does not take place.
DOES REBIRTH GO ON CONTINUOUSLY?

Is there any causal structure behind this process of rebirth?

Does it go on automatically and inevitably? Or is there a set
of causes that sustains it and keeps it rolling?
The Buddha explains that there is a distinct set of causes
underlying the rebirth process. It has a causal structure and
this structure is set out in the teaching of Dependent
Arising, "paticcasamuppada".
TEACHINGS OF DEPENDENT ARISING
Now we will explain the teaching of Dependent Arising with
specific reference to the rebirth process.
First, in this life there is present in us the most basic root of
all becoming, namely ignorance. Due to ignorance we
perceive things in a distorted way. Due to these distortions
or perversions things appear to us to be permanent,
pleasurable, attractive and as our self. Due to these
distortions there arises in us craving, craving for sense
pleasures, for existence, for sights, sounds, smells, tastes,
touch sensations and ideas.
TEACHINGS OF DEPENDENT ARISING
Basically there is craving for pleasant feeling. In order to
experience pleasant feeling we require agreeable objects
such as agreeable sights, smells etc. In order to obtain the
pleasure these objects can give, we have to make contact
with these objects. To contact these objects we need sense
faculties that can receive the sense objects. In other words,
we need the six sense faculties, e.g. the eye to receive sight,
the ear to receive sound, etc. In order for the sense faculties
to function we need the entire psycho-physical organism, the
mind-body complex.
TEACHINGS OF DEPENDENT ARISING
Thus on account of craving the mind holds on to this
presently existing organism so long as it lives. But when
death occurs the present organism can no longer provide
the basis for obtaining pleasure through the sense faculties.
However, there is still the craving for the world of sights,
sounds, smells, tastes, touches and ideas. So due to this
craving for existence, consciousness lets go of this body and
grasps hold of a new body, a fertilized egg. It lodges itself in
that fertilized egg, bringing a whole storage of accumulated
impressions over with it into the new psycho-physical
organism. Thus we say the new being is conceived.
CRAVING THE SEAMSTRESS

Hence the Buddha calls craving the 'seamstress'. Just as a

seamstress sews together different pieces of cloth, so does
craving sew together one life to another. It ties together the
succession of lives. Craving is so powerful that it can bridge
the gap created by death and rebuild the whole house of
sentient existence again and again.
Thro’ many a birth in Samsara wandered I,
Seeking but not finding, the builder of this house.
Sorrowful is repeated birth.
O House-builder! you are seen.
You shall build no house again.
All your rafters are broken,
your ridge-pole is shattered.
To dissolution (Nibbana) goes my mind.
The End of Craving have I attained.
- Dhammapada (154)
Kamma
REBIRTH & KAMMA – PART I
WHAT CAUSES REBIRTH IN A PARTICULAR
FORM
Now we come to the next question. We see a tremendous
variety among the living beings existing in the world. People
and animals are of many different sorts. So we ask what is it
that causes rebirth in a particular form? Does it happen
through accident, by chance, without any reason, or is there
some principle behind it?
WHAT CAUSES REBIRTH IN A PARTICULAR
FORM
The answer the Buddha gives to this question is the Pali word
'Kamma'. Kamma is the factor which determines the
specific form of rebirth and it is Kamma again which
determines a good number of the experiences we undergo
in the course of our life. The word Kamma means literally
action, deed or doing. But in Buddhism it means volitional
action.
KAMMA - VOLITIONAL ACTION
The Buddha says:
"Monks it is volition that I call kamma. For having willed, one
then acts by body, speech or mind". What really lies behind
all action, the essence of all action, is volition, the power of
the will. It is this volition expressing itself as action of body,
speech and mind that the Buddha calls kamma.
KAMMA - VOLITIONAL ACTION
This means that unintentional action is not kamma. If we
accidently step on some ants while walking down the street,
that is not the kamma of taking life, for there was no
intention to kill. If we speak some statement believing it to
be true and it turns out to be false, this is not the kamma of
lying, for there is no intention of deceiving.
THREE DOORS OF ACTION
Kamma manifests itself in three ways, through three "doors"
of action. These are body, speech and mind. When we act
physically the body serves as the instrument for volition.
This is bodily kamma. When we speak, expressing our
thoughts and intentions, that is verbal kamma, which can be
performed either directly through speech or else indirectly
through writing or other means of communications. When
we think, plan, desire inwardly, without any outer action,
that is mental kamma. What lies behind all these forms of
actions is the mind and the chief mental factor which causes
the action is the volition.
TYPES OF KAMMA BASED ON ETHICAL
GROUND
The Buddha divides kamma ethically right down the middle
into two different classes, wholesome kamma ("kusala
kamma") and unwholesome kamma ("akusala kamma").
Unwholesome kamma is action which is spiritually harmful
and morally blameworthy.
Wholesome kamma is action which is spiritually beneficial and
morally praiseworthy.
CRITERIA: INTENTION

There are two basic criteria for distinguishing wholesome and

unwholesome kammas – Intention and Roots.
Intention: One is the intention behind the action. If an action
is intended to bring harm to oneself, harm to others or
harm to both oneself and others, that is unwholesome
kamma.
Kamma which conduces to the good of oneself, to the
good of others or to the good of both is wholesome
kamma.
CRITERIA: ROOTS
The other criterion is the roots of action. All action arises from
certain mental factors called roots. These are the causal factors
underlying action or the sources of action.
All unwholesome actions come from three unwholesome roots,
greed, aversion and delusion. Greed is selfish desire aimed at
personal gratification, expressed as grasping, craving and
attachment. Aversion is ill will, hatred, resentment, anger and a
negative evaluation of the object. Delusion is ignorance, mental
unclarity and confusion.
CRITERIA: ROOTS
We also find the roots in the wholesome side: non-greed, non-
aversion and non-delusion.
Non-greed becomes manifest as detachment and generosity.
Non-aversion is expressed positively as good will, friendliness
and loving kindness.
Non-delusion is manifested as wisdom, understanding and
mental clarity.
ROOTS
Due to these roots we have to be very careful when we
judge actions of our own and of others. Often there can
be a sharp difference between the outer action and the
state of mind from which the action springs.
We might be doing a lot of good work for others
outwardly, but the underlying motive behind our good
work might be a desire to gain fame and recognition, a
form of the unwholesome root greed and craving.
ROOTS
Someone else might be sitting quietly meditating, seemingly
aloof, but inwardly he might be developing a mind of
loving kindness and compassion. He might be criticised
for seeking only his own good, but he might be doing
more to benefit the world than the active do-gooder
who is driven by desire for name and fame.
TEN COURSES OF UNWHOLESOME
ACTIONS
 Bodily:
1. Taking life;
2. Taking what is not given (stealing)
3. Engaging in sexual misconduct (adultery, etc)
 Verbal:
4. Speaking falsehood
5. 5. Speaking slanderous speech
6. Speaking harshly
7. Engaging in idle chatter and gossip
TEN COURSES OF UNWHOLESOME
ACTIONS

 Mental:
8. Covetousness (yearning for possession of others)
9. Illwill (actively desiring harm, suffering and destruction to
others)
10. wrong view (especially fixed views which deny efficacy of
moral action)
 TEN COURSES OF WHOLESOME ACTIONS
Avoiding the ten unwholesome actions, perform the opposite
virtues:
 Bodily:
1. Avoiding taking of life, one dwells with compassionate mind
2. Avoiding stealing, one has an honest mind
3. Avoiding sexual misconduct, one has a pure mind
 Verbal
4. Avoiding false speech, one speaks the truth
5. Avoiding slandering, one speaks what brings harmony;
 TEN COURSES OF WHOLESOME ACTIONS
 Verbal
6. Avoiding harsh speech, one speaks gently and politely to
others;
7. Avoiding idle chatter and gossip, one speaks meaningfully and
significantly
 Mental
8. Avoiding covetousness, one is contented and satisfied with
what one has
9. Avoiding illwill, one develops loving-kindness
10. Avoiding wrong view, one holds right view
 EFFECTS OF KAMMA – WILLED ACTION
According to the Buddha, our willed actions produce effects. They
eventually return to ourselves. One effect is the immediately visible
psychological effect. The other is the effect of moral retribution.
Firstly let us deal with the psychological effect of kamma. When a
willed action is performed it leaves a track in the mind, an imprint
which can mark the beginning of a new mental tendency. It has a
tendency to repeat itself, to reproduce itself, somewhat like a
protozoan, like an amoeba. As these actions multiply, they form
our character. Our personality is nothing but a sum of all our
willed actions, a cross-section of all our accumulated kamma.
EFFECTS OF KAMMA – WILLED ACTION

So by yielding first in simple ways to the unwholesome

impulses of the mind, we build up little by little a greedy
character, a hostile character, an aggressive character or a
deluded character. On the other hand, by resisting these
unwholesome desires we replace them with their
opposites, the wholesome qualities. Then we develop a
generous character, a loving and a compassionate
personality, or we can become wise and enlightened
beings.
EFFECTS OF KAMMA – WILLED ACTION

As we change our habits gradually, we change our character, and

as we change our character we change our total being, our
whole world. That is why the Buddha emphasizes so strongly
the need to be mindful of every action, of every choice, for
every choice of ours has a tremendous potential for the
future.
 EFFECT OF KAMMA – MORAL
RETRIBUTION
Now let us examine the effects of moral retribution. What is most
important in Kamma is its tendency to ripen in the future and
produce results in accordance with the universal moral law.
Whenever we perform an action with intention, such action deposits
a "seed" in the mind, a seed with a potency to bring about effects in
the future. These effects correspond to the nature of the original
action. They follow from the inherent ethical tone of the action.
Our unwholesome kamma comes back to us and lead to our harm
and suffering. Our wholesome kamma eventually returns to us and
leads to our happiness and well being.
OPERATION OF THE LAW OF KAMMA
Seen from this angle, from the standpoint of karmic law, the
universe appears to maintain a certain moral equilibrium, a
balance between all the morally significant deeds and the
objective situations of those who perform them.
So the law of kamma is a moral application of the general
principle that for every action there is an equal and an
opposite reaction. However, the working of kamma is not
mechanical. Kamma is willed action and the kamma is
something alive and organic. Therefore kamma allows much
room for variation, for the play of living forces.
 KAMMA – LIKE A SEED
First of all, not all Kamma has to ripen as a matter of necessity.
Although it has the tendency to ripen, it does not ripen inevitably.
Kamma is like a seed. Seeds ripen only if they meet the right
conditions. But if they do not meet the right conditions they
remain as seeds; if they are destroyed they can never ripen at all.
Similarly, it can be said of kamma that kamma pushes for an
opportunity to mature. It has a tendency to mature. If kamma finds
the opportunity then it will bring its results. If it does not meet the
right conditions it won't ripen. One kamma can even be destroyed
by another kamma. So it is important to understand that our
present way of life, our attitudes and conduct, can influence the
way our past kammas mature.
KAMMA – LIKE A SEED
Some past kammas are so powerful that they have to come
to fruition. We cannot escape them no matter what we do.
But the greatest number of our past kammas are
conditioned by the way we live now. If we live heedlessly,
unwisely, we will give our past bad kammas the opportunity
to ripen and this will either hinder the good kammas from
producing their effects or else cancel out their good effects.
On the other hand, if we live wisely now, we will give our
good kammas the opportunity to mature and bar out our
bad kammas or weaken them, destroy them or prevent
them from coming to fruition.
TYPES OF KAMMA - TIME OF FRUITION

Kamma can produce results at different times, even in different lives.

The Buddha says that there are three types of kammas
distinguished by way of time of ripening. There are kammas which
ripen in this lifetime; kammas which ripen in the next lifetime; and
kammas that ripen some lifetime after the next. The last kind of
kamma is the strongest. The first two kinds become defunct if
they don't find an opening. They will never ripen if they don't get
the opportunity to ripen either in the present life or in the next
life. But the third type remains with us as long as we continue in
Samsara. It can bring its results even after hundreds and
thousands of aeons in the future.
TYPES OF KAMMA - TIME OF FRUITION

This time lag helps us to understand what might seem to be a

discrepancy in the working of kamma. Often we see good
people who meet with much suffering and bad people who
meet with great success and good fortune. This is due to
the time lag in the maturing of the kamma. The good man is
reaping the results of a bad kamma of the past. But he will
eventually gain the pleasant results from the good kammas
he is performing now. In the same way, the bad man is
enjoying the results of his good kammas of the past. But in
the future he will meet with the fruition of his bad kammas
and must undergo suffering.
WORKING OF KAMMA

The working of kamma is so complex and so subtle that it is

almost impossible to make definite predictions. All that we
can know with certainty are the tendencies, and that is
enough to guide our actions.
WAYS BY WHICH KAMMA PRODUCES ITS
RESULTS
Kamma produces its results in different ways. There are two
general ways in which it comes to fruition:
1. It produces the type of rebirth, the basic rebirth
consciousness.
2. It produces various results within the course of an
existence.
At the time of death, a particular dominant kamma may come
to the fore of the mind and steer the stream of
consciousness to the new existence. Once rebirth takes
place, certain other kammas mature during the course of
life bringing either favourable or unfavourable results.
WAYS BY WHICH KAMMA PRODUCES ITS
RESULTS
The good and bad results that arise from kamma are not
rewards or punishments. They are not imposed by any
outside power. Actions produce their results naturally
through the law of cause and effect working in the moral
realm. This natural law is called 'kamma niyama', the order
of kamma, which functions autonomously. The Buddha
explains how kamma is the cause of differences in the
fortunes of people.
(a) Some people die prematurely because in the past they
have destroyed life. The karmic result of killing is to be
short-lived. Others live long because they were kind and
compassionate, they had respect and reverence for life.
WAYS BY WHICH KAMMA PRODUCES ITS
RESULTS
(b) Some are sickly because they have injured and hurt other
beings.
(c) Those who were often angry and harsh become ugly,
those who were patient and cheerful become beautiful.
(d) Some are rich because they have been generous in the
past, some are poor because they have been selfish.
(e) Some are influential because they have rejoiced in the
good fortunes of others.
WAYS BY WHICH KAMMA PRODUCES ITS
RESULTS

(f) Some are weak and powerless because they have been
envious of the good fortunes of others.
(g) Some are intelligent because they have been reflective
and studious in the past, because they always enquired
and investigated matters. Some are dull and stupid
because they have been lazy and negligent, because they
never studied and did not think.
REPRODUCTIVE KAMMA BY WAY OF
PRIORITY
Every subsequent birth is conditioned by good or bad kamma
which predominates at the moment of death – this kind of
kamma is called reproductive kamma.
One of the main functions of Kamma is to generate rebirth
consciousness. Which kamma will take on this role? Kammas
that generate rebirth consciousness are ranked by way of
priority of effect:
1. Weighty kamma; 3. Habitual kamma
2. Death-proximate ; 4. Other kamma
WEIGHTY KAMMA – FIRST PRIORITY
1. Weighty Kamma: first priority goes to a very morally
weighty, a very heavy kind of action. If a person has
performed a very weighty, morally significant kamma in
the course of his life, that kamma would take on the
role of generating rebirth. There are certain types of
kamma like this on the unwholesome side and on the
wholesome side.
WEIGHTY KAMMA – FIRST PRIORITY
On the unwholesome side, the heavy kammas are such
acts as taking the life of one’s mother, taking the life of
one’s father, taking the life of an Arahant, wounding a
Buddha, and causing a schism in the Sangha, in the order
of monks. If a person has performed one of these
actions, then that kamma would come up at the time of
death and determine rebirth in one of the states of
misery, a very painful type of rebirth involving much
suffering.
REPRODUCTIVE KAMMA BY WAY OF
PRIORITY
On the other hand, the weighty wholesome kammas
are the attainments of the higher meditative states,
the jhanas - the stages of Samadhi. These always
produce a good rebirth, a rebirth in one of the
higher worlds.
REPRODUCTIVE KAMMA BY WAY OF
PRIORITY
2. Death-proximate Kamma: Then if there is no especially
weighty heavy kamma, either good or bad, then the next
kamma to take precedence in determining rebirth would
be some strong ethical kamma performed close to the
time of death. Thus if somebody generates a strong
wholesome just before death, even though he has lived a
bad life, if he really undergoes a genuine change of heart
and starts generating strong wholesome kamma, that
would become a wholesome death-proximate kamma
which can produce a good rebirth in the next life.
REPRODUCTIVE KAMMA BY WAY OF
PRIORITY
For example, a murderer who is about to be executed might
suddenly become filled with remorse for his crime, he
might become filled with compassion for people, he might
really wish that he could turn over a new leaf, this could
lead to a state of favourable rebirth in the next life. It
doesn’t mean that he will escape from the effect of his evil
kamma. His evil actions stored up in the mind are present
and they would eventually catch up with him at sometime.
But the form of rebirth in the immediately following life
would be decided by that wholesome kamma that comes up
just before death.
REPRODUCTIVE KAMMA BY WAY OF
PRIORITY
On the other hand, somebody may have lived a very good life.
But just before death, he might become very angry, very
frightened, very greedily attached to his possessions, clinging
tenaciously. That unwholesome death-proximate kamma can
generate a lower type of rebirth, an unfortunate rebirth.
Again that doesn’t mean that he would miss out on the
fruits of his good deeds. Those good deeds can still produce
their effects, either in the next life or in some future
existence. But for his next life, that bad death-proximate
kamma would take on the determinative role.
REPRODUCTIVE KAMMA BY WAY OF
PRIORITY
3. Habitual Kamma: Then if there is no very significant death-
proximate kamma, good or bad, the next kamma that would
come up to generate rebirth would be habitual kamma,
some action that we perform habitually in the course of our
life time. In the overwhelming majority of cases, it is the
habitual kamma that causes rebirth.
REPRODUCTIVE KAMMA BY WAY OF
PRIORITY
4. Other Kamma: If there is no special significant habitual
kamma, then some other miscellaneous kamma that had
been performed and stored up can come up to the mind at
the time of death and bring about rebirth. This introduces
the element of uncertainty or unpredictability about the
rebirth process. There are sometimes unexpected occasions
when some stored up kamma in the distant past suddenly
comes up and takes on the rebirth determining role.
BUDDHIST COSMOLOGY – PLANES OF
EXISTENCE
The next topic to be discussed is the plane of existence
where kamma produces rebirth. This requires a short
survey of Buddhist Cosmology, the Buddhist picture of
the universe.
Buddhism divides the whole of sentient existence into
three basic realms:
I. The sense sphere realm
II The realm of fine materiality
III The immaterial or formless realm
Sense Sphere Realm – Six Planes
 BUDDHIST COSMOLOGY – HUMAN
WORLD
The Buddha points out that of all the planes of existence, the most
fortunate for one seeking liberation is the human world, for it has a
good balance between opposing factors of life. On the one hand,
human life is not filled with unbearable suffering. It allows enough
leisure, ease and comfort for us to reflect on the nature of existence
so that we can develop our understanding.
On the other hand, the human world is not so intensely pleasant and
enjoyable that we become deceived by pleasures and enjoyment. The
lifespan is not so long that it deceives us into thinking that our lives
are eternal. It is short enough for us to become aware of the truth of
impermanence.
REBIRTH IN THE SENSE SPHERE REALM
Rebirth into the planes of misery comes about through the
ten courses of unwholesome actions. These are given as
taking life, stealing, engaging in sexual misconduct;
speaking falsehood, speaking slanders, speaking harshly,
speaking idle chatters and gossips; having a mind of
covetousness, of illwill, and holding wrong view. These
unwholesome kammas, if they take on rebirth-producing
role bring about rebirth in the planes of misery.
REBIRTH IN THE SENSE SPHERE REALM
Cause for rebirth into the fortunate planes of sense sphere,
human world and sense sphere heavenly worlds, are the
ten courses of wholesome actions. These are abstaining
from ten unwholesome ones, performance of works of
merits (generosity, etc), observing moral disciplines,
developing meditation (loving-kindness, purity of mind).
When these take on the rebirth-generating role, they
produce rebirths in the human and heavenly sense sphere
worlds .
REALM OF MATERIALITY (FORM REALM)
Beyond the sense sphere heavens is the realm of fine material
form.
This is a realm of subtle matter. Rebirth into this realm comes
about through certain meditative states called jhanas, states
of deep absorption when the mind is pure, serene and
focused, and all thought processes quiet down. The jhanas
have different levels of depth. When they are attained and
mastered and kept at the time of death, then they produce
rebirths in one of the heaves of fine material realm according
to their level of depth.
REALM OF MATERIALITY (FORM REALM)

These states of existence in the fine material realm are much

purer than even the heavens of the sense-sphere realm.
There the mind becomes bright and luminous. The lifespan
is incredibly long, lasting for many aeons. And the gross
forms of matter are absent. These realms, however, are
also impermanent. Life there eventually comes to an end
and the person will be reborn elsewhere as determined by
his kamma.
IMMATERIAL REALM (FORMLESS REALM)
Beyond the four jhanas are the four higher levels of samadhi
called the four formless attainment, states of extremely
deep concentration. These are the sphere of infinite
space, the sphere of infinite consciousness, the sphere of
nothingness, and the sphere of neither perception nor
non-perception. Those who attain these states of
concentration, master them and possess them at their
time of death will take rebirth in the formless realm. Here
all matters come to an end.
IMMATERIALITY REALM (FORMLESS REALM)
These states of existence are entirely mental. The mind
exists here without any material base, absorbed in pure
peace, pure equanimity, for thousands of aeons. In these
spheres too life finally comes to an end when the kamma
that brought them here is exhausted and the stream of
consciousness takes rebirth elsewhere as determined by
kamma.
BUDDHIST COSMOLOGY AND REBIRTH

Now the question might be raised whether a person with an

education in science can really believe a cosmology like this,
which seems to be ancient, outdated and superstitious.
Here I would like to give my a personal answer. To me the
general form of this cosmology seems quite tenable. If we
can see the logic behind the law of kamma, and then
consider the different kinds of actions people are capable of
performing, it becomes clear that there must be different
planes of existence appropriate for the maturation of the
different types of kamma
BUDDHIST COSMOLOGY AND REBIRTH
In the case of such evil kamma as killing thousands of people
cruelly and heartlessly, for such kamma to meet its fruits the
person performing such kamma has to be born in a realm of
intense suffering, the hells.
On the other hand, if someone has performed very noble
deeds such as giving up his limbs, his life or his wealth for
the sake of others, if one has a loving and compassionate
mind, there must also be a corresponding realm for such
kamma to produce its due results. That is the heavenly
realms.
BUDDHIST COSMOLOGY AND REBIRTH
Also, when we understand the different meditative
attainments, the jhanas and the formless attainments, and
see how those higher levels of consciousness, are so vastly
different from the usual familiar consciousness, it becomes
clear that they correspond to other planes of existence.
Thus the whole picture fits together quite logically.
MIND – ARCHITECT OF OUR UNIVERSE
The dominant reason for rebirth is always found in our own
mind. If we look into our mind, we can see that the different
planes of existence are already contained in the mind in
seed form.
The dominant forces in our minds will be human states, states
tied to the human world. This is the basic "tone" of our
consciousness. But at times there will arise states of
intense hatred which might find expression as violence or
cruelty. At such moments we are constructing for ourselves
a hell world. Psychologically we might be living in hell and
kammically those states are the seeds of rebirth into hell.
MIND – ARCHITECT OF OUR UNIVERSE

At other times very noble thoughts will arise in us, making

us feel divine or heavenly, thoughts such as supreme
generosity, great kindness and compassion. With such
thoughts, our world becomes very light and pure, almost
like a heavenly world. These states of mind are, in fact,
the seeds for rebirth in the heavenly worlds.
At times of blind desire, of brutishness, blind lust, or dull
stupidity, we can see in ourselves the mind of an animal.
These states are the seeds of animal existence.
MIND – ARCHITECT OF OUR UNIVERSE

We can sometimes see selfishness, possessiveness, intense

clinging. At that time the mind becomes similar to the
mind of a preta, an afflicted spirit, and we are planting
the seed of rebirth in the preta world.
Again, there come up states of greed for power, jealousy
and envy, competitiveness, the urge for power. At that
time we have the mind of an asura and we lay the
foundation for rebirth into the world of asuras.
MIND – ARCHITECT OF OUR UNIVERSE
So what lies behind all these planes of rebirth is the mind.
Therefore the Buddha says that mind is the architect of
the whole universe.
We should not think of the rebirth process in terms of a
human being appearing in different realms, moving from
realm to realm. But rather these planes simply provide
the field for the mind to work out the accumulated
tendencies. The realms are only visible manifestations,
the outer projections of the forces that work in the
mind.
WE ARE NOT PRISONERS OF OUR PAST
The twin teachings on kamma and rebirth have several
important implications for understanding our own lives.
First they enable us to understand that we are fully
responsible for what we are. We can't blame our troubles
on our environment, on our heredity, on fate or on our
upbringing. All these factors have made us what we are, but
the reason we have met these circumstances is because of
our past kamma. This might seem to be at first a pessimistic
doctrine. It seems to imply that we are the prisoners of our
past kammas, that we have to submit to their effects. This is
a distortion.
WE ARE NOT PRISONERS OF OUR PAST

It is true that very often we have to reap the results of our

past kamma. But the important point to understand is
that kamma is volitional action, and volitional action
always takes place in the present, always and only in the
present. This means that in the present we have the
ability to change the entire direction of our life.
WE ARE NOT PRISONERS OF OUR PAST

If we closely examine our lives we'll see that our

experience is of two types: first, experience that comes
to us passively, which we receive independently of our
choice; and second, experience which we create for
ourselves through our choices and attitudes. The passive
side of experience is largely the effect of past kamma.
We generally have to face this and learn to accept it.
But within those limitations there is a space, the
tremendous space of the present moment, in which we
can reconstruct our world with our own minds, NOW.
WE ARE NOT PRISONERS OF OUR PAST

If we let ourselves be dominated by selfishness, hatred,

ambition and dullness, then, even if we are wealthy and
powerful, we'll still be living in misery and suffering and keep
planting seeds for rebirth in the world of suffering.
On the other hand, even if we are poor and in sad
circumstances, with much pain and misfortune, if we
observe pure conduct, develop a mind of generosity,
kindness and understanding, then we can transform our
world, we can build a world of love and peace.
GOING BEYOND KAMMA – AIM OF THE PATH

The ultimate aim of the path of the Buddha is not simply to

achieve good results by performing good kamma. This is a
mundane aim. The true aim of the path is to go entirely
beyond the chain of kamma and results.
As long as we go on performing kamma and accumulating
kamma, we remain subject to birth and death, and we will
meet with suffering in its diverse forms. Whether one is
living in a fortunate world or an unfortunate world is
secondary. All states of existence are impermanent, without
substance and unsatisfactory.
KAMMA AND THE PATH OF LIBERATION
Good kamma binds us to good results, bad kamma to bad
results. Whether the results are good or bad, we are
still in bondage. The aim of following the Dhamma is to
reach the freedom that lies beyond kamma, beyond the
cycle of kamma and results. That goal is to be reached
by a special type of kamma, the kamma that leads to the
end of kamma. This kamma is the practice of the Noble
Eightfold Path.
KAMMA AND THE PATH OF LIBERATION

Kamma is generated due to clinging, clinging to good or

bad actions. Clinging rests upon ignorance. The kamma
of practicing the Path leads beyond clinging, the kamma
of developing mindfulness and insight. By developing
mindfulness and insight, by learning to see things as they
really are, we can put an end to clinging and break free
from kamma. Then we discover the freedom beyond
kamma, the freedom of liberation.
 KAMMA AND THE PATH OF LIBERATION
The arahant, the liberated one, does not generate any more
kamma. He continues to act and perform volitional actions, but
without clinging. Hence his actions no longer constitute kamma.
They don't leave any imprints upon the mind. They don't have
the potency of ripening in the future to bring about rebirth. The
activities of the arahants are called "Kriyas", not kammas. They
are simple actions. They leave no trace on the mental
continuum, just like the flight of birds across the sky.
The arahants have broken the chain of kamma, and have reached
final deliverance, freedom from all action and bondage.