Introduction to karma

The idea of karma had existed throughout ancient India before the arrival of Buddha.  However, no one explained this doctrine in a completed form except Buddha.

According to Buddhists, the law of karma is the natural law.  There is no divine intervention (God) that steers our destiny.  It is only our past and present karma that determines our present and future situations.

An example is that unwholesome actions will lead to unwholesome results in this lifetime or the future. Similarly, wholesome actions will lead to wholesome results. The doctrine of karma states that similar actions will lead to similar results.

karma is not fate or predestination. Karma means action, means "to do". Immediately we have an indication that the real meaning of karma is not fate because karma is action. It is dynamic. But it is more than simply action because it is intentional, conscious, deliberate, wilful action.

The great physicist Newton who formulated the law which states that every action must have an equal and opposite reaction.

The doctrine of karma clarifies the cause of inequality of humankind.

2 main types of karma that yield fruits/results

There are the two varieties of karma that bear its fruits.

Unwholesome actions are actions that do not benefit others and us. For instance, there are unwholesome actions related to the mind, body, and speech. They are killing, stealing, and sexual misconduct, which are the three unwholesome actions of the body.  Lying, slandering, gossiping, and speaking harsh words are four unwholesome actions of the speech.  Finally, greed, anger, and delusion are the three unwholesome actions of the mind.  They spring up out of desire, ignorance, and selfishness.

Contrarily, wholesome actions are actions that benefit us and others.  These actions are generosity, reverence, love, compassion, wisdom and kindness.

In this sense, unwholesome means sinful karma, and wholesome means virtuous karma.

Neutral karma that does not yield results

There are also neutral or ineffective karma.

Neutral karma is an unconscious or unpremeditated action.  For instance, sleeping and breathing are neutral karma. These actions are involuntary, thus they bear no moral consequences.

Similarly, if someone steps on a bud by accident, the action is neutral because it is unintentional.  Therefore, the person bears no moral consequence. Only the unwholesome or wholesome actions bear moral consequences.

Classification of Karma

There are four different classifications of Karma :

a)  With respect to different functions b)  With respect to the priority of effect
c)  With respect to the time, in which effects are worked out
d)  With respect to the plane, in which the effect takes place-

a) With respect to different functions, Karma is classified into four kinds:

1. REPRODUCTIVE (Janaka) KARMA

Every birth is shaped up by a past good or bad karma, which prevails in the mind of a person at the moment of his death. This karma, which stipulates the future birth is called Reproductive Karma.The death of a person is merely an exit from one birth to enter another. One may call the death as 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 generated at the moment of death. This is because the Karmic force which boost the ‘life – death cycle’ (Samsara) survives till one attains the enlightenment.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 a bad Karma giving a good or a bad result.The sex of a person is determined at the very conception of a being. It is conditioned by Karma and is not a casual 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 Karma.

2. SUPPORTIVE (Upathambhaka) KARMA

Karma which comes and helps the Reproductive (Janaka) Karma is calledSupportive Karma.It is neither good nor bad as it only assists or maintains the action of the Reproductive (Janaka) Karma in the course of one’s lifetime.From immediately after the conception, till the death moment, this Karma steps forward to support the Reproductive Karma.An ethically supportive (kusala upathambhaka) Karma assists in giving health, wealth, happiness etc. to the being born with a good Reproductive Karma.An unethically supportive (akusala upathambhaka) Karma, on the other hand, assists in giving pain, illness, sorrow, etc. to the being born with a bad Reproductive Karma.

3. OBSTRUCTIVE KARMA OR COUNTERACTIVE KARMA (Upabidaka Karma)

Obstructive / Counteractive Karma weakens, interrupts and retards the fruition of the Reproductive Karma.For instance, a person born with a good Reproductive Karma may be subjected 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 abolished by a 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. This is so effective that it destroys the whole force. This Destructive Karma also could be either good or bad.Ex: The story of Devadatta who tried to kill Buddha and who caused a schism in theSangha (disciples of the Buddha) when his attempts failed.Devadatta’s good Reproductive Karma gave 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 subjected to much humiliation as a result of his being excommunicated from the Sangha.Finally, the Destructive Karma brought his life to a miserable end when he was dragged to hell alive.

-b) With respect to the priority of effect, Karma is classified into four kinds:

1. WEIGHTY (GARUKA) KARMA

Serious and influential Karma which are cumbersome come into this category. They may be good or bad deeds.The results are produced in this birth or in the next birth definitely.The good Weighty Karmas give intellectual powers such as Jhana (a state of deep mental unification) or, great physical merits.There are five immediately effective heinous crimes (pancanantariya karma) which come into this category:Killing one’s mother (Matricide)Killing one’s father (Patricide)Killing an ArahantThe wounding of a BuddhaCreating schism in the SanghaIf, for instance, any person were to develop jhana (a state of deep mental unification) 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.
Ex: 1) Devadatta lost his psychic power and was born in an evil state, because he wounded     the Buddha and caused a schism in the Sangha.2) King Ajatasatta would have attained the first stage of enlightenment (Sotapanna) if he had not committed patricide. In this case the powerful evil Karma acted as an obstacle to his gaining Sotapanna.Permanent Scepticism (Niyata Micchaditthi) is also termed as one of the Weighty (garuka) Karmas.

2. PROXIMATE (ASANNA) KARMA OR DEATH-PROXIMATE KARMA

The deed or thought 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.Ex:An 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 exempted from the effects of the evil deeds which he accumulated during his lifetime. They will have their due effects as occasions arise.Sometimes, a good person may die unhappily by suddenly remembering an evil act of his, or, by harboring some unpleasant thought compelled by unfavourable circumstances.Ex:Queen Mallika, the wife of King Kosala of Pasenadi, remembering the only lie she had uttered in her lifetime, to cover some misbehaviour to her husband, suffered for about seven days in a state of misery in hell after her death.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.

3. HABITUAL (ACCINA) KARMA

Habits whether good or bad become one’s 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.EX:Cunda, a butcher, who was living in the vicinity of the Buddha’s monastery, died yelling like a pig 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.

4. RESERVE OR CUMULATIVE (KATATTA) KARMA

These are actions that are not previously mentioned and which are soon forgotten by a person. These may be good or bad. In fact, this is the reserve fund of a particular being.

c) With respect to the time in which effects are worked out, Karma is classified into four kinds:

1. Immediately Effective (ditthadhammavedaniya) Karma

Immediately Effective Karma is that which is experienced in this present life.According to the Buddha’s teachings, one does both good and evil during the javana process (impulsive moments), 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.

2. Subsequently Effective (uppapajjavedaniya) 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.

3. Indefinitely Effective (aparapariyavedaniya) Karma

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, even if he attains the enlightenment.

4. Defunct or Ineffective (ahosi) Karma

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) With respect to the plane in which the effect takes place:Our every action, be it of body, speech or mind, which is called “Karma” determines our destination.The consequences of those actions, which is called “Vipaka” take us through this eternal ‘samsara’ (the life-death cycle) whether we like it or not. It is those “Karma Vipaka” which decide, on which realm (plane of existence) we should be born.

According to Buddha, there are three ‘planes of existence’ in which there are thirty one realms a ‘being’ can be born.The Three ‘Planes of Existence’ and the number of realms in them :

Kamaloka – (World of Desire) / (Sensuous World)Characterized by sensual pleasures. There are eleven realms. Inhabited by humans, animals, lower demi-gods, ghosts and hell-Beings.

Rupaloka – (World of Form) / (Fine Material World)Those who are born in these have at least attained some level of jhana; thus, having managed to suppress hatred and ill-will temporarily. They experience extremely refined degrees of mental pleasure.There are sixteen realms inhabited by Devas (gods).

Arupaloka – (World of Formlessness) / (Immaterial World)Consists of  four heavens (realms), whose inhabitants are possessed entirely of mind. They have no physical body and unable to hear Dhamma teachings. Those who have died while meditating in the formless jhanas are born here.A person could be born in any of the above places according to the results of the deeds he has done and the thoughts that were born in his mind. But, none of those places are equal to one another.

Results of Karma

The severity of the consequences of our actions depends on various factors.

1) intention
2) nature of action
3) actual action
4) subject to whom we affect
5) frequency of action

For instance, the intention modifies the weight of karma, which changes the weight of our consequence.  For instance, the effect of an unequivocal intention is less severe than a negative intention.

Next is the nature of the action.  For instance, the consequence of killing is more severe than gossiping.

The third factor is the actual deed that determines the weight of the consequence.  For example, if we kill to entertain someone, the consequence will be greater than if we kill to defend ourselves.

The fourth factor is the subjects to whom actions are done.  An example is the consequence will be greater if an unwholesome action is done against Buddha than against killers.

Fifth, the weight of the consequence also depends on how often we repeat the same action.  For instance, if we say harsh words all the time, the effects will be greater than not saying harsh words all the time.

Dependent Origination (emptyness)

Let us take a few examples that establish the nature of dependent origination. Let us take first an example used by the Buddha Himself. The Buddha has said the flame in an oil lamp burns dependent upon the oil and the wick. When the oil and the wick are present, the flame in an oil lamp burns. If either of these is absent, the flame will cease to burn. This example illustrates the principle of dependent origination with respect to a flame in an oil lamp.

Let us take the example of the sprout. Dependent upon the seed, earth, water, air and sunlight the sprout arises. There are in fact innumerable examples of dependent origination because there is no existing phenomenon that is not the effect of dependent origination. All these phenomena arise dependent upon a number of causal factors. Very simply, this is the principle of dependent origination.

1st link Ignorance
2nd link Volitional Formations
3rd link Consciousness
4th link Mind - Body
5th link Six Sense Spheres
6th link Contact
7th link Feeling
8th link Craving
9th link Grasping
10th link Becoming
11th link Birth
12th link Ageing and Death


Upon the Full Moon of the month of Visakha, now more than two thousand five hundred years ago, the religious wanderer known as Gotama, formerly Prince Siddhartha and heir to the throne of the Sakiyan peoples, by his full insight into the Truth called Dharma which is this mind and body, became the One Perfectly Enlightened by himself.

His Enlightenment or Awakening, called Sambodhi, abolished in himself unknowing and craving, destroyed greed, aversion and delusion in his heart, so that "vision arose, super-knowledge arose, wisdom arose, discovery arose, light arose - a total penetration into the mind and body, its origin, its cessation and the way to its cessation which was at the same time complete understanding of the "world," its origin, its cessation and the way to its cessation. He penetrated to the Truth underlying all existence. In meditative concentration throughout one night, but after years of striving, from being a seeker, He became "the One-who-Knows, the One-who-Sees."

When He came to explain His great discovery to others, He did so in various ways suited to the understanding of those who listened and suited to help relieve the problems with which they were burdened.

He knew with his Great Wisdom exactly what these were even if his listeners were not aware of them, and out of His Great Compassion taught Dhamma for those who wished to lay down their burdens. The burdens which men, indeed all beings, carry round with them are no different now from the Buddha's time. For then as now men were burdened with unknowing and craving. They did not know of the Four Noble Truths nor of Dependent Arising and they craved for fire and poison and were then as now, consumed by fears. Lord Buddha, One attained to the Secure has said:"

Profound, Ananda, is this Dependent Arising, and it appears profound. It is through not understanding, not penetrating this law that the world resembles a tangled skein of thread, a woven nest of birds, a thicket of bamboo and reeds, that man does not escape from (birth in) the lower realms of existence, from the states of woe and perdition, and suffers from the round of rebirth."

The not-understanding of Dependent Arising is the root of all sorrows experienced by all beings. It is also the most important of the formulations of Lord Buddha’s Enlightenment. For a Buddhist it is therefore most necessary to see into the heart of this for oneself. This is done not be reading about it nor by becoming expert in scriptures, nor by speculations upon one’s own and others’ concepts but by seeing Dependent Arising in one’s own life and by coming to grips with it through calm and insight in one’s "own" mind and body."

He who sees Dependent Arising, sees the Dharma."

Link: IGNORANCE (avijja)Represented by an image of a blind woman who blunders forward, unable to see where she is going. So ignorance is blindness, not seeing. It is a lack of insight into the reality of things.This Pali word "avijja" is a negative term meaning "not knowing completely" but it does not mean "knowing nothing at all." This kind of unknowing is very special and not concerned with ordinary ways or subjects of knowledge, for here what one does not know are the Four Noble Truths, one does not see them clearly in one’s own heart and one’s own life. In past lives, we did not care to see 'dukkha' (1), so we could not destroy 'the cause of dukkha'  (2) or craving which has impelled us to seek more and more lives, more and more pleasures. 'The cessation of dukkha' (3) which perhaps could have been seen by us in past lives, was not realised, so we come to the present existence inevitably burdened with dukkha. And in the past we can hardly assume that we set our feet upon the 'practice-path leading to the cessation of dukkha' (4) and we did not even discover Stream-entry. We are now paying for our own negligence in the past.

And this unknowing is not some kind of first cause in the past, for it dwells in our hearts now. But due to this unknowing, as we shall see, we have set in motion this wheel bringing round old age and death and all other sorts of dukkha. Those past "selves" in previous lives who are in the stream of my individual continuity did not check their craving and so could not cut at the root of unknowing. On the contrary they made kamma, some of the fruits of which in this present life I, as their causal resultant, am receiving.

The picture helps us to understand this: a blind old woman (avijja is of feminine gender) with a stick picks her way through a petrified forest strewn with bones. It is said that the original picture here should be an old blind she-camel led by a driver, the beast being one accustomed to long and weary journeys across inhospitable country, while its driver could be craving. Whichever simile is used, the beginninglessness and the darkness of unknowing are well suggested. We are the blind ones who have staggered from the past into the present— to what sort of future?Depending on the existence of unknowing in the heart there was volitional action, kamma or abhisankhara, made in those past lives.

VOLITIONAL FORMATIONS (sankhara) Represented by a potter. Just as a potter forms clay into something new, an action begins a sequence that leads to new consequences. Once put into motion, the potter's wheel continues to spin without much effort. Likewise, an action creates a predisposition in the mind.

Intentional actions have the latent power within them to bear fruit in the future - either in a later part of the life in which they were performed, in the following life, or in some more distant life, but their potency is not lost with even the passing of aeons; and whenever the necessary conditions obtain that past kamma may bear fruit. Now, in past lives we have made kamma, and due to our ignorance of the Four Noble Truths we have been "world-upholders" and so making good and evil kamma we have ensured the continued experience of this world.

Beings like this, obstructed by unknowing in their hearts have been compared to a potter making pots: he makes successful and beautiful pottery (skillful kamma) and he is sometimes careless and his pots crack and break up from various flaws (unskillful kamma). And he gets his clay fairly well smeared over himself just as purity of heart is obscured by the mud of kamma. The simile of the potter is particularly apt because the word 'Sankhara' means "forming," "shaping," and "compounding," and therefore it has often been rendered in English as "Formations."

Depending on the existence of these volitions produced in past lives, there arises the Consciousness called "relinking" which becomes the basis of this present life.

Link: CONSCIOUSNESS (vinnana)The rebirth consciousness or "consciousness that links on", is represented by a monkey going from window to window. This represents a single consciousness perceiving through the various sense organs. The monkey represents the very primitive spark of sense-consciousness which is the first moment in the mental life of the new being.

This relinking consciousness may be of different qualities, according to the kamma upon which it depends. In the case of all those who read this, the consciousness "leaping" into a new birth at the time of conception, was a human relinking consciousness arising as a result of having practiced at least the Five Precepts, the basis of "humanness" in past lives. One should note that this relinking consciousness is a resultant, not something which can be controlled by will. If one has not made kamma suitable for becoming a human being, one cannot will, when the time of death comes round, "Now I shall become a man again!" The time for intentional action was when one had the opportunity to practice Dhamma. Although our relinking- consciousness in this birth is now behind us, it is now that we can practice Dhamma and make more sure of a favourable relinking consciousness in future—that is, if we wish to go on living in Samsara.

This relinking-consciousness is the third constituent necessary for conception, for even though it is the mother’s period and sperm is deposited in the womb, if there is no "being" desiring to take rebirth at that place and time there will be no fertilisation of the ovum.Dependent upon relinking-consciousness there is the arising of Mind-body.

4th Link: MIND - BODY (nama-rupa)Depicted by people sitting in a boat with one of them steering. The boat symbolises form, and its occupants, the mental aggregates.

This is not a very accurate translation but gives the general meaning. There is more included in rupa that is usually thought of as body, while mind is a compound of feeling, perception, volition and consciousness. This mind and body is two interactive continuities in which there is nothing stable. Although in conventional speech we talk of "my mind" and "my body," implying that there is some sort of owner lurking in the background, the wise understand that laws govern the workings of both mental states and physical changes and mind cannot be ordered to be free of defilements, nor body told that it must not grow old, become sick and die.

But it is in the mind that a change can be wrought instead of drifting through life at the mercy of the inherent instability of mind and body. So in the illustration, mind is doing the work of punting the boat of psycho-physical states on the river of cravings, while body is the passive passenger. The Tibetan picture shows a coracle being rowed over swirling waters with three (? or four) other passengers, who doubtless represent the other groups or aggregates (khandha).

With the coming into existence of mind-body, there is the arising of the Six Sense-spheres.

5th Link: SIX SENSE - SPHERES (salayatana)Depicted by a house with six windows and a door. The senses are the 'portals' whereby we gain our impression of the world. Each of the senses is the manifestation of our desire to experience things in a particular way.

A house with six windows is the usual symbol for this link. These six senses are eye, ear, nose, tongue, touch and mind, and these are the bases for the reception of the various sorts of information which each can gather in the presence of the correct conditions. This information falls under six headings corresponding to the six spheres: sights, sounds, smells, tastes, tangibles and thoughts. Beyond these six spheres of sense and their corresponding six objective spheres, we know nothing. All our experience is limited by the senses and their objects with the mind counted as the sixth. The five outer senses collect data only in the present but mind, the sixth, where this information is collected and processed, ranges through the three times adding memories from the past and hopes and fears for the future, as well as thoughts of various kinds relating to the present. It may also add information about the spheres of existence which are beyond the range of the five outer senses, such as the various heavens, the ghosts and the hell-states. A mind developed through collectedness (samadhi) is able to perceive these worlds and their inhabitants.

The six sense-spheres existing, there is Contact.

6th Link: CONTACT(phassa)A couple embracing depicts the contact of the sense organs with there objects. With this link, the psychophysical organism begins to interact with the world. The sensuous impression is symbolised by a kiss. This indicates that there is a meeting with an object and a distinguishing of it prior to the production of feeling.

This means the contact between the six senses and the respective objects. For instance, when the necessary conditions are all fulfilled, there being an eye, a sight-object, light and the eye being functional and the person awake and turned toward the object, there is likely to be eye-contact, the striking of the object upon the sensitive eye-base. The same is true for each of the senses and their type of contact. The traditional symbol for this link shows a man and a woman embracing.

In dependence on sensuous impressions, arises Feeling.

7th Link: FEELING (vedana)Symbolised by an eye pierced by an arrow. The arrow represents sense data impinging on the sense organs, in this case the eye. In a very vivid way, the image suggests the strong feelings which sensory experience evokes - although only painful feeling is here implied, both painful and pleasant are intended. Even a very small condition causes a great deal of feeling in the eye. Likewise, no matter what kind of feeling we experience, painful or pleasurable, we are driven by it and conditioned by it.

When there have been various sorts of contact through the six senses, feelings arise which are the emotional response to those contacts. Feelings are of three sorts: pleasant, painful and neither pleasant nor painful. The first are welcome and are the basis for happiness, the second are unwelcome and are the basis for dukkha while the third are the neutral sort of feelings which we experience so often but hardly notice.

But all feelings are unstable and liable to change, for no mental state can continue in equilibrium. Even moments of the highest happiness whatever we consider this is, pass away and give place to different ones. So even happiness which is impermanent based on pleasant feelings is really dukkha, for how can the true unchanging happiness be found in the unstable? Thus the picture shows a man with his eyes pierced by arrows, a strong enough illustration of this.

When feelings arise, Cravings are (usually) produced.

8th Link: CRAVING (tanha)Represented by a person drinking beer. Even though it harms you, no matter how much you drink, you just keep on drinking. Also known as attachment, it is a mental factor that increases desire without any satisfaction.

Up to this point, the succession of events has been determined by past kamma. Craving, however, leads to the making of new kamma in the present and it is possible now, and only now, to practice Dhamma. What is needed here is mindfulness (sati), for without it no Dhamma at all can be practiced while one will be swept away by the force of past habits and let craving and unknowing increase themselves within one’s heart. When one does have mindfulness one may and can know "this is pleasant feeling," "this is unpleasant feeling," "this is neither pleasant nor unpleasant feeling"—and such contemplation of feelings leads one to understand and beware of greed, aversion and delusion, which are respectively associated with the three feelings. With this knowledge one can break out of the Wheel of Birth and Death. But without this Dhamma-practice it is certain that feelings will lead on to more cravings and whirl one around this wheel full of dukkha.

As Venerable Nagarjuna has said:"Desires have only surface sweetness,hardness within and bitterness deceptive as the kimpa-fruit.Thus says the King of Conquerors.Such links renounce they bind the worldWithin samsara’s prison grid.If your head or dress caught firein haste you would extinguish it.Do likewise with desire.Which whirls the wheel of wandering-on and is the root of suffering.No better thing to do!"L.K. 23, 104

In Sanskrit, the word trisna (tanha) means thirst, and by extension implies "thirst for experience." For this reason, craving is shown as a toper guzzling intoxicants and in the picture has been added more bottles representing craving for sensual sphere existence and the craving for the higher heavens of the Brahma-worlds which are either of subtle form, or formless.

Where the kamma of further craving is produced there arises Grasping.

9th Link: GRASPING (upadana)Represented by a monkey reaching for a fruit. Also known as clinging, it means mentally grabbing at an object one desires.

This is the mental state that clings to or grasps the object. Because of this clinging which is described as craving in a high degree, man becomes a slave to passion.

Upadana is fourfold: 1. Attachment to sensual pleasures; 2. Attachment to wrong and evil views; 3. Attachment to mere external observances, rites and rituals; and 4. Attachment to self, an erroneous lasting soul entity. Man entertains thoughts of craving, and in proportion as he fails to ignore them, they grow till they get intensified to the degree of tenacious clinging.

This is an intensification and diversification of craving which is directed to four ends: sensual pleasures, views which lead astray from Dhamma, external religious rites and vows, and attachment to the view of soul or self as being permanent. When these become strong in people they cannot even become interested in Dhamma, for their efforts are directed away from Dhamma and towards dukkha. The common reaction is to redouble efforts to find peace and happiness among the objects which are grasped at. Hence both pictures show a man reaching up to pick more fruit although his basket is full already.

Where this grasping is found there Becoming is to be seen.

10th Link: BECOMING (bhava)Represented by a woman in late pregnancy. Just as she is about to bring forth a fully developed child, the karma that will produce the next lifetime is fully potentialized though not yet manifest.

With hearts boiling with craving and grasping, people ensure for themselves more and more of various sorts of life, and pile up the fuel upon the fire of dukkha. The ordinary person, not knowing about dukkha, wants to stoke up the blaze, but the Buddhist way of doing things is to let the fires go out for want of fuel by stopping the process of craving and grasping and thus cutting off Ignorance at its root. If we want to stay in samsara we must be diligent and see that our 'becoming', which is happening all the time shaped by our kamma, is 'becoming' in the right direction. This means 'becoming' in the direction of purity and following the white path of Dhamma-practice. This will contribute to whatever we become, or do not become, at the end of this life when the pathways to the various realms stand open and we 'become' according to our practice and to our death-consciousness.

In the presence of Becoming there is arising in a new birth.

11th Link: BIRTH (jati)This link is represented by the very explicit image of a woman giving birth to a child.

Birth means the appearance of the five aggregates (material form, feeling, perception, formation and consciousness)in the mother’s womb.

Birth, as one might expect, is shown as a mother in the process of childbirth, a painful business and a reminder of how dukkha cannot be avoided in any life. Whatever the future life is to be, if we are not able to bring the wheel to a stop in this life, certainly that future will arise conditioned by the kamma made in this life. But it is no use thinking that since there are going to be future births, one may as well put off Dhamma practice until then—for it is not sure what those future births will be like. And when they come around, they are just the present moment as well. So no use waiting!

Venerable Nagarjuna shows that it is better to extricate oneself:"Where birth takes place, quite naturally are fear,old age and misery, disease, desire and death,As well a mass of other ills.When birth’s no longer brought about.All the links are ever stopped."L.K. 111

Naturally where there is Birth, is also Old-age and Death.

12th Link: AGEING AND DEATH (jara-marana)The final link is represented by a dying person. Ageing is both progressive, occurring every moment of our lifetime, and degenerative which leads to death.

In future one is assured, given enough of Unknowing and Craving, of lives without end but also of deaths with end. The one appeals to greed but the other arouses aversion. One without the other is impossible. But this is the path of heedlessness. The Dhamma-path leads directly to Deathlessness, the going beyond birth and death, beyond all dukkha.

We are well exhorted by the words of Acharya Nagarjuna:"Do you therefore exert yourself:At all times try to penetrate Into the heart of these Four Truths;For even those who dwell at home,they will, by understanding them ford the river of (mental) floods."L.K. 115

This is a very brief outline of the workings of this wheel which we cling to for our own harm and the hurt of others. We are the makers of this wheel and the turners of this wheel, but if we wish it and work for it, we are the ones who can stop this wheel.Back to Top

Conclusion

This Wheel of Life teaches us and reminds us of many important features of the Dhamma as it was intended to by the teachers of old. Contemplating all its features frequently helps to give us true insight into the nature of Samsara. With its help and our own practice we come to see Dependent Arising in ourselves. When this has been done thoroughly all the riches of Dhamma will be available to us, not from books or discussions, nor from listening to others’ explanations...

The Exalted Buddha has said:

"Whoever sees Dependent Arising, he sees Dhamma;

Whoever sees Dhamma, he sees Dependent Arising."

Anicca vata sankharauppada vayadamminoUppajjitva nirujjhanttesam vupasamo sukho.

Conditions truly they are transientWith the nature to arise and ceaseHaving arisen, then they pass awayTheir calming, cessation is happiness.

Is karma fate?

Does that mean that our future is set, and there is nothing we can change about it?  The answer is no.

Karma is not fate, where some external power controls our destiny.

Even though our circumstances and mental attitudes spring from our past and current karma, we can change our future.

Our present actions shape the present and future events. karma is not unconscious or involuntary action.  It is a premeditated, willful and intentional action, which determines the consequence.  Thus, karma is dynamic and can be changed.

Karma is basically ourselves, part of our character.

5 laws (niyama)

According to Buddhism, there are five orders or processes (niyama) which operate in the physical and mental realms.

They are:

Utu Niyama - physical inorganic order, e.g. seasonal phenomena of winds and rains. The unerring order of seasons, characteristic seasonal changes and events, causes of winds and rains, nature of heat, etc., all belong to this group.

Bija Niyama - order of germs and seeds (physical organic order), e.g. rice produced from rice-seed, sugary taste from sugar-cane or honey, peculiar characteristics of certain fruits, etc. The scientific theory of cells and genes and the physical similarity of twins may be ascribed to this order.

Karma Niyama - order of act and result, e.g., desirable and undesirable acts produce corresponding good and bad results. As surely as water seeks its own level so does Karma, given opportunity, produce its inevitable result, not in the form of a reward or punishment but as an innate sequence. This sequence of deed and effect is as natural and necessary as the way of the sun and the moon.

Dhamma Niyama - order of the norm, e.g., the natural phenomena occurring at the advent of a Bodhisattva in his last birth. Gravitation and other similar laws of nature. The natural reason for being good and so forth, may be included in this group.

Citta Niyama - order or mind or psychic law, e.g., processes of consciousness, arising and perishing of consciousness, constituents of consciousness, power of mind, etc., including telepathy, telaesthesia, retro-cognition, premonition, clairvoyance, clairaudience, thought-reading and such other psychic phenomena which are inexplicable to modern science.

Every mental or physical phenomenon could be explained by these all-embracing five orders or processes which are laws in themselves.

Karma as such is only one of these five orders. Like all other natural laws they demand no lawgiver.

Of these five, the physical inorganic order and the order of the norm are more or less mechanistic, though they can be controlled to some extent by human ingenuity and the power of mind. For example, fire normally burns, and extreme cold freezes, but man has walked scatheless over fire and meditated naked on Himalayan snows; horticulturists have worked marvels with flowers and fruits; Yogis have performed levitation. Psychic law is equally mechanistic, but Buddhist training aims at control of mind, which is possible by right understanding and skilful volition.

Karma law operates quite automatically and, when the Karma is powerful, man cannot interfere with its inexorable result though he may desire to do so; but here also right understanding and skilful volition can accomplish much and mould the future. Good Karma, persisted in, can thwart the reaping of bad Karma, or as some Western scholars prefer to say ‘action influence’, is certainly an intricate law whose working is fully comprehended only by a Buddha. The Buddhist aims at the final destruction of all Karma.

5 percepts

There are 227 total precepts for monks and 311 for nuns. The added rules for nuns were for the protection of the nuns and for some of the biological differences.

For the layman after taking refuge in the triple gems (three jewels - the Buddha, the Dhamma, the Sangha) it is recommend to start practicing the 5 percepts. There are also layman who continue to progress to practicing the 8 and 10 percepts.

However take note it does not mean a buddhist person doesnt sin and break the 5 percepts as it is not exactly a easy thing to achieve. What it means is they will try to work towards achievement of the 5 percepts.

The Five Precepts:

The Five Precepts are:
1. Do not kill
2. Do not steal
3. Do not indulge in sexual misconduct
4. Do not make false speech
5. Do not take intoxicants

1. Panatipata veramani sikkhapadam samadiyamiI undertake the precept to refrain from destroying living creatures.
2. Adinnadana veramani sikkhapadam samadiyamiI undertake the precept to refrain from taking that which is not given.
3. Kamesu micchacara veramani sikkhapadam samadiyamiI undertake the precept to refrain from sexual misconduct.
4. Musavada veramani sikkhapadam samadiyamiI undertake the precept to refrain from incorrect speech.
5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyamiI undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.

1. Do not Kill One must not deliberately kill any living creatures, either by committing the act oneself, instructing others to kill, or approving of or participating in act of killing. It is a respect to others' lives.One should not deprive others (animals not excluded) of the right to live. If one is hurt or killed, one's family, relatives, friends will suffer. It is the cause of rebirth in Three Evil Paths. The effect of killing to the performer are brevity of life, ill health, handicapped and fear.In observing the first precept, one tries to protect life whenever possible. Furthermore, one cultivates the attitude of loving kindness to all beings by wishing that they may be happy and free from harm.

2. Do not Steal It is a respect to other's properties and the right to own property. If something is not given, one may not take it away by stealing, by force or by fraud. Besides these, one should avoid misusing money or property belonging to the public or other persons. In a broader sense, the second precept also means that one should not evade one’s responsibilities. If an employee is lazy and neglects the duties or tasks assigned to him, he is, in a way, "stealing" time that should have been spent on his work.In its broadest sense, observing the second precept also means that one cultivates the virtue of generosity. A Buddhist gives to the poor and sick because of their need. He makes offerings to the monks, nuns and masters because he respects the qualities they possess. He is generous in his gifts to his parents, teachers and friends because of the advice, guidance and kindness they have shown him.Besides giving material things to the needy and the worthy, Buddhists should also offer sympathy and encouragement to those who are hurt or discouraged. It is said, however, that the best of all gifts is the gift of the Dharma in the form of teaching it or in the production and distribution of Buddhist books.Greed is one of the Three Poisons, which leads us to attachment and suffering. The bad effect of stealing are poverty, misery, disappointment, etc.

3. Do not Indulge in Sexual Misconduct Though the moral standards are different in different countries and in different times, rape, adultery and other abnormal sexual behaviour that involve physical and mental injury to others should be prohibited. It is also a matter of respect for people and personal relationships.Sexual desire is one of the main causes of rebirth in the Six Paths. If we wish to end the birth and death cycle, we should not indulge in sexual misconduct or any other abnormal form of sexual relationship.The effect of sexual misconduct are having many enemies, always being hated, and union with undesirable wives and husbands.

4. Do not Lie To refrain from telling lies is to show respect for the truth. No good can come from telling lies, be it out of fun or malice. When a Buddhist observes the fourth precept, he refrains from telling lies or half-truths that exaggerate or understate, and instead cultivates the virtue of truthfulness. Once people uphold the respect for truth, there will be fewer quarrels and misunderstandings and fewer cases of false accusations in the courts of justice. Society will then become more peaceful and orderly.

5. Do not Take Intoxicant Buddhism emphasises wisdom. Taking intoxicant will descend and lose the seed of wisdom. Intoxicants, such as drugs, liquor, smoking, etc., are harmful to health. It seems that taking intoxicant is not hurting others. However, if we are drunk and lose our consciousness, we may easily commit evil deeds and hurt others. Therefore, one who breaks this precept will tend to break all other precepts along with it.The fifth precept is based on respect for mental health. It guard against the loss of control of one’s mind. It is particularly important to those who meditate because, by refraining from taking intoxicants, they can more easily cultivate awareness, attention and clarity of mind. Thus the observance of the fifth precept not only contributes to happiness in the family and peace in society, it also prepares a person for the practice of Mental Development.

Conditions In Violating Precepts Five conditions of panatipata (Killing)1. The being must be alive. 2. There must be the knowledge that it is a live being. 3. There must be an intention to cause death. 4. An act must be done to cause death.5. There must be death, as the result of the said act.If all the said five conditions are fulfilled, the first precept is violated.

Five conditions of Adinnadana (Stealing)1. The property must be in the possession of another person. 2. There must be the knowledge that the property is in the possession of another person. 3. There must be an intention to steal. 4. There must be an act done to steal. 5. By that act the property must have been taken.If all the said five conditions are fulfilled, the second precept is violated.

Four conditions to kamesumicchacara (Sexual Misconduct)1. It must be a man or a woman with whom it is improper to have sexual intercourse. 2. There must be an intention to have such sexual misconduct with such man or woman. 3. There must be an act done to have such intercourse. 4. There must be enjoyment of the contact of the organs.If all the said four conditions are fulfilled, the third precept is violated.

Four conditions of musavada (Telling lies)1.The thing said must be untrue. 2. There must be an intention to deceive. 3.There must be an effort made as a result of the said intention. 4. The other must know the meaning of what is said.If these conditions are fulfilled, the fourth precept is violated.

Three conditions of taking intoxicant1. It is intoxicant. 2. There must be an intention to consume. 3. It is consumed.If these conditions are fulfilled, the fifth precept is violated. However, taking intoxicant for medical purpose does not violate this precept.

THE FOUR NOBLE TRUTH AND NOBLE EIGHT-FOLD PATH

The Four Noble Truths

1. The Truth of Suffering (Kutai) The Buddha declared that this world if full of suffering; that actual existence including birth, decrepitude, sickness and death is suffering and sorrow. This is called the Truth of Suffering.

2. The Truth of the Cause of Suffering (Jutai) The cause of human suffering lies in ignorance and Karma. Ignorance and its resulting Karma have often times been called "desire" or craving. The Buddha declared: Verily it is this thirst or craving, causing the renewal of existence, accompanied by sensual delight, seeking satisfaction now here, now there - the craving for gratification of the passions, for continual existence in the worlds of sense.

3. The Truth of the Cessation of Suffering (Mettai) The extinguishing of all human ignorance and Karma results in a state known as Nirvana. This is the Truth of the Cessation of Suffering.

4. The Truth of the Path to the Cessation of Suffering (Dotai) The Truth of the Path to the Cessation of Suffering is the Noble Eight-fold Path.

The Noble Eight-fold Path
1. Right Views - to keep ourselves free from prejudice, superstition and delusion and to see aright the true nature of life.
2. Right Thoughts - to turn away from the evils of this world and to direct our minds towards righteousness.
3. Right Speech - to refrain from pointless and harmful talk to speak kindly and courteously to all.
4. Right Conduct - to see that our deeds are peaceful, benevolent, compassionate and pure; to live the Teaching of the Buddha daily.
5. Right Livelihood - to earn our living in such a way as to entail no evil consequences.
6. Right Effort - to direct our efforts incessantly to the overcoming of ignorance and selfish desires.
7. Right Mindfulness - to cherish good and pure thoughts for all that we say and do arise from our thoughts.
8. Right Meditation - to concentrate our will on the Buddha, His Life and His Teaching.

Since these eight paths can be put into the categories of precepts, meditation and wisdom we can say that the path of practice of Buddhism is the Three Vehicles of Learning. By following the precepts we learn to control the body and mind. Through mediation we learn to unify our mind. Wisdom is attained by the practice of the above two and through this wisdom all ignorance and passions are cut off and true state of Enlightenment is then realized.

As we look upon Buddhism, we find that the various ways of explaining this state of Nirvana and the methods of attaining that state of Enlightenment are not one. The reason for this is that Buddha's sermons were like the diagnosis of a good physician. Just as a physician prescribes his medicine according to his diagnosis of the patient, so the Buddha taught teaching which were simple or complicated, high or low, according to the capabilities of his congregation.

Merit

Should a person merit make Let him do it time and again And turn his heart to delight therein, For happiness is the accumulation of merit.

The general desire of all beings throughout life is to escape painful and undesirable experiences and seek circumstances giving rise to happiness. Many people ignorant of the true ways of gaining genuine happiness look for it only in the round of sensual pleasures. That only brings happiness in the short-term – at best – and suffering will follow sooner than later. Indulgence will not bring happiness nor will abstinence.

But, happiness is available to a person who makes an effort with merit (puñña) as the catalyst.

From every human excellence, any delight in godly worlds, even Nibbāna’s excellence, all that is got by merit’s grace.

Merit, the Buddha declared, is one thing that fire nor even an earthquake can destroy, nor can water drown its effect. Thieves cannot steal it nor can the State take it away by levy of a tax. In other words, merit is indestructible by others. A treasure trove of merit acquired can satisfy every desire of god and man, no matter what they wish to have.

Merit or puñña (in Pāëi) is that which purifies and cleanses the mind. Merit has the power of purifying the mind of greed, hatred and delusion. Thus, merit can be looked upon as those actions that improve the quality of the mind. They tend to raise the level on which the mind usually runs refining and purifying it of grosser mental defilements. It is the making of merit that ensures one to lead a balanced and a harmonious life.

Another fruit of merit is that “merit opens doors every where.” The meritorious man generally finds his way unobstructed. Whatever work he takes up, he is able to bring it to a successful conclusion. Merit lubricates his progress. And the power of merit can be experienced in this very life and/or in the next. Therefore the Buddha explained: æHere he is glad, in the next life he is glad. The meritorious man is in both worlds glad. Thinking, ‘I have made meritʼ, he is glad. Still more glad is he when gone to realms of bliss.

So how does one acquire this merit? There are ten ways of making merit named dasapuñña-kiriya-vatthu. These are:

1. Giving or generosity (Dāna-mayaŋ puñña-kiriya-vatthu)
2. Moral conduct or virtue (Sīla-mayaŋ ........................... )
3. Meditation or mental development (Bhāvana-maya .... )
4. Respect or reverence (Apaciti-sahagataŋ .... )
5. Service in helping others (Veyyāvacca-sahagataŋ .... )
6. Transference of merit (Pattānuppadānaŋ .................. )
7. Rejoicing in other’s merit (Abbhanumodanaŋ ......... )
8. Expounding or teaching the dhamma (Desana-mayaŋ .....)
9. Listening to the dhamma (Savana-mayaŋ ................. )
10. Correcting one’s views (Diññhijjukammaŋ puñña-kiriya-vatthu)

 1. GIVING OR GENEROSITY (DĀNA) It is the most basic of practices in making merit. Giving of material gifts include food to the hungry, medicine to the sick and so on. Giving (dāna) is highly praised by The Buddha since it is a fundamental virtue and since it helps reduce taïhā or craving, the house-builder of suffering, as He identified this mental defilement. Whatever is a necessity of life to one who lacks it and whoever should supply that lack is said to give material gifts. Laymen give monks four kinds of material gifts. These are robes, alms-food, shelter and medicine. Thereby they accumulate a lot of merit.

A giver of food, for instance, bestows five blessings to the receiver: long life, beauty, happiness, strength, and intelligence. As a result long life, beauty, happiness, strength, and intelligence will be his share.

In addition, he accrues five more blessings: the affection of many, noble association, good reputation, self-confidence, and heavenly rebirth.

As in other good or bad action, so also in giving, it is the intention (cetanā) that really counts as the action, and not the mere outward deed. Here, the good intention (kusala-cetanā) that arises in the giver on three occasions of
(a) producing the gift prior to giving,
(b) giving the gift, and
(c) recollecting with a pleased heart after the gift has been given, is the way of making merit in giving.

2. MORAL CONDUCT OR VIRTUE (SĪLA) Moral conduct is the foundation of the whole practice in the noble eight-fold path, and therewith the first of the three kinds of Training (sikkhā), namely, morality, concentration and wisdom.

By observing the five or eight etc. moral precepts, one acquires much merit. Leading a virtuous life, one experiences a happy and contented life here and in the hereafter. Virtue helps him to be fearless, as he has done no wrong to himself or to others. He feels no remorse, guilt or self-blame; hence he feels joy, rapture, calm and happiness; he achieves concentration, knowledge of seeing things as they really are, and so forth. In addition, he accrues five blessings: fortune as a consequence of diligence, good reputation, self-confidence, dying unconfused and heavenly rebirth.

Basically all moral actions are classified into actions of body, speech and mind. Abstinence from taking life, stealing, and wrong sexual conduct, constitute moral bodily action. Moral verbal action is the next, split into four: abstinence from lying, harsh speech, tale-bearing and loose talk.

Finally, moral mental action is abstinence from covetousness, ill-will and wrong views. Without sīla or moral conduct, one’s progress in the spiritual sphere will definitely be limited.

Sīla or moral conduct is in each instance the clearly intentional restraint from bad actions. Shame (hiri) and fear of doing evil (ottappa) are its proximate cause. For when they exist, moral conduct arises and persists; and when they do not exist, it neither arises nor persists.

Specifically speaking, there are two kinds of sīla: mundane and supramundane. All sīla subject to āsavas is mundane. It brings about improvement in future lives and is a prerequisite for the escape from all saŋsāric suffering. That sīla which is not subject to āsavas is supramundane. It brings about directly the escape from all saŋsāric suffering.

Here again, the good intention that arises in one who takes the precepts and observes them is the way of making merit in moral conduct or virtue.

3. MEDITATION OR MENTAL DEVELOPMENT (BHĀVANA) This is one of the richest fields of making merit. There are two types of meditations, namely, Tranquility (samatha), i.e. concentration (samādhi), and Insight (vipassana), i.e. wisdom (paññā). One can develop Tranquility first and then Insight, or use mindfulness out of which also grows Insight.

Both types have, as the goal, the experience of Insight and the growth of wisdom. One meditates to calm the grosser mental defilements and develop the mind in such a way that it gains real wisdom, which is not the result of mere book learning. It is the wisdom with which realization of Nibbāna is possible.

If at the least, for instance, one meditates upon his generosity or upon his virtue (sīla), on that occasion his mind is not obsessed by greed, hatred and delusion; his mind gains rectitude. So when he has suppressed the mental hindrances (nīvaraõa), the jhāna factors arise and he can reach up to access concentration (upacāra-samādhi). He experiences thus much happiness and gladness. And if he penetrates no higher, he is at least headed for a happy destiny.

Tranquility or concentration bestows hence a threefold blessing: favourable rebirth, present happy life and purity of mind which are the preconditions of Insight by purifying the mind from the five mental hindrances (nīvaraõa) to spiritual progress; whilst Insight produces the four supramundane stages and deliverances of mind so that one can see things according to reality. As the Buddha said:

He who is mentally concentrated, sees things according to reality.

The good intention that arises in one who meditates, for example, upon the in- and outbreath or upon Kasiõa etc. and attains jhānas by the path of Tranquility Meditation, or the good intention in one who meditates upon the eye, ear, nose, tongue, body, mind and other sense and mental objects as impermanent (anicca), suffering (dukkha) and not-self (anatta) by the path of Insight Meditation – all such intentions or volitions are the way of making merit in meditation.

4. RESPECT OR REVERENCE (APACITI) Respect as a way of making merit should be known in such acts as getting up from one’s seat, welcoming one’s mother, father, elder brother, elder sister or an elderly person, taking his/her luggage, saluting him, showing him the way, and so on. Or generally, respecting others’ feelings, privileges, property, and life; regarding them with deference, esteem and honour; avoiding degrading, insulting or interrupting them; refraining from offending, corrupting or tempting them. Sadly, today the younger generation lacks respect or reverence. 

According to Venerable Nāgasena, in Milindapañha, there are twelve persons who do not pay respect or show reverence to others: a lustful person because of his lust; an angry person because of his anger; a confused person because of his confusion; an ar gant person because of his pride; one devoid of special qualities owing to his lack of distinction; an obstinate owing to his lack of docility; a low minded owing to his low mindedness; an evil man owing to his selfishness; an afflicted owing to his affliction; a greedy owing to his being overcome by greed; and a businessman owing to his working for profit.

It is clear that, in contrast to the above persons, the reverent and respectful man develops his mind (and thereby accumulates merit), for by his attitude he cuts down the defilement of pride and replaces it by wise conduct of humility. Respecting elders and the Saïgha are clear examples of this aspect. Even the respect shown by a novice monk to a bhikkhu falls under this category.

Here again, the good intention that arises in one who shows respect or reverence is the way of making merit in respecting others.

5. SERVICE IN HELPING OTHERS (VEYYĀVACA) It is the next way of making merit. By being able to voluntarily serve the needs of fellow-beings with compassion one gains merit. Service as a way of making merit should be known in those acts whereby we carry out duties towards others. For example, we take the bowl from a monk, wash it, fill it with food and present it to him.

6. TRANSFERENCE OF MERIT (PATTĀNUPPADĀNA) Transference of one’s merit as a way of making merit should be understood in the case of one who made a gift or offering and transfers his accumulated merit thus: ‘May this merit be for so and so!’ or ‘May it be for all beings!’

Now, will there be a loss of merit to him who thus transfers it? No. Just as when one lights an oil lamp and with it lights a thousand oil lamps, it cannot be said that his original lamp is exhausted.

On the contrary, the light of his original lamp being one with the light of the thousand oil lamps increases immensely. Likewise, there is no decrease of merit to him who transfers it thus; on the contrary, there is an increase only. Under this category would fall the transference of merit to the dead. Thus, The Buddha declares that one of the duties of children towards their dead parents is to transfer merit to them.

7. REJOICING IN OTHERʼS MERIT (ABBHANUMODANA) Rejoicing in other’s merit as a way of making merit is to be understood as rejoicing with the words, ‘Good, well done (sādhu)’, when for instance, others share merit with us, or when they perform another meritorious act. This also falls within one of the four divine abidings, namely mudita (sympathetic joy).

8. EXPOUNDING OR TEACHING THE DHAMMA (DESANA) If one expounds or teaches the Dhamma from desire or honour thinking, ‘Thus they will know me to be a Dhamma- preacher’, this kind of teaching does not yield much fruit. If, however, one makes the attainment of freedom from suffering the chief motive, and so expounds or teaches to others the Dhamma in which he is proficient, this good intention is the way of making merit in expounding the Dhamma.

It is worth noting that the Buddha said that the highest gift of all is ‘the gift of the Dhamma’. In other words, if one can open the eye of the Dhamma in another, by expounding, teaching or explaining it to him, that is the greatest and the highest gift of all. In fact, the Buddha has said that even if one would attend to his parents by carrying them all his life on his shoulders, he would still not be able to repay the debt he owes to them. The only way is to teach and establish them in the Dhamma. Even the ailing Arahant Sāriputta, just before he attained Parinibbāna (final Nibbāna), returned home, taught his mother and helped her to attain Nibbāna.

One may provide all the disciples of the Buddha with the four requisites û robes, almsfood, shelter and medicine û in the best possible way, or give people all the material things. But to enlighten them on the Dhamma with even a stanza of only four lines is said to be the best and the highest of all gifts.

Thus, the gift of Dhamma means to teach and explain the Dhamma to others, to deviate them from the wrong path and lead them on the right path, to introduce what is moral, to organize discussions on the Dhamma, to write and print books etc.

9. LISTENING TO THE DHAMMA (SAVANA) If one listens to the Dhamma thinking, ‘Thus they will take me for one of the ‘faithful’, this listening would not yield much fruit. If, however, one listens wishing his and the welfare of others thinking, ‘Thus there will be much fruit for me’, this good intention is the way of making merit in listening to the Dhamma.

10. CORRECTING ONE’S VIEW (DIòòHIJJU-KAMMA) The intention to correct one’s view is the way of making merit in right view. Correct view is, in fact, the actual feature of all the ten ways of making merit. For by it there is much fruit to one doing any sort of merit. Whatever merit one does, it is of great fruit, only if the view is correct or right, not otherwise. That is why the Buddha said:

No other thing than ‘right view’ do I know whereby good actions not yet arisen arise, and good actions already arisen are brought to growth and fullness.

According to the Buddha there are two kinds of right view: mundane and supramundane.

The understanding that it is good to give alms and offerings, that both good and evil actions will bear fruit and will be followed by results, this is the mundane right view, though still subject to the āsavas, is meritorious, yields worldly fruits and brings good results. But whatever there is of wisdom, penetration, of right view conjoined with the noble path, this is called the supramundane right view (lokuttara sammā-diññhi).

Summary Of these ten ways of making merit, the merit in giving (dāna) arises (a) when one thinks, ʽI will give a giftʼ (b) when one gives the gift, and (c) when one reflects ʽI have given the giftʼ. Thus the three intentions — preliminary intention (pubbacetanā), intention at the time of giving the gift (muñcana-cetanā), and subsequent intention after giving it (aparacetanā) — become one and constitute the way of making merit in giving.

The merit which consists of moral conduct or virtue (sīla) arises also (a) when one thinks, ‘I will fulfill the precepts’, (b) when one fulfils them, and (c) when one reflects ‘I have fulfilled the precepts’. All three intentions becoming one constitute the way of making merit in moral conduct. So it is for the remaining eight. 

NOTE In the Suttas, there are only ‘three ways of making merit’ explicitly mentioned by the Buddha, namely, 1. Giving (dāna-mayaŋ puñña-kiriya-vatthu), 2. Moral conduct (sīlamayaŋ puñña-kiriya-vatthu) and 3. Meditation (bhāvana-mayaŋ puñña-kiriya-vatthu)

The other seven ways are also mentioned in the Suttas but not explicitly. An example would be the following stanza in a Sutta in the Aïguttara-nikāya: ‘When gifts are given to noble, Upright and equi-poised persons, The merit thus acquired is pure, And abundant alike. And they who rejoice in it (anumodanti, by exclaiming “Sādhu!”), Or render their service (veyyāvacca) there, They also receive that merit (puñña), And their merit is in no way smaller.’

Thus the seven ways of making merit, such as ‘rejoicing in other’s merit’ (abbhanumodana) or service (veyyāvacca) etc., should be understood as being included in the above three. They are judiciously highlighted by the commentaries in this way:

In 1. Giving (dāna) is included: 6. Transference of merit, and 7. Rejoicing in other’s merit.

In 2. Moral conduct (sīla) is included: 4. Reverence, and 5. Service.

In 3. Meditation (bhāvana) is included: 8. Expounding the Dhamma, and 9. Listening to the Dhamma.

Correcting one’s view (10), however, is included in all three (1,2,3).

Thus the ways of making merit in brief are three and in detail ten. ‘Let therefore a man (advises the Buddha) train himself in merit-making that yields long-lasting happiness. Let him cultivate the practice of giving, virtuous conduct and a mind of mettā.

By cultivating these qualities the wise man arrives in untroubled and happy states. Hence, do not fear merit-making. ‘Merit-making’ is a term denoting happiness, what is desirable, pleasant, dear and charming.’

The Seven Noble Riches (Satta Ariya Dhanāni) The Buddha preached that although material riches, such as gold, silver and property, can be destroyed by fire, floods, earthquakes and enemies, taxed by the State or stolen by thieves, the following riches do not suffer from any of these perils. These are:

1. Faith (Saddhā-dhanaŋ)
2. Virtue (Sīla-dhanaŋ)
3. Shame (Hiri-dhanaŋ)
4. Fear of doing evil (Ottappa-dhanaŋ) 5. Learning (Suta-dhanaŋ)
6. Generosity (Cāga-dhanaŋ), and
7. Wisdom (Paññā-dhanaŋ)

He also stated that the life of a person who possesses these riches has not lived in vain, and he is invincible.

These seven spiritual riches are the essence (sāra) of the Teaching of all Buddhas.

Therefore they are called ‘noble riches’ (ariya-dhanāni), as these are the riches of noble persons (ariyas).

They who possess them are called by The Buddhas as not being poor, because they are the ones who really prosper.

Concerning saddhā or faith, the person who has it (a) likes to meet virtuous ones, (b) wishes to hear the true dhamma (saddhamma), and (c) lives at home with stinginess removed from his mind. Endowed with these three qualities he indeed is called ‘one who has faith’.

BIBLIOGRAPHY Aññhasālinī, PTS ed. 1979, p.157 ff. Buddhist Dictionary, Nyanatiloka, 3rd ed. Itivuttaka-aññhakathā (Commentary), Tikanipāta, dutiyavagga-vaõõanā, sutta 1. The Expositor (Aññhasālinī transl.) by Pe Maung Tin, M.A., PTS ed. 1958, p 209 ff. The Path of Purification (Visuddhi-magga transl.) by Bhikkhu Ñāõamoli, 4th ed.1979: Ch. VII, 105, 113 

ENDNOTES 1. Itivuttaka, sutta 22. 2. Dhammapada, v.122. 3. Dhammapada, v. 118. 4. Please see e.g. Khuddakapāñha, sutta 9. 5. ‘Santānaŋ punāti, visodhetī’ti puññaŋ.’ (e.g. Vimānavatthu, sutta 1.) 6. Dhammapada, v. 18. 7. For the sources of these ten ways please see p. 9, NOTE. 8. Aïguttara-nikāya, pañcaka-nipāta, sutta 37. 9. Aïguttara-nikāya, sattaka-nipāta, sutta 57. 10. Aññhasālinī, p. 157. This threefold intention is called: pubbacetanā, muñcanacetanā, aparacetanā (ibid. p. 159) Cf. Aïguttara-nikāya, chakka-nipāta, sutta 37: ʽPubbeva dānā sumano hoti.ʼ 11. Aïguttara-nikāya, dasaka-nipāta, sutta 1. 12. Dīgha-nikāya, sutta 16. 13. Saüyutta-nikāya XXII, 5 14. Miln. 180. 15. Dīgha-nikāya, Si(ï)gālovāda-sutta 31. 16. Aïguttara-nikāya, ekaka-nipāta, sutta 299. 17. Majjhima-nikāya, sutta 11. 18. Aïguttara-nikāya, pañcaka-nipāta, sutta 36. 19. Aïguttara-nikāya, sattaka-nipāta, sutta 7. 20. ibid. & sutta 6. 21. ibid. 22. Dīgha-nikāya, sutta 33, 34. 23. Saüyutta-nikāya-òikā, sutta 1040. 24. Dhammapada Commentary, Bālavagga, Suppabuddhakuññhi-kathā. 25. Dīgha-nikāya Commentary & Subcommentary, sutta 33. 26. Aïguttara-nikāya, tika-nipāta, sutta 42.

Benefits of sharing the truth

The Buddha taught that the benefits from printing Buddhist sutras and making Buddha images are as follow:

1) One's light negative karma will be purified, while heavy ones will be lightened.

2) One will be protected by devas (gods), and unharmed by natural and man-made disasters.

3) One will always be free from suffering of hatred and vengeance.

4) One will be unharmed by yaksas, evil spirits and wild beasts.

5) One's mind will be at peace, free from harm and nightmares.

6) One's complexion will be radiant.

7) One will be full of auspicious energy

8) One practices the Dharma wholeheartly, with abundant living necessities.

9) One's family will be harmonious as well as blessed with happiness and high positions.

10) One's speech and actions will bring joy to all. One will be respected and loved by all.

11) One who is dull-minded will gain wisdom.

12) One who is ill will become healthy.

13) One who is poor will gain wealth.

14) One who is female will be born as male in future lives if they wish so.

15) One will be free from rebirth in the unwholesome realms. One will be good-looking, gifted, as well as blessed with happiness and high position.

16) One will be able to help other grow in wisdom and gain great merits in doing so.

17) One will always be able to learn the Dharma, till ones' s wisdo, and spiritual penetrations are fully developed and one becomew a Buddha.