On the basis of the Sdmannaphala Sutta,^ the theories of action of non-buddhist teachers have been taken into account. Their

Transcription

1 INTRODUCTION The present thesis is entitled: "A study of the relationship between kamma and rebirth as depicted in the Pali Suttas" comprising of six chapters. First of all, it is necessary to find out the material on which the thesis has been carried out. The present thesis is based on twofold source material. Firstly, the primary sources comprise of all Pali Suttas or Panca Nikaya such as Dlgha-Nikaya, Majjhima-Nikaya, Samyutta- Nikaya, Ahguttara-Nikaya and Khuddaka-Nikaya. In addition to that some works connected with the primary sources such as Samannaphalasutta-atthakatha, Visuddhimagga by Bhadantacariya Buddhaghosa and Abhidhammattha Sangaha by Acariya Anuruddha are also used as the primary sources in the present thesis. Secondly, the secondary sources in the form of books and periodicals are used to support and bring the primary sources into the light. The topics relating to kamma, rebirth and their relations are presented on the basis of textual quotations, analyzation and interpretation. In the chapter I of the present work, the survey of Indian background of the doctrine of karma^ and rebirth has been dealt with. ' Karma or kaman is Sanskrit term. It is equal to kamma in Pali. In this thesis, it is no distinguish sense between karma or kaman with kamma. However, the term 'karma' or 'karman' is used in this thesis is to properly indicate both sources: Sanskrit and Pali. While the term 'kamma'' is to only indicate Pali source. According to SED., p. 258b and PED., p. 191a, based on the Vedic literature, the term 'karman'' is derived from its root ^kri meaning act, action, performance especial reference to sacrificial process. In Buddhist literature kamma

2 As mentioned in tliis chapter, all the systems of Indian religions as well as philosophy, with the exception of the Cdrvdka (Materialist), accept the theories of kamma and rebirth unquestionably. These theories were considered to be the most fundamental aspects of knowledge and experience in classical Indian religions and philosophy. However, they are so differently interpreted by each school of thought that it would, perhaps, be right to speak of some doctrines of kamma and rebirth rather than that of the doctrine of kamma and rebirth accepted by all. The concept of karma seems to be firmly stemmed from Vedic tradition. In Vedic Hymns, the concept of karma has its meaning close to the Laws of 'Rta' and 'Dharma' which signify the Law of moral Order, and Cosmic Ordinance respectively. However, according to the tradition of Hindu literature, there is a subtle difference between 'Rta' and 'Dharma'. It is said that 'Rta' has the function of the physical Order as well as the moral Order. It is an impersonal law. While 'Dharma' comprises of the sense of duty, responsibility, morality, justice, action.^ In Brahmanical literature, the concept of karma is embodied in the sacrificial performance or 'Yajna-karma.' The term of 'Yajna-karma' retains its meaning up to the period of the Early is comprehensive term. Regarding the Buddhist kamma in this thesis, the following meanings of kamma are used: (1). the deeds as expressing the doer's will, i.e. qualified deed, good or bad; (2). The repeated deed as expression of the doer's habit = his character; (3). The deed as having consequences for the doer, as such a source qualified according to good and evil; as deed done accumulated and forming a deposit of the doer's merit and demerit (his "karma"). ^ Vyanjana. (1992). Theravdda Buddhist Ethics With Special Reference to Visuddhimagga, Calcutta: Punthi Pustak, p. 4. See also ER. Vol. 4, p. 329.

3 Upanisad-s/ The Brhaddranyaka Upanisact maintains that karma determines one's good or bad rebirth, karma designating action including sacrifice. Furthermore, in Early Upanisad-s, two notions of dtman and Brahma came to occupy more important posts as compare with 'Rta' and 'Dharma'. Rebirth according to Vedic Uterature means soul's transmigration from this existence to another. In this regard, the soul or dtman is permanent. Psycho-physical personality came into the picture as secondary proof. The elements of the karma theory are also important in Jainism and Buddhism. Jaina-s laid stress on biologicaldeterministic karma. They conceptualized karma as a kind of dust clinging to the soul whenever one acts. Actions of mind, speech and body due to desire, aversion and ignorance make the soul impure and subject to the cycle of samsdra. Originally, the soul is pure and permanent in its intrinsic nature. In order to obtain liberation from samsdra, one has to remove all karmic dusts from the soul. In this regard, Jaina-s maintain to culture self-mortification. On the basis of the Sdmannaphala Sutta,^ the theories of action of non-buddhist teachers have been taken into account. Their ^ The reference to Early Upani ad-s specially focus on Brhadaranyaka and Chandogya Upanisad. " Brhadaranyaka Upani ad , trans, from the Sanskrit by Patrick Olivelle, "The Early Upanisads", Delhi: Munshiram Manoharlal Publishers, p ' D. Sanaftflaphala Sutta (The Fruits of the Homeless Life), Sutta No. 2, trans, from the Pali by Maurice Walshe (1987,1995), Boston (USA): Wisdom Publications, p. 9If

4 teachings appear to be contrary to the Buddha's teaching of individual moral responsibility. In the chapters: II, III, and V, the Buddhist doctrine of kamma and rebirth as well as the relationship between kamma and rebirth as depicted in Pali Suttas have been brought out. The chapter V has been devoted to the application of the doctrine of kamma and rebirth in Ethical field. And the chapter VI is the concluding chapter which on the one hand, summarizes the preceding chapters of the thesis and on the other hand offers some applied facets of kamma and rebirth in daily life. In Early Buddhist teaching, the doctrine of kamma and rebirth is most frequently associated with the doctrines of the Paticcasamuppdda (Sk. Pratiyasamutpdda) ^ and that of the Ariya Sacca (the Four Noble Truth) as unseparable. Kamma is the Law of Moral Causation. Rebirth is its corollary. Both kamma and rebirth are mutually interrelated and considered as the fundamental doctrine in Buddhism. The Buddha explained the relationship between kamma and rebirth in the light of the Dependent Origination (Paticcasamuppdda). The Buddha defined kamma as follows: * Paticca-samuppada comprises of twelve links viz. ignorance (avijja), saiikhara, consciousness (viflfiana), name-and-shape (nama-rupa), six sense-bases (sajayatana), contact (phassa), feeling (vedana), craving (tanha), grasping (upadana), becoming (bhava), birth Oati), and old age-and-death (jara-marana). See Samyutta-Nikaya (The Book of the Kindred Sayings), vol.ii, trans, from the Pali by Mrs. Rhys Davids (rpt. 1994), p. 32.

5 "Cetanaham, bhikkhave, Kammarn vadami. Cetayitva Kammam karoti- kayena vacaya manasa." "I declare, O Bhikkhus, that volition (cetana) is Kamma, having willed one acts by body, speech and thought."^ This definition is analyzed in various points of view by Buddhist scholars. Poussin states: "We must consider this definition, 'Karman is volition, and bodily or verbal action which follows volition,' as one Q of the steps in the history of the Indian thought." James Paul McDermott says: "It is generally accepted that an emphasis on the role of cetana in the action of kamma was the Buddha's contribution to the concept of kamma."^ Perrett further states: "At first blush Buddhist ethics seems strongly intentionalist. In the first place Buddhism's distinctive contribution to the ethicization of the doctrine of karma was to make the crucial act, a mental one, a "volition" or "intention" (Pali cetana). It is the presence of this intentional factor, rather than the external act alone, that is held to be the karmically significant force."'" ^ A. vol. iii, trans, from Pali by E. M. Hare, London: PTS, rpt. 1988, p See also BHT. p * L. De La Vallee Pounssin, The Way to Nirvdria, Delhi: Sri Satguru Publications, rpt. 1982, D. 70. James P. McDermott, Development in the Early Buddhist Concept of Kamma/Karma, Delhi : Munshiram Manoharlal Publishers Pvt. Ltd., 1984, p. 28. '" Roy W. Perrett., "Egoism, Altruism And Intentionalism In Buddhist Ethics," Journal of Indian Philosophy 15 (1987)

6 Gombrich not only shares the same view with Perrett but he further says: '"It is intention {cetand) that I call kamma' is the Buddha's answer to Brahmin ritualism. The focus of interest shifted from physical action, involving people and objects in the real world, to psychological process. In Brahmanism, the opposite of an evil action (papa) was one which removed evil and pollution, which purified (punya); typically such action involved washing. In Buddhism, 'purification' became a dominant metaphor for spiritual progress."'' The connection between intention (cetana) and kamma is already existed in Early Upanisad-s. However, such an idea is by no means common in the Upanisad-s and is open to varying interpretations. This is sufficient to indicate that the Buddha was not entirely alone in making the connection between intention and kamma. What is unique with the Buddha is the importance which he placed on the role of intention. Only in Buddhism could the intentional impulse {cetana) be defined as kamma}^ 1 *? Through definition of kamma, the Buddha further referred to individual moral responsibility. He said: "beings are ovmers of kammas, heirs of their kammas; they originate from their kammas. "HBB.p.51. '^ Chandogya Upani ad & Brhadaranyaka Upanisad James P. McDermott, Development in the Early Buddhist Concept of Kamma/Karma, Delhi : Munshiram Manoharlal Publishers Pvt. Ltd., 1984, p. 29.

7 are bound to their kammas, have their kammas as their refuge. It is kamma that distinguishes beings as inferior and superior."' The terms cetand, sahkhdra, and patisandhivihhana (rebirthconsciousness) are principal factors causing kamma to produce rebirth in samsdra. On the other hand, avijjd (ignorance) and tahhd (craving) are considered as the fliel for creating rebirth. Rebirth takes place dependent on the process of causality. Three following conditions, namely, the union of father and mother, the mother's season, and the gandhabba which are considered as prerequisite factors for a new human being coming to be in the mother's womb.'^ The twelve links of Dependent Origination {Paticcasamuppdda) explain logically the process of becoming and the process of ceasing of a human being on the earth. Of these twelve links, each link connects with and mutually influences other eleven links in causing kamma in the present life and producing rebirth in the future. Due to dependent operation of the twelve links, kamma has interrelation with rebirth. On the one hand, kamma stores up potential-will leading to rebirth in the future. On the other hand, rebirth is not only the retribution of past kamma but also the present ' ' M. Sutta 135, Culakammavibhanga Sutta (The Shorter Exposition of Action), trans, from the Pali by Bhikkhu Nanamoli (1960) & Bhikkhu Bodhi (1995), Boston (USA): Wisdom Pulications, p '^ M. Sutta No. 38, Mahatanhasankhaya Sutta (The Great Discourse on the Destruction of Craving), trans, from the Pali by Bhikkhu Nanamoli (1960) & Bhikkhu Bodhi (1995), Boston (USA): Wisdom Publications, p. 358.

8 cause of creating new kamma in the present life. Regularly, the present kammas are the fuel for rebirth taking place in the future. As long as kamma remains the rebirth is bound to continue. Psychologically, kamma and rebirth are considered as consequences of the process of physical and mental phenomena or the process of five aggregates ipahca-khandha). Kamma and rebirth can come to an end only when the process of mental purification is carried out completely. There are several ways, as mentioned in the Bodhipakkhiyd Dhammd'^ (Thirty Seven Qualities pertaining to enlightenment), to carry out the process of mental purification. In accordance with this, the training of morality, meditation and wisdom is considered as the essential for purifying of mind. Practically, one has to culture his bodily, verbal and mental actions for transforming from evil to good. It is aptly said in the following verse: 183. Sabbapapassa akaranarn, kusalassa upasampada,03. sacittapariyodapanarn,04, etarn buddhana sasanam. The non-doing the performance the cleansing this is the teaching 17 of the Awakened. of any evil, of what's skillful, of one's own mind: " D. Mahaparibibbana Sutta (The Buddha's Last Days), Sutta 16, trans, from the Pali by Maurice Walshe (1987,1995), Boston (USA): Wisdom Publications, p '' DHP. 183, trans, from the Pali by Thanissaro Bhikkhu (Reference to http ://www. accesstoinsight.org/canon/khuddaka/dhp/index.html)