The Law of Kamma book

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3 Preface The Law of Kamma book was published to serve as a learning media for the Dhamma quiz project, Path of Progress, in order that children and youth can learn the principles of the Law of Kamma, the types of Kamma, and their retributions. The publisher hopes that all readers can use the knowledge acquired from this book as a principle for their life. Their life can continue without mistakes but with happiness and success. Publisher Team August,

4 Contents 1. What Is the Law of Kamma? Wholesome Kamma Unwholesome Kamma The Bad Effect of Each Base of Unwholesome Course of Action The Rules Used to Decide What Is Good and Bad Kamma

5 Contents 6. What Causes Kamma to Ocur? Types of Effects of Kamma The Path Toward the Extinguishment of Kamma The Advantages Gained from Learning about the Law of Kamma Daily Practices

6 What Is the Law of Kamma? The Law of Kamma is the law that illustrates the cause and effect of human actions. In other words, whatever action one does, no matter if it is good or bad, that person will always receive the fruits of his or her own action. 5

7 The Law of Kamma is the law of action, the law of cause and effect. It is the law of nature. Nature in this case is defined by the fact that a wholesome thought results in a wholesome deed and an unwholesome thought results in an unwholesome deed. The Law of Kamma is very real and very relevant to life in that a particular cause leads to a particular effect. Examples of wholesome kamma A couple offering alms to the monks 6

8 Image of a man releasing a bird and fishes Kamma encompasses physical, verbal, and mental deeds regardless of whether they are good or bad, intentional or unintentional, frequent or infrequent. Every deed yields its consequences. Some of the consequences may be experienced right here and now. Others are experienced in the hereafter. The Law of Kamma is absolutely exact, and no one is exempt from it. It governs human beings of every race, creed, and language regardless of where they are: on land, on the water, in the air, on the moon, in space. No one can escape from the Law of Kamma. 7

9 Examples of unwholesome kamma Image of a man killing pigs Image of a woman drinking alcohol Even our current Lord Buddha had to live with the consequences of His past Kamma which had been accumulated during His pursuit of Perfections throughout countless lifetimes. Our Kamma follows us everywhere like a shadow. 8

10 The rules and laws thought up by human beings contain loopholes and may change from year to year, but the Law of Kamma never changes and contains no loopholes. According to the Law of Kamma, it stands that a good deed yields good consequences and a wicked deed yields ill consequences. Ultimately, there is no such thing as a good deed yielding ill consequences and a bad deed yielding good consequences. Therefore, it behooves everyone to learn about the Law of Kamma. Ignorance of this law is very dangerous. The knowledge of this law can at least help one to conduct one s life in a safe manner and to ensure a safe journey within the round of rebirth. Such that one will be reborn only in the Human Realm and the Celestial Realm so that one can continue to accumulate more and more merit. A true understanding of the Law of Kamma motivates one to make more merit than mistakes and any mistake made will be minor and infrequent. One will also be equipped to not only deal with one's death but to also prepare for it in a knowledgeable manner and in accordance with the Lord Buddha's Teachings: Citte sankilitthe dugati patikankha Citte asankilithe sugati patikankha When the mind is gloomy, The States of Unhappiness can be expected. When the mind is not gloomy, The States of Happiness can be expected. 9

11 Image of heaven as a result of making merit and keeping the precepts Image of a man on his deathbed with clouded mind, visualizing a path to the unwholesome realm 10

12 In other words, one s hereafter is decided upon by the state of one s mind just before one s death. If one s mind is clear and bright, one will be reborn in the States of Happiness; but if one s mind is gloomy, one will be reborn in the States of Unhappiness. The mind is gloomy as a result of all the unwholesome deeds which one has committed. Therefore, it is important to know what is considered wholesome and unwholesome. In terms of what is wholesome, we must look at individuals, who have been able to rid themselves of all defilements, as our role models. We must learn from their examples and from their teachings. To put it in a nutshell, these holy individuals perform only wholesome deeds which give rise to merit. Once merit is made, unwholesome deeds can be abandoned altogether because merit can refine one s mind and make it clear and bright. 11

13 Therefore, if we desire a particular effect we must start with the corresponding cause. In the hereafter, there is no such thing as earning a living. Life in the hereafter is conditioned by either merit or demerit and has nothing to do with who and what one used to be on earth. The word Kamma has its root in the Pali language and has a neutral meaning. It means action or deed. To decide if an action or deed qualifies as Kamma and which side it belongs to, we have to look at the intention. Therefore, Kamma means an intentional action and can be performed in three ways: through the body, the words, and the thoughts. Kamma or an intentional action can be categorized in two ways as follows: Wholesome Kamma and Unwholesome Kamma. 12

14 Wholesome Kamma 13

15 Image of a person near death with a clear mind, visualizing a path to the wholesome realm Wholesome Kamma: It means a good deed. A good deed is an intentional act done without greed, anger, or delusion. It is a good action which gives rise to merit. The deed is not morally wrong. It is not unethical. It does not cause the mind to be gloomy. It can also be referred to as a wholesome intention, since one intentionally performs a good deed. Wholesome Kamma can be defined by the Tenfold Wholesome Course of Action and involves physical, verbal, and mental deeds as follows: 14

16 Physical Deeds Verbal Deeds: These are wholesome deeds that are performed through the body and can also be referred to as physical honesty and include: 1. Panatipata Veramani: To abstain from taking the life of another living being. 2. Adinnadana Veramani: To abstain from stealing. 3. Kamesumicchacara Veramani: To abstain from sexual misconduct. These are wholesome deeds that are performed through the words and can be referred to as verbal honesty and include: 1. Musavada Veramani: To abstain from false speech such as lying, words designed to deceive or take advantage of others, etc. 2. Pisunaya-vacaya Veramani: To abstain from divisive speech or words that cause division among people. They include sarcastic words, insulting words, gossip, etc. They also include words that are used to quarrel with each other. 3. Pharusaya-vacaya Veramani: To abstain from offensive language that includes words that sting, embarrass, and anger others, and all swear words. 4. Samphappalapa Veramani: To abstain from nonsensical speech or words that are uttered at the wrong time, words that are meant to tease one another, words that are unbeneficial, words that are unjust, words that lack concrete evidence, etc. 15

17 Mental Deeds: They mean wholesome thoughts and can be referred to as mental honesty and include: 1. Anabhijjha: Non-covetousness. 2. Abyapada: Not thinking about harming or exploiting others. 3. Sammaditthi: Having Right View. The Right View, the introductory path of the wholesome kamma, has 10 bases as follows: 1. There are beneficial effects of alms-giving. 2. There are beneficial effects of offering. 3. There are beneficial effects of venerating the worship-worthy people. 4. There are effects of good and bad actions. 5. There is this world. 6. There is the world beyond. 7. There are effects of right or wrong behavior toward one's mother. 8. There are effects of right or wrong behavior toward one's father. 9. There are creatures that have spontaneous births. 10. There are holy persons who have completely overcome all defilements of greed, hatred, and delusion. 16

18 What is the difference between abstain and refrain? When someone made a mistake or used to do something wrong such as drinking alcohol, after he realizes the harm of the habit, he absolutely refuses to drink it ever again. This person is said to abstain from alcohol. When someone has never done something and refuses to ever do it because he realizes its harm such as drinking alcohol, he is said to refrain from drinking alcohol. 17

19 Unwholesome Kamma Unwholesome Kamma: It means a bad deed. The deed is morally wrong and unethical. Once committed, it incurs retribution and causes the mind to be gloomy. It can also be referred to as an unwholesome intention, since one intentionally performs a bad deed. Unwholesome Kamma can be defined by the Tenfold Unwholesome Course of Action and involves physical, verbal, and mental misdeeds as follows: 18

20 Physical Deeds: These are unwholesome deeds that are performed by the body and can also be referred to as physical dishonesty and include: 1. Panatipata: To intentionally take the life of another living being. 2. Adinnadana: To intentionally steal from others. 3. Kamesumicchacara: To intentionally commit sexual misconduct. Verbal Deeds: These are unwholesome deeds that are performed through the words and can be referred to as verbal dishonesty and include: 1. Musavada: To intentionally practice false speech such as lying, words designed to deceive or take advantage of others, etc. 2. Pisunavaca: To intentionally practice divisive speech or words that cause division among people. They include, insulting words, gossip, etc. They also include words whichare used to quarrel with each other. 3. Pharusavaca: To intentionally practice offensive language and include words that sting, embarrass, and anger others, and all swear words. 19

21 4. Samphapppalapa: To intentionally practice nonsensical speech or words that are uttered at the wrong time, words that are meant to tease one another, words that are unbeneficial, words that are unjust, words that lack concrete evidence, etc. Mental Deeds: These are unwholesome thoughts and can be referred to as mental dishonesty and include: 1. Abhijjha: Covetousness. 2. Byapada: Thinking about harming or exploiting others. 3. Micchaditthi: Having Wrong View. Image of a man being persuaded to drink alcohol but refusing 20

22 Comparison of the Tenfold Wholesome Course of Action to the Tenfold Unwholesome Course of Action, and the Vehicle for Kamma The Vehicle for Kamma The Tenfold Wholesome Course of Action The Tenfold Unwholesome Course of Action Physical Deeds 1. To abstain from taking the life of another living being. 1. To intentionally take the life of another living being. 2. To abstain from stealing. 2. To intentionally steal from others. 3. To abstain from sexual misconduct. 3. To intentionally commit sexual misconduct. Verbal Deeds 1. To abstain from false speech. 2. To abstain from divisive speech. 3. To abstain from offensive language. 4. To abstain from nonsensical speech. 1. To intentionally practice false speech. 2. To intentionally practice divisive speech. 3. To intentionally practice offensive language. 4. To intentionally practice nonsensical speech 1. Non-Covetousness. 1. Covetousness. Mental Deeds 2. Not thinking about harming or exploiting others. 2. Thinking about harming or exploiting others. 3. To have Right View. 3. To have Wrong View. 21

23 In Buddhism, the Law of Kamma is also referred to as the definitiveness of Kamma. It speaks of the certainty of Kamma in that Kamma or an intentional act must be followed by its consequence. The Lord Buddha had the following to say about the Law of Kamma: All beings possess their own Kamma, are heirs to their own Kamma. Their Kamma define their rebirth, their race, their refuge. Kamma differentiates beings into crudeness and refinement. Image of people meditating happily 18 22

24 The Bad Effect of each Base of Unwholesome Kamma 23

25 1. The bad effects of harming other beings or killing can be as follows: having an unpleasant figure, being sickly person, possessing poor health, getting physically weak, easily being in fear, paranoid suffering, frequently encountering an accident, causing premature death, and short lifespan. 2. The bad effects of stealing or fraudulent can be being reborn into a poor family, starving, having unfulfilled wishes, not having success in business, having property ruined, items in possession being damaged. 3. The bad effects of misconduct, unusual sexual desire can be being hated, being disliked by people at first sight, loss of possessions due to sensual desire, often being abusively embarrassed, having physical impairment, suffering extreme paranoid disorder, being parted from their beloved one, failure in love, always seeing someone in relationship falling in love with someone imperfect like a philanderer, or a widow. 4. The bad effects of lying and deceiving can be having distorted minds, leading to misunderstanding easily, speaking with a lisp, having the appearance of distorted teeth, having bad breath regardless of goodcare, excessive warmth of the body, irregular eye movement, inelegant posture, and being outwitted no matter how smart one is. 24

26 5. The bad effects of abrasive speech or insulting others can be having thoughts of blaming oneself, getting rumor with no fact behind, incapable of getting along with friends, and being reborn in a lower-class family. 6. The bad effects of harsh speech can be being disturbed from unpleasant noise when residing in a house and workplace, easily becoming irritated by noise, bad skin complexion, crude voice, bad vocal cords, having irritating noise. 7. The bad effects of nonsense speech and making gossip can be being untrustworthy person, receiving inconsideration, getting no attention when speaking, no authority, having mental distraction, and depressed and confused mind. 8. The bad effects of covetousness and yearning for others possessions can be not capable of maintaining one s own possessions and virtue, being reborn into a lower-class family, always being blamed, complained and cursed, disappointment at many things, no luck ever. 9. The bad effects of malevolent thought can be being sickly, having unattractive skin complexion and eye-shape, dying in agony, and being tortured to death. 25

27 Image of a person occupied by greed and suffering. 10. The bad effects of having Wrong View can be mistaking wrong for right, being reborn in a remote and undeveloped area as a forest dweller or hill triber, receiving low education, having no opportunity of listening to Dhamma teaching in order to obtain a tranquil mind, and no essence of life from birth til death. 11. The bad effects of consuming intoxicating drinks, including sedatives stimulants and haunting substances, can be being easily deceived, confronting with bullies at workplace, not capable of maintaining self-possession and pride, having confusing speech, low intellectual power. 26

28 The Rules Used to Decide What Is Good and Bad Kamma As mentioned earlier, Kamma is an intentional act which can be performed through the body, words, and thoughts. There are two main types of Kamma: wholesome Kamma and unwholesome Kamma. What decides if a Kamma is wholesome or unwholesome is its consequences. 27

29 1. Consider the Final Consequences of an Action: The Lord Buddha taught that once an individual performs an action and does not suffer any negative consequences but feels cheerful and joyful about it, then the action is considered a good Kamma. Once an individual performs an action and suffers its negative consequences in the forms of tears and sorrow, then the action is considered a bad Kamma. Image of a poor man, having difficulty in life due to previous stingy action 28

30 2. Consider the Cause of the Action: The Lord Buddha taught that An action which is devoid of greed, anger, and ignorance is considered a wholesome Kamma. It causes no harm. It has positive consequences. An action which is performed under the influence of greed, anger, and ignorance is considered an unwholesome Kamma. It has harmful consequences. It causes suffering. Image of rich people possessing physical wealth as a good result of giving alms and observing the precepts. 29

31 Characteristics of individual people classified by kamma. Characteristics of a bandit 1. Preferring to think of only bad matters - thinking of greed - thinking of hatred - having wrong view Characteristics of a scholar 1. Preferring to think of only good matters - thinking of giving alms - thinking of observing the Precepts - having right view 2. Preferring to speak of only bad subject matters - telling lie - using hard and aggres sive speech - using rude words - nonsense speaking 2. Preferring to speak of only good subject matters - do not tell lie - do not make harsh speech - do not use rude words - do not make nonsense speech 2630

32 Diligently practice meditation until the utter attainment of dhammakaya (the body of enlightenment) What Causes Kamma to Occur? 31

33 1. The Causes of Bad Kamma Lobha or Greed: Covetousness. Dosa or Anger: The desire to harm others and is expressed as ill-will, anger, irritation, annoyance, frustration, grudges. Moha or Ignorance: Misguidedness mistaking something wrong as being right, harboring a grudge. 2. The Causes of Good Kamma Alobha: Non-covetousness. Adosa: Not desiring to harm others. The absence of ill-will, anger, irritation, annoyance, frustration, grudges. Amoha: No misguidedness. One has Right View, one does not hold a grudge against anyone. 32

34 The Lord Buddha taught all living beings to know the root causes of Kamma, so that Kamma can be extinguished at its source. The Lord Buddha taught us to cure our greed by giving alms; to cure our anger by cultivating loving-kindness and observing the Precepts; to cure our ignorance by practicing analytical reflection of the causes and effects, by practicing creative thinking, by right thinking so that our greed, anger, and ignorance can be reduced; by being motivated to perform good deeds and practice meditation. These practices allow the source of unwholesomeness to be destroyed. 33

35 คหล งพ ทธกาล น บจากว นปร น พพานจนถ งป จจ บ น ในช วงท พระองค ทรงพระชนช พทรงส งสอนมน ษย และเทวดาให หล ดพ นเป นจ ำนวนมาก เม อ ปร น พพานนานแล วย งหลงเหล อผ ส บทอดพระธรรมค ำส งสอนส บต อมา ใน เร องกรรมและการให ผลของกรรมน ส บทอดมาจนถ งป จจ บ นโดยท านได Types of Kamma s Consequences After the Time of the Lord Buddha: After the Lord Buddha has attained complete Nibbana, the knowledge has been passed down by Buddhist monks who studied and gained a thorough understanding of the Lord Buddha's Teachings. These sagacious heirs of Buddhism extended the knowledge of Kamma and its consequences into 12 categories. 34

36 Categorizing into 3 types as follows: The First Type: Kamma which gives its consequences as a function of time. There are four categories as follows: 1) Ditthadhammavedaniyakamma: Kamma which gives its consequences in the current existence. 2) Upapajjavedaniyakamma: Kamma which gives its consequences in the next existence. 3) Aparapariyavedaniyakamma: Kamma which gives its consequences in future existences. 4) Ahosikamma: Kamma which is nullified. The Second Type: Kamma which gives its consequences as a function of strength. There are four categories as follows: 1) Garukakamma: Weighty Kamma. It can be either good or bad. 2) Bahulakamma or Acinnakamma: Habitual Kamma. It can be either good or bad. 3) Yadasannakamma: Good or bad Kamma which can be recalled near the moment of death. 4) Katattavapanakamma: Good or bad Kamma which occurs unintentionally. 35

37 Image of a man with malevolent thoughts to others The Third Type: Kamma which gives its consequences according to duty. There are four categories as follows: 1) Janakakamma: Good or bad Kamma which leads to one s rebirth. 2) Upatthambhakakamma: Good or bad Kamma which has a supportive role. 3) Upapilakakamma: Good or bad Kamma which has an oppressive role. 4) Upaghatakakamma: Good or bad Kamma which has a destructive role. 36

38 The Path Toward the Extinguishment of Kamma Avijja means ignorance. Ignorance allows a being to be easily dominated by defilements. It causes the physical, verbal, and mental deeds of all beings to become deviant. This deviation from the original norm causes all consciousness to undergo the round of rebirth in a new physical form as dictated by each being s overall Kamma. The combination of consciousness and physical form makes it ready to sense all things good and bad. 37

39 The extinguishment of Kamma can occur when mental impression can be extinguished. In other words, once mental impression can be extinguished, there will no longer be any acknowledgement of happiness, suffering, non-happiness, and non-suffering, for such acknowledgement causes craving which leads to attachments. Attachments in turn lead to the endless round of rebirth. The Lord Buddha taught that the path toward the extinguishment of Kamma consists of the Noble Eightfold Path as follows: Image of people thinking, speaking, and doing evil actions 38

40 1. Sammaditthi: Right View 2. Sammasankappa: Right Thought 3. Sammavaca: Right Speech 4. Sammakammanta: Right Action 5. Sammaajiva: Right Livelihood 6. Sammavayama: Right Effort 7. Sammasati: Right Mindfulness 8.Sammasamadhi: Right Concentration 39

41 The Advantages Gained from Learning about the Law of Kamma Knowing the benefits, the virtues, and the goodness of a particular matter makes us to conduct ourselves in a virtuous manner and to commit only good deeds. 40

42 Studying the Law of Kamma can grant great benefits capable of lifting oneself up from an ordinary person to become a Noble One. Here are examples of significant benefits causing life to be good and happy for this and next lives. 1. The knowledge helps us to be motivated to perform only good deeds from this day onward. It helps us realize that the fortunate circumstances of our current existence are due to our past accumulated merit or the effects of our past good Kamma, and these effects have finite duration in that they can be spent. Therefore, we need to continue accumulating good deeds in order to ensure that our merit is constantly replenished. For those of us who meet with unfortunate circumstances in the current existence, we should not be discouraged. Now that we know what constitutes good and bad Kamma, we can choose to perform only good Kamma on a continuous basis because the good things we do today will go to create a brighter future for us tomorrow. 2. The knowledge helps us to abandon all misdeeds because it helps us realize the harm which our misdeeds can have on ourselves, on society, and on the environment. 41

43 Image of a person committing heinous deeds and then as a consequence, being swallowed by the earth. 3. The knowledge helps us not to be complacent by thinking that it is enough that we do not commit any misdeed, and there should be no need for us to perform any good deed. It helps us realize the fact that every breath which we take uses up part of our accumulated past merit. Therefore, our past accumulated merit is continuously being spent. It helps us realize the fact that death can come to us without any advanced warning. Therefore, we must seize every opportunity to perform good deeds. 42

44 4. The knowledge helps us to use our body in the most worthwhile manner possible. Whether we possess a healthy body or a handicapped one, we realize that it is the result of our overall past Kamma. A handicapped body can still be used to perform many good deeds. Healthy or handicapped, we must learn to control our impulses by controlling our body, our words, and our thoughts so that we do not fall prey to the dictate of our defilements. A handicapped body that is used to perform good deeds is far more superior to a healthy body that is used to commit misdeeds. 5. The knowledge helps us to have a firm belief in the Law of Kamma. This belief in turn helps us to be increasingly conscious of our action and its consequences so much so that it becomes our second nature. The consequences of good deeds are a healthy body and a healthy mind; economical success through right livelihood and respectability. The consequencesof our good deeds propel us to meet with ever increasing success and prosperity. 43

45 6. The knowledge helps us to design our life for both this and future existences. We can choose whether we want to experience success and prosperity or to experience abject poverty. Most people believe that we cannot choose the circumstances in which we are born. The truth is we can if we truly understand the Law of Kamma and how it works. We can design our next rebirth by choosing to perform our physical deeds, verbal deeds, and mental deeds accordingly. 44

46 Image of a person releasing his hold 7. The knowledge helps us to set appropriate goals for our life. We learn from the Law of Kamma that the root cause of our problems is our action which in turn impacts our lifestyle, ourbusiness, our society, and our environment. Therefore, to solve the root cause of our problems, we must bear in mind at all times that we are here to perform good deeds, accumulate merit, and pursue Perfections. For these purposes, we can design our lives by setting the objective of our lives at three different levels as follows: 45

47 The primary level of our life objective: To experience ease and comfort in the current existence. The secondary level of our life objective: To experience ecstasy in our next existence in the Celestial Realm. The tertiary level of our life objective: To elevate our physical, verbal, and mental status to the point where emancipation from defilements can be achieved and the round of rebirth can be terminated. 8. The knowledge helps us to teach and train our self and others to behave properly. The true nature of our consciousness is beautiful and bright. It can imbibe the goodness of sound advices and help us to feel motivated to do good deeds. Moreover, we can benefit others by becoming their virtuous friend. 9. The knowledge helps us not to be heedless in the way we live our lives. It helps us to pay attention to every small deed and makes us realize why the Lord Buddha taughtus to practice generosity, observe the Precepts, and practice meditation. The practice of meditation brings about wisdom, which can guide us to live our lives correctly. 46

48 10. The knowledge prevents us from wrong thinking. Human beings tend to have wide imaginings and this poses a great risk where true knowledge about the earth and our existence is concerned. For instance, instead of accepting the truth about the natural aging process of our body, we try to search for a magical remedy that can make us immortal. Some of us are of the opinion that the earth will last forever. Others believe that the reality of this world does not exist and the hereafter does not exist. They believe that death is final and signifies the end of everything. These are all dangerous imaginings which give deleterious consequences. 47

49 Daily Practices 48

50 Forget about one s past bad deeds Don t think about ever performing evil deeds Recall all of one s past merits diligently Do every merit possible, as many times possible and strive to increase every deeds' magnitude Diligently practice meditation until the utter attainment of Dhammakaya (the body of enlightenment) 49

51 1 Praying to be good looking in one s past life Teaching Dhamma in one s past life Convincing people to do meritorious acts in one s past life Used t o be a singer or entertaining angels in one s past life Donating clothes & robes in one s past life Cleaning public places and utilities in one s past life Abiding the precepts in one s past life Practicing Meditation and having a meritorious mind in one s past life Pleasant sounding voice Good looking and fine complexion Having smooth, soft, scented hair Good Appearance Good looking in all aspects Winning a pageant contest 1 Cleaned monastic utilities; particularly the Buddha statue in one s past life 1 Funding and supporting in monastery construction in one s past life 1 2 Practicing almsgiving to Pacceka Buddha in one s past life Worshipping the Triple Gem with fragrances and flowers and praying to be good looking in one s past life 50

52 1 Making lots of donations, including for public use, in one s past life and making consistent wishes to never be poor Giving generously with sincerity, easily, continuously, in a past and present life Giving to charity in one s past life Supporting and volunteering for Buddhist events in a past and present life Taking good care of parents and relatives in one s past life 1 Donating raffle-prizes in one s past life and donating to Buddhist causes in one s present life Being the wealthiest person in the country Winning the lottery Being Wealthy Being successful in one s career Having an abundance of land and buildings 1 Making donations to build temples and public services in one s past life 51

53 1 2 3 Abstaining from detaining or confining any persons or animals in one s past life and listening to monastic chants in one s past life Providing free health care and medicine to many people in one s past life Setting person/animal free or rescuing them from life threatening situations in one s past life Abstaining from killing in one s past life Being generous and charitable in one s past life Being a compassionate medical doctor in one s past life Donating food and drinks to the poor in one s past life Practicing almsgiving & providing food to Sangha-Monastic community in one s past life Providing health care and medicine to monastic community or the poor inone s past life Smooth birthing process Having a long-lasting life Having a Healthy & Long-Lasting Life Strong and healthy Extending life span from life expectancy Being generous and charitable in one s past life Abiding the precepts, particularly abstaining from killing in one s past life Providing food to Sangha-Monastic community in one s past life Making merit by practicing giving, moral conducts, and meditation occasionally in one s past life Taking care of his/her parents in one s past life Donating or providing health care and medication in one s past life Funding or supporting monastic utilities/building construction in one s past life Praying to be strong, live a long life, and be healthy Funding and supporting monastic utilities construction particularly Buddha sculpture in one s past life Practicing meditation until attaining Dhammakaya in current life Setting person/animal free or rescuing them from life threatening situations in one s past life Making merit by practicing giving, moral conducts, and meditation in the last period of life 52

54 1 When acquiring merits, you make a wish to have wisdom and have good memory in one s past life 1 2 Supporting and helping others further education in a past and present life Give others knowledge in one s past life 3 Always wanting to further one s education and having a habit of loving to learn in a past and present life 4 Like to learn Dhamma, listen to Dhamma, and spread Dhamma 1 Meditating in a past and present life Having Wisdom 1 Not lying in one s past life 1 Associate with the wise in one s past life 53

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56 Examples of a consequence of giving alms Being born poor as a consequence of little merit accumulated by not giving alms in past lives. Being born rich as a consequence of great merit accumulated by giving alms in past lives. 55

57 Note 56

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