The Buddha And His Teachings by Narada

Author:Narada [Narada]
Language: eng
Format: epub
Tags: Mobilism
Publisher: Jaico Publishing House
Published: 2013-03-08T00:00:00+00:00

1.

Janaka Kamma

(Reproductive Kamma),

2.

Upatthambaka Kamma

(Supportive Kamma),

3.

Upapiḍaka Kamma

(Counteractive Kamma),

4.

Upaghātaka Kamma

(Destructive Kamma).

Every subsequent birth, according to Buddhism, is conditioned by the good or bad Kamma which predominated at the moment of death. This kind of Kamma is technically known as Reproductive (janaka) Kamma.

The death of a person is merely "the temporary end of a temporary phenomenon." Though the present form perishes another form which is neither absolutely the same nor totally different takes its place according to the thought that was powerful at the death moment since the Kammic force which hitherto actuated it is not annihilated with the dissolution of the body. It is this last thought-process which is termed 'Reproductive Kamma' that determines the state of a person in his subsequent birth.

As a rule the last thought-process depends on the general conduct of a person. In some exceptional cases, perhaps due to favourable or unfavourable circumstances, at the moment of death a good person may experience a bad thought and a bad person a good one. The future birth will be determined by this last thought-process, irrespective of the general conduct. This does not mean that the effects of the past actions are obliterated. They will produce their inevitable results at the appropriate moment. Such reverse changes of birth account for the birth of vicious children to virtuous parents and of virtuous children to vicious parents.

Now, to assist and maintain or to weaken and obstruct the fruition of this Reproductive Kamma another past Kamma may intervene. Such actions are termed 'Supportive' (upatthambhaka) Kamma and 'Counteractive' (upapiḍaka) Kamma respectively.

According to the law of Kamma the potential energy of the Reproductive Kamma can be totally annulled by a more powerful opposing past Kamma, which, seeking an opportunity, may quite unexpectedly operate, just as a counteractive force can obstruct the path of a flying arrow and bring it down to the ground. Such an action is termed 'Destructive' (upaghātaka) Kamma which is more powerful than the above two in that it not only obstructs but also destroys the whole force.

As an instance of the operation of all the four, the case of Venerable Devadatta who attempted to kill the Buddha and who caused a schism in the Sangha may be cited.

His Reproductive good Kamma destined him to a birth in a royal family. His continued comfort and prosperity were due to the action of the Supportive Kamma. The Counteractive Kamma came into operation when he was subjected to such humiliation as a result of his being excommunicated from the Sangha. Finally the Destructive Kamma brought his life to a miserable end.

The following classification is according to the priority of effect (vipākadānavasena):

1. Garuka Kamma.

2. Āsanna Kamma.

3. Āciṇṇa Kamma, and

4. Kaṭattā Kamma.

The first is Garuka Kamma which means a weighty or serious action. It is so called because it produces its effects for certain in this life or in the next. On the moral side the weighty actions are the Jhānas or Ecstasies, while on the immoral side they are the subsequently-effective heinous crimes (Ānantariya Kamma)

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