As Buddhists, we must know the essence of kamma (action and result of action) in Buddhism. We should not blindly take kamma taught in other religions for our practice; otherwise, we will pitifully go through kamma without being able to get beyond its power or become free from it.

Why do we need to know the essence of kamma?
        It's because our lives associate with it and go along with it. To be more precise, we can say that life is actually a stream of kamma. Desire to do deeds causes one to perform actions and receive the results of the actions; then desire to do deeds arises again and again endlessly. Therefore, life is only a pattern of kamma. If we rightly understand kamma, we can smoothly lead our lives, having no problems or sufferings.

        There are two kamma doctrines: one has been taught since before the Buddhas time or, otherwise, it is taught outside Buddhism, the other is a principle in Buddhism. The first doctrine presents only half of the whole story. In that doctrine, one cannot conquer kamma but has to be under it; one desires to be under it and asks for its help without ever trying to fight for his own liberation. One performs Kamma as if he were accumulating assets for more satisfactory rebirth, He never thinks of ending his kamma. He expects himself to rely on it instead of trying to end it. But in Buddhism, we can understand kamma up to the level that we can conquer it or get beyond it; that is, we do not carry the burden of kamma any more. We will neither merely sit waiting idly nor our fate in gods, nor perform black magic in a sacred river to purify kamma.

        To stay beyond kamma is incredible to most people; they may even consider it as a form of deception. But it is really possible if we take the Buddha as our true friend. This will help us in practicing the complete set of ten rightness: the Eightfold Path with right insight and right deliverance in accordance with the law of Specific Conditionally, In such Practice, there is no foolish feeling which leads to desire for various results of kammas. A doctrine master in Southern India who was the Buddha's contemporary heard that the Buddha taught cessation of kamma. He then sent his disciples to ask the Buddha questions and ask for His instructions. This story is stated in the Solasapañhã, Pãrãyanavagga of Khuddakanikãya in the Pãli Canon. It is a well-known story. Many people learn the Buddha's answers in that story and take them for study and practice.

        The wrong teachings in kamma are publicized nowadays in the books written by some Indians or some westerners under the topic of "Kamma and Rebirth." They are about kamma and rebirth in Hinduism but presented in the name of Buddhism. So the right teaching in Buddhism is being misrepresented. This should be known and corrected for the undistorted essence of kamna in Buddhism. The Buddha accepted such half-way teaching on good and evil deeds and their results that was presented before His time or outside His teaching as a right statement, that is, not a wrong view of kamma. But the Buddha added to it the final aspect, namely, cessation of kamma according to the principle of Buddhism, thus completing the teaching on kamma. The cessation of kamma can be called by two names. The first is called "the third kind of kamma" because there are good and evil deeds and the deeds leading to cessation of both good and evil deeds. But we may count in another way as good deeds, evil deeds mixed deeds, and kamma that leads to cessation of all kammas. If we count in this way, then the additional kamma taught in Buddhism becomes the fourth kind of kamma. But if we take mixed kamma as either good or evil deeds, then there are only three kinds to kamma; and the kamma that leads to cessation of all kammas becomes the third kind. This way of counting is easy, convenient, and compact. Without the third kind of kamma, the essence of kamma in the real Buddhistic sense cannot be complete.

Kamma and Rebirth
        There is a rebirth every time one does a deed, and that rebirth occurs spontaneously at the moment of action. We have no need to wait for rebirth after death as we generally understand in the worldly sense. When one thinks and acts, his mind is spontaneously changed through the power of desire and clinging, which leads to becoming and birth in accordance with the law of Dependent Origination (paticcasamuppãda). There is no need to wait for rebirth after death -- this truth should be realized as the true teaching in Buddhism. It is a principle in the original, untarnished Buddhism, which states that there is no self to be reborn. How the concept of rebirth after death crept into Buddhism is difficult to explain, and we need not concern ourselves with it. To merely prevent rebirth in the stream of Dependent Origination is enough for us. Such practice is truly in accordance with Buddhism, and our action will become kamma, which we can take as a refuge. When a good deed is done, goodness spontaneously arises; when an evil deed is done, evilness spontaneously arises. There is no need to wait for its result at any other moment. If there will be a birth after death, that rebirth only occurs through the kamma one has done in this very life, and its result has already occurred here. We should not worry about it or let it obstruct our practice.

Receiving the Result of Kamma
        We should truly see that the mind which performs a deed is kamma itself and the subsequent mind (conscious) is the result of that kamma. Other results that follow are only uncertain by-products, since they may or may not occur or do not keep up with our exception because of other interfering factors. The result of action occurring to the mind that performs the action is certain. This is the Buddhistic principle about the voidness of self or soul to be reborn. This truth is stated by the Buddha in the Kevattasutta. To hold the view that the soul is reborn means deviation from the truth of non-self. When a good deed or an evil deed is done goodness or evilness spontaneously arises accordingly without our having to wait for it later on. But most people expect the results. They, then, become disappointed because of interfering factors. Such a circumstance may lead one to hold a wrong view a good action brings bad results and a bad action brings good results. We should be careful of this wrong view and should develop the right understanding about this point.

        Receiving the result of kamma must be self-perceiving, immediate, and inquiry-inviting, should not contradict the truth of non- self of the five aggregates. Mind is merely a phenomenon, which is pushed this side and that side according to the environments. The resulting reaction has to be accepted and defined as good or evil according to one's satisfaction or dissatisfaction. However, we should aim at ending kamma or getting beyond it; we will then become an enlightened, awakened and intellectually enlivened one, that is, a true Buddha.

        There is a definition of kamma with the sense of self on the level of morality. This definition contradicts the principle of non-self stated by the Buddha. We should correctly understand this definition; otherwise, we will not benefit from the practice, since we will not be able to get beyond kamma. Being endlessly under the power of kamma is not the principle of kamma taught in Buddhism. Let's aim at performing the kamma that leads to cessation of all kammas. That will prevent us from ignorantly going astray.

Action and Reaction
        The action or movement of sentient beings that is done with volition, particularly that of craving, arising through defilement is called kamma. An action which is not caused by defilement, for example, an arahant's volition, is not called kamma; it is still called kiriya (function). The result of kiriya is called patikiriya (reaction). The result of kamma is called vipaka (fruit of action). These results justly occur in accordance with the law of nature. Ordinary people have volition as the cause of their actions which then become kamma. Good volition leads to good action; evil volition leads to evil action. Through morality and culture, everybody is taught to do good deeds, which do not cause trouble to anybody but merely give good results to everyone. Therefore, kamma is under the law of nature and it is scientific.

Types of Kamma
        There are many types of kamma depending on characteristic of deeds and their doers. Some do deeds with selfishness for their desired selves. Some do deeds that lead to cessation of self and attainment of Nibbãna. There are people who are pleased with worldly prosperity, heavenly prosperity, and successful attainment of Nibbãna, which always seem to contradict one another. Some like to show off their good deeds, but some perform their good deeds covertly. Some proclaim their meritorious deeds with fanfare; but some do not need such a proclamation. Some do their deeds with excessive ceremony, but some do theirs without any ceremony at all. Some do theirs out of fear for black magic or superstition, but some do theirs properly as Buddhists. Therefore, it is apparent that there are various types of kamma. However, they can be classified into two categories: that with self or of self and that for cessation of self or of selfishness. Some do deeds in a business-like manner, expecting an excessive profit. But some wish for cessation of the vicious circle of life. Let's see for ourselves!  Most people do good deeds merely for an excessive profit.

Kamma and Non-self
        The concept of kamma and non-self is confusing and difficult to understand in various points. A monk once asked the Buddha "How does kamma done by non-self give result to self?" This question arose because of the teaching on non- self which indicates how the doer whose mind and body are void of self; once he has done the kamma, will receive the result and how the result will affect the self, that is, the doer who intentionally does that deed. The new concept of self contradicts the old concept of self. There is a self which decides to be non-self and does deeds in the name of non- self, but the feeling of self still exists to receive the results of the deeds. The question, therefore, arose as such. If we see it rightly, we will understand that if the body and mind are void of self, the result of their action will go to the non-self-body and mind; but if that body and mind are full of feeling of self, the result of their action will always go to its self. If kamma is non-self, its result will be non-self; and what occurs in accordance with kamna will be non-self. A man or animal that does the kamma will also be non-self. The kamma and non-self never separate and never oppose each other.

        Cessation of kamma is the satire as Nibbãna.  In other words, it is synonymous with nibbãna. But most people are taught that death is the end of kamma. When someone dies, they murmur "His kamma has already ended." Moreover, they often say that one dies according to the bad he has done; they realize neither that what is happening to them is also in accordance with their good and bad kammas nor that real cessation of kamma is attainment of nibbãna.

        Nibbãna is not only freedom from kamma and its result but also cessation of the vicious samsãra (life circle), which goes on according to kamma. Nibbãna, therefore, is lovable, not horrible. Even so, many people still prefer being trapped in the vicious circle of life according to kamma, particularly the kamma, they desire as a result of their defilement, but never get as they wish. One who has a big ego will normally hate and fear cession of kamma because what he desires for his self is the result of kamma that is lovely according to his viewpoint.

        Kamma is substratum (upadhi) or burden. When one performs kamma, his life goes on according to kamma, that is, bound by good or evil kamma, Good kamma makes one laugh; bad kamma makes him cry. But both make him tired almost to death. Even so, people in our congregation still like to laugh, since they misunderstand that good kamma is great wholesomeness. When kamma does not bind our lives, it becomes as if there are no chains; that is, no iron chains or diamond-studded gold chains whatsoever, on our legs. Life is a burden because it is weighted down by kamma; and we have to carry it. Cessation of kamma makes our lives light and free. But only few people like it because most are blinded with a screen of self.

        In conclusion, as Buddhists, let's try to do only deeds which lead to cessation of kamma. When we see that kamma has occupied our lives, we should try to practice and improve ourselves and fight in every way to triumph over both good and evil kammas; so that they will not oppress our mind. Let's develop our mind until it is pure, enlightened, and peaceful; so that we can live without being troubled by kamma and its result. Most people nowadays give kamma the meaning of a bad, undesirable thing. This is actually right because both good and evil kammas are unlovable they cause the vicious circle of life to go on without cessation.

        The Kamma in Buddhism is that which leads to cessation of all Kammas and lets us live beyond them. It should be recognized and incorporated into our lives. "Staying beyond kamma" is the state that we must try to reach and attain.

Arahant = Worthy One.
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Nibbãna = The Summum Bonum of Buddhism.
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