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08/14/10
3 LESSON 14810 KAMMA for Free Onlinee-Nālandā University-Awakened One Shows the Path to Attain Ultimate Bliss-14-08-2010-LESSON – 3 The Buddha’s Words on Kamma -Majjhima Nikaya 135: The Shorter Exposition of Kamma (Cula-kammavibhanga Sutta) -Ladakh Flood Update and Appeal
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Cula-kammavibhanga Sutta

Culakammavibhanga Sutta.

14-08-2010-LESSON – 3 -The Buddha’s Words on Kamma

 

14810 KAMMA for Free Online e-Nālandā University

 

Awakened One Shows the Path to Attain Ultimate Bliss

19. “So, student, the way that leads to short life makes people short-lived, the way that leads to long life makes people long-lived; the way that leads to sickness makes people sick, the way that leads to health makes people healthy; the way that leads to ugliness makes people ugly, the way that leads to beauty makes people beautiful; the way that leads to insignificance makes people insignificant, the way that leads to influence makes people influential; the way that leads to poverty makes people poor, the way that leads to riches makes people rich; the way that leads to low birth makes people low-born, the way that leads to high birth makes people high-born; the way that leads to stupidity makes people stupid, the way that leads to wisdom makes people wise.

20. “Beings are owners of kammas, student, heirs of kammas, they have kammas as their progenitor, kammas as their kin, kammas as their homing-place. It is kammas that differentiate beings according to inferiority and superiority.”

Majjhima Nikaya 135: The Shorter Exposition of Kamma (Cula-kammavibhanga Sutta)   

Introduction

You want: long life, health, beauty, power, riches, high birth, wisdom? Or even some of these things? They do not appear by chance. It is not someone’s luck that they are healthy, or another’s lack of it that he is stupid. Though it may not be clear to us now, all such inequalities among human beings (and all sorts of beings) come about because of the kamma they have made individually. Each person reaps his own fruits. So if one is touched by short life, sickliness, ugliness, insignificance, poverty, low birth or stupidity and one does not like these things, no need to just accept that that is the way it is. The future need not be like that provided that one makes the right kind of kamma now. Knowing what kamma to make and what not to make is the mark of a wise man. It is also the mark of one who is no longer drifting aimlessly but has some direction in life and some control over the sort of events that will occur.

The Sutta

1. Thus have I heard. On one occasion the Blessed One was living at Savatthi in Jeta’s Grove, Anathapindika’s Park.

Then Subha the student (brahman), Todeyya’s son, went to the Blessed One and exchanged greetings with him, and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, Subha the student said to the Blessed One:

2. “Master Gotama, what is the reason, what is the condition, why inferiority and superiority are met with among human beings, among mankind? For one meets with short-lived and long-lived people, sick and healthy people, ugly and beautiful people, insignificant and influential people, poor and rich people, low-born and high-born people, stupid and wise people. What is the reason, what is the condition, why superiority and inferiority are met with among human beings, among mankind?”

3. “Student, beings are owners of kammas, heirs of kammas, they have kammas as their progenitor, kammas as their kin, kammas as their homing-place. It is kammas that differentiate beings according to inferiority and superiority.”

4. “I do not understand the detailed meaning of Master Gotama’s utterance spoken in brief without expounding the detailed meaning. It would be good if Master Gotama taught me the Dhamma so that I might understand the detailed meaning of Master Gotama’s utterance spoken in brief without expounding the detailed meaning.”

“Then listen, student, and heed well what I shall say.”

“Even so, Master Gotama,” Subha the student replied. The Blessed One said this:

5. “Here, student, some woman or man is a killer of living beings, murderous, bloody-handed, given to blows and violence, merciless to living beings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation, in an unhappy destination, in perdition, in hell. If, on the dissolution of the body, after death, instead of his reappearing in a state of deprivation, in an unhappy destination, in perdition, in hell, he comes to the human state, he is short-lived wherever he is reborn. This is the way that leads to short life, that is to say, to be a killer of living beings, murderous, bloody-handed, given to blows and violence, merciless to living beings.

6. “But here some woman or man, having abandoned the killing of living beings, abstains from killing living beings, lays aside the rod and lays aside the knife, is considerate and merciful and dwells compassionate for the welfare of all living beings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination, in the heavenly world. If, on the dissolution of the body, after death, instead of his reappearing in a happy destination, in the heavenly world, he comes to the human state, he is long-lived wherever he is reborn. This is the way that leads to long life, that is to say, to have abandoned the killing of living beings, to abstain from killing living beings, to lay aside the rod and lay aside the knife, to be considerate and merciful, and to dwell compassionate for the welfare of all living beings.

7. “Here, student, some woman or man is one who harms beings with his hands or with clods or with sticks or with knives. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation… If instead he comes to the human state, he is sickly wherever he is reborn. This is the way that leads to sickness, that is to say, to be one who harms beings with one’s hands or with clods or with sticks or with knives.

8. “But here some woman or man is not one who harms beings with his hands, or with clods, or with sticks, or with knives. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination… If instead he comes to the human state, he is healthy wherever he is reborn. This is the way that leads to health, that is to say, not to be one who harms beings with his hands or with clods or with sticks or with knives.

9. “Here, student, some woman or man is angry, much given to rage; even when little is said, he is furious, angry, ill-disposed, resentful, he shows ill-temper, hate and surliness. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation… If instead he comes to the human state, he is ugly wherever he is reborn. This is the way that leads to ugliness, that is to say, to be furious, angry, ill-disposed, resentful, and to show ill-temper, hate and surliness.

10. “But here some woman or man is not angry or much given to rage; even when much is said, he is not furious, angry, ill-disposed, resentful, nor does he show ill-temper, hate or surliness. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination… If instead he comes to the human state, he is beautiful wherever he is reborn. This is the way that leads to beauty, that is to say, not to be angry or given to much rage; even when much is said, not to be furious, angry, ill-disposed or resentful, or to show ill-temper, hate or surliness.

11. “Here, student, some woman or man is envious; he envies, begrudges and harbors envy about others’ gains, honor, veneration, respect, salutations and offerings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation… If instead he comes to the human state, he is insignificant wherever he is reborn. This is the way that leads to insignificance, that is to say, to be envious, to envy, begrudge, and harbor envy about others’ gain, honor, veneration, respect, salutations and offerings.

12. “But here some woman or man is not envious, he does not envy, begrudge or harbor envy about others’ gain, honor, veneration, respect, salutations and offerings. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination… If instead he comes to the human state, he is influential wherever he is reborn. This is the way that leads to influence, that is to say, not to be envious, not to envy, begrudge or harbor envy about others’ gain, honor, veneration, respect, salutations and offerings.

13. “Here, student, some woman or man is not a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof and lighting to monks or brahmans. Due to having performed and completed such kamma, on the dissolution of the body, after death he reappears in a state of deprivation… If instead he comes to the human state, he is poor wherever he is reborn. This is the way that leads to poverty, that is to say, not to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof and lighting to monks and brahmans.

14. “But here some woman or man is a giver of food, drink, cloth, sandals, perfumes, unguents, bed, roof and lighting to monks and brahmans. Due to having performed and completed such kamma, on the dissolution of the body, after death, he reappears in a happy destination… If instead he comes to the human state, he is rich wherever he is reborn. This is the way that leads to riches, that is to say, to be a giver of food, drink, cloth, sandals, garlands, perfumes, unguents, bed, roof and lighting to monks and brahmans.

15. “Here, student, some woman or man is obdurate and haughty; he does not pay homage to whom he should pay homage, or rise up for whom he should rise up, or give a seat to whom he should give a seat, or make way for whom he should make way, or worship him who should be worshipped, or respect him who should be respected, or revere him who should be revered, or honor him who should be honored. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation… If instead he comes to the human state, he is low-born wherever he is reborn. This is the way that leads to low birth, that is to say, to be obdurate and haughty, not to pay homage to whom he should pay homage, nor rise up for…, nor give a seat to…, nor make way for…, nor worship…, nor respect…, nor revere…, nor honor him who should be honored.

16. “But here some woman or man is not obdurate or haughty; he pays homage to whom he should pay homage, rises up for whom he should rise up, gives a seat to whom he should give a seat, makes way for whom he should make way, worships him who should be worshipped, respects him who should be respected, reveres him who should be revered, honors him who should be honored. Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination… If instead he comes to the human state, he is high-born wherever he is reborn. This is the way that leads to high birth, that is to say, not to be obdurate or haughty, to pay homage to whom he should pay homage, to rise up for…, to give a seat to…, to make way for…, to worship… respect… revere… honor him who should be honored.

17. “Here, student, some woman or man when visiting a monk or brahman, does not ask: ‘What is wholesome, venerable sir? What is unwholesome? What is blamable? What is blameless? What should be cultivated? What should not be cultivated? What, by my doing it, will be long for my harm and suffering? Or what, by my doing it, will be long for my welfare and happiness?’ Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a state of deprivation… If instead he comes to the human state, he will be stupid wherever he is reborn. This is the way that leads to stupidity, that is to say, when visiting a monk or brahman, not to ask: ‘What is wholesome?… Or what, by my doing it, will be long for my welfare and happiness?’

18. “But here some woman or man when visiting a monk or brahman, asks: ‘What is wholesome, venerable sir?… Or what, by my doing it, will be long for my welfare and happiness?’ Due to having performed and completed such kammas, on the dissolution of the body, after death, he reappears in a happy destination… If instead he comes to the human state, he is wise wherever he is reborn. This is the way that leads to wisdom, that is to say, when visiting a monk or brahman, to ask: ‘What is wholesome, venerable sir?… Or what, by my doing it, will be long for my welfare and happiness?’

19. “So, student, the way that leads to short life makes people short-lived, the way that leads to long life makes people long-lived; the way that leads to sickness makes people sick, the way that leads to health makes people healthy; the way that leads to ugliness makes people ugly, the way that leads to beauty makes people beautiful; the way that leads to insignificance makes people insignificant, the way that leads to influence makes people influential; the way that leads to poverty makes people poor, the way that leads to riches makes people rich; the way that leads to low birth makes people low-born, the way that leads to high birth makes people high-born; the way that leads to stupidity makes people stupid, the way that leads to wisdom makes people wise.

20. “Beings are owners of kammas, student, heirs of kammas, they have kammas as their progenitor, kammas as their kin, kammas as their homing-place. It is kammas that differentiate beings according to inferiority and superiority.”

21. When this was said, Subha the student, Todeyya’s son, said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been overthrown, revealing the hidden, showing the way to one who is lost, holding up a lamp in the darkness for those with eyes to see forms.

22. “I go to Master Gotama for refuge, and to the Dhamma and to the Sangha of bhikkhus. From today let Master Gotama accept me as a lay follower who has gone to him for refuge for life.”

 

Ladakh Flood Update and Appeal

Dear friends of the Mahabodhi Int’l Meditation Centre,

This is the greatest human tragedy in the history of Ladakh. The beautiful and peaceful land has been reduced to a dreadful graveyard and ground of debris. The relief committee of Mahabodhi International Meditation Centre under the aegis of its President has committed to extend our helping hand to the most deserving and worst affected families of the recent unprecedented flash flood. The Government of India, State government and other agencies including the army and paramilitary forces, are providing basic requirement in the form of food, clothing, temporary shelter in the form of tents, medicines etc. Immediate needs therefore are taken care of and we now need to focus on the long-term rehabilitation and rebuilding of the displaced families.

As service to the community being one of our important objectives, earlier also we participated in such emergency relief projects and rehabilitation programmes in the Gujarat Earthquake in the year 2001, Kashmir earthquake in the year 2005 and the flood in Ladakh in the year 2006 where we helped with construction of houses and livelihood means in the affected villages. We feel that the most useful and the urgency, is to construct houses or shelter to most affected families prior to the winter sets in. All the relief work will be carried out with consultation of the local government authorities in the areas beyond Mahabodhi. This time also whatever little service we can offer, is our sincere wish.

Besides reconstruction of the affected infrastructure of our own organization, we wish to help other affected areas too. The Old Aged Home, girls hostel, hospital and plantation and agricultural land at the Mahabodhi campus, have been affected for which our Engineers are assessing the damage and preparing an estimate which will be sent to you soon in due course of time.

It would indeed be great virtue and merit if our benevolent well wishers intends to send contributions. Please specify the purpose for which the contribution is made that is either for restoration of MIMC please mention asFlood Relief Project in Mahabodhi or for reconstruction of houses of flood affected areas of Ladakh asFlood Relief Project in Ladakh. Foreign friends may kindly send to our bank account with CITIBANK, New Delhi as follows:

Name of the Bank: CITIBANK, NA,

Account No: 0-412501-004

Beneficiary Name: Mahabodhi International Meditation Centre

Bank address: Jeevan Bharti Building,

124, Connought Circus,

New Delhi- 110 001.

Swift Code - CITIINBX

F.C.R.A. # 152710017

Indian friends may send to our local account as below:

Name of account: Mahabodhi International Meditation Centre

Account Number: 10942164077

Name of the bank: Sate Bank of India

Bank address: State Bank of India,

P.O. Leh, Ladakh (J&K) 194 101

Branch code: 1365

RTGS Code: SBIN0001365

Swift code# : SBININBBA280

I, on behalf of all the staff, members and residents of the old age home, School and hostel for the visually-Impaired children, boys and girls hostels, monastery and nunnery of the Mahabodhi Int’l Meditation Centre and the people of Ladakh and my own behalf, would like to express our heartfelt thanks and gratitude for your generous support at this time of grave crisis and human tragedy.

For pictures of the flood disaster, please visit our website at www.mahabodhi-ladakh.org and for further information kindly contact at gyamsa_retreat@yahoo.com mobile 0091-990 690 20 25 and 0091-94191 78667.

With kind regards,

Yours in the service of humanity,

Bhikkhu Sanghasena

12th Aug 2010

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