The Buddha defines "good and bad" karma

Ven. Nanamoli, Buddha's Words on Karma; WY; Dhr. Seven (ed.), Aloka, Wisdom Quarterly

Karma is a [female camel], so be careful what is willed, said, done (journaliststate.com).

INTRODUCTION

The Brahmins in this sutra are intelligent people, who are asked a question about the cause of rebirth -- why some are reborn in the states of deprivation (in the realm of animals, ghosts, hellions) while others become devas (shining ones, light beings) reborn in various heavenly realms.

• [Brahmins are high caste wealthy people in and around ancient India, the "priestly class" (who in Hinduism can only come from this caste). Their claim to fame is that they uphold the Vedas (Knowledge Books), the Brahmanas in particular. Brahma (the "Supreme") is their God. But the Buddha redefined the term "Brahmin" (a brahmana as distinct from a sramana or wandering ascetic) to refer to those who do acts of merit in this life. Previously it referred to the caste one entered at birth, regardless of one's karma/conduct in this life. The Buddha taught that one's deeds (karma) in this life are more important. He rejected the Vedas as the supreme authority. The Buddha was a Scythian, a "noble warrior" (kshatriya), the top caste above Brahmins.]

The Buddha then defines and analyzes what kind of karma (actions, deeds, conduct) will take one to a low rebirth. Seeing our own behavior, we learn what can be done about it. If one makes any of these Ten Courses of Bad Karma strong in oneself, an unwished for result can be expected in this very life or "on the dissolution of the body after death."

Mirror, Mirror, on the wall

But the Ten Courses of Good Karma are also stated and the reasons they should be strengthened in ourselves. By repeating them frequently, they can become habit and serve a very welcome purpose of becoming the basis of high rebirths and much good fortune in this very life, though guarding against the conceit, "I am good."

The final part of this discourse deals with the aspirations one may have for rebirth at the time of death. One's previous deeds (karma) must, of course, be such as will support such aspirations. A miser might aspire to riches, but stingy, miserly, hoarding karma will lead to poverty.

If a person has kept the lunar observance days (the Eight Precepts of the uposatha or "fasting" days), and the Five Precepts in general, and been generous and honest, this is a passport to various heavenly rebirths (from the lowly devas in the Realm of the Four Great Overseers or Regents of the four cardinal directions up to the Devas that Wield Power over Others' Creations).

Beyond this it is necessary to also be proficient in the meditative absorptions (jhanas) to access realms of rebirth among the brahmas (the divinities, from Great Brahma's Retinue to the Very Fruitful Devas) in accordance with one's level of proficiency with these four meditative states (called form attainments) -- weak, middling, or strong.

For rebirth in the next five brahma-planes, the enlightened state of non-returning is required, while for the last four one must have gained the four formless attainments.

Finally, one may aspire to THE END OF REBIRTH: to full enlightenment and therefore full liberation from all suffering. But, of course, aspiration alone is insufficient. Practice and the resultant insight-wisdom are needed.

The Sutra: The Brahmins of Sala

1. Thus have I heard. On one occasion the Blessed One (the Buddha) was wandering in the country of Kosala with a large community (sangha) of wandering ascetics. He eventually arrived at a Kosalan Brahmin village called Sala.

2. The Brahmin householders of Sala heard: "A wandering ascetic named Gotama (Sanskrit Gautama), it seems, a son of the Scythians who went forth from a Scythian clan, has been wandering in the Kosalan country with a large community of ascetics and has come to Sala.

"Now a good report of Master Gotama has spread to this effect:

"'That Blessed One is such since he is an arhat, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable teacher of persons to be tamed, teacher of devas and humans, liberated (enlightened), and blessed.

"'He describes this world with its shining ones, inimicals, and divinities (devas, maras, and brahmas), this generation with its wandering ascetics and Brahmins, with its rulers and its people, which he has himself realized through direct knowledge.

"'He teaches a Dharma (Doctrine) that is good in the beginning, good in the middle, and good in the end, full of [deep] meaning and [cogent] phrasing; he affirms a spiritual life that is utterly perfect and pure.' Now it is good to see such arhats."

3. The Brahmin householders of Sala went to the Blessed One. Some bowed to the Blessed One and sat down respectfully to one side. Some exchanged greetings with him, and when the courteous and amiable talk was done, sat down to one side. Some raised their hands with palms together in salutation to the Blessed One and sat down to one side. Some announced their names and clans in the Blessed One's presence and sat down to one side. Some kept silent and sat down to one side.

4. When they were seated, they said to the Blessed One: "Master Gotama, what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in a hell?

"And what is the reason, what is the condition, why some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in a heavenly world?"

5. "Householders, it is by reason of karma (deeds) not in accordance with the Dharma, by reason of unskillful conduct, that beings here on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in a hell.

"In contrast, it is by reason of karma in accordance with the Dharma, by reason of skillful conduct, that some beings here on the dissolution of the body, after death, reappear in a happy destination, even in a heavenly world."

Explanation

6. "We do not understand the meaning of this utterance of Master Gotama's spoken in brief without yet expounding the detailed meaning. It would be good if Master Gotama taught us the Dharma so that we might understand the detailed meaning of his utterance spoken in brief."

"Then, householders, listen and heed well what I shall say."

"Yes, venerable sir," they replied, and the Blessed One said:

THE TEN COURSES OF UNSKILLFUL (BAD) KARMA

I didn't think/say/do nuthin

7. "Householders, there are:

• three (3) kinds of bodily karma, unskillful conduct, not in accordance with the Dharma.

"There are:

• four (4) kinds of verbal karma, unskillful conduct, not in accordance with the Dharma.

"There are:

• three (3) kinds of mental karma, unskillful conduct, not in accordance with the Dharma.

8. "How? Here someone is a killer of living beings: one is murderous, bloody-handed, given to blows and violence, and is merciless to all kinds of living beings.

"One is a taker of what is not given: one takes as a thief another's possessions and property in village or forest.

Sexual misconduct defined

C'mon, let's just have sex. Who cares?

One is given to sexual misconduct, misconduct with regard to sexual desires: one has sex (intercourse) with persons protected by:

1. mother
2. father
3. parents (mother and father)
4. brother
5. sister
6. relatives
7. as have a spouse
8. as entail a penalty
9. with those who are [promised in marriage] and/or
10. engaged with a token (e.g., garland) of betrothal.

"That is how there are three kinds of bodily conduct not in accordance with the Dhamma, unskillful conduct.
 
Verbal karma

Mouth correcter: Was it something I said? That's not what I meant, but it was when I said it.

.

9. "How are there four kinds of verbal karma, unskillful conduct, not in accordance with the Dharma?

"Here someone speaks falsehood (bears false witness): when summoned to a court, or to a meeting, or to one's relatives' presence, or to a guild, or to the royal family's presence, and is questioned as a witness, 'So, good person, tell what you know,' then, not knowing, one says 'I know,' or knowing, one says 'I do not know,' not seeing, one says 'I see,' or seeing, one says 'I do not see.' In full awareness one speaks falsehood for one's own ends or for another's ends or for some trifling worldly end.

"One speaks maliciously (divisively): one is a repeater elsewhere of what is heard here for the purpose of causing division from these, or one is a repeater to these of what is heard elsewhere for the purpose of causing division from those, and one is thus a divider of the united, a creator of divisions, who enjoys discord, rejoices in discord, delights in discord, one is a speaker of words that create discord.

"One speaks harshly: one utters such words as are rough, hard, hurtful to others, censuring others, bordering on anger and unconducive to concentration.

"One gossips (idle chatter): as one who tells that which is unseasonable (spoken at an inappropriate or inopportune time), that which is not fact (true), that which is not good, that which is not the Dharma, that which is not the Discipline, and one speaks out of season speech not worth hearing, which is unreasoned, impertinent, and unconnected with good.

"That is how there are four kinds of verbal karma, unskillful conduct, not in accordance with the Dharma.

Mental karma

"Mind" is not in the head but in the heart.

10. "How are there three kinds of mental karma, unskillful conduct, not in accordance with the Dharma?

"Here someone is covetous: one is a coveter of another's possessions and property: 'Oh, that what is another's were mine!' Or one has a mind of ill-will, with the intention of a mind affected by hate: 'May these beings be slain and slaughtered, may they be cut off, perish, be annihilated!'

"Or one has wrong view, distorted understanding: 'There is nothing [to come of what is] given, nothing offered, nothing sacrificed, no fruit and ripening of good and bad karma (deeds), no this world, no other world, no [special significance in what is given to] mother, no father, no spontaneously (reborn) beings,*

• [*Note 1: beings who appear due only to the force of past deeds (karma) -- without intervention of parents -- in some states of rebirth: all devas (light beings) and brahmas (divinities), ghosts (pretas), inhabitants of the hells (narakas). See Maha Sihanada Sutra (MN 12).]

"no good and virtuous wandering ascetics and Brahmins who, having themselves realized by direct knowledge, declare this world and the other world.'**

• [**2: For an explanation of these views held by other wandering ascetic teachers in the Buddha's time, which were a rejection of all moral values, see Ledi Sayadaw's The Eightfold Path and Its Factors Explained (Wheel #245/247, bps.lk).]

"That is how there are three kinds of mental karma, unskillful conduct, not in accordance with the Dharma.

"So, householders, it is by reason of karma, not in accordance with the Dharma, by reason of unskillful conduct, that some beings here, on the dissolution of the body, after death, reappear in states of deprivation, in an unhappy destination, in perdition, even in hells.

Ten Courses of Skillful (Good) Karma

If I were ever mindful, I would do good.

11. "Householders, there are three kinds of bodily karma, skillful conduct, in accordance with the Dharma.

"There are four kinds of verbal karma, skillful conduct, in accordance with the Dharma.

"There are three kinds of mental karma, skillful conduct, in accordance with the Dharma.

12. "How are there three kinds of bodily karma, skillful conduct, in accordance with the Dharma?

"Here someone, abandoning the killing of living beings, becomes one who abstains from taking life; with rod and weapon laid aside, gentle and kindly, one abides compassionate toward all living beings.

"Abandoning the taking of what is not given, one becomes one who abstains from taking what is not given; one does not take as a thief another's possessions and property in village or forest.

"Abandoning misconduct with regard to sexual desires, one becomes one who abstains from sexual misconduct: one abstains from sex (intercourse) with persons protected by mother, father, parents (father and mother), brother, sister, relatives, as have a spouse, as entail a penalty, those who [promised in marriage], and/or are engaged with a token (e.g., a garland) of betrothal.

"That is how there are three kinds of bodily karma, skillful conduct, in accordance with the Dharma.

13. "How are there four of verbal karma, skillful conduct, in accordance with the Dharma?

"Here someone, abandoning false speech, becomes one who abstains from false speech: when summoned to a court or to a meeting or to one's relatives' presence or to a guild or to the royal family's presence, and questioned as a witness, 'So, good person, tell what you know,' not knowing, one says 'I do not know,' or knowing, one says 'I know,' not seeing one says 'I do not see,' or seeing, one says 'I see.' One does not in full awareness speak falsehood for one's own ends or for another's ends or for some trifling worldly end.

"Abandoning malicious (divisive) speech, one becomes one who abstains from malicious speech: as one who is neither a repeater elsewhere of what is heard here for the purpose of causing division from these, nor a repeater to these of what is heard elsewhere for the purpose of causing division from those, who is thus a reuniter of the divided, a promoter of friendships, enjoying concord, rejoicing in concord, delighting in concord, one becomes a speaker of words that promote concord.

"Abandoning harsh speech, one becomes one who abstains from harsh speech: one becomes a speaker of such words as are innocent, pleasing to the ear and lovable, as go straight to the heart, are civil, desired by many and dear to many.

"Abandoning gossip (idle chatter), one becomes one who abstains from gossip: as one who tells that which is seasonable (appropriate and opportune), that which is factual (true), that which is good, that which is the Dharma, that which is the Discipline, one speaks in season speech worth hearing, which is reasoned, definite and connected with good. That is how there are four kinds of verbal karma, skillful conduct, in accordance with the Dharma.

14. "How are there three kinds of mental karma, skillful conduct, in accordance with the Dharma?

"Here someone is not covetous: one is not a coveter of another's possessions and property: 'Oh, that what is another's were mine!' One has no mind of ill-will [but rather one of metta, goodwill], with the intention of a mind unaffected by hate: 'May these beings be free from enmity, affliction, and anxiety, may they live happily!'

"One has right view, undistorted understanding: 'There is [a result of] what is given and what is offered and what is sacrificed, and there is fruit and ripening of good and bad deeds, and there is this world and the other world and [special significance to what is done to] mother and father, and [there really are] spontaneously (reborn) beings, and good and virtuous wandering ascetics and Brahmins who, having themselves realized by direct knowledge, declare this world and the other world.'

"That is how there are three kinds of mental karma, skillful conduct, in accordance with the Dharma.

"So, householders, it is by reason of karma in accordance with the Dharma, by reason of skillful conduct, that some beings here, on the dissolution of the body, after death, reappear in a happy destination, even in the heavenly world.

The fruits of good karma

The countless worlds of the 31 Planes of Rebirth

15. "If a householder who observes karma (deeds), skillful conduct, in accordance with the Dharma should wish: 'Oh, that on the dissolution of the body, after death, I might reappear in the company of the warrior-nobles of great property!' it is possible that on the dissolution of the body, after death, one may do so. Why is that? It is because one observes karma that is in accordance with the Dharma, skillful conduct.

16. "If a householder who observes karma is accordance with the Dharma, skillful conduct, should wish: 'Oh, that on the dissolution of the body, after death, I might reappear in the company of the Brahmins of great property!' it is possible...

17. "If a householder who observes karma in accordance with the Dharma...' I might reappear in the company of householders of great property!' it is possible...

18. "If a householder who observes karma in accordance with the Dharma, skillful conduct, should wish: 'Oh, that on the dissolution of the body, after death, I might reappear in the company of the shining ones (devas) of the Four Great Sky Kings!' it is possible that on the dissolution of the body, after death, one may do so. Why is that? It is because one observes karma in accordance with the Dharma, skillful conduct.

19. "...of the shining ones of the Realm of the Thirty-Three...***

• [***3: The rendering of the various devas' names on the various "heavenly" planes of existence are based on the Commentary to the Hadaya-vibhanga (in the Vibhanga, second book of the Abhidhamma: See The Book of Analysis, P.T.S. Translation Series).]

20. "...of the shining ones who have Gone to Bliss...

21. "...of the Contented shining ones...

22. "...of the shining ones who Delight in Creating...

23. "...of the shining ones who Wield Power over others' Creations...

24. "...of shining ones of Brahma's Retinue...

25. "...of the Radiant shining ones...

26. "...of the shining ones of Limited Radiance...

27. "...of the shining ones of Measureless Radiance...

28. "...of the shining ones of Streaming Radiance...

29. "...of the Glorious shining ones...

30. "...of the shining ones of Limited Glory...

31. "...of the shining ones of Measureless Glory...

32. "...of the shining ones of Refulgent Glory...

33. "...of the Very Fruitful shining ones...

34. "...of the shining ones Bathed in their own Prosperity...

35. "...of the Untormenting shining ones...

36. "...of the Fair-to-see shining ones...

37. "...of the Fair-seeing shining ones...

38. "...of the shining ones who are Junior to None...

• [The following four planes comrpise the Formless Sphere, arupa loka.]

39. "...of the shining ones of the base consisting of boundless space...

40. "...of the shining ones of the base consisting of boundless consciousness...

41. "...of the shining ones of the base consisting of nothingness...

42. "If a householder who behaves in accordance with the Dharma, in skillful conduct, should wish: 'Oh, that on the dissolution of the body, after death, I might reappear in the company of the devas of the base consisting of neither-perception-nor-non-perception!' it is possible that, on the dissolution of the body, after death, one may do so. Why is that? It is because one behaves in accordance with the Dharma, in skillful conduct.

43. "If a householder who behaves in accordance with the Dharma, in skillful conduct, should wish: 'Oh, that by realization myself with direct knowledge, I may here and now enter upon and abide in the deliverance of the heart and the deliverance by wisdom that are taint-free with the exhaustion of taints!' it is possible that, by realization oneself with direct knowledge, one may here and now enter upon and abide in the deliverance of the heart and the deliverance by wisdom that are taint-free with the exhaustion of taints. Why is that? It is because one bheaves in accordance with the Dharma, in skillful conduct."

44. When this was said, the Brahmin householders of Sala said to the Blessed One:

"Magnificent, Master Gotama, magnificent! The Dharma 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 were lost, holding up a lamp in the darkness for those with eyes to see things [as they really are].

45. "We go to Master Gotama for guidance, and to the Dharma, and to the Community [of enlightened followers of the Dharma]. From today let Master Gotama accept us as followers who have gone to him for guidance for life."