YOU WILL REAP WHAT YOU SOW “Part-1” ( November )

Buddhism acknowledges the concept of Karma, but it does not adhere to the belief in Karmavāda, as seen in other religions. The understanding of Karma in Buddhism is unique and is approached from psychological, ethical, and sociological perspectives. Unlike religions based on a divine creation, Buddhism emphasizes personal responsibility for the consequences of one’s actions. It is essential to understand that in Buddhism, the Dhamma suggests there is no permanent entity that performs Karma nor any individual who faces punishment for it. This raises the question: if there is no one to perform Karma and no one to bear its consequences, why do we still engage in good and meritorious actions? However, one who truly understands the Dhamma will not question this, as they recognize the deeper purpose behind these actions. Buddhism distinguishes between two truths: Sammuthi Sathya (conventional truth) and Paramārtha Sathya (ultimate truth). Paramārtha Sathya refers to the nature of existence as explained through the five aggregates (Skandhas), elements (Dhātus), and sense bases (Ayatanas), which do not contain an eternal self (Atman). The Voharika discourses (conventional teachings) in Buddhism explicitly acknowledge the existence of a person. Therefore, it is essential to interpret Paramartha Sathya (ultimate truth) in relation to Sammuthi Sathya (conventional truth). While Paramartha Sathya reveals the ultimate nature of reality showing that existence is a combination of the five aggregates (Skandha), elements (Dātu), and sense bases (Ayathana), Sammuthi Sathya provides the practical framework for understanding how Karma and its consequences function in daily life. Without acknowledging the concept of a “person” in the conventional sense, it becomes impossible to discuss Karma and its repercussions meaningfully. It would be inaccurate to claim that the five aggregates, as separated entities, perform good deeds or sinful actions according to Paramartha Sathya. The aggregates themselves, when isolated, lack the capacity for intention or moral responsibility. Instead, Buddhism explains that what we conventionally refer to as a “person” is merely a temporary and interdependent combination of these aggregates, void of a permanent self (Atma). The core teaching of Buddhism, therefore, lies in rejecting Atmavāda (the belief in an eternal, unchanging self) while affirming that the interplay of the aggregates gives rise to the experience of a person.

Before delving into Paramartha Sathya (ultimate truth), it is essential to first understand reality through the lens of Sammuthi Sathya (conventional truth). Until one fully comprehends the Paramartha Dhamma, individuals continue to engage in both meritorious and sinful actions. The Buddha elucidates how a person performs such acts within the framework of conventional understanding. Religions that adhere to Uccedavāda (annihilationism) teach that the destruction of living beings is absolute and final. However, Buddhism, while rejecting the notion of a permanent self (Atma), does not deny the existence of living beings in a conventional sense. According to the Dhamma, living beings are subject to the cycle of Samsara, being reborn repeatedly due to their accumulated Karma. The ultimate cessation of this cycle, Nirvana, marks the end of Samsara. Thus, the existence of Samsara necessitates the concept of Nirvana. It is through understanding this duality, the conventional truth of living beings and the ultimate truth of non-self, that one progresses towards liberation from the cycle of birth and death.

The Buddha taught that Samsara, the cycle of birth and death, is without a discernible beginning or end. Bodhisattvas, in their aspiration for Buddhahood, have lived through countless lifetimes, numbering in the millions and billions, enduring the cycle of samsāra. A living being, as understood in Buddhism, is constituted by the Skandhas (aggregates), Dhatus (elements), and Ayatanas (sense bases). Each living being transitions from a previous life into this one and moves onward to future existences. This continual journey is explained through the dwadasakara hetu pala dhamma (the twelve links of dependent origination).

The primary driving force behind this cycle of samsara is Karma. In the Cula Kamma Vibhanga Sutta, the Buddha explains:

“kammassakā mānava sattā, kammadāyāda, kammayoni, kammabandu, kammapatisaranā, kammam satte vibajati yadidan, hīnappanitatayati”

This means:

Beings are the owners of their actions (Kammassakā).

They inherit Karma (Kammadāyādā).

Karma is their origin (Kammayoni).

Karma is their relative (Kammabandu).

Karma is their refuge (Kammapatisaranā).

Karma is the force that determines their status, whether lowly or exalted.

Ven. Elikewela Seelananda Thero

© Satipatthana Magazine