Law of Kamma

The world has always been chaotic, even at the international level. There really has never been peace. Problems are a part of the world. Currently, conflicts are everywhere; this is normal. There are conflicts among politicians, government officials, teachers, police forces, and even monks; this is normal. When you hear the news, take care of your mind well; a bias will arise. If you take sides, you may feel unhappy when some news of the opposite side emerges. If you prefer someone, when that person faces difficulties, you feel displeased. You don’t like hearing such news. Your mind gets perturbed constantly. This is the way of the world. It has never been still or truly peaceful.

If hostile groups of monks are invited to a ceremony to eat and chant blessings, a fistfight might break out. Don’t let such news disturb you. In the past, I worked in intelligence, where the daily chaos of the news affected my mind. So, I practiced by observing my own mind. If your mind still wavers, it means you’re not yet skilled enough. This is not about judging others, but it’s about yourself. If you’re sufficiently skilled, your mind won’t waver in response to any contact. Dhamma protects those who practice it. If you have Dhamma, you won’t suffer; your mind won’t swing up and down. It will remain at ease.

Dhamma protects those who practice it

If hearing about someone’s wrongdoing fills you with hatred, that doesn’t make you a good person either. When you see someone doing good and feel genuinely happy for them, it is called Mudita—rejoicing in others’ goodness. This means you are good too. If you see a good person and you dislike them, your mind becomes unwholesome. If you go further and harm them, your mind becomes tainted. Kamma will catch up with you. Harming good people brings swift consequences from Kamma. When you see someone doing bad things, don’t hate them. It’s not your duty to judge anyone—Kamma will take care of that. But Kamma isn’t a simple cause-and-effect where bad deeds immediately bring bad results. Some wrongdoers don’t seem to face consequences right away because they aren’t 100% evil. They still have good Kamma bearing fruit. Their bad Kamma will ripen when the time comes. I unshakably believe in the law of Kamma.

In the past, when I visited my teachers, I sometimes heard their life stories. As young monks, some of them were bullied; some even faced severe harassment. For example, have you heard of Luangpu Sam? Luangpu Sam Akin-jano from Surin was a student of Luangpu Dune and Luangpu Mun. When he first began teaching, the local monks didn’t like it. They feared that a well-practiced monk settling in their area might draw followers and offerings away from them. People might turn to respect him instead of them. So, they tried various ways to bully him.

One night, as he was meditating in his abode, his mind became deeply absorbed, completely unaware of the external world. When he emerged from Samadhi in the morning, he found himself lying on the ground. Surprised, he wondered why he was there. It turned out that during the night, some intruders had broken in and brutally attacked him, and his head was wounded. His small wooden abode had also been destroyed, collapsing on top of him. Their intention was to kill him. When he came out of Samadhi, he realized he was injured. But he did not hold any grudge against those people. After a while, when their past merits had been exhausted, they all perished in rapid succession.

When Luangpu Tade first went to the South, people tried to bully him by putting dirty stuff wrapped in banana leaves into his alms bowl. When he returned to the temple, he simply told his students to remove the stuff wrapped in banana leaves and ate his meal as usual. Those who behaved that way did not prosper and eventually faced difficulties. So, there’s no need to hate anyone. If you see someone doing wrong and you become angry or hateful, your mind becomes tainted. Just keep practicing Dhamma. If others act badly, let them be—just don’t be bad yourself. Keep this principle in mind. Almost every great teacher has faced such challenges. They all have to pass the trials set by Mara.

I experienced something similar about 10 years ago. Out of nowhere, a group—both monks and laypeople—conspired to attack me. In the end, none of them prospered. Some ended up in prison, while others had their reputations ruined. Kamma truly belongs to each individual. We don’t need to take action—just continue practicing generosity, observing the moral precepts, and cultivating mindfulness. If you believe in Kamma, there’s no need for anger or hatred toward anyone.

The topic of Kamma is difficult. Only the Buddha has a complete understanding of it. Kamma is one of the things classified as “Acinteyya” (incomprehensible through thoughts). Another Acinteyya is the wisdom of a Buddha. Acinteyya means it is beyond ordinary thinking and reasoning. Another example of Acinteyya is the abilities of those who attain deep meditative absorption (Jhana). We cannot directly see or know how Kamma operates and gives results. Later Buddhist texts have tried to explain it, but the workings of Kamma are beyond full explanation. Some teachings categorize Kamma into three major groups, with each group divided into four types, making a total of twelve types of Kamma. You can google for more details.

One classification of Kamma is when they give results. Some Kamma give immediate results. Some give results in the next life, and some give results even later. Once some Kamma has yielded its results, it ceases to produce further effects. Kamma can also be classified by their functions. One type, called Janaka-Kamma, determines our birth—whether good or bad. The result depends on the strength of good or bad Kamma from past actions. Additionally, some Kamma strengthen Janaka-Kamma, making its influence more pronounced.

If someone is born into unfavorable conditions, like being born into a poor family, and commits Kamma that further supports poverty—such as gambling or being lazy—the new actions, too, are Kamma. Conversely, if we have done good deeds and our Kamma supports our goodness, we will continue to improve. For us, we must recognize that we have good Janaka-Kamma. We were born without mental or physical disabilities—we are capable individuals. We have confidence in Buddhism and actively seek to listen to the Dhamma. From birth, we have a good foundation in our hearts, an interest in learning and practicing. We also have supportive conditions: we engage in study and practice. This strengthens the power of our good Kamma.

Another type of Kamma significantly diminishes Janaka-Kamma. If you have unwholesome Kamma and are born into poverty, but you strive to make a living, associate with good people, live within your means, and save money, this new Kamma will weaken the influence of the old Kamma that caused poverty. Kamma has many functions, and some Kamma may cease to be active. Observe carefully—the guideline doesn’t always provide a clear explanation for everything. It doesn’t answer the question of which specific past Kamma caused your current problems. No one can give a definite answer, though people try. This kind of explanation is not found in the Tipitaka. Later generations of monks attempted to clarify how Kamma works and which Kamma have strong effects.

Anantariya-Kamma (grave karmic actions) have strong consequences. If you commit Anantariya-Kamma, you will experience its effects very quickly. There are both good and bad Anantariya-Kamma. On the good side, if you attain Jhana (absorption) and die while still in that state, you will be reborn in the Brahma world. There is no other possible destination. On the bad side, committing Anantariya-Kamma such as killing one’s own parent leads to immediate and severe consequences. Today, harming the Buddha is no longer possible. As laypeople, we also cannot directly cause schism in the Sangha, but at most, we can incite division among monks. Only monks themselves have the power to actually cause a schism in the Sangha.

So, as laypeople, the only way we could commit an Anantariya-Kamma (grave act) is by killing our own father or mother. If our parents have already passed, then we can no longer commit such a grave Kamma on the negative side. On the positive side, though, we can still perform Anantariya-Kamma, such as attaining deep states of concentration (Jhana). When Kamma produces results, the strongest Kamma, such as Anantariya-Kamma, gives results first. There is an order in which Kamma ripens. Minor Kamma, acts of little intention, or those with a weak motivation will not bear fruit if there is a stronger Kamma taking precedence.

Kamma is the principle of cause and effect

After hearing this, it’s possible that you still don’t know what past actions caused your current problems. Remember that only the Buddha knows this with certainty. Others can only speculate or assume. Nowadays, many people claim to know someone’s past i and suggest ways to “fix” it. But Buddhism does not teach about fixing Kamma. Instead, when past Kamma brings difficulties, you should keep doing good to weaken the influence of bad Kamma. That’s all you can do. Since you don’t truly know Kamma, just set it aside.

Kamma is the principle of cause and effect. If you create a certain cause, you will receive a corresponding effect. If you create a different cause, the effect will be different as well. It is all about cause and effect. The Buddha’s teachings are entirely based on this principle. There is nothing vague or unverifiable. That is why his teachings revolve around cause and effect.

When Tanha (craving) arises, suffering must follow. No one can deny this. Some people may feel that they don’t suffer when they crave something. They say that when they get what they crave, they feel happy. But this contradicts the Buddha’s teachings. If you practice, you’ll see that at the moment cravings arise, the mind becomes restless. So, Tanha (craving) gives rise to Bhava (becoming or existence). Bhava is the struggle of the mind. The moment struggling arises, suffering also arises. No one can argue against this truth. So, if you create the cause, which is craving, the result will be suffering.

If you cultivate the Noble Eightfold Path, which can be summarized as morality (Sila), stability (Samadhi), and wisdom (Panna), the result is freedom from suffering and the cessation of suffering. There are two levels: the initial level is freedom from suffering, and the final level is the cessation of suffering. What is suffering? The five aggregates (Khandha) are suffering. When one attains Arahantship, one is free from suffering because the mind is liberated from the five aggregates. One continues to live until the time of death, when the five aggregates disintegrate—this is the complete cessation of suffering. If you cultivate the causes—morality, stability, and wisdom—the Noble Eightfold Path—the result will be freedom from suffering and the cessation of suffering. No one can dispute this truth either. With careful observation, you will see that we do not have a clear understanding of the law of i, especially regarding when Kamma will bear fruit. But, we can observe ourselves and see that causes lead to results—certain causes lead to certain effects. By observing ourselves, we will eventually have full confidence in the law of Kamma.

When you feel anger toward someone, that anger is a Manokamma (mental action). Does it have any effect? Yes, the anger in our mind is unwholesome (Akusala) and results in immediate unhappiness. This suffering arises instantly without delay. So, the moment the mind harbors anger or thoughts of ill-will, it becomes unwholesome, and we experience unhappiness immediately. In the past, I used to be quick-tempered and easily irritated. Observing this, I realized that whenever anger or irritation arose, the first person to suffer was myself. If we commit mental action that’s driven by anger, we receive its effects—our mind becomes unhappy and clouded.

When intense lust arises, observe what happens after it is satisfied. You may feel momentarily comfortable or pleased, but the mind weakens—it loses strength and stability. As a coarse example, sleeping with your spouse, which is not misconduct, can still leave the mind weakened afterward. While there may be temporary pleasure, the mind later becomes sluggish and dull. Similarly, when the mind is overwhelmed by restlessness, it engages in unwholesome mental activity. Afterward, you’ll notice that the mind feels deflated and dull. Recognizing this pattern allows you to see how being overcome by Uddhacca (restlessness) leads to Cuḷa-Sotapanna (sluggishness and dullness).

By observing your own mind regularly, you will understand that if you commit certain actions, specific consequences will follow. This applies even to mental actions. For example, if you harshly insult someone, not only does your mind become clouded, but the other person becomes angry, vengeful, and wants to retaliate. You never know when they will strike back. Small matters like this have consequences—such as being sued or facing other troubles. Physical actions, like hitting or killing others, harden your mind even more. You don’t even need to harm humans. I’ve seen people harm dogs or cats for no reason; the animals did nothing wrong.

When I was living in Kanchanaburi, there was a man who lived next to the temple. His boss brought a dog for him to care for, but he was very cruel. Whenever the dogs saw him, it would collapse to the ground and play dead out of fear, as it was constantly mistreated. Observing his mind, you’d see that he was never truly happy. His mind was coarse and hardened. Once, he had a wife, but word got out that he might have even shot his wife dead. A mind that has committed acts of taking life finds it easy to repeat such actions. This is the result of his own harmful actions, which is observable. When we commit wrongdoing, at first it may feel forced, but over time it becomes easier and easier as the mind grows accustomed to it. This is how our mind deteriorates through our own misdeeds—whether by body, speech, or mind. This is the result of Kamma. Whatever actions we accumulate in a certain direction, we will inevitably head further in that same direction.

If you see something repeatedly and commit mental actions (Manokamma), you’ll notice that mental actions lead to good results. Good mental actions lead to good results. When you think of your teacher, your mind becomes calm and happy, and Samadhi (stability) arises. Or when you are near your teacher, your mind becomes strong, and stability arises easily. Everything is based on causes and effects. If you keep observing, you’ll realize that all results come from causes. Where do you observe? You observe within your own mind. Then, you’ll understand the law of Kamma. You won’t need to sit and wonder when you get harmed after you hit someone today. You’ll already see that you’re experiencing suffering and punishment because of unwholesome actions. When you commit such actions, it’s like falling into hell immediately—you don’t have to wait.

A well-trained mind brings happiness

So, don’t worry about the future. If something comes your way, you must face it—it’s unavoidable. Focus on doing as much good deed as you can. The more good deed you do, the greater its impact. If you attain the first stage of enlightenment, you will be free from rebirth in the lower realms. If you can perceive physical and mental phenomena as not-self, seeing them arise and cease continuously, this is not yet enlightenment. The scriptures, though, state that seeing this can prevent rebirth in the lower realms for one lifetime. At the time of death, if you are seriously ill, you may see the body suffering as it lies there, while pain is simply another phenomenon arising within it. You see that this pain cannot be avoided or removed. At this stage, thought is still involved in the practice. This state is called Cuḷa-Sotapanna (a lesser stream-enterer)—something commendable but not yet true Sotapanna (stream-entry).

At the moment of death, observe the body lying down. See pain as one thing, the body as another, the mind resisting illness as another, and the mind clinging to loved ones, home, and possessions as yet another. With mindfulness, you will see these clearly. Remind yourself: “Oh, possessions, family, spouse, and children—now they are mine, but soon they will no longer belong to me.” Especially with possessions, soon they will no longer be yours. Train yourself to see that everything follows the Tilakkhana (three characteristics). Though there may still be some thinking involved, keep teaching yourself in this way.

According to the scriptures, you will be free from rebirth in the lower realms for one lifetime. If you die in that state, you will be reborn in a good realm. But future rebirths in good realms are not guaranteed. This differs from a Sotapanna, who has attained the first stage of the Noble Path (Ariya-Magga) and Fruition (Ariya-Phala). If you have not yet attained this but can separate the aggregates (Khandha) and see them as subjecting to the three characteristics—Anicca, Dukkha, and Anatta (impermanence, compelled to change, and non-self)—this state is called Cula-Sotapanna (lesser stream-entry). If you die with the mind in this state, you will be reborn in a good realm.

So, you must practice. The mind is quick, hard to maintain, and rapidly moves around. But even though it is hard to maintain, training to protect it can bring happiness — in the present, the future, and in lifetimes to come. So, strive to have Dhamma. Guard your mind with mindfulness by being mindful of what arises. When unwholesomeness arises, be mindful. When wholesomeness arises, be mindful. If unwholesomeness arises and you dislike it, be mindful. If wholesomeness arises and you like it, be mindful. After becoming mindful of likes and dislikes, the mind will become impartial, simply observing everything as they arise and pass away.

When you recognize the root causes, you will see mindfulness protecting the mind. A well-trained mind brings happiness and won’t go astray into unwholesome paths. This is when the Dhamma safeguards us. If you practice Dhamma adequately, cultivating wholesome actions, the results will be wholesome. “Dhammo Ha-ve Rakkhati Dhammacārī”—Dhamma protects those who practice Dhamma. Use mindfulness to observe your own mind and you’ll practice well. If you cannot maintain mindfulness well, your practice will be inconsistent. For example, some people cannot observe their mind; when anger arises, they may already be raising their fist to hit someone. Even though they uphold moral precepts and refrain from physical violence, the intention to harm has already occurred in their mind. This is called mental action, which has consequences even if it is not carried out physically.

Once, there was a debate regarding which among bodily actions (Kayakamma), verbal actions (Vacikamma), and mental actions (Manokamma) caused the most severe consequences. A non-Buddhist scholar debated with the Buddha on this topic and claimed that bodily actions (Kayakamma) have the greatest impact. He used the term “bodily punishment” (Kayadanda) to assert that physical wrongdoing carries significant consequences. For example, merely thinking about killing someone doesn’t bring legal repercussions, but acting to take someone’s life is punished by law.

He says that bodily misconduct or physical actions have the most severe consequences. Verbal misconduct, like insulting someone, might lead to fines or accusations of slander, but the effects are less severe—not leading to imprisonment. Mental misconduct, on the other hand, is unseen and unknown to others, so it doesn’t appear to have any consequences.

The Buddha disagreed. In his view, mental actions (Manokamma) hold the most significant influence among all actions (Kamma). Verbal (Vacikamma) and bodily (Kayakamma) actions are consequences of mental actions. Mental actions (Manokamma) are committed first before bodily and verbal actions follow. So, the root cause is the mind. So, protecting and cultivating the mind brings peace and well-being. A wholesome mind, filled with Kusala (wholesome qualities) and merit (Punna), brings happiness. By maintaining mindfulness (Sati) to protect the mind, peace follows. This is how Dhamma offers protection.

So, when the mind encounters unpleasant news or feelings, like anger toward a politician or a monk, while wishing them ill-will, look inward. Observe your own mind. Is it wholesome or unwholesome? If it’s truly wholesome, it wouldn’t meddle with others but instead deal with itself, which is already difficult enough. Meddling in others’ minds is hectic and pointless. Each person follows their own path, but remember, all actions have consequences. Over time, you’ll come to know and see this clearly.

Devadatta’s bad Kamma took a long time to bear full results. He lived to an old age, having committed unwholesome deeds since the early Buddhist era, yet the most severe consequences, such as being swallowed by the earth, only occurred later in the Buddha’s lifetime. This is because he also had good Kamma. Although he is now in Pacceka-Buddha  Hell, he will eventually be reborn many more times. One day, he will become a Pacceka-Buddha (individual Buddha), a level even higher than Sariputta and Moggallana. This is because no one commits only bad deeds; everyone has both good and bad Kamma. So, don’t question why evil people seem to endure for so long. They have done good deeds as well. Don’t hate them—Kamma will ensure they face the consequences of their actions. The law of Kamma is about causes and results.

So, be mindful to protect your mind. This is creating good causes, and the results will also be good. Your mind will be good, your speech will be good, and your bodily actions will be good. Dhamma protects those who practice it, making you a good person, not an evil one. In the future, as your goodness becomes stronger, it will outpace bad results. Have you ever heard the story of the Venerable Angulimala? I used to ask, “Who knows the Venerable Angulimala?” and everyone in the room would raise their hand. Then I would say, “But I don’t even know him. Did we live in the same era or not? Or were we born in the same era but in different cities and never met?” We only know his story. Angulimala killed 1,000 people—a great number. Yet, after listening to the Dhamma from the Buddha for only a short time, he was able to attain Arahantship.

This is because of the good deeds he accumulated. His bad deeds arose from his delusion of befriending bad people—associating with an evil teacher. He learned various skills from an envious and suspicious teacher who feared that he might surpass him or have improper relationships with his wife. The teacher, being paranoid and distrustful, plotted to eliminate him. He instructed him to kill others, promising to teach him ultimate lessons in return, intending that he would eventually be killed by others. Yet, due to his cleverness and skill, he managed to survive. He was adept at attacking, dodging, and escaping; this wasn’t a miracle—it was due to his intelligence. But when he encountered the Buddha, just a slight nudge from the Buddha made him lay down his weapons and devote himself to practice.

When going for alms, people saw him and were filled with anger and resentment. They threw stones and wooden sticks at him and chased him away, beating him. This was the result of past Kamma—he had killed their relatives before. He returned to the Buddha with a head injury. The Buddha told him, “This is good. It’s better than suffering in hell for a very long time. This is only a small result of your past actions.” He accepted it, continued practicing, and attained Arahantship. Even after becoming an Arahant, people still attacked him for some time, but eventually, they recognized his virtues and turned to respect him.

So, no one is absolutely good or absolutely bad. You can observe yourself—are you 100% good? No, you have both good and bad qualities. When you recognize your flaws, don’t give in to the bad side. Practice mindfulness, Samadhi (stability and concentration), and wisdom to strengthen wholesome qualities. As they grow stronger, the influence of unwholesome actions will lessen and eventually become insignificant. Take the story of Venerable Angulimala as an example. Instead of suffering in hell for an immeasurable length of time, he attained Arahantship and was no longer bound to hell. Upon his death, even the remaining Kamma had no chance to bear fruit because he no longer had the aggregates to receive its effects. Both good and bad Kamma became null and void.

The 4 kinds of Clinging

So, develop Dhamma by being mindful. Mindfulness will keep your mind in a good state. Over time, you will believe in Kamma and its results. You won’t hold anger or hatred toward anyone. If someone harms you, that’s their own Kamma. If you suffer harm, that’s the result of your past Kamma. If they harm you now, that’s the new Kamma they are creating. Think this way and accept reality—don’t get angry or vengeful. These days, people are constantly provoked and manipulated into hatred and resentment. Just being on different sides is enough for people to want to kill each other. See how chaotic it is? So many conflicts, so many end up in jail because their minds are stirred up with hatred. Practice. When the mind sees the truth of the world, attachment will loosen. The mind will gradually experience greater happiness and peace.

What do we cling to? The Buddha taught the monks about: Kamupadana – Clinging to sensual pleasures. Ditthupadana – Clinging to views or opinions. Attavadupadana – Clinging to the belief in a real self. Silabbatupadana – Clinging to rules and rituals – He would teach monks this way. But when teaching laypeople today, the content remains the same, but the approach is slightly adjusted to be more understandable for them.

What do you cling to first? You cling to benefits. You cling to comfort and happiness. What do you cling to? You cling to views—you cling to your own thoughts and opinions. You cling to doctrines and ideologies. If people have different ideologies, they feel the need to destroy each other, unable to coexist. Similarly, if different people’s benefits are conflicting, people cannot stay together because of their attachment to benefits.

The attachment to self-view—do you feel that you exist? Then, you take yourself as the center of the universe. Everyone does that. We put ourselves at the center and judge others based on ourselves—this person is wrong, that person is wrong. In the past, there were attempts to force monks to disrobe, such as the attempt to defrock Luang Pu Saeng. This was a judgment made by people who had no authority to judge.

If you see a monk behaving badly, you must report it. If a monk breaks the law, file a police report. If a monk violates the Dhamma-Vinaya, inform the National Office of Buddhism. If they fail to act, there is a system in place—you can take it to court, such as the Administrative Court or another relevant court. Doing this is the right course of action. But if you judge others based on yourself, assuming you are right and others are wrong, that means you are clinging to your own views. Another form of attachment is holding onto rules, traditions, and ways of living, believing that your way is the best and others’ ways are inferior. This is also an attachment.

The four things people in the world cling to are the same as what monks cling to, though monks use Pali terms, which makes them harder to understand. First, there’s attachment to gain and pleasure. Second, holding onto views, ideologies, and beliefs. Third, seeing oneself as the center of everything. And fourth, clinging to familiarity—what one is used to. We believe our way is good and anything different is wrong. We judge others—if they don’t do as we do, we see them as mistaken. In the past, chewing betel nuts was normal. When guests visited, people not only offered them water but also betel nuts as a welcoming gesture. But now, chewing betel is seen as bad. If we see someone doing it, we criticize them, thinking their way of life is different from ours and isn’t any good.

So, if you understand that your mind tends to get entangled and cling to these four kinds of attachments, it will gradually loosen its grip. Less clinging means less suffering; more clinging means more suffering. That’s just the law of Kamma. I’ll keep it light. I’ve given heavy talks for months now. But actually, this topic is heavy—what could be heavier than Kamma?

Keep being mindful of the mind’s fabrications, whether wholesome or unwholesome. Just know them as they are. Don’t interfere or fix anything. The mind also needs a home base or an anchor. If there is no home base, the mind will lack strength. Without strength, it cannot develop wisdom. So, the mind must have an anchor or a home base.

Even an Arahant needs a meditation object or home base. The Buddha taught using some subsets of the body, feelings, mental fabrications, and Dhamma as meditation objects. The Buddha then taught that Arahant’s mind will then see that it is completely detached from the aggregates. For us, we use some subsets of the body, feelings, mental fabrications, and Dhamma as meditation objects to cultivate mindfulness and to learn the truth of the physical and mental phenomena, the body and mind, to develop wisdom. When sufficient wisdom arises, the mind lets go of attachments to both body and mind, to the five aggregates. Even then, meditation objects remain, but they are just meditation objects. The mind, however, has already detached from the aggregates and abandoned them.

So, having a meditation object is necessary for everyone, at all times. Otherwise, the mind will lack strength. A disciple once asked Luangpu Mun why he still practiced sitting and walking meditations even though he was free from impurities. He replied that he needed a meditation object to abide in.