English
Here the words kdima vtpaka, ‘arjtte ‘ ntarjft the example of cloud and moon show that karmas are something, material distinct from the pure soul j which can be ripened, collected and destroyed and they obscure the soul m the same way as the clouds obscure the moon and when they are removed, the moon-like soul is shining forth (5) The Doctrine of the Buddha by George Gntnm (1926) Karmas and Their Fruits 201 Page 252 First of all, of course, our present body, like every future one, leather with all its sense- organs and mental faculties ; thus what we have called before the six-sense-machine is exclusively a product of our previous action, in-as-mudi as it has brought about the grasping in the material womb ; This not, y& dim- ples, v’our bodv*, nor the bodj* and another, rather rnnst it be regarded as the deed of the Past, the deed t h a t has come to fruition, the deed that is wilhng actnaliaed. That has become perceptible. (S. N., II p. 64 ) The eje, ye monks, is to be recognized and r^ard- ed, as determined through former action, the ear, the nose, the tougue, the body, the mind, ye monks ; to be rect^nized and regarded as formed and determined through former action (S. N. 11. p. 72.) P. 256. These, ye disciples, a man has won insight widi the body, has practised himself in virtue, has developed his mind, has avrakened knowledge, is broad-minded, magnanimous, dwelling in the unmeasura- ble. In such a man, ye disciples, the same small crime wbch he has committed ripens even during his life-time. Note In the above passage, the word hamma is translated by deed while it really means karmic mole- cules (6) Manuscript Remains of Buddhist hteiature in Eastern Turkestan by A. F R. HoemI (1916). Sata-pan(h& sika stotra by Hatricheta. Its /3ni SB 202 Jainism and Buddhism verse has the words Raga remm praiam ctyaU" means — “ subsiding the^shes of affection.” ATofc Here the word ‘ raga ' shows that affection producing karma is a material hke ash Part II Vajnt Chhedtia “ qsif ?rf sRiRPidr m nar iw ^srafiftr ct^it striS® unif^ qtsr: aw hf sim. " ” Prajnd p&ra mitam etdm sankalita vdit — ^sarva;- iiah bhagawdn tdm trt satikdm vdehayati praidsayati yaJi eva vajra chhedihdm ndnut sarvdni kanndni tathd> dvarnasya pdpdni samyak vajra yuthd tena vajra chhedikd ndtna.” ‘‘This Prajnd pdramifa Sutra has been dedared by the omniscient lord. It has three hundred verses. He who reads and expresses It, for him its name f<) assigned vajra chhedtka i e., it cuts off all the karma® and obscuring dements hke adamant, therefore it i® named such " Nate. This statement very clearly shows that karma is a material thing which obscures and which cap be cut and broken. Page 289. Apart imtdyuh sufra. It has tw>enty verses. Karmas and Their Fruits 203 “ Va tdam apart mttdyuh sutram hkht syatt, likhe paytsyati, tasya panchantara yam kanna vanianf panksayam guchcJthanU ” " He who wntes \3a\& apart mttayuh sutram or makes another wnte it, his five obstructive kam)a>obscanng 5 are destroyed " Note — Here the obscuring of karmas and their destruction is described just like what the Jam scripture says Jam literature descnbes antaraya karma or obstructive karma to be of five kinds — Ddndntaraya (obstructing chant}), (obstructing gam), Bhdgdntaraya (obstructing the use of once>enjoyables) Vpa bhdgdntaraya (obstructing the use of many-times* enjoyables), Viryantaraya (obstructing poww) They are material molecules, which are collected and destrojed. (7) “ Some saytngs of the Buddha ” by Woodw’ard (1925) ’ Page 196. Then make thyself an island of defence, stnve quick ; be wise when all thy Taints of dirt and dust are blow'n aw'ay, the saints shall greet thee entenng the happy land (Dhammapada) ” Note. — Here the words * taint,’ * dirt ’ and ‘ dust ’ refer to some fine matter w'hich can be blown away. (8) Sacred books of the East Vol. X 1881 Dham> niapada Cha XVIII Impunty. 204 Jainism and Buddhism Page 243 “But there taint worse than alJ tdntSf Ignorance is the greatest taint. 0 mendicants# throw off that taint and become taintless.” Note. Here the word 'taint' refers to some material thing which is dirt}'. Page 369, Cha. XXV. The Bhiksn. “0 Bhiksu* empty this boati if emptied, it will go quickly, having cut off passion and hatred, thou wilt go to ‘ Nirvdna * Note. Here the passage show-s that the boat^ IS heavy on account of some matter which should ht thrown off and the boat should be emptied. (9) Sacred booh of the Buddhhts Vo/, III h\ T. W. Rh}s Davids Dialogue of the Buddha from Digh Nilaya (1910). Page 148 Chap. IV. Mahdpariidbbdn suHanfd " There has heen laid up by Chimdaf the smith a karma redounding to length of life, redounding to good birth, redounding to good fortune, redounding to good feme, redounding to the inhentance of beaten and of sovereign power.’ iV<rfe.— This statement clear^ shows what the Jam® say. His deed has collected karfflas which would be mpened into all the ments wid here, (10) “Sansara or Buddriist philosophy of birth and death " 1^ Bhiksu Narada, published b} P. D. M, Perera, Post Master, Talavakele ( 16 - 10 > 1930 ), Karmas and Their Frlits 205 Page 5. Buddha tells us that the coming into being of the linking consciousness (Pati sandhi-vinnana) IS dependent upon the passing an ay of another con* sciousness in a past birth, and that the process of coming into being and passing aw a) is the result of the powerful force known as Mmma, Page 10. The multifarious forms are merely the manifestation of kamma force It is common to sav after witnessing an out>break of passion or sensuality m a person , whom we deemed characterized by a high moral standard, “How could he have committed such an act, or followed such a conduct ’ ' It was not the least like what he appeared to others and probably to himself” mat did it enote’ It denoted, Buddhists saj, part at anj rate of "hat he feallj was, a hidden but true aspect of his actual ^elf, or in other words his kanatc tendencies ’ Page 13. “Bj death IS here meant, according to the (r&Aid/ittmfiin, the ceasing of pajchic life of one’s ndividual existence, or to express it m the words of a "estem philosopher, the temporaiy’ end of a temporaij phenomenon of the so-called bemg, for, although the organic hfe has ceased, the force which hither-to actuated it, fe not destroyed As the kaminxc force temams entirelN undisturbed bj* the dis*integration of the fleeting body, the passing aw aj of the present con- sciousness only conditions a fresh one in another birth.” 206 Jainism and Buddhism “The new being which is the present manifestation of the stream of kamma energy is not the same as, and has no identity w'lth, the previous one in its line , the agregate that makes up its composition being different from, and having no identity with those that make up the being of its predecessor And yet it is not an entirely different being, since the same stream of kamma energy, though modified per>chance just by having shown Itself in that last manifestation, which is now making its presence known in the sense-perceptible world as the new thing ’* ( ca to na cha anno ) — (neither the same nor another). (11) The tract The Bodht Satta Ideal by the same author Narada Bhtksu Page 18 “ No person what-so-ever is exempt from the inexorable law of Kamma It is law' in itself. It alone determines the future birth of every individual A Bodhisatta enjoys the special privilege of not seeking birth in eighteen states, in the course of his wanderings in Saftsara, as the result of tiie potential Kammic force accumulated by him IVofe The above statements clearly show the same kind of description of karmas as the Jam literature s&ys and the Jains understand We give bdow some description of the karmic philosophy according to the Jain scriptures in short Karmj^s and Their Fruits 207 ICARMIC PHILOSOPHY OF THP, JAINS. As katmas are attracted and bound, the}' must be matenal in nature They are the karmic molecules made up of material particles, the} are vei} fine, not cognizable by the senses Tlie} are floating throughout the whole universe As their fruition is material there- fore they are matter Just as a person may speak and act like a mad man-~-a reasonable man \m11 mfer from it that he has taken some intoMcating thing, similarl} uhen It is proved that the nature of the real self is what is called NirvSna where there is not an} matenal bondage nor any mentation or Samkara, then whatever conditions of anger, pride, deceit, greed, etc. appear in the mundane life of the self must have been caused in association with something different from the self That iihibh IS associated with the self m mundane evistence is that which is called Karma Anger etc. passions can ne\er be the nature of the real self, because when anger arises, bodj trembles, eies become red Bod} is matter and some matter has made material effect on it, therefore that which has made the body tremble must be a matenal thing. It proies that anger is a matenal poison or dirt Just as red and green waters show that there is mivture of red and green coloured matter with water, so anger etc. impure thought-activities prove that there is mixture of some dirt with the soul And that dirt must be opposed to 208 J\iNiSM AND Buddhism the soul which is really non-matenal. This is nothing else but karmic matter There are three acting agents in the mundane soul. Th^ are mind, body and speech As these three or any of the three are in joint connection everywhere with the soul, so \vhenever an> activity through them happens, there occurs some wavering or vibration in the soul.