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Akusala is the opposite of kusala. That which is neither kusala nor akusala is awy^krata; it is not followed by any consequence, it receives no reward, either good or bad Akusala is divided into wastu-kdma and kl^sha-kdma. To wastu-k^ma belongs pancha-k&ma, the modes of evil desire that are connected with the five senses. Kl^sha-kama is the same as 462 A MANUAL OF BUDHISM. trisn&wa (which may here he considered as the cleaving to exist- ence, whilst wastu-kdma is the cleaving to existing objects) . When the two kdmas are conjoined, the state is called Idtmi-wachara. There are eleven kama-bhawa, or states of existence in which there is k&ma. Even those who reside in the ardpa worlds are figuratively called kdmdwachara, as well as those in the rdpa worlds. Thus we call a man a warrior though he may not at the lime be actually fighting ; it is his profession, that to which he is most accustomed, and which he may at any honr be called to ex- ercise, though now living in peace ; in like manner, the inhabitant of the ardpa world, though he may not just now exercise k&ma, is exposed to its influence in the other states of existence that await him when this is concluded. That which is neither rdpa nor ardpa is called Idkottara, a state in which there is entire freedom from all kama. 2. At the time that Gdtama resided in the wihara of J6tawana, there went to him a young brahman, named Subha, son of the prdhita of the king of Kosol, who said, " From some cause or other mankind receive existence ; but there are some persons who are exalted, and others who are mean ; some who die young, and others who live to a great age ; some who suffer from various diseases, and others who have no sickness until they die ; some who have disagreeable persons, and others who are beautiful; some who are strong, and others who are weak ; some who have great authority and extensive possessions, as kings, and others who have none ; some who are of mean birth, and others who belong to tJie kshatra, brahman, and other high castes; some who are destitute of wisdom, and others who are extremely wise ; among individuals of the same species, man, these differences occur. What is their cause? what is it that appoints or controls these discrepancies ?" Budha made the same reply to all these queries, and it was as follows : — '' All sentient beings have their own individual karma, or the most essential property of all beings is their karma ; karma comes by inheritance, or that which is inherited (not from parentage, but from pi'evious births) is karma; karma is the cause of all good and evil, or they come by means of karma, or on account of karma; karma is a kinsman, but all its power is from kusala and akusala ; karma is an assistant, or that which promotes the pro- sperity of any one is his good karma ; it is the difference in the IX. THE ONTOLOGY OF BUDHISM. 463 • karma, as to whether it be good or evil, that caases the difference in the lot of men, so that some are mean and others are exalted, some are miserable and others happj. When Bndha had made this reply, Sabha still remained like a man with a bandage fastened over his eyes ; he was unable to comprehend its meaning ; and he therefore requested the sage to explain these things to him at great length, that he might un- derstand them more fully. Budha informed him that he would find it difficult to under- stand them, unless he paid the most profound attention ; but as he promised thus to listen, the teacher of the three worlds proceeded: — *' A woman or a man takes life; the blood of that which they have slain is continually upon their hands ; they live by murder ; they have no compassion upon any living thing ; such persons, on the breaking up of the elements (the five khan- das), will be bom in one of the hells ; or if, on account of the merit received in some former birth, they are bom as men, it will be of some inferior caste, or if of a high caate, they will die young, and this shortness of life is on account of former cruelties. But if any one avoid the destruction of life, not taking a weapon into his hand that he may shed blood, and be kind to all, and merciful to all, he will, after death, be bom in the world of the dewas, or if he appear in this world, it will be as a kshatra, or brahman, or some other high caste, and he will live to see old age." By many other examples of a similar kind did Budha illustrate the effects of karma ; proving thereby, to the satisfaction of Bubha, who became a convert to the faith of G<5tama, that the differences in the lot of men, as at present seen, are produced by the karma of previous births. (Ghvla^am/ma wibhanga-sutra.) 3. There are eleven descriptions of karma: — 1. Drishta* dharmma-w^dya. 2. Upapadya-w^dya. 3. Aparapariya-w6dya. 4. Yatgaru. 6. Yaddsanna. 7. Kritatwi. 8. Jana. 9. Upabthamba. 10. Upapidaka. 11. Upaghata. The first, drishta-dharmma-w^dya karma, whether it be kusala or aknsala karma, is accomplished in the present birth ; or if not in the present birth, not at all, in which case it is called abh^wa karma. It is then like grain that has been boiled, which will not germinate or grow, though it should be sown in the ground. Another comparison may illustrate this result. A hunter goes to shoot deer. He plants his trusty bow well. 464 A MANUAL OF BUDHISM. the arrow flies in a straight direction, and the animal is kiUed. Bnt at another time the arrow misses its aim, the deer escapes ; and as the hunter cannot find it again, its fear having now led it far away, its escape is permanent ; it cannot again be caught. In like manner, when this description of karma does not produce its rightful consequences in the present birth, as to all future births it is ineffective, no result can be accomplished.* The second description of karma is accomplished in the next birth, or not at all. Out of many results that are connected with this karma, only one is produced. Thus, when it is kusala karma, birth may be obtained in the brahnia-16ka ; and in this case, though other rewards may be due for other acts, they are not received. Again, when it is akusala karma, one of the five deadly sins may be committed, which will cause the being to be bom in hell, in the next birth, where he will have to remain during a whole kalpa; but if the whole of the ^ve sins were committed, the punishment would be the same.f The karma called yaddsanna is received when at the point of death. 4. When the king of Sdgal enquired where karma resides, its locality ; Ndgasena replied. '' Karma is like the shadow, that always accompanies the body. But it cannot be said that it is here, or that it is there; in this place, or in that place; the locality in which it resides during the sequence of existence cannot be pointed out. Thus, there is a tree, a fruit tree, but at present not in bearing ; at this time it cannot be said that its fruit is in this part of the tree, or in that part, nevertheless it exists in the tree ; and it is the same with karma." 5. On a certain occasion, when the priests had repeated to each other many things in praise of the power and greatness of Budha, the sage informed them that they were not to suppose that these advantages were produced by the Budhas themselves, irrespective of other causes; but to remember that they were entirely the result of merit acquired in previous ages. Then one of the priests, rising from his seat, reverently said, "My lord, the power and greatness you possess are seen by us ; but we wish also to know what was done by you in former ages by * The stories of Fiimiiaka, Chinchi, and Supra Budha, are cited as in* stances of this karma, t I haye not met witli any description of the other modes of karma. IX. THE ONTOLOGY OF BUDHISM. 465 reply, like a person taking a golden mirror from a bag, related what he had done ; shewing that neither by his own inherent power, nor by the assistance of the d6was, had he obtained the Bndhaship, but by the kusala karma of previons births. 6. As men cannot fly through the air unless they have the power of the irdhis; so no being can be bom in a state of happiness who has not acquired merit.