New and Old Kamma

Monks, I will teach you new and old Kamma, the elimination of (unwholesome) Kamma, and the way leading to the elimination of (unwholesome) Kamma. 

Listen to that and attend closely, I will speak.

And what, Monks, is old Kamma?

The eye is old Kamma, to be seen as generated and created by volition (choices/decisions), as something to be felt. The ear is old Kamma, to be seen as generated and created by volition, as something to be felt. The nose is old Kamma, to be seen as generated and created by volition, as something to be felt. The tongue is old Kamma, to be seen as generated and created by volition, as something to be felt. The body is old Kamma, to be seen as generated and created by volition, as something to be felt. The mind is old Kamma, to be seen as generated and created by volition, as something to be felt.

This is called old Kamma.

And what, Monks is new Kamma?

Whatever action one does now by body, speech, or mind.

This is called new Kamma.

And what, Monks, is the elimination of (unwholesome) Kamma?

When one reaches liberation through the elimination of (unwholesome) bodily action, verbal action, and mental action, this is called the elimination of (unwholesome) Kamma.

And what, Monks, is the way leading to the elimination of (unwholesome) Kamma?

It is this Noble Eight Fold Path; that is, Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

Thus, Monks, I have taught old Kamma, I have taught new Kamma, I have taught the elimination of (unwholesome) Kamma, I have taught the way leading to the elimination of (unwholesome) Kamma.

Whatever should be done, Monks, by a compassionate Teacher out of compassion for his disciples, aspiring for their welfare, that I have done for you.

These are the feet of trees, Monks these are empty huts.

Meditate, Monks, do not be complacent, lest you regret it later.

This is my instruction to you. 

(Reference: SN 35.146)

In this Teaching from Gotama Buddha, he shares Teachings that guide a Practitioner in understanding new and old Kamma as well as the elimination of unwholesome Kamma.

To attain Enlightenment, a Practitioner will need to understand wholesome and unwholesome Kamma as well as new and old Kamma.

Kamma, or The Natural Law of Kamma, refers to the fact that everything in life has a cause and effect or action and result. Essentially, our intentions, speech, and actions, wholesome or unwholesome, have an effect on us. One way to think of Kamma is that Kamma is “the results of our own decisions” or “the effects of our own decisions”.

You may have been exposed to the word “Karma” which is referring to the same natural law but using a different language. Karma is from the Sanskrit language while Kamma is from the Pāli language. The source of Gotama Buddha’s Teachings is in the Pāli language. Those who are learning and practicing these Teachings from The Pāli Canon, the most complete source of Gotama Buddha’s Teachings, will typically use the word “Kamma” instead of “Karma”.

All of Gotama Buddha’s Teachings center on the importance of “not doing any harm”. By doing harm to other beings, we do harm to ourselves because of The Natural Law of Kamma.

If we put out wholesome intentions, speech and actions, wholesomeness will come back to us. With wholesome and pure intentions, speech, actions, and livelihood, we know that our life will be wholesome, calm, steady, and peaceful as we eliminate more and more attachments on our pursuit to Enlightenment.

Likewise, if our intentions, speech, actions, and livelihood are unwholesome, unwholesome things will come back to us. If we harm other beings, through our intentions, speech, actions, or livelihood, harm will return back to us.

Kamma is not necessarily instantaneous or immediate. It may not come back in exactly the same form we put it out in. For example, if we put calm, steady, kind, and polite waves into the world’s seas, that’s what will come back to us. Maybe not immediately, but over time we will see this steadiness and calmness come back to us.

Conversely, if we put out damaging and vicious waves into our world’s seas, then that is what will come back to us. Fierce, strong, and violent waters will create havoc and floods in our life. Kamma is not a system of rewards and punishments but instead a natural law of “cause and effect” or “action and results” - the results of our decisions.

Kamma does not need to be feared. The Natural Law of Kamma needs to be understood so that we can make wise choices in our life that lead to a more peaceful mind and a more peaceful existence for us individually and all of humanity.

There is no fear in these Teachings and there is no fear in Kamma.

The only one who fears Kamma is the person who does not understand The Natural Law of Kamma and is unable to make wise decisions that would lead to a more peaceful existence.

The more you learn and practice The Teachings of Gotama Buddha, the more awakened the mind will become to The Natural Law of Kamma and the better decisions one can make. This will result in a more peaceful existence to include a peaceful, calm, serene, and content mind with joy.

Gotama Buddha’s Teachings are guiding you in understanding this Natural Law of Kamma to awaken the mind to better life choices that lead to an improved existence.

Each person has 100% ability to make decisions in their life, these are personal choices. Based on the personal choices we make, the resulting effect will be experienced. This is our Kamma.

The Natural Law of Kamma is something that is talked about in modern society but oftentimes as a joke or said in passing. Kamma is sometimes thought to be a mystical or mysterious concept. However, Kamma is the governing factor of all things in life through “cause and effect” or “action and result”.

Kamma is the results or effects of our own decisions. It is a natural law that exists, and Gotama Buddha’s Teachings are awakening the mind to deeply understand this natural law, so that you can make good wholesome decisions to function peacefully in life. Through understanding The Natural Law of Kamma, you will make much better decisions in life and, thus, experience better results.

There is no one that governs this natural law or oversees its functioning. The Natural Law of Kamma just exists and it is absolutely one-hundred percent truth.

Examples of Kamma are:

1.) You murder someone and then you are put into jail. Your quality of life is impacted by becoming worse.

2.) You steal something and then you are put into jail and people steal from you. Your quality of life is impacted by becoming worse.

3.) You commit sexual misconduct having sexual contact with a person already involved in a relationship. This relationship is discovered, and the partner finds you and a verbal and/or physical attack transpires. Your quality of life is impacted by becoming worse.

4.) You are someone who speaks with false truth through lying, gossip, and slander. People cannot trust your words and you find it difficult to have relationships, conduct business, and people constantly lie to you. Your quality of life is impacted by becoming worse.

5.) You take substances becoming heedless and find yourself lacking concentration or mindfulness with the inability to focus on work, relationships, and everyday activities. Your quality of life is impacted by becoming worse.

When our intentions, speech, actions, and livelihood are pure without craving, anger, or ignorance (unknowing of true reality), we are creating wholesome Kamma for ourselves, thus, goodness will come back to us.

New and Old Kamma

New Kamma is the result of any decisions that you are making right now in the present moment. As one makes decisions in the present moment through body, speech, and mind, they are producing new Kamma that is either wholesome or unwholesome. All bodily, verbal, and mental conduct in the present moment is creating new Kamma. Through wise decisions making, new wholesome Kamma is created. Through unwise decisions making, new unwholesome Kamma is created.

Old Kamma are decisions that were made in the past including in past lives that lead to results experienced now in this life. For example, the physical body is old Kamma. The type of physical body one acquires at conception is based on decisions made in the previous life. There were no decisions made in this life to create the physical body acquired at conception because the mind has not yet reached existence to be able to make decisions. Instead, as the mind moves into existence at conception, it acquires a physical body that is based on decisions from one’s previous life.

Wholesome and Unwholesome

Wholesome Kamma are all decisions that are harmless. Through producing decisions that do not cause any harm, these wise decisions will produce wholesome Kamma or wholesome results.

Unwholesome Kamma are all decisions that are harmful. Through producing decisions that cause harm, these unwise decisions will produce unwholesome Kamma or unwholesome results.

It is craving, anger, and ignorance (unknowing of true reality) in the mind that produces all unwholesome decisions leading to unwholesome results.

It is generosity, loving-kindness, and wisdom in the mind that produces all wholesome decisions leading to wholesome results.

Eliminating craving, anger, and ignorance (unknowing of true reality) from the mind and cultivating generosity, loving-kindness, and wisdom into the mind is how one transforms the unEnlightened mind to the Enlightened mind. One might choose to view this that as a Practitioner cultivates generosity, loving-kindness, and wisdom, this eliminates the craving, anger, and ignorance (unknowing of true reality), pushing it out of the mind.

A Practitioner’s well developed life practice to train the mind in meditation and daily life through these Teachings, is how one comes to understand the arising of craving, anger, and ignorance (unknowing of true reality) and the cultivation of generosity, loving-kindness, and wisdom eliminating the pollution of mind that causes all unskillful conduct. Through developing generosity, loving-kindness, and wisdom in the mind, a Practitioner is able to then produce skillful decisions that lead to wholesome results in all situations.

Can you explain complacency and how to eliminate it from the mind?

Complacency is a hindrance to Enlightenment and will obstruct an individual from attaining this mental state.

Complacency is experienced in the mind where it is dull, lethargic, and unmotivated, it will hinder a Practitioner from the attainment of Enlightenment.

Complacency includes: being disinterested to learn and practice The Teachings of The Buddha. This can be experienced as a disinterest to read books, come to classes, seek guidance from a Teacher, meditate, etc. The Buddha describes complacency to the point where, if the mind experiences an unwholesome thought/idea/feeling and the Practitioner does nothing about it, then the mind is complacent. What a Practitioner is taught to do on The Path to Enlightenment is to “cut off and let go” of all unwholesome thoughts/ideas/feelings, therefore, if one does nothing about an unwholesome thought/idea/feelings, the mind is complacent.

Again, this will hinder an individual from the attainment of Enlightenment, which is a purification of the mind.

If the mind is unEnlightened, then there is the fetter/taint/pollution of mind described as ignorance (unknowing of true reality) still in the mind. A Practitioner does not understand things as they truly are, the mind lacks wisdom of The Natural Laws of Existence. This is an all encompassing pollution of mind and is the last one that will be eliminated from the mind prior to Enlightenment.

As long as one’s mind is unEnlightened, it does not have the needed wisdom to attain Enlightenment because it is not yet practicing The Teachings (i.e. The Natural Laws of Existence), thus, there is ignorance, confusion, misunderstanding, misperception, a lack of wisdom, or “the unknowing of true reality” still in the mind. Ignorance is eliminated through learning, reflecting (i.e. independently verifying), and practicing The Teachings of The Buddha to acquire wisdom. Wisdom is just the opposite of “the unknowing of true reality” and will eradicate the mind’s fetter/taint/pollution of mind described as ignorance.

While ignorance is involved in all the fetters/taints/pollutions, the fetters that are directly involved in complacency are “Doubt” and “Sensual Desire”.

The mind doubts The Teachings of The Buddha and their ability to guide an individual to Enlightenment. And, the mind is having sensual desire, in that, it is holding on to certain things with craving/desire/attachment being unmotivated to learn and practice The Teachings while also indulging in unwholesome thoughts/ideas/feelings.

Doubt (Elimination of doubts about The Teachings and the ability of them to attain Enlightenment. Confidence in The Buddha, The Teachings, The 

Community, your Teacher, and your own ability to attain Enlightenment.)

Sensual desire (Elimination of the desire for pleasures from The Six Sense Bases: eyes, ears, nose, tongue, body, and the mind.)

There is a remedy, or solution to eliminate complacency, that can be implemented to ensure the mind is able to overcome this obstacle and continue its journey to Enlightenment.

The solution is to practice The Eight Fold Path to include, the Enlightenment factors of investigation, energy, and joy from The Seven Factors of Enlightenment. The Enlightenment factors of investigation, energy, and joy are just the opposites of the dullness, lethargy, and lack of motivation that exists in the mind during the time of complacency. Some older texts use the phrase “sloth and torpor” for complacency but, “complacency” is a much better way to understand this aspect of the unEnlightened mind with language we use today.

Investigation: (Dedicated examination, exploration, research, study, and questioning to learn The Teachings.)

Energy: (Effort, determination, ambition, initiative, motivation, vigor, and enthusiasm; willingness to do something.)

Joy: (Pleased and delighted not associated with any specific object; unconditioned gladness; the Practitioner is not attaining it by craving/desire/attachment.)

Meditate, Monks, do not be complacent, lest you will regret it later. This is my instruction to you. (Reference: SN 43.1)

You can learn more about complacency and its remedy using these resources.

Volume 1 - Chapter 3 and the recorded classes where I teach The Five Hindrances, this is one of those.

Free Books - The Words of The Buddha

https://www.buddhadailywisdom.com/freebuddhabooks

The Five Hindrances & The Seven Factors of Enlightenment

https://www.youtube.com/watch?v=7t6VKPshUn0