What Is Karma?

Buddhism teaches us that the cause of our existence in the present world is due to ignorance and actions from our past lives. Buddhist teaching interprets this ignorance as earthly desire and the actions as karma. As you know, we were conceived in our mothers' wombs and came into this world due to the causes of earthly desires and karma. Karma created by earthly desires from past lives is called shukugo.

There is a variety of karma. We possess various individual destinies of our own, according to our karma. This causes more than a thousand kinds of life conditions to appear within our lives.

Karma is the accumulation of each of the various functions of our thoughts, words and deeds. This karma follows the Law of Cause and Effect; good causes will lead to good results and negative causes will lead to negative results. In the future we will definitely experience our good or negative results, such as happiness and suffering or enlightenment and illusion, based on the good or negative causes of karma accumulated in our past lives. In order to understand the relationship between karma and its retribution, we should know that there are:

1) Karma created during our past lives; and

2) Current karma, created in our present life.

The Shinjikan Sutra states:

If you want to understand the causes that existed in the past, look at the results as they are manifested in the present. And if you want to understand what results will be manifested in the future, look at the causes that exist in the present.

("The Opening of the Eyes II," MW-2, p.197)

This passage teaches us the validity of karma and the Law of Cause and effect throughout past, present and future lives.

We receive karmic retribution, which is the accumulation of causes, or all the actions of thoughts, words and deeds from the past up until now. This is to say that, from the time we are born into this world, we carry our destiny on our shoulders. Therefore, according to the positivity or the negativity of this destiny (karma), each condition of life we may be in, such as poverty or wealth, or having a long life or a short life, has been determined. In a similar way, the conditions surrounding our birth into this world are already determined. We are unable to select with our own will the places where we wish to be born and brought up. As we can see, this karma that is so deeply engraved in the depths of life can unilaterally determine the life of that person. Concerning the karmic retribution brought forth by the accumulation of evil karma, the Hatsunaion Sutra states:

You may be reviled, cursed with an ugly appearance, be poorly clad or poorly fed, seek wealth in vain, be born to an impoverished or heretical family, or be persecuted by our sovereign.

("The Opening of the Eyes II," MW-2, p. 200)

This passage indicates that the karmic retribution, the negative effect derived from the evil cause, will be received without fail.

Following the Law of Cause and Effect, the relationship between karma from past lives and current karma should be easily understood from the earlier explanation. However, not all the phenomena in this world function in this simple pattern, because there are too many conditions intermingling and interacting with the cause and its effect. .

In the Nirvana Sutra, we are taught two forms of karma classified in different ways. There is definite and indefinite karma. Definite karma can be interpreted as immutable karma and the latter as mutable. Indefinite karma is karma in which it is not certain as to whether karmic retribution may be manifested or not. It is also not definite as to the time at which it may manifest. On the other hand, definite karma is karma in which karmic retribution is definitely going to manifest. The time it will manifest is also definite. Nichiren Daishonin indicates in his Gosho,

Karma also may be divided into two categories: mutable and immutable.

("On Prolonging Life," MW-1, p. 229)

We will further examine these two forms of karma. First, we will explain about definite karma and then indefinite karma. And, in the last section, we will discuss karma and Nichiren Daishonin's Buddhism.

Definite Karma

The way in which definite karma is formed is expounded in the Kusha-ron. It reveals that, according to their formation, there are four categories in which definite karma can be identified. Definite karma is established by committing these four categories of actions. If we make the cause of karma through these four categories of actions, we must definitely receive retribution. These are:

1) The karma committed in one's past life motivated by a pure and humble mind or strong earthly desires.

2) The karma created through one's habitual actions.

3) The karma created by one's act toward the Three Treasures of the Buddha, Law and Priesthood, who possess great achievement and virtue.

4) The karma created through actions that harm one's parents.

According to the law of cause and effect on one's karma, those who have committed one of these four actions described must definitely receive the appropriate karmic retribution.

Next, I would like to explain about the time when we receive the retribution of definite karma. This is also explained in the Kusha-ron, which states that there are three separate terms of time for receiving retribution. These are:

1) Genpo, karmic retribution received in the present life by causes committed in the present life.

2) Shoho, the karmic retribution that will be received in the next life by causes committed in the present life.

3) Goho, the karmic retribution that will be received in the lives after the next by causes committed in the present life.

Tracing the definite karma that we possess in our present life to its origin, there are three periods of time when each one of these kinds of karma was created. These include the karma created in present life, in past life, and in the lives before the past. Within Genpo, there are many different times when karmic retribution may appear. The effects of definite karma committed today may appear tomorrow, or may appear many years after, etc. Aside from Genpo, both Shoho and Goho have their karma created in the lives before the present.

The important point here is that, no matter how much we grieve or regret the fact that we committed ourselves by creating the definite karma in our past, it is already done, absolute and immutable. We must receive its karmic retribution. Moreover, what we must realize is that only the thoughts, words and deeds in each present moment can determine the formation of our future karma. Therefore, the present moment is the most important time of all. We should understand that both definite and indefinite karma of the future is determined in the present moment and by our present life conditions.

We will explain more on this subject in the latter part, in connection with Nichiren Daishonin's Buddhism of the True Law.

Indefinite Karma

Indefinite karma is the karma in which it is not certain as to whether its karmic retribution is to be received or not. Similarly, the time at which karmic retribution will be received is not certain.

The Nirvana Sutra explains that, "The karmic retribution of indefinite karma depends on the connection." To explain it more clearly, the karmic retribution of indefinite karma will only be manifested if it has a certain connection (i.e. any external stimulus) to a person; to a situation, a chance, etc. But if it does not have that certain connection, that karmic retribution will not manifest.

When good karma encounters a good connection, a good karmic result will be received. Likewise, when bad karma encounters a bad connection, a bad karmic result will be received. But, if there is neither good nor bad connection to be encountered, no retribution would be manifested. Therefore, it makes a great difference between two persons, depending on the condition or the encounter with either the good or bad connection. Both may have exactly the same negative indefinite karma, but one might become fortunate while the other becomes unfortunate. If either encounter a bad connection and its negative retribution becomes evident, that indefinite karma would seem like a definite karma, for the bad karmic retribution will have appeared. This is the case for the unfortunate one. The other fortunate person who did not encounter a bad connection will receive no bad karmic retribution. In this case, the definite karma will stay neutral.

Indefinite karma does not have a fixed time in which it may manifest. It may appear quickly, or later, or it may never come. Also, the measure of the karmic retribution can differ from person to person. One may receive the retribution lightly, while the other may receive it heavily. These are the reasons why we call this kind of karma "indefinite" karma.

In the case of indefinite karma:

a.) With bad connection bad karmic retribution.

b.) With no specific connection no specific retribution.

c.) With good connection good karmic retribution.

Karma in Nichiren Daishonin's Buddhism

As we understand the concepts of both definite and indefinite karma, the most important question on this subject concerns definite karma, for which we must receive retribution without fail, regardless of our will or encounter with any of the connections. Under the concept of definite karma, it is karma that must be received and is impossible to alter and evade. For example, if an illness cannot be cured, it is the result of definite karma. But if the illness was derived from indefinite karma, it can be cured.

In the same way, it is believed that our life span and characters are based on the definite and indefinite karma that we possess, and, depending on which kind of karma it is, it can or cannot be changed. Nichiren Daishonin quoted in his Gosho:

Karma also may be divided into two categories: indefinite and definite. Sincere repentance will eradicate even definite karma, to say nothing of karma which is indefinite.

(Gosho zenshu, p. 985)

Also, he stated in "The Conversation between a Sage and an Unenlightened Man":

If only you chant Nam Myoho Renge Kyo, then what offense could fail to be eradicated? What blessing could fail to come? This is the truth, and it is of great profundity. You should believe and accept it.

(MW-5, p.110)

In these passages, Nichiren Daishonin indicated that we are able to change any kind of karma and any offense by chanting Nam-Myoho Renge Kyo to the Gohonzon, which endows us with immeasurable and immense benefit.

To take an example of a man who is born blind, he cannot acquire his eyesight in his present lifetime. This case belongs to the karmic retribution as a result of definite karma, where he must live his whole lifetime in blindness. On the other hand, ordinary illnesses belong to the karmic retribution as caused by indefinite karma. This is to say that, in the path of life, there are two aspects of karmic retribution coming from definite or indefinite karma. Still, it is a fact that there are many people who have sidestepped from the correct path, and, as they have been unable to change even this sort of indefinite karma, they fall into a greater depth of karmic suffering. We can see examples of this in people who suffer from drug or alcoholic problems. The unhappy and devilish way of life as caused by indefinite karma can be changed into a happy and correct way of life through the benefit of following wise words of worldly leaders, through scientific technologies, through personal efforts, or from following the teachings or guidance as taught in Buddhism, etc. But only the correct Buddhism as taught by Nichiren Daishonin can change definite karma.

Again citing the example of a man who is born blind, although he cannot acquire his eyesight in his present life, if he follows Nichiren Daishonin's Buddhism, he will receive the great benefit of acquiring the Five Types of Vision. This is called the "opening of the eyes to the supreme vision," which has more significance than human eyesight. Additionally, he can definitely gain his eyesight and more in his next lifetime. These five visions are:

1) The eye of a common mortal, which distinguishes color and form.

2) The divine eye, or ability of heavenly beings to see beyond the physical limitations of darkness, distance or obstruction.

3) The eye of wisdom or the ability of those in the two vehicles to perceive that all phenomena are without substance.

4) The eye of the Law, by which bodhisattvas penetrate all teachings in order to save the people.

5) The eye of the Buddha, which perceives the true nature of life spanning past, present and future. The eye of the Buddha also includes all the other four perceptive faculties.

The great benefit of changing definite karma can only arise when a person who suffers from karmic retribution caused by definite karma takes faith in Nichiren Daishonin's true teaching and chants Nam-Myoho Renge Kyo with deep repentance for the past slanders toward the Three Great Secret Laws. In Nichiren Daishonin's Buddhism, this benefit is called "lessening one's karmic retribution" (tenju kyoju). The Daishonin has shown his actual proof:

When I, Nichiren, prayed for my mother, not only was her illness cured, but her life was prolonged by four years.

("On Prolonging Life," MW-1, p. 230).

He showed us his actual proof in that, through his sincere prayer at his mother's last moment, he cured her illness and prolonged her life by four years. Therefore, no matter what kind of karma we possess or what kind of past life karma we are born with, we can definitely achieve the great benefit of changing poison into medicine (hendoku iyaku) when we believe in the great power of the Dai-Gohonzon and the pure heritage of True Buddhism which has continued for seven hundred years within each of the successive High Priests.

After all, if our lives were born out of the karma from past lives, we should, without any fear or begrudging of our destinies, continue making an effort toward true resolution, whether it is caused by indefinite or definite karma. We will become all the more miserable if we begrudge our own negative karma. For example, when we are met with a sudden downpour, we shouldn't complain and begrudge it as some sort of negative weather retribution. We can overcome such karma by using the umbrella of our sincere faith in this Buddhism. Then, sooner or later, it will clear up, and the sunshine will bestowed upon us.

In conclusion, we Hokkeko members, must proudly hold onto the correct Buddhism of Nichiren Daishonin, standing up to its true spirit. And we must determine to attain Buddhahood in our lifetime, step by step, building the Buddha Land in our society.

Copyright: Nichiren Shoshu Monthly