One whose behaviour is in accordance with the Dhamma has the nature of a human being or a deva. He may be said to be free from vice in the present life and he need have no fear of going towards misfortune for he is sure to attain a state of good fortune.
For one who abstains from evil, the teachings of Buddhism do not say that one will never again do wrong things, but the good actions which one has done give one a good basis of security for the future. As for one who abstains from evil by abandoning the tendency to do evil, he must have attained one of the Transcendental Realms of which the Path of Stream Winning (Sota Magga) is the first.
As for ordinary people (Puthujjana) who have not yet entirely finished with evil; they do some evil and some good, and consequently tend towards both good and had fortune. Those who do minor evil deeds, without breaking the major of fenses of the law, may not experience the evil effects of their actions in the present, and may not be arrested. Even so, they make their kamma in accordance with their actions.
Kamma is that which gives rise to results; the only one who is free of this isthe;,A.rahant,,.who is kamma free (Ahosi Kamma).
Beings of all types will, in time, leave .this Realm and go towards another.. How can one know for sure, which of the thirty one Realms one is going to attain ?
In order to know, one must examine one’s kamma; because one’s “kamma which leads to becoming” is linked to one’s “rebirth becoming” (Uppatti Bhava), which is the realm of becoming that one attains in the future.
One’s “kamma which leads to becoming” is one’s origin or cause; one’s “rebirth becoming” is one’s result, and cause and result are connected together.
The “kamma which leads to becoming” is classified as follows:
1. Heavy (Garuka) Kamma. This is of a severe nature, the results of which take place before the results of any other forms of kamma.
Meritorious kamma, in this category includes the practice of the four form (Rupa) Jhanas, and the four formless (Arupa) Jhanas.
Demeritorious kamma, in this category includes the five henious crimes (Anantarika Kamma); these being: (A) (B) Murdering one’s Father or Mother, (C) Killing an Arahant, (D) Causing a schism in the Order(Sangha), (E) In juring a Buddha so as to draw blood.
If we commit any of the five henious crimes, the result is bound to be that we go to the Great Hell (Avici) without being able to prevent it.
If we practise the four form or formless Jhanas, of the type which do not deteriorate,1 we are sure to be born in the realms of the Brahmas of form (Rupa Brahma) or of formlessness (Arupa Brahna), the class depending on one’s attain ment.
If one has not this type of kamma, then one must examine the second type.
2. Habitual (Bahula) Kama. This is kamma which is repeatedly done.
On the side of demerit, it includes for example, the doing of evil regularly every day without stopping; as with the person whose means of livelihood is robbery, or trapping, catching and killing, fish, game and animals every day for sale as food; which is sure to lead to the four realms of misfortune.
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