Chapter 39. The Equation of Karma

The Law of Karma is a significant teaching in Buddhism. Although the doctrine is also available in some other religions, the interpretation of the Law of Karma can be varied. In Buddhism, the Law of Karma can be used to explain how the happenings and mishappenings in one’s life occur. To simplify, the happenings and mishappenings in one’s life are caused by the karmic force where one’s good deeds in the past allow one to enjoy good karmic consequences in the present and future and vice versa.

According to vijja meditation, karmic consequences are programmed and enforced by the ‘Transcendental Machine of Element & Essence’ which works like the Existence’s super mainframe computer administered by the very senior Lord Buddhas in order to govern the Existence whereas the good machine is controlled by the Holy side and the bad machine is controlled by the evil lords. The machines compete in their operations to supervise and organise living beings and non-living beings under the agreed or settled Law of Karma which is like the operating software. However, the interventions between the Holy lords and evil lords as well as the performance of the machines under more or less effectiveness of administration, from time to time, result the karmic enforcement to be unstable and somehow uncertain.

When an individual does either good or bad deeds, physically or verbally or mentally, the deeds are automatically reported as input(s) to the machines which process, calculate, and programme the karmic fruitions as well as the merit and sin energy to be withdrawn from their sources, transferred, and stored within such individual. Hence, the karmic programmes are workable with the stored merit and sin energy, resulting in good happenings and mishappenings in life until the energy is used up and the karmic programmes become obsolete.

As such, the phenomena of Karma Law can be simplified into one single Dhammonomics equation where one who commits physical, verbal, and mental deeds with one’s own or upon others’ sensations including sight, sound, smell, taste, touch, and feeling, with more or less intensity, dedication, and commitment, are taken into account as the internal and external factors to be calculated and level the forcefulness of the karmic outputs.

Then, there are the karmic involvement with the external factors which are the six elements (dhatu) namely solid, liquid, combustion, temperature, air, and cognition, where their forms and functions are accounted for calculation to programme the karmic output(s) in term of quality and quantity as well as benefit and harm.

The next factor is the form and function of essences (dhamma) which distinguish whether oneself, others, and the elements are categorised as being wholesome, neutral, or unwholesome. These result our karmic output(s) to be happiness or suffering and pleasing or displeasing.

Lastly, ‘timing’ plays an important role in determining the powerfulness of the karma where it is usually weaker before and after deeds but the strongest during the karmic deeds. This factor allows one to receive merit energy not just during committing the karmic deeds, but also before and after deeds, making the karmic consequences last shorter or longer.

In conclusion, our Equation of Karma shows different factors that are taken as input(s) for calculation by the Law of Karma which is like the software that controls samsara or the realms which are subject to the cycle of reincarnation. With these variables, we also signify their relativities to give an idea on how karma can be roughly calculated in the domain of Dhammonomics in order to find out the approximated potentials of our karma.

by Pirajak Tisuthiwongse

(pen-name: Pittaya Wong)

Vijja Scholar & Founder of Dhammonomics

11 October 2021