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
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merit and sin energy to be withdrawn from their sources, transferred, and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
11 October 2021