Tag Archives: kamma

Violent Karma Stories in Contemporary Sinhala Buddhism

ISSN 1076-9005
Volume 27, 2020

Violent Karma Stories in Contemporary Sinhala Buddhism

James Stewart
Deakin University

Buddhism is a religion normally respected for its message of non-violence. In this article I will discuss how images of violence are used as a means to compel Buddhists to act in accordance with Buddhist ethical principles. This will be shown through the examination of a contemporary newspaper series from the popular Sinhala language Lankādīpa Irida periodical. In it, we find a series of karma stories that illustrate how examples of violence can be found in modern Buddhistic narratives, both in written and pictorial forms. In this article it will be argued that these modern narratives have a precedent in much earlier, and in some cases ancient, Buddhist writings and art. I will argue that these modern narratives deviate from canonical karma stories in that they focus on the maturation of karma in this life while the former focus on the afterlife. The purpose of these modern stories is to assure the reader of the reality of karma and to entertain the reader with gruesome stories that feature the death of moral transgressors. Read article

Transgression and Forgiveness

ISSN 1076-9005
Volume 15, 2008

Did King Ajātasattu Confess to the Buddha, and did the Buddha Forgive Him?

Jayarava Michael Attwood
Cambridge Buddhist Centre

Is it possible to counteract the consequences of a moral transgression by publicly acknowledging it? When he reveals to the Buddha that he has killed his father, King Ajātasattu is said to “yathādhammaṃ paṭikaroti.” This has been interpreted as “making amends,” or as seeking (and receiving) “forgiveness” for his crime. Successfully translating this phrase into English requires that we reexamine etymology and dictionary definitions, question assumptions made by previous translators, and study the way that yathādhammaṃ paṭikaroti is used in context. We can better understand confession as a practice by locating it within the general Indian concern for ritual purity—ethicized by the Buddha—and showing that the early Buddhist doctrine of kamma allows for mitigation, though not eradication, of the consequences of actions under some circumstances.

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Conference: Revisioning Karma

ISSN 1076-9005
Volume 12, 2005

Papers from the JBE Online conference

on “Revisioning Karma”


Honorary Chairman and Convener: Dale Wright
Occidental College, Los Angeles


Critical Questions Towards a Naturalized Concept of Karma in Buddhism

Dale Wright
Occidental College

Groundwork for a Metaphysic of Buddhist Morals: A New Analysis of Puñña and Kusala, in Light of Sukka

Martin Adam
University of Victoria

Merit Transfer in Mahāyāna Buddhism

Barbra Clayton
Mt. Allison University

Reflections on Kant and Karma

Bradford Cokelet
Northwestern University

Karma, Rebirth, and Mental Causation

Christian Coseru
College of Charleston

Is the Buddhist Doctrine of Karma Cognitively Meaningful?

James Deitrick
University of Central Arkansas

Valuing Karma: A Critical Concept for Orienting Interdependence with Wisdom, Attentive Mastery and Moral Clarity

Peter Hershock
East-West Center

Karma, Rebirth, and the Problem of Evil

Whitley Kaufman
University of Massachusetts, Lowell

Karma, Character, and Consequentialism

Damien Keown
Goldsmiths College, University of London

Karma in the Later Texts of the Pāli Canon

Jessica Main
McGill University

Karma: Buddhism and the Phenomenology of the Ethical

Eric Nelson
University of Massachusetts, Lowell

Dark and Bright Karma: A New Reading

Abraham Velez
Georgetown University

The Reactionary Role of Karma in 20th Century Japan

Brian Victoria
University of Adelaide

A Buddhist Ethic Without Karmic Rebirth?

ISSN 1076-9005
Volume 1 1994

A Buddhist Ethic Without Karmic Rebirth?

Winston L. King
Vanderbilt University

Is a viable and authentic Buddhist ethic possible without the prospect of rebirth governed by one’s karmic past? This paper explores traditional and contemporary views on karma with a view to determining the importance of this doctrine for practical ethics in the West. The Theravāda emphasis on the personal nature of karma is discussed first, followed by a consideration of the evolution of a social dimension to the doctrine in the Mahāyāna. The latter development is attributed to the twin influences of the Bodhisattva ideal and the metaphysics of Nāgārjuna and Hua Yen. Following this survey of traditional perspectives, attention is turned for the greater part of the paper to a consideration of the relevance of the notion of karmic rebirth for Buddhist ethics in the West. The notion of “social kamma” advanced by Ken Jones in The Social Face of Buddhism is given critical consideration. The conclusion is that a doctrine of karmic rebirth is not essential to a viable and authentic Buddhist ethic in the West.
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