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Interreligious dialogue : Classics > Causation & Karma

Onelittleangel > Classics > Causation & Karma
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R abbi Phinehas the Priest said in reference to Proverbs 11.21, "If you
have fulfilled a command, do not seek its reward from God straightaway,
lest you not be acquitted of sin, but be regarded as wicked because you
have not sought to cause your children to inherit anything. For if
Abraham, Isaac, and Jacob had sought the reward of the good deeds which
they performed, how could the seed of these righteous men [e.g., Israel]
have been delivered?"

Judaism 4323 | 
Exodus Rabbah 44.3 

H appy are the righteous! Not only do they acquire merit, but they bestow
merit upon their children and children's children to the end of all
generations, for Aaron had several sons who deserved to be burned like
Nadab and Abihu, but the merit of their father helped them. Woe unto the
wicked! Not alone that they render themselves guilty, but they bestow
guilt upon their children and children's children unto the end of all
generations. Many sons did Canaan have, who were worthy to be ordained
like Tabi, the slave of Rabbi Gamaliel, but the guilt of their ancestor
caused them [to lose their chance].

Judaism 4322 | 
Yoma 87a 

L oose us from the yoke of the sins of our fathers
and also of those which we ourselves have committed.

Hinduism 4321 | 
Rig Veda 7.86.5 

F or I the Lord your God am a jealous God, visiting the iniquity of the
fathers upon the children to the third and the fourth generation of those
who hate me, but showing steadfast love to the thousandth generation of
those who love me and keep my commandments.

Judaism 4320 | 
Exodus 20.5-6 

I f the punishment does not fall on the offender himself, it falls on his
sons; if not on the sons, on his grandsons.

Hinduism 4319 | 
Laws of Manu 4.173 

B y the delusions of imagination, touch and sight,
And by eating, drinking, and impregnation there is a birth and development
of the self.
According to his deeds (karma)) the embodied one successively
Assumes forms in various conditions.
Coarse and fine, many in number,
The embodied one chooses forms according to his own qualities.
Each subsequent cause of his union with them is seen to be
Because of the quality of his acts and of himself.

Hinduism 4318 | 
Svetasvatara Upanishad 5.11-12 

L ike the waves in great rivers, there is no turning back of that which has
previously been done.... [The soul is] like a lame man--bound with the
fetters made of the fruit of good and evil.

Hinduism 4317 | 
Maitri Upanishad 4.2 

Y ou will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? So, every sound tree bears good fruit, but the bad tree bears evil fruit. A sound tree cannot bear evil fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will know them by their fruits.

Christianity 4276 | 
Matthew 7.16-20 

T here was a rich man, who was clothed in purple and fine linen and who feasted sumptuously every day. And at his gate lay a poor man named Lazarus, full of sores, who desired to be fed with what fell from the rich man's table; moreover the dogs came and licked his sores. The poor man died and was carried by the angels to Abraham's bosom. The rich man also died and was buried; and in Hades, being in torment, he lifted up his eyes, and saw Abraham far off and Lazarus in his bosom. And he called out, "Father Abraham, have mercy upon me, and send Lazarus to dip the end of his finger in water and cool my tongue; for I am in anguish in this flame." But Abraham said, "Son, remember that you in your lifetime received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in anguish. And besides all this, between us and you a great chasm has been fixed, in order that those who would pass from here to you may not be able, and none may cross from there to us."

And he said, "Then I beg you, father, to send him to my father's house, for I have five brothers, so that he may warn them, lest they also come into this place of torment." But Abraham said, "They have Moses and the prophets; let them hear them." And he said, "No, father Abraham; but if some one goes to them from the dead, they will repent." He said to him, "If they do not hear Moses and the prophets, neither will they be convinced if someone should rise from the dead."

Christianity 4255 | 
Luke 16.19-31 

T here is a stream of fire from which emerge poisonous flames.
There is none else there except the self.
The waves of the ocean of fire are aflame
And the sinners are burning in them.

A s for the cowardly, the faithless, the polluted, as for murderers, fornicators, sorcerers, idolators, and all liars, their lot shall be in the lake that burns with fire and sulphur, which is the second death.

Christianity 4251 | 
Revelation 21.8 

T he Good Spirit, who was born simultaneously with you, will come now and count out your good deeds with white pebbles, and the Evil Spirit, who was born simultaneously with you, will come and count out your evil deeds with black pebbles. Thereupon you will be greatly frightened, awed, and terrified, and will tremble; and you will attempt to tell lies, saying, "I have not committed any evil deed."

Then the Lord of Death will say, "I will consult the Mirror of karma." He will look in the Mirror, wherein every good and evil act is vividly reflected. Lying will be of no avail.

Then one of the executive furies of the Lord of Death will place a rope around your neck and drag you along; he will cut off your head, extract your heart, pull out your intestines, lick up your brain, drink your blood, eat your flesh, and gnaw your bones; but you will be incapable of dying. Although your body be hacked to pieces, it will revive again. The repeated hacking [symbolizing the pangs of the deceased's conscience] will cause intense pain and torture.

Even at the time that the pebbles are being counted out, be not frightened; tell no lies; and fear not the Lord of Death.

Your body being a mental body is incapable of dying even though beheaded and quartered. In reality, your body is of the nature of voidness; you need not be afraid. The Lords of Death are your own hallucinations. Your desire-body is a body of propensities, and void. Voidness cannot injure voidness; the qualityless cannot injure the qualityless. Apart from one's own hallucinations, in reality there are no such things existing outside oneself as Lord of Death, or god, or demon. Act so as to recognize this.

Tradition / Asian / Tibetan 4243 | 

A nd the dead to be brought to life again; and the living to be judged, to know, to make known, and to be made conscious that He is God, He the Maker, He the Creator, He the Discerner, He the Judge, He the Witness, He the Complainant; He it is that will in future judge, blessed be He, with whom there is no unrighteousness, nor forgetfulness, nor respect of persons, nor taking of bribes. Know also that everything is according to reckoning; and let not your imagination give you hope that the grave will be a place of refuge for you. For perforce you were formed, and perforce you were born, and perforce you live, and perforce you will die, and perforce you will in the future have to give account and reckoning before the King of kings, the Holy One, blessed be He.

Judaism 4241 | 
Mishnah, Abot 4.29 

T hen I saw a great white throne and Him who sat upon it; from His presence earth and sky fled away, and no place was found for them. And I saw the dead, great and small, standing before the throne, and books were opened. Also another book was opened, which is the book of life. And the dead were judged by what was written in the books, by what they had done.

Christianity 4240 | 
Revelation 20.11-12 

A nd every man's augury have we fastened to his own neck, and We shall bring forth for him on the Day of Resurrection a book which he will find wide open. "Read your book! Your soul suffices as a reckoner against your this day."

Islam 4239 | 
Qur'an 17.13-14 

H e, having effected an activity of body that is harmful, effected an activity of speech that is harmful, effected an activity of mind that is harmful, arises in a world that is harmful. Because he has uprisen in a world that is harmful, harmful sensory impingements assail him. He, being assailed by harmful sensory impingements, experiences a harmful feeling, without exception painful, even as do creatures in Niraya Hell. In this way, there is the uprising of a being from what he has come to be; he uprises according to what he does; when he has uprisen sensory impingements assail him. So I speak thus: Creatures are heir to deeds.

Buddhism 4238 | 
Majjhima Nikaya i.389-90, Kukkuravatikasutta 

F or we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body.

Christianity 4227 | 
2 Corinthians 5:10-11 

U pon that Day men shall issue in scatterings to see their works, And whoso has done an atom's weight of good shall see it, And whoso has done an atom's weight of evil shall see it

Islam 4176 | 
Qur'an 99.6-8 

E ven if the wrong-doers had all that there is on earth, and as much more, in vain would they offer it for ransom from the pain of the penalty on the Day of Judgment, but something will confront them from God which they could never have counted upon! For the evils of their deeds will confront them, and they will be encircled by that at which they used to mock!

Islam 4175 | 
Qur'an 39.47-48 

T o God belongs all that is in the heavens and on the earth; and whether you make known what is in your minds or hide it, God will bring you to account for it. He will forgive whom He will and He will punish whom He will. God is able to do all things.

Islam 4174 | 
Qur'an 2.284 

W hoever vows to tyrannize over the humble and the meek,
The Supreme Lord burns him in flames.
The Creator dispenses perfect justice
And preserves His devotee.

Sikhism 4173 | 
Gauri, M.5, p. 199 

I the Lord search the mind
and try the heart,
to give to every man according to his ways,
according to the fruit of his doings.

Judaism 4172 | 
Jeremiah 17.10 

A ll creatures on their actions are judged In God's court, just and true.

Sikhism 4171 | 
Japuji 34, p. 7 

A ction, which springs from the mind, from speech, and from the body, produces either good or evil results; by action are caused the conditions of men, the highest, the middling, and the lowest.

A man obtains the result of a good or evil mental act in his mind; that of a verbal act in his speech; that of a bodily act in his body.

In consequence of sinful acts committed with his body, a man becomes in the next birth an inanimate thing; in consequence of sins committed by speech, he becomes a bird or a beast; in consequence of mental sins he is reborn in a low caste.

Hinduism 4170 | 
Laws of Manu 12.3,8,9 

A ccording as one acts, according as one conducts himself, so does he become. The doer of good becomes good. The doer of evil becomes evil. One becomes virtuous by virtuous action, bad by bad action.

But people say, "A person is made [not of acts, but] of desires only." [I say,] as his desire, such is his resolve; as is his resolve, such the action he performs; what action he performs, that he procures for himself.

On this point there is this verse,

Where one's mind is attached--the inner self
Goes thereto with action, being attached to it alone.
Obtaining the end of his action,
Whatever he does in this world,
He comes again from that world
To this world of action.
So the mind who desires.

Hinduism 4169 | 
Brihadaranyaka Upanishad 4.4.5-6 

N ot in the sky, nor in mid-ocean, nor in a mountain cave, is found that place on earth where abiding one may escape from the consequences of one's evil deed.

Buddhism 4168 | 
Dhammapada 127 

A s sweet as honey is an evil deed, so thinks the fool so long as it ripens not; but when it ripens, then he comes to grief.

Verily, an evil deed committed does not immediately bear fruit, just as milk does not curdle at once; but like a smoldering fire covered with ashes, it remains with the fool until the moment it ignites and burns him.

Buddhism 4167 | 
Dhammapada 69, 71 

U nrighteousness, practiced in this world, does not at once produce its fruit; but, like a cow, advancing slowly, it cuts off the roots of him who committed it.

Hinduism 4166 | 
Laws of Manu 4.172 

A n ignorant man committing evil deeds does not realize the consequences. The imprudent man is consumed by his own deeds, like one burnt by fire.

Buddhism 4165 | 
Dhammapada 136 

F or they sow the wind, and they shall reap the whirlwind.

Judaism 4164 | 
Hosea 8.7 

A ll who take the sword will perish by the sword.

Christianity 4163 | 
Matthew 26.52 

O ur body in Kali Yuga is a field of action:
As a man sows, so is his reward.
Nothing by empty talk is determined:
Anyone swallowing poison must die.
Brother! behold the Creator's justice:
As are a man's actions, so is his recompense.

Sikhism 4162 | 
Gauri Var, M.4, p. 308 

W hatever affliction may visit you is for what your own hands have earned.

Islam 4161 | 
Qur'an 42.30 

D o not be deceived; God is not mocked, for whatever a man sows, that he will also reap.

Christianity 4160 | 
Galatians 6.7 

A man who is averse from harming even the wind knows the sorrow of all things living. . . . He who knows what is bad for himself knows what is bad for others, and he who knows what is bad for others knows what is bad for himself. This reciprocity should always be borne in mind. Those whose minds are at peace and who are free from passions do not desire to live [at the expense of others]. . . . He who understands the nature of sin against wind is called a true sage who understands karma.

In short be who understands the nature of sin in respect of all the six types of living beings is called a true sage who understands karma.

Hinduism 3944 | 
Acharanga Sutra, I, 1, Translation by A. L. Basham; from abridged version in Theodore de Bary, Sources of Indian Tradition (New York: Columbia University Press, 1958), pp. 62-3 

A ll beings with two, three, four, or five senses. . . . in fact all creation, know individually pleasure and displeasure, pain, terror, and sorrow. All are full of fears which come from all directions. And yet there exist people who would cause greater pain to them. . . . Some kill animals for sacrifice, some for their skin, flesh, blood, . . . feathers, teeth, or tusks; . . . some kill them intentionally and some unintentionally; some kill because they have been previously injured by them, . . . and some because they expect to be injured. He who harms animals has not understood or renounced deeds of sin. . . . He who understands the nature of sin against animals is called a true sage who understands karma. . . .

Hinduism 3943 | 
Acharanga Sutra, I, 1, Translation by A. L. Basham; from abridged version in Theodore de Bary, Sources of Indian Tradition (New York: Columbia University Press, 1958), pp. 62-3 

E arth is afflicted and wretched, it is hard to teach, it has no discrimination. Unenlightened men, who suffer from the effects of past deeds, cause great pain in a world full of pain already, for in earth souls are individually embodied. If, thinking to gain praise, honour, or respect ... or to achieve a good rebirth . . . or to win salvation, or to escape pain, a man sins against earth or causes or permits others to do so. . . . he will not gain joy or wisdom. . . . Injury to the earth is like striking, cutting, maiming, or killing a blind man . . . Knowing this man should not sin against earth or cause or permit others to do so. He who understands the nature of sin against earth is called a true sage who understands karma. . .

Hinduism 3942 | 
Acharanga Sutra, I, 1, Translation by A. L. Basham; from abridged version in Theodore de Bary, Sources of Indian Tradition (New York: Columbia University Press, 1958), pp. 62-3 

W ealth does not bring goodness, but goodness brings wealth and every other blessing, both to the individual and to the state.

Philosophy / Platonism 3636 | 
Apology, 29C-30C; adapted from Hamilton, E., 1969, pp. 15-16 

T hose who believe themselves wise regard as real only the appearance of things, but these fashioners of falsehood will have their reward.

Philosophy 3624 | 
Adapted from fragments of Heraclitus found in Freeman, K., 1962; pp. 24-34. Fragment nbr. 28 

G od's court retains an account of all deeds.

Sikhism 3574 | 
Guru Granth Sahib, page 109, Line 12 

W hat you plant here, you will reap there.

Islam / Sufism 3541 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.56 

A man of piety was following Christ. A thief seeing this thought to himself, "if I sit in the company of the pious one, perhaps God may for his sake forgive me." Prompted by humility in his heart, the thief started condemning himself for the impious life he had led. He considered himself unfit to sit by the side of such a saint. On the other hand, the pious man, seeing the thief seated by his side, reprimanded him lest his shadow corrupt him. Immediately Christ heard the Divine Voice say, "Tell the pious one and the thief that I have washed dean the scrolls of both. The virtues of the pious and the sins of the thief are washed dean. Now they must start life again. The virtues of the pious are washed away because of his pride, and the sins of the thief are washed away because of his humility and repentance.

Islam / Sufism 2883 | 
Essential Sufism, by James Fadiman & Robert Frager, Harper SanFrancisco, p.63 

I n free space there is neither right nor left. In the same way, there is reward and punishment only in this, and not in the Messianic world.

Judaism / Hassidism 2788 | 
Martin Buber’s ten rungs, collected Hassidic saying, p.116 

T hey say that the proud are reborn as bees. For in his heart the proud man says: "I am a writer, I am a singer, I am a great one at studying." And since what is said of such men is true-that they will not turn to God, not even on the threshold of hell-they are reborn after they die. They are born again as bees that hum and buzz: "I am, I am, I am."

Judaism / Hassidism 2786 | 
Martin Buber’s ten rungs, collected Hassidic saying, p.103 

T he Blessed One, while teaching that all things are un-born and that there is no annihilation, also declares that the world takes its rise from ignorance, discrimination, attachment, deed, etc., working according to a law of causation. Though the two sets of elements may differ in form and name, there does not appear to be any essential difference between the two positions.

Buddhism / Mahayana 2561 | 
Ch.III, p.297, in Dwight Goddard, A Buddhist bible 

T he Blessed One resumed: -Subhuti, should there be among the faithful disciples some who have not yet matured their karma and who must first suffer the natural retribution of sins committed in some previous life by being degraded to a lower domain of existence and should they earnestly and faithfully observe and study this Scripture and because of it be despised and persecuted by the people, their karma will immediately be matured and they will at once attain Anuttarasamyak-sambodhi.

Buddhism / Mahayana 2523 | 
Diamond Sutra, 16, in Dwight Goddard, A Buddhist bible 

A nd the action (kamma) that is done out of greed, anger and delusion (lobha, dosa, moha), that springs from them, has its source and origin there: this action ripens wherever one is reborn; and wherever this action ripens, there one experiences the fruits of this action, be it in this life, or the next life, or in some future life.

Buddhism 2487 | 
Anguttara Nikaya, III, 33 

V erily, because beings, obstructed by delusion and ensnared by craving, now here, now there, seek ever-fresh delight, therefore it comes to ever-fresh rebirth.

Buddhism 2486 | 
Majjhima Nikaya, 43 

A nd wherever the beings spring into existence, there their deeds will ripen; and wherever their deeds ripen, there they will earn the fruits of those deeds, be it in this life, or be it in the next life, or be it in any other future life.

Buddhism 2465 | 
Anguttara Nikaya, III 33 

T he superior man cultivates these moral qualities and enjoys good fortune, whereas the inferior man violates them and suffers evil fortune.

Confucianism / Neo Confucianism 2317 | 
Chou Tun-yi, An Explanation of the Diagram of the Great Ultimate, in Wing-Tsit Chan, Chinese Philosophy, Chapter 28 

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