A Study On The Causality In The Concept Of Karma Of Abhidharma-Mahavibhasa-Sastra

The concept of Karma originated Brahmanism in ancient Indian.It mingled in the causal sequence at emerging.At the age of Buddha,the main connotation of the concept in Brahmanism contains the following three items:Firstly,Karma was kinds of behavior and the power with the behavior.And also Karma was considered to be the main cause that result in what kind of living beings they would reincarnate after they die and the happiness and suffering in their subsequent lives in samsara.Lastly,The creator of Karma is Aham with self-nature,and the Karma's power to produce retribution comes from Brahma which is the highest ontology in Brahmanism.Shakyamuni,the founder Buddhism,critically incorporated the ideology of Karma of Brahmanism into Buddhism's.He consented that Karma is the action of sentient beings and can serve as a cause which would be obtained retribution.Meanwhile he denied Aham as a creator of Karma and Brahma as the the source of Karma,and replaced Aham and Brahma of Brahmanism with Pratityasamutp?da.Pratityasamutp?da means that everthing arise by all conditions geting togather.Analytically,Pratitya refering to many conditions is cause,while samutp?da refering to the arising dharma is friut.So,There's a close identity between pratityasamutp?da and principle of causality in Buddhism.The description of Karma and Pratityasamutp?da in S?tra were distinguished and analyzed by the abhidharmas of Sarv?stiv?da which constantly defined the two notions more carefully.When it was developed into the Abhidharma-mahavibhasa-sastra,the ministry defined the connotation of the Karma and made a careful distinction between the conditions of the origin and the consequences.The scholars of Vibhasa believed that the karma of the body,speech,and intention include all Karmas.Bodily karma is manifest and unmanifest form which start up from sentient being's bodily behavior,and speech Karma is manifest and unmanifest form which start up from sentient being's speech.While intentional karma is the activities of intentional caitta.The three karma have their own-nature respectively,and there is a corresponding or all relationship between them.So,we must not mix the three together.The conditions ofPratityasamutp?da were divided into six-hetavah and four-pratyay?h in the abhidharmas of Sarv?stiv?da.Hetavah is the leading condition in Pratityasamutp?da,while pratyay?h is the secondary condition in Pratityasamutp?da in Pratityasamutp?da.Simultaneously,five-phal?ni were established according to six-hetavah by the scholars of Vibhasa.The causality in the concept of Karma was mainly investigated through six-hetavah and five-phal?ni.And it contains two phases,including he Pratityasamutp?da of karma itself and karma as the hetavah which would get a result.The significance of six hetavah and four pratyay?h are diffient in the two phases in Sarv?stiv?da.At the phase of arising of karma,it mainly involved in k?rana-hetu and sahabh?-hetu and their pratyay?h.And at the phase of geting the effects of karma,it mainly involved in the nisyanda-purusak?ra-phalatva and vip?ka-vip?k?khya.The vip?k?khya which karma brings is mainly acquisition of suffering and happiness.The naisyandika which karma brings is mainly the habit corresponding with intention.Habits can return to be a cause of karma.And delusions which caused by habits that is incorrect or impedimentary moral neutrality are the root of reincarnation.Both delusions and karma make sentient beings circle in Six Directions of Reincarnation.