Rajitha said: “So one would get killed if the person murdered someone.”
- That does not hold most of the time, even though it could happen.
Rajitha said: “What form would a Vipaka from a Lobha and Moha Kamma take?”
In all three cases, lobha, dosa, moha rooted kamma will lead to kamma vipaka based on one’s intention (types of cetasika involved) and also the javana power in the citta.
This is a good topic to understand the fundamentals of Buddha Dhamma. How kamma lead to kamma vipaka is a mystery to most people. The following a general, simplified analysis of how kamma bring kamma vipaka, which can be very complex in actual details.
First, in terms of paticca samuppada, one’s birth is according one’s gati, and one’s gati are formed according to one’s sankhara (more specifically abhisankhara): “avijja paccaya sankhara” and ‘sankhara paccaya vinnana” leads to a vinnana for a specific kamma, eventually leading to “upadana paccya bhava”, and “bhava paccaya jati”.
Suppose one is contemplating on killing another person in order to marry that person’s wife. He will be doing a lot of vaci sankhara (talking to himself) while planning the murder. That gives rise to an early stage of a kamma beeja that will grow as he keeps planning and keeps thinking about it. Those citta generate kammic energy that will feed that kamma beeja. But significantly higher energy will be added to that kamma beeja at the moment of killing.
Now, he is committing this akusala based on his desire to marry the wife of that person. Even though it is based on greed, the actual action (kamma) involved is killing and it is the dosa cetasika that arises in the killing act.
He has generated a “liking for that killing” and gets attached to that idea: that is the “pati” + “icca”. The vinnana generated is an “hateful vinnana” and the kamma is done with that “hateful vinnana”. Therefore, the bhava (or the kamma beeja) created is according to that, and when that kamma beeja brings vipaka in the future he will get a “matching bhava” and a “matching birth”, i.e., “sama” “uppada“. You can read details in the “Paticca Samuppada” section.
In another example, when one habitually kills animals, those abhisankhara keep contributing to kamma beeja that have “animal killing gati” or “gati for killing”. The actual energy feeding that gati is in the citta that arise while doing that kamma. Even though one may even enjoy killing animals, at the moment of killing, the dosa cetasika arise in the mind. The javana power involved in may be small in one act, but it builds up over repeated killings.
This is more clear when one is killing a human, where a lot more javana power arise in citta (thoughts or sankhara) while doing the killing. One needs to be really angry to kill a human. So, even killing one human may be enough to give rise to a strong kamma beeja to get a corresponding bhava in the future.
In general, kamma beeja generated via dosa citta (angry thoughts) lead to birth in the niraya (hell), where one will be in a “very angry environment” all the time, being subjected to repeated torture and killings.
It is also easy to visualize what kind of bhava can be expected for vaci and kaya sankhara generated with greedy (lobha) mindset. Such greedy gati match preta bhava, and those who have excessive greedy state of mind (and thus think, speak, and act accordingly) are likely to be born as preta (hungry ghost).
Moha character is a bit more complex. It is manifested in subtle ways: excess worrying, tendency to cry and spend hours and hours worrying about even a simple mishap are some. These gati arise because one does not realize that such mishaps are results of past kamma (kamma vipaka), and thus have their origins in the past. Some of them can be avoided, some can be managed to lessen their impact, but some cannot be avoided.
Animal bhava is associated with combinations, possibly of all three (lobha,dosa, moha). Pali and Sinhala word for animal is tirisan (or three “san”).
Anyway, this may be good topic for a future post. Let us discuss and may be I can get some more ideas from the discussion.