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to enjoy or suffer the effects of karma. In the Majjhima Nikāya? also, we have an expression of a similar view. Sākya Muni is said to have stated that even the Jainas are not immune from an action of karma. It is held that Tathāgata performed good deeds in previous lives and as a result of these he enjoys pleasant vedan s ( GHI ) only.
Tradition says that when the Buddha was hurt by the splinters of stone thrown by Devadatta, he said that ninety one kalpas ago he had hurt a person by a spear.
But Milindapañha holds a different view. It says that Sarngnabheda (ATH) or schism of the order did not take place due to any karma on the part of the Buddha as done by Devadatta. Similarly Buddha's stroke ( Āghāta ) or his illness is not caused by karma. When Buddha realized omnisciene ( Hasa) all the akušala malas ( 290927TH) or evils were totally destroyed. Hence his suffering was not due to karma. It was due to irregularity in dhātus, seasons etc. His stroke or āghāta was aupakramika ( Bit95 ) or accidental. His illness also was not due to karma.2 ,
Death why? Death happens owing to four causes3 (1) Completion of term of life (Āyuksaya ) or of karma or simultaneously of both or owing to Upacchedaka karma. To those who are dying at the moment of death, there appears in any one of the six doors according to circumstances either (a ) karmas which produces pratisandhi in the direction of next life (49) or (b ) Karma nimitta which was expressed in the form of Rúpa, Sabda, Gandha etc., while performing that karma which was an Upakarma in regard to that karma. The experience of nimitta as misery ( 5497474477 ) causes sugati in the next bhava or birth.
Then begins an activity in the direction of next birth, a continued stream of thought (fathrafat ), be it pure or upaklista 1. Majjhima Nikaya III. p. 227. 2. Scc Aspects of Yogácara by N. Dutta pp. 109 to 110. 3. Abhidharmartha Saragraha V. ( 8 ), 34-36 : .
