<blockquote>
  <p>Is there a way to hasten the results of bad deeds?        </p>
</blockquote>

<p>No, you can't. But if you do good deeds you might be able to reduce the effect of bad deed.</p>

CC BY-SA 3.0
2018-03-28T13:03:29.173Z
2018-03-28T13:03:29.173Z
Syrus
<p><a href="https://www.accesstoinsight.org/tipitaka/an/an03/an03.091.than.html" rel="nofollow noreferrer">Accayika Sutta: Urgent</a> suggests you can't hasten the result of practice (i.e. Awakening), but that what you can/should do is desire the condition for its ripening.</p>

<p>The essay <a href="https://www.accesstoinsight.org/lib/authors/nyanaponika/kammafruit.html" rel="nofollow noreferrer">Kamma and its Fruit</a> says,</p>

<blockquote>
  <p>If kammic action were always to bear fruits of invariably the same magnitude, and if modification or annulment of kamma-result were excluded, liberation from the samsaric cycle of suffering would be impossible; for an inexhaustible past would ever throw up new obstructive results of unwholesome kamma.</p>
</blockquote>

<p>I think that's saying it's possible for a (bad) deed to have no result, no ripening (though it also warns that it may ripen or is likely to ripen).</p>

<p>So I think that instead of "hasten the manifestation of the results of bad deeds so that we can face them and be free", Buddhism teaches to hasten the practice (the whole Threefold Training), in order to cease fermentations and further becoming, and be free.</p>

CC BY-SA 3.0
2018-03-28T10:41:05.880Z
Do you know of any purification practices we can do to modify or annul bad karma say for a deed we committed in anger and now have remorse for ?
user68706
CC BY-SA 3.0
2018-03-28T10:46:32.217Z
Yes, I know I didn't directly answer your question -- I redirected the question. So far as I know, a purification practice is "confession of fault", "clearly seeing the disadvantage of the transgression", and then "not doing it again" -- and there are others. But, so far as I know, "purification" isn't the same as "hastening the ripening of bad kamma".
ChrisW
CC BY-SA 3.0
2018-03-29T10:59:11.113Z
Also, a result of "skilful virtue" is "lack of remorse". So, if you feeling "remorse" now, you are *already* experiencing some result.
ChrisW
CC BY-SA 3.0
2018-03-28T10:38:47.777Z
2018-03-28T10:38:47.777Z
ChrisW
<p>You have a view similar to that of Jainism, that the Buddha dismissed, that you need to hasten the "burning up" of past karma and stop creating new ones. You can see this in the <a href="https://www.accesstoinsight.org/tipitaka/mn/mn.101.than.html" rel="nofollow noreferrer">Devadaha Sutta</a>:</p>

<blockquote>
  <p>"When this was said, the Niganthas (Jains) said to me, 'Friend, the Nigantha
  Nataputta (Mahavira) is all-knowing, all-seeing, and claims total knowledge &amp;
  vision thus: "Whether I am walking or standing, sleeping or awake,
  knowledge &amp; vision are continuously &amp; continually established in me."
  He has told us, "Niganthas, there are evil actions that you have done
  in the past. Exhaust them with these painful austerities. When in the
  present you are restrained in body, restrained in speech, and
  restrained in mind, that is the non-doing of evil action for the
  future. Thus, with the destruction of old actions through asceticism,
  and with the non-doing of new actions, there will be no flow into the
  future. With no flow into the future, there is the ending of action.
  With the ending of action, the ending of stress. With the ending of
  stress, the ending of feeling. With the ending of feeling, all
  suffering &amp; stress will be exhausted." We approve of that [teaching],
  prefer it, and are gratified by it.'</p>
</blockquote>

<p>The view of Buddhism is different - please see below. The Buddhist view is not about hastening the "burning up" of past karma or avoiding creation of new karma. Rather, it's about putting an end to <a href="https://buddhism.stackexchange.com/q/48/471">dependent origination</a>, through <a href="https://www.lionsroar.com/what-are-the-four-noble-truths/" rel="nofollow noreferrer">ceasing craving</a> and uprooting <a href="https://en.wikipedia.org/wiki/Fetter_(Buddhism)#Sutta_Pitaka&#39;s_list_of_ten_fetters" rel="nofollow noreferrer">the ten fetters</a>. This is done through the <a href="https://www.accesstoinsight.org/lib/authors/bodhi/waytoend.html" rel="nofollow noreferrer">Noble Eightfold Path</a>.</p>

<p>The Parable of the Salt Crystal from the <a href="https://www.accesstoinsight.org/ati/tipitaka/an/an03/an03.099.than.html" rel="nofollow noreferrer">Lonaphala Sutta</a>:</p>

<blockquote>
  <p>"Suppose that a man were to drop a salt crystal into a small amount of
  water in a cup. What do you think? Would the water in the cup become
  salty because of the salt crystal, and unfit to drink?"</p>
  
  <p>"Yes, lord. Why is that? There being only a small amount of water in
  the cup, it would become salty because of the salt crystal, and unfit
  to drink."</p>
  
  <p>"Now suppose that a man were to drop a salt crystal into the River
  Ganges. What do you think? Would the water in the River Ganges become
  salty because of the salt crystal, and unfit to drink?"</p>
  
  <p>"No, lord. Why is that? There being a great mass of water in the River
  Ganges, it would not become salty because of the salt crystal or unfit
  to drink."</p>
  
  <p>"In the same way, there is the case where a trifling evil deed done by
  one individual [the first] takes him to hell; and there is the case
  where the very same sort of trifling deed done by the other individual
  is experienced in the here &amp; now, and for the most part barely appears
  for a moment.</p>
  
  <p>'Now, a trifling evil act done by what sort of individual takes him to
  hell? There is the case where a certain individual is undeveloped in [contemplating]
  the body, undeveloped in virtue, undeveloped in mind [i.e., painful
  feelings can invade the mind and stay there], undeveloped in
  discernment: restricted, small-hearted, dwelling with suffering.   A
  trifling evil act done by this sort of individual takes him to hell.</p>
  
  <p>'Now, a trifling evil act done by what sort of individual is
  experienced in the here &amp; now, and for the most part barely appears
  for a moment? <strong>There is the case where a certain individual is
  developed in [contemplating] the body, developed in virtue, developed in mind [i.e.,
  painful feelings cannot invade the mind and stay there], developed in
  discernment: unrestricted, large-hearted, dwelling with the
  immeasurable. A trifling evil act done by this sort of individual is
  experienced in the here &amp; now, and for the most part barely appears
  for a moment.</strong></p>
</blockquote>

<p>And more explanation in <a href="https://www.accesstoinsight.org/ati/tipitaka/mn/mn.036.than.html" rel="nofollow noreferrer">MN36</a>:</p>

<blockquote>
  <p>"And how is one developed in body and developed in mind? There is the
  case where a pleasant feeling arises in a well-educated disciple of
  the noble ones. On being touched by the pleasant feeling, he doesn't
  become impassioned with pleasure, and is not reduced to being
  impassioned with pleasure. His pleasant feeling ceases. With the
  cessation of the pleasant feeling there arises a painful feeling. On
  being touched with the painful feeling, he doesn't sorrow, grieve, or
  lament, beat his breast or becomes distraught. When that pleasant
  feeling had arisen in him, it didn't invade his mind and remain
  because of his development of the body. When that painful feeling had
  arisen in him, it didn't invade his mind and remain because of his
  development of the mind. This is how one is developed in body and
  developed in mind."</p>
</blockquote>

CC BY-SA 3.0
2018-03-28T18:25:38.540Z
2018-03-28T18:32:23.953Z
2018-03-28T18:32:23.953Z
ruben2020
<p>There is no control of us on mind. It goes on reacting to the stimuluses out of its age old habit. It's the habit itself is the soul of the mind. Vipassana breaks this habit and ultimately dissolution of mind: a condition of no mind. </p>

<p>Because all the sankharas of good and bad deeds are stored in subconscious and there is no control of us on arising of a particular sankhara of good or bad deeds urgently or slowly. However in my opinion a tremendous urge of getting liberated and experiential knowledge of nothingness in the life can trigger ripening and outcropping of these stored sankharas. In hinduism it is called <em>vairagya</em>. This "vairagya" might be also one of the stored sankharas in previous life.</p>

<p>So in this non atheist era, where keeping blind faith is almost impossible, practising vipassana steadily and ardently is the only solution. It's just liking sweeping the garbage, dust of our karmas i.e. sankharas and making the slate clean exhibiting no suffering.</p>

CC BY-SA 4.0
2018-04-11T10:28:32.170Z
2018-06-09T15:42:53.093Z
2018-06-09T15:42:53.093Z
Anchal Kate
<blockquote>
  <p>The law of cause and effect is unchangeable and we must face the consequences of the Karmas done through body, speech and mind.</p>
</blockquote>

<p>Only the five heinous crimes are guaranteed to manifest their results. According to what I have been told, others need a suitable environment/conditions to manifest at percent/future. But this is not entirely in your control.</p>

<p>Ex:- If you have in the past get involved in fights and beat up people, you would build up karma to eventually get beaten up in a fight. Because it is only natural and fully inline with dependent arising that you will over time keep increasing your abrasive nature and eventually meet your match. However if you stop getting involved in fights, that probability will be greatly reduced. But it is possible that someone from the past who held a grudge against you, plot revenge against you and succeed at a moment that you are weak.</p>

CC BY-SA 3.0
2018-03-28T12:00:07.070Z
2018-03-29T06:04:59.543Z
2018-03-29T06:04:59.543Z
RRR
<p>The law of cause and effect is unchangeable and we must face the consequences of the Karmas done through body, speech and mind. </p>

<p>However, is it possible to hasten the manifestation of the results of bad deeds so that we can face them and be free. Is there any sutta or any practise that anyone knows that we can do to achieve this?</p>

CC BY-SA 3.0
2018-04-11T14:40:03.620Z
I think this is a good question and is not a duplicate. In Buddhism, it is certainly a good idea to "hasten the results of bad deeds." Zen masters would often pray for this. I recommend the Zhunti mantra and any of the classic Buddhist mantras with the intention of purifying one's evil karma. With the Zhunti mantra especially you will have vivid dreams of puking black material when it is working. Be careful.
Med
CC BY-SA 4.0
2018-05-11T06:54:24.517Z
I agree with Ahmed. This is not a duplicate of the linked question.
Navneet Nair
CC BY-SA 4.0
2018-05-11T07:00:26.687Z
Study of emptiness also hastens ripening of bad karma and thus expatiates it. Refer to the Diamond Sutra: http://diamond-sutra.com/read-the-diamond-sutra-here/diamond-sutra-chapter-16/
Navneet Nair
<karma>
Is there a way to hasten the results of bad deeds
# Is there a way to hasten the results of bad deeds

(Asked by: username_0 on 2018-03-28)

The law of cause and effect is unchangeable and we must face the consequences of the Karmas done through body, speech and mind.

However, is it possible to hasten the manifestation of the results of bad deeds so that we can face them and be free. Is there any sutta or any practise that anyone knows that we can do to achieve this?

**Tags:** karma

> **Comments:**
> **username_1**: I think this is a good question and is not a duplicate. In Buddhism, it is certainly a good idea to "hasten the results of bad deeds." Zen masters would often pray for this. I recommend the Zhunti mantra and any of the classic Buddhist mantras with the intention of purifying one's evil karma. With the Zhunti mantra especially you will have vivid dreams of puking black material when it is working. Be careful.  
> **username_2**: I agree with Ahmed. This is not a duplicate of the linked question.  
> **username_2**: Study of emptiness also hastens ripening of bad karma and thus expatiates it. Refer to the Diamond Sutra: http://diamond-sutra.com/read-the-diamond-sutra-here/diamond-sutra-chapter-16/  

---

## 5 answers

### Answer by username_7 on 2018-03-28. Score: 3

> The law of cause and effect is unchangeable and we must face the consequences of the Karmas done through body, speech and mind.

Only the five heinous crimes are guaranteed to manifest their results. According to what I have been told, others need a suitable environment/conditions to manifest at percent/future. But this is not entirely in your control.

Ex:- If you have in the past get involved in fights and beat up people, you would build up karma to eventually get beaten up in a fight. Because it is only natural and fully inline with dependent arising that you will over time keep increasing your abrasive nature and eventually meet your match. However if you stop getting involved in fights, that probability will be greatly reduced. But it is possible that someone from the past who held a grudge against you, plot revenge against you and succeed at a moment that you are weak.


---

### Answer by username_3 on 2018-03-28. Score: 2

> Is there a way to hasten the results of bad deeds?

No, you can't. But if you do good deeds you might be able to reduce the effect of bad deed.


---

### Answer by username_4 on 2018-03-28. Score: 2

[Accayika Sutta: Urgent](https://www.accesstoinsight.org/tipitaka/an/an03/an03.091.than.html) suggests you can't hasten the result of practice (i.e. Awakening), but that what you can/should do is desire the condition for its ripening.

The essay [Kamma and its Fruit](https://www.accesstoinsight.org/lib/authors/nyanaponika/kammafruit.html) says,

> If kammic action were always to bear fruits of invariably the same magnitude, and if modification or annulment of kamma-result were excluded, liberation from the samsaric cycle of suffering would be impossible; for an inexhaustible past would ever throw up new obstructive results of unwholesome kamma.

I think that's saying it's possible for a (bad) deed to have no result, no ripening (though it also warns that it may ripen or is likely to ripen).

So I think that instead of "hasten the manifestation of the results of bad deeds so that we can face them and be free", Buddhism teaches to hasten the practice (the whole Threefold Training), in order to cease fermentations and further becoming, and be free.

> **Comments:**
> **username_0**: Do you know of any purification practices we can do to modify or annul bad karma say for a deed we committed in anger and now have remorse for ?  
> **username_4**: Yes, I know I didn't directly answer your question -- I redirected the question. So far as I know, a purification practice is "confession of fault", "clearly seeing the disadvantage of the transgression", and then "not doing it again" -- and there are others. But, so far as I know, "purification" isn't the same as "hastening the ripening of bad kamma".  
> **username_4**: Also, a result of "skilful virtue" is "lack of remorse". So, if you feeling "remorse" now, you are *already* experiencing some result.  

---

### Answer by username_5 on 2018-03-28. Score: 2

You have a view similar to that of Jainism, that the Buddha dismissed, that you need to hasten the "burning up" of past karma and stop creating new ones. You can see this in the [Devadaha Sutta](https://www.accesstoinsight.org/tipitaka/mn/mn.101.than.html):

> "When this was said, the Niganthas (Jains) said to me, 'Friend, the Nigantha
> Nataputta (Mahavira) is all-knowing, all-seeing, and claims total knowledge &
> vision thus: "Whether I am walking or standing, sleeping or awake,
> knowledge & vision are continuously & continually established in me."
> He has told us, "Niganthas, there are evil actions that you have done
> in the past. Exhaust them with these painful austerities. When in the
> present you are restrained in body, restrained in speech, and
> restrained in mind, that is the non-doing of evil action for the
> future. Thus, with the destruction of old actions through asceticism,
> and with the non-doing of new actions, there will be no flow into the
> future. With no flow into the future, there is the ending of action.
> With the ending of action, the ending of stress. With the ending of
> stress, the ending of feeling. With the ending of feeling, all
> suffering & stress will be exhausted." We approve of that [teaching],
> prefer it, and are gratified by it.'

The view of Buddhism is different - please see below. The Buddhist view is not about hastening the "burning up" of past karma or avoiding creation of new karma. Rather, it's about putting an end to [dependent origination](https://buddhism.stackexchange.com/q/48/471), through [ceasing craving](https://www.lionsroar.com/what-are-the-four-noble-truths/) and uprooting [the ten fetters](https://en.wikipedia.org/wiki/Fetter_(Buddhism)#Sutta_Pitaka's_list_of_ten_fetters). This is done through the [Noble Eightfold Path](https://www.accesstoinsight.org/lib/authors/bodhi/waytoend.html).

The Parable of the Salt Crystal from the [Lonaphala Sutta](https://www.accesstoinsight.org/ati/tipitaka/an/an03/an03.099.than.html):

> "Suppose that a man were to drop a salt crystal into a small amount of
> water in a cup. What do you think? Would the water in the cup become
> salty because of the salt crystal, and unfit to drink?"
>
> "Yes, lord. Why is that? There being only a small amount of water in
> the cup, it would become salty because of the salt crystal, and unfit
> to drink."
>
> "Now suppose that a man were to drop a salt crystal into the River
> Ganges. What do you think? Would the water in the River Ganges become
> salty because of the salt crystal, and unfit to drink?"
>
> "No, lord. Why is that? There being a great mass of water in the River
> Ganges, it would not become salty because of the salt crystal or unfit
> to drink."
>
> "In the same way, there is the case where a trifling evil deed done by
> one individual [the first] takes him to hell; and there is the case
> where the very same sort of trifling deed done by the other individual
> is experienced in the here & now, and for the most part barely appears
> for a moment.
>
> 'Now, a trifling evil act done by what sort of individual takes him to
> hell? There is the case where a certain individual is undeveloped in [contemplating]
> the body, undeveloped in virtue, undeveloped in mind [i.e., painful
> feelings can invade the mind and stay there], undeveloped in
> discernment: restricted, small-hearted, dwelling with suffering. A
> trifling evil act done by this sort of individual takes him to hell.
>
> 'Now, a trifling evil act done by what sort of individual is
> experienced in the here & now, and for the most part barely appears
> for a moment? **There is the case where a certain individual is
> developed in [contemplating] the body, developed in virtue, developed in mind [i.e.,
> painful feelings cannot invade the mind and stay there], developed in
> discernment: unrestricted, large-hearted, dwelling with the
> immeasurable. A trifling evil act done by this sort of individual is
> experienced in the here & now, and for the most part barely appears
> for a moment.**

And more explanation in [MN36](https://www.accesstoinsight.org/ati/tipitaka/mn/mn.036.than.html):

> "And how is one developed in body and developed in mind? There is the
> case where a pleasant feeling arises in a well-educated disciple of
> the noble ones. On being touched by the pleasant feeling, he doesn't
> become impassioned with pleasure, and is not reduced to being
> impassioned with pleasure. His pleasant feeling ceases. With the
> cessation of the pleasant feeling there arises a painful feeling. On
> being touched with the painful feeling, he doesn't sorrow, grieve, or
> lament, beat his breast or becomes distraught. When that pleasant
> feeling had arisen in him, it didn't invade his mind and remain
> because of his development of the body. When that painful feeling had
> arisen in him, it didn't invade his mind and remain because of his
> development of the mind. This is how one is developed in body and
> developed in mind."


---

### Answer by username_6 on 2018-04-11. Score: 1

There is no control of us on mind. It goes on reacting to the stimuluses out of its age old habit. It's the habit itself is the soul of the mind. Vipassana breaks this habit and ultimately dissolution of mind: a condition of no mind.

Because all the sankharas of good and bad deeds are stored in subconscious and there is no control of us on arising of a particular sankhara of good or bad deeds urgently or slowly. However in my opinion a tremendous urge of getting liberated and experiential knowledge of nothingness in the life can trigger ripening and outcropping of these stored sankharas. In hinduism it is called *vairagya*. This "vairagya" might be also one of the stored sankharas in previous life.

So in this non atheist era, where keeping blind faith is almost impossible, practising vipassana steadily and ardently is the only solution. It's just liking sweeping the garbage, dust of our karmas i.e. sankharas and making the slate clean exhibiting no suffering.


---

