This thesis consists of 3 objectives namely: - to study the Law of Kamma in Theravāda Buddhist Scriptures, to study the Law of Kamma according to
Ven. PraThamsinghaburachariya’s (Charan Thitadhammo’s) teaching and to study the relationship between the Law of Kamma in Buddhist Scriptures and the Law of Kamma according to Ven.PraThamsinghaburachariya’s (Charan Thitadhammo’s) teaching.

                    From the research, it is found that the action which is considered as kamma in the viewpoint of Buddhism must consist of the intention or the will. The action without the intention is not considered as kamma, which is called Kiriya. Good action is Kusala-kamma and bad action is Akusala-kamma. To see the result of kamma must look  through the sansāravatฺtฺa which included the rebirth in doing any planes of live. The Buddhist teaching on the sansāravatฺtฺa is to prevent the people from doing evil deeds. One who accumulates any kind of kamma will always get the result of the action. In short, good deeds give good results, while bad deeds give bad results. The Buddha himself also got the Vipāka which he did in the past. However, he did not want anyone to be surrendered in one’s old kamma in the past existence. The teaching of Law of Kamma is just for one to rely on oneself and to adjust oneself with endeavor. If one practices this teaching, at least one will not fail in the Four Destructions. Finally, the final point is to get the cessation of kamma with practicing sīla (morality), samādhi (concentration) and paññā (wisdom) or the Noble Eightfold Path, in order to leave the Saṅsāravatฺtฺa or with no reincarnation.  

                       Ven.PraThamsinghaburachariya(Charan Thitadhammo) gave the definition of true kamma that it must have two criteria, one is the doing of actions with the intention and the other is that action gives the good result or the bad one. Any kamma, either good or bad, must always return to the doer. The Praying, the spreading of compassion, the asking for forgiveness and the practising of meditation will lessen the Vipāka. To change the present fate is to act at present and to change the former fate is to do the good action by donating, observing the moral behavior and developing the mind. Ven.PraThamsinghaburachariya (Charan Thitadhammo) told the story of the result of kamma in his own and others experiences in order to teach and provide examples for everyone to have the moral shame, to adjust the behavior, to have the tolerance, to have the indomitable fate, and to have self development.

               From the study of the Relationship between the Law of Kamma in the Buddhist Scriptures and the Law of Kamma according to PraThamsinghaburaChariya’s (Charan Thitadhammo’s) teaching in three topics, it is found that - (1) in the context’s teaching of kamma, the two principles are harmonized and related; those are (a) good deeds beget good results, while bad deeds beget bad results (b) the criteria of getting result of kamma is according to cause and condition, even though, the done kamma will not be reversed, but the change of the result of kamma is possible by doing the good kamma to compensate the bad one, in order for one to adjust oneself to have self development and to have the indomitable fate, and finally the end of development is to have the cessation of kamma or to clean the kamma to become the defunct kamma by practising the Threefold Training: - sīla, samādhi and paññā. For the differed teaching from the Buddhist Scriptures, Ven.PraThamsinghaburachariya (Charan Thitadhammo) applied the Law of Kamma to the way of practice, for example, he applies the chanting of Buddhaguna to creating the mindfulness and the practising the Vedanānupassanā to training the enduring. Both practices will be able to use for solving life problems which are the Vipākas. (2) in the result of kamma, his teachings will be on his own experiences which is generally harmonized and relied on the Buddhist Scriptures, in particular for bad result from Akusala-kamma and good result from Kusala-kamma. For the differed teaching from the Buddhist Scriptures, the result of kamma on Ven.PraThamsinghaburachariya’s (Charan Thitadhammo’s) teaching will be the result of kamma from his true experiences in the present life more than the past life while the teaching in the Buddhist Scriptures mentioned both results of kamma in the past life and in the present life. (3) in the goal of teaching the Law of Kamma, Ven.PraThamsinghaburachariya (Charan Thitadhammo) teaches everyone to have the endeavor on relying on oneself, correcting the bad action, and adjusting oneself for self development. This teaching is also the main principle in the Law of Kamma in the Buddhist scriptures as well.