|
(Contd) As already
mentioned, Kamma originates in one's mental
states. It is man's will (cetana). Where will is absent there is
no Kamma. Kamma ripens and bears fruits called vipaka. The kamma
of the past creates the present, the present Kamma creates the future.
This is the law which applies to all living beings. One world cycle
perishes, and another world cycle arises on its ashes. The Kamma
of all beings who lived in
the world cycle that dissolved earlier help in the integration of
the nei world cycle.
Thus one universe with all its beings dissolve yieldiit place to
the arising of another, a purposeless process of arising an passing
away. Man alone has the option of choosing for himself the purpose
of being born in a universe which is indifferent to human values
He can choose to be a wanderer in Samsara for the satisfaction!
selfish craving, now here. Or he can choose to walk the Path of
purl and extinguish for ever the fires of greed, ill-will and delusion.
Kamma Not Fatalism Nor Predestination
In the preceding paragraph will or intention was mentioned as a
essential ingredient in the composition of Kamma: As such Kammaj
neither fatalism nor predestination. The Buddha-Dhamma also refuse
to subscribe to the theory of Determinism, such as: (1) Naturi Determinism
(svabhava-vada) which holds that everything happens is due to the
innate constitution of things (2) Kammi Determinism (pubbekatahetu-vada)
which holds that everything thi happens to a person is due to his
past Kamma (3) Theistic Determinis (Iswara-nirmana-vada) which holds
that everything that happens to a person is due to the fiat or will
of a personal God. Avoiding all these untenable doctrines, the Buddha-Dhamma
tells man that he could evolve himself in material well- being as
well as spiritual well-being I making an effort to mould his present
life. Every meritorious actionh performs should be unprompted, accompanied
by pleasure ad combined with knowledge.
The mental states that arise simultaneous! with the consciousness
behind such meritorious action are; non-gree (alobha), non-hatred
(adosa) and non-delusion. At the moment! death these three noble
root conditions could assist him to generate wholesome Kammic energy
resulting in a Tihetukatisadi consciousness (rebirth with the three
noble root conditions). A person born under such auspices enjoys
health, wealth position, fame, and; good following, If the urge
to renounce is irresistibly strong in him, h will go for the (pabbajja)
and in this life itself gain the Jhanas tendm him on to path Knowledge
(magga-nana). In this manner a person stirred up energy can improve
upon his Kamma and make his I perfect. Here again Kamma is his refuge
(Kamma patisarana). The Buddha Dhamma is not a religion but a way
of life leading to the Highest.
I may be misunderstood when I referred to material well being.
The automatically follow good action. Although Lord Buddha did nt
encourage them, He never spoke against them. He only said that they
do not tend to dispassion, detachment, peace and Nibbana. They lengthen
Samsaric existence with all its manifold suffering. It is for this
reason that He said "my Dhamma is for the wise"
|
