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Kamma

By Dhammika
Courtesy Vesak Lipi

(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"



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