Chapter (5) Physics, modenm science and Buddha teaching over 2500 years ago.
Now we come to the last of the Four Noble Truths: Dukkha Nirodha Gamini Patipada, that is the way that leads to Nibbans. It is set forth in the Noble Eightfold Path, which is a co~hensive plan of living in three divisions adopted by Theravadins of Burma, covering the external and internal factors that govern the progress of the individual from the first essential, which is that of holding right views to the last and highest, which is the attainrnent of right Samadhi or contemplative insight.The Buddha has found that all phenomenal of compounded things are impermanent, that all are subject to suffering and that they are all, without exception, lacking in essential reality: “Sabbe Sankliara Anicca Sabbe Sankhar~ I)ukkha Sabba~ Dhamma Anatta” To recognise this fact is the first necessity in getting our thought processes orientated in the right direction to achieve our goaL We of the 2Oth century have a certion advantage over our predecessers in this matter. We do not have to depend entirely upon the development of insight to enable us to understand something of the hidden side of the law of impermanence because science is able to help us, The law of impermanence is a fimdamental principle of science. Physics, the study of the nature of matter and material causes, tells us that all material objects are composed of atoms or electronic particles. They consist of neutron and protons in various combinations, all in a state of continual change. What appears to our superficial sight to be solid matter is in reality made up of these electronic particles in a condition of perpetual flux, arising and passing away with incredible rapidity, and in ceaseless movement. This exactly coincides with the philosophical teaching of Buddhism concerning the structure of the ~lii~~terial universe and the physical and mental components of our own personality conform to the same law, as I have stated at length ab9v~~ When we come to analyse the factors of a living being they rasolve themselves into nothing more than the five khandha process. I think you are now well familiar with these five khandhas (psychophysical phenomena) as we have discussed them over and over again in these columns. You may or may not be aware of the Buddhist concept that the particles of matter are arising and vanishing at the rate of 1,000,000,000,000 in a flash of lightening or in an eye’s wink ~ bears resemblance to the latest discovery of the modern biology of up radio activity such as cosmic radiations, radium emanations, The modern science can tell us precisely that one gram of ra ~er emits 3.70 x 1010 alpha particles with a velocity of l~699 x 109c all metres per second er Here we must understand that the Pali word Rupa is geuc rendered by “matter”, ‘Torm”’ ‘[)ody” corporeality, physical pheiird enon, etc . ., Meanings differ according to cantext One parti meaning is not universally applicable. From a philosophical St point “matter” is the nearest equivalent for Rupa afthough scieian find it diflicuft to define matter.
It should be noted that Paramanu was the ancient term fo ‘id modern atom. According to the ancient belief one Ratharenu ~ul sists of 16 T4jaris; one Tajjari consists of 16 Anus; one Anu co~ve of 16 Paramanus. Millute particles of dust seen dancing in the of beam over a cart
or chariot track or motor road in hotsumme a- called Ratharenus.With his supernomal powers Buddha discovered ct aramanu consists of paramatthas (ukimate entities) such a’ lie Pathavi Dhatu, i.e. element of earth or hardness or softness; (2) [5- Dhatu, i.e.., element ofwater or depending on the work they do, basically the same self-contained units of life. Alto~ 1,000,000,000,000 cells exist in the body of one human being ern Biology by Professor Henry
Harris and Dr. I E Watkins,University.)
One of the latest discoveries of physics which is now in ment with the Buddhist teaching of over 2500 years is that I personality (Puggala) from the moment of birth until death is ing more than a serial continuity of Kamma (physical, ment verbal) that carries over to the next birth. There is no Iim~ort~’ nor Atta (self) in the sense of a total personality- entity for wI call self such as “I” ‘~e” “she”etc., to be found in the collect aggregates that make up a living being; hence it is said to be A without any trace of an enduring identity or self These are the to be recognised first by those in search of right view or c understanding, and this Buddhist view is strictly in accord wi science of physics and the lastest psychological research whic covers that the phenomenal universe is utterly devoid of som static either to have its eternal existence or to be annilijlated total destruction.
Buddhism also tells us with scientific exactitude th smallest physical particles are arising and vanishing with a freq of about 50,000 millions in a split second. ft is computed that 46,656 smallest particles are requried to form a very fine dust the wheel of a chari~t in summer. The phenomenon of rapidh
The following is what the Patisambhida magga says in this matter:Thaddha kriya mattam pathavi nama Apo nama abandana kriya mattam tejo nama sita kriya mattam unnila kriya mattanca vayo nama vitthambhena kriya mattam na tesu dabbam va santhava viggahova upalabbha ti The meaning in short is : Pathavi (element of earth) is mere hardness or softness; apo (element ofwater) is mere fluidity or cohesion; tejo (element of fire) is mere heat or cold; and vayo (element of air) is mere motion. None of them has form, substance or soul.
The following is how the physicists of the modern science have analysed
rupa or material particles;
1. Molecule which is the equivelent ofBuddhist Tajjarinu is composed of atoms.
2. Atom which is the equivalent of Buddhist Anu is com posed of(1) electron, (2) neutron, and (3) proton. Each of these three is the equivalent of Buddhist paramanu andjust like paramanu they contain only energy, not form or substance.
It will be seen, therefore, that our physical universe (Okasa Loka) is nothing but an aggregate of electronic radiations in different permutations and combinations with outside appearances in various shapes and forms which fluiction as stimuli of our sensory organs. The process of rapidly arising and vanishing of these electronic radiations is energised by a natural force, which is completely known only to the Buddha, who says; “Citte na niyate loko” from which we are given to understand that the universe all its animate and inanimate things is the resultant of the mental forces of all living beings. The doctrine of Patiexcassamup ada tells us that Avijja, the activating mentel force, is the main cause that gives rise to the appearance of psycho-physical phenomena But, this causal relativity of mental and physical phenomen~ is so far totally bayond the reach of the modern science. Any way, the modern science has helped us in its own way to understand the Buddhist principles of Anicca, Dukkha and Anatta, for the account it gives of the mundane world or universe is completaly in accord with the Buddhist philosophy The process of universal flux and the inherent substantialessness ofmatter is a fluidamental of Buddhism. As a matter of course, Lokkuttara Nana (Supramundane knowledge) of Buddhism begins here, so to say, where science leaves off; but because Buddhism is based upon direct perception of uftimate truth (Dittha Dhammo) it is only natural that the discoveries of science should confirm it as they are doing today. In the meantime, science has given us great powers; we have control over the law of nature to a far greater extent than humanity has ever had before, thanks to the science. Yet, still we cannot entirely eliminate fear, pain, distress and danger to human life.
Handa dani Bhikave amanta yami vo
vaya dhamma sankara appamadena sampadetha
Bhikkhus! I am now on my deathbed and, therefore, I exhort you to strive diligently Decay and death are inherent in all compounded things.”
These are the final words of the Exafted Buddha. We must try with all means at our disposal to escape from the world of suffering, from the rounds of Samsara. The Exafted Buddha has tauhgt one thing and one thing alone. Just as the ocean has one taste, the taste of saft, so Buddhism has one taste, the taste of deliverance (vimotti Rasa) said Buddha in Cula Vagga Samyutta Nikays.
Buddhism pessimisms?
Through misunderstanding, perhaps, some people used to dubb the Buddhist teaching of deliverance as “pessimistic”. Buddhist teaching gives supreme deliverance in this very life itself which is laboratory proof. In what you call developed countries now-a-days, people want everything tested on a laboratory table. Buddha also tested his Dhamma on a laboratory table by attaining Arahatship and Nibbana in his very life-time. You will see, therefore, that it leads to practical resufts attainable in this very life and such attainment is evidence in itself that Buddhism proves reality in this very life4ime, not after death. Perhaps, the idea that Buddhism is pessimistic arises from the Buddhist insistance upon Dukkha (suffering) as an essential constituent of a being. With it recognising the existence of suffering in the world all religions would be superffluous~~life would need no antidote. By their very nature they seek to give a haven from the suffering that surrounds and threatens every living creature.
Buddhism is not dogmatic pessimism; it looks upon the world of Samsara only as it really is, not otherwise; it does not give us any wrong idea of palliative to forget ourselves in the world of wislitul thinking and sensual pleasures, nor does it worry us with any omissions and comissions; it only directs us to happiness, peace and tranquility
Buddha’s teaching of Dukkha or suffering does not mean that there is no peace or happiness in the world. In the Anguttara Pali Text Buddha teaches various types of happiness to Bhikkhus and lay disciples, V>i? happieness of Jhananga (ecstasy) happiness, mind and body, etc’ .~., All ofthese are within the domain of the Noble Truth of Suffering.
We cannot say that the interpretation of Buddhism as pessimistic is totally wrong or totally right. Buddha never said: “There is no happiness in the human existence.” But we must remember that in his teaching on Dukkha~~suffering Buddha lays stress more on impermance or the dates thereof
The late Christmas Humphreys, Ex-President of the London Pali Society and a famous Buddhist author is quoted a~ saying on the same subject of Dukkha (suffering) in one of his books on Buddhism “Through misunderstanding, perhaps, Buddhism is dubbed pessimism by some people. If this dubbing is correct (it is not)it is surprising that the Buddhists of Ceylon, Thailand,Burma,Cambodhia etc.., are the most peacefill and happiest people in the world.
It is not Buddhism alone that views the world as Dukkha (suffering); alinost every other religion views the world as impermamence, sufferingg, lack of peace and perfection, etc. ,etc . .,In brief it behoves every religion to emphasize Dukidia (suffering) . Emphasis on suffering alone is not enough; liberation from suffering is imperative, as already stated above. It is not satness or unhappiness when we refer to Dukkha or srffering. One who comprehends Dukkha perfectly will only be happy because he is able to ignor the viccissitudes of life and keep himself unmoved when any form of Dukkha or suffering or that of Sukha or happiness befalls him.
Changes for better or for worse, progre~ or ~Ltrogression, ~sh or poverty~~ste{lcnes~ and uii~tability; that are ro~caues~of~Diikkha (suffering) are to him nothing more than normal in~Ae~t;:~~It must be noted here that Dukkha or suffering, one of the three signs of existence (ti-lakidiana), should not be coliflised with Duiddla of the first of the Four Noble Truths. This Dijiddla as a common characteristic of existence means changing or the transient asp~ things. The more proper interpretation of Diikkha here is flux, which means a state of flowing or perpetual change. Buddhist holds that change is taking place in a thing at every moment and so it is said tQ be in a state of flux. The meaning or connotation of Dukidia in the Four Noble Truths is “disagreeable” (dukklia veldana), which is a mental state of suffering pertaining only to sentient beings like man, animal etc.., and not to inanimate things like stones, rocks etc.
Dukkha or flux as one of the three characteristics of existence or life is applicable to all existing entities regardless of whether they are sentient or insentient. These three characteristics rule supreme in the whole of universe. whatever comes into existence must be subject to change or irrpermanence, and since it is subject to change, it is suffering or always in a state of flux. Aild because it is always in a state of flux and changing it is no self~ having no abiding entity to endure any change. The Buddhist concept of I)ukkha (suffering) is a corol~ary from the concept of Anicca (impermanence). The three concepts of Buddhism are closely related, each being explained and reinforced by the other two. A thing is impermanent (anicca) because it consists of suffering (dukklia) and of no self (anatta); it is said to be suffering (dukklia) because it is impermanent (anicca) and no-self(anatta); it is no-seff(anatta) because it is impermanent (anicca) and of the nature of suffering (dukkha), which means a state of seif~ sustaining flux-attano sabbavau daretitidhat.
It will be seen,therefore,that dukkha (suffering) is applicable to all sentient and insentient being in the universe or, according to the Abhid-hamma,to all 31 planes of existence; “Sabbe sankilara anicca, sabbe sankliara dukidia sabbe
dharnina anatta~~~.
Anyhow, what matters most above all in Buddhism is release from the round of Samsara, i . e ., from the endless processes of suffering, as stated above, and the dies? when a man dies, roughly speaking, Pathavi; (Phenomenon of e~rth or soil) returns to Pathavi; Apo (Phenonienon of water) returns to Apo; Vayo (Phenomenon of air) returns to Vayo); Tejo (Phenomenon of fire) returns to Tejo, and Okasa (Phenomenon of space) returns to Okasa, respectively. This is called Conservation of Energy according to the Fundamental Law of Physics which is ahnost similar to Buddha’s doctrine of Patthana (Law of Relativity), namely Cattaro mahabhuta aunamanna sahajata paccayena paccayo which means that the Four Elementary Material Phenemena or Elements i . e Pathavi Apo, Vayo and Tejo are related to one another by way of Sahajata Paccaya (Co- existence
Relationship).
what happens to iflg man’s craving force? (Bhava tanha or Bhava nikantika). Does his craving force simply evaporate at the timeof death and go into nothingness? if that is so, it would be def~ing the Fundamental Law of Physics. We must remember that this craving force is one of the strongest forces in life; it is stronger than electricity Just as electricity persists as a force, craving force must exist as a force- a toree is a force. The mental force which can create an atomic and hydrogen bomb is no mean force. The craving force is the most potent force in the universe and that force at the time of death must follow the Law of Conservation of Energy like all other forces. According to the physics, a force once it is a force will always go on as a force unless and until it meets an opposite and equal force to neutralize it. That is physics. The same applies to the craving force of a sentient being. It is only when a human being by means of morality (sila), concentration (samadhi) and insight ~auna) can develop an equal and opposite force, I mean opposite non-craving force, then and then alone will there be no rebirth for him. Therefore, to destroy rebirth we must develop before death or even~ the time of death, though it may be too late, an equal and opposite non-craving force which will completely neutralize our craving force and eradicate rabirth once and for all. I have already dealt, of course, summarily with the method for developing a non-craving force to destory craving by making a short reference to Patisambhida Magga Commentary such as “Uppado Dukkham Lokiyam Anuppado Suldiam Nibbanam”,etc .,you will see that eradication of rebirth means Nibbana, which also means that you are free from the rounds of Samsara for ever. Freedom from the rounds of Samsars means end of suffering which again means happiness or you may call it bliss or the real lasting happiness that Buddhism alone can bring about. This form ofhappiness is much superior to pleasures of senses. Even in the first stage of Buddhist meditation, which is called first absorption (or 1st JIlana) you can enjoy such happiness even on this earth as is attainable only in the realms of heaven You can also enjoy much more better ones in the second, third, and fourth stages of absorplion. when you go into the fourth Jhana, however, you get psychic powers and after the fourth Jilana you go higher still and enjoy the pleasures ofthe realms of infinite space, hifii~te conscious-ness, of nothingness, and of neither perception nor non-perception and finally the absorption of cessation which is called Nirodha Sammapatti, which is the last and hightest pleasure of all where the four intoxicants (Asavas) that is cankers of (1) Kama-sava (sensual pleasure), (2) Bhava-sava (craving for life or existence); (3) Ditthasava (wrongfiil speculation),and (3) Avijja- sava (Ignorance) will cease, which all means Nibbana. That is the highest reality of unchangable truth or eternal bliss. That is why most of the Araha¾ emerging from Nirodha Sammapatti (Absorption of cessation) used to pay a high tribute In the Inguttara Nikaya, Buddha gives an illustration of a Phalatham Puggala (Fruition Individual~ in a state of Phala Nirodha (state of absorption) with Nibbana as mental object; “Idha Nanda bhikkhu evam sanni hoti. Etam santam etam panitam yadidam sabba sankilara samatho subbupadhi nissaggo tanhakkha yo virago nirodho nibbanamti”, the meaning of which is ; “Ananda! In this dispensation, it is to be noted that Asankliata Nibbana (Unconditioned State of Bliss), which is ultra-phenomenon of unborn or no-rebirth, non becoming or non-making or non-arising, etc . ., is calm, serene, noble, sublime, free from all compounded things, and where all the khandha are abandoned, lust ceases, and sankharakkhandha is extinct. These are the attributes of Nibbana.
It may be noted that attainment to fruition is possible to any Phalathan individual (a) Sakkha Puggala (any of the three lower noble disciples) in accordance with his type of fruit whether he is a Thanic individual or not. For an instance, if an aspirant wants to develop Phala Sammapatti (attainment to fruition), after two thought-moments of Bhavanga citta there arises manodvara vajjana (mind-door consiousness), after which Yogavacara (medftator) conten~plates on one of the characteristics of Anicca, Dukkha, Anatta, arousing three or four thought-moments of Anuloma Javana Citta (Adaptation Impulsive Consciousness) on the expiry of which Phala Javana Citta (Fruition Impulsive Citta) arises having Nibbana as object and passes away. This Phala Javana Citta arises as many times as the meditator wishes. The object of this Phala Javana Citta is as already stated Nibbana which means cessation or non-arising(five khandha or nama-rupa, the noble attributes ofwhich are serenity, transcandental bliss, peace, harnilessness, deathlesaness, etc . .,etc . ., when he is contemplating on the trascendental bliss like this he will find him-self as if he were diving and swimining in a pool of cold water in a hot summer. This is how the meditator enjoys the bliss of Nibbana here and now, according to the Pali text “Nibbutim Bhunjhamana” in addition to his mind comprehending the Ajata Nibbana (Ultraphenomenon of
birthlessness) in a state ofpiti ~oy) and passadi (calm).
The reason why I have discussed at some length the problems of life, rebirth, sufferings etc. ,of sentient beings in the 31 planes of Kama, Rupa, Arupa Lokas otherwise called the endless round of Samsara, and the means of libration therefrom such as Magga, Phala and Nibbana, as compared with the development of the modern sciences of biology, psychology, physiology, etc. ,is because I have read through an article entitled ‘~uddha Sasana Mahabuddhavunsa” written by a correspondent, whose identity is undisclosed, in the Burmese newspaper ‘~yemon”(‘~liiror” in English) dated August 26,1974,which runs inter alia as
follows:
“In a motion picture of the pre-war days, the leading actor-here was killed in an accident when he slipped and fell from a hill-top and at once he became a “Nat”, that is Deva or celeatial being. This reminds me of the general impression that while most of our uneducated people believe that mana (cansciousness or soul) of a dying person transmigrates from life to life, intelligent and educated people are still uncertain as to whether there is no life for a person after death. But, the Buddha’s teaching on this subject is quite definite. The Buddha says that it is Uccheda Ditthi (Annihilationist Wrong view) ifyou hold there is no new life for a person after death and it is Sasata Ditthi (Eternalist Wrong view) if you hold there is new life for a person after death. Despite this definite teaching of the Buddha the problem of life or no life for a person after death still remains unsolved ever since the days of Buddha’s life-time, that is over 2500 years ago. This matter of life or no life after death of a person was the subject of a lively discussion between King Pasenadi Kosala and Khema Theri Bhikkhuni, a female disciple of the Buddha, in the Mahabuddhavumsa compiled by Ti-pitaka Sayadaw U vicitta-Sarabhi Vumsa of Mingun, Sagaing District. King Kosala was a great thinker but like other high-thinking people he was wavering on the question of new life ofter death One day he met with Khema Theri Bhikkhuni, who was a distinguished Buddhist scholar and expert commentator on Buddha’s teaching, and requested her to explain on the subject. The explanation given by the learned Bhikkhuni was, of course, quite understandable to those of correct view on NamaRupa (mind and matter or psycho-physical phenomena) but still ambiguous to those egoistic on view and clinging t(; life or existence. In his subsequent audience with the Buddha, King Pasenedi Kosala raised the same question and the Buddha gave him exactly the same answer as the one given by Kilema Theri Bliikkhuni. Since then the problem remains unsolved especially for those
uneducated and agoistic persons still clinging to life.”
“The same subject has been dealt with most comprehensivaly by the 1st5 Shwegyin Sayadaw, who was famous for his great learning and high thinking, followed by Myobyingyi Sayadaw, a distinguished scholar of Abhidhamma, and other experts on Buddhism, all ofwhose works are based mostly on this Khema Theri Suttanta. The author, Ti-Pitaka Sayadaw, also observes in conclusion of his remarks at the and ofthe Khema Theri Suttanta that this kh*mm~a Thien Suttanta is so deep and profound a subject that the good people may not rest contented with this alone; they will be well ~½sed~if they consult other experts on the subject. I am convinced that Ti-Pitaka Sayadaw’s remarks are very clear and ~ withw the commentaries and sub-com-montaries. I hope, therefore, that those not egoistic in their views will be able to make a good guess at least as to
correct solution on the subject of life or re-birth.”
Here The Appollo-17 and researched for human existence. As most of us are aware, world leaders and great scientists are now very much interacted in matters of human life, or let us say, the living organism of our phenomenal world of existence. For instance,in an announcement by the White House ofthe President of the United States of America, dated the 19th5 December1974 in connection with the successfitl return of Appollo-17 from the moon, it is stated ‘We have barely begun to evaluate the vast treasure stores of extraterestrial data and materials from the voyages, but we have afreadly learned much and we know that we are probing our very origins. We are taking another long step in man’s ancient search for his own beginning, pressing beyond knowkedge of the means of human existence to find, perhaps, the meaning of human existence.”
What will happen to you when you die?
Then, on the Saturday evening of 26th Ochober 1974 in the course of a lecture on Bhutanese Buddhism, the theme of which is entitled ‘What will happen to you when you die?” the lecturer, Rev; Rustig, who is a Latvian Buddhist monk, known in Rangoon as Ashin Ananda, told us that according to Butanese Buddhism there is a transition period between the death of a person and his next rebirth, which is as long as forty nine days. He added, however, that he could not assure us tath what he had said was true; but he thought that at a time when the entire world of the humanity was being threatened not only with nuclear werpons but also with food shortages, a very :JAyWe number of world thinking people were getting more and more interested in Buddhism especially because of the Buddha’s teaching on life or rebirth.
I don’t think I need dwell any longer on this subject as I have already dealt with it,though briefly, in my discussion of the subject of Sakkaya Ditthit or Sassata Uccheda Ditthi. I remember, however that I have noted somewhere above to discuss the Buddhist doctrine of Kamma and Rebirth before ~~us;on of this introductory essay Buddhist Kamma and Rebirth by Rev: ~;a~atiloka
According to the late Nyanatiloka Mohathera, the world famous German Buddhist monk, who was a distinguished Pali scholar and authoer of the article on “Kamma and Rebirth” published in the ‘Light of Dhamma” dated July 1939 of the Union Buddha Sasana Council of the Union of Burma, Rangoon, the real understanding of the Buddha’s doctrine of Kamma and Rebirth is possible only to those who have caught a glimpse of the impersonality or Anatta~nd ofthe conditionality or Idha-paccayata of all phenomena of existence. (Please see Kliuddaka Nikaya Milinda Panna).
The late Nyanatiloka Mohathera,the world famous
German Buddhist monk’s the article on “Kamma and Rebirth”
No doubt, the doctrine of Kamma and Rebirth is a very deep and complicated subject like Anatta; but I believe that if we discuss the matter over and over again, we will be able to overcome Sakkaya Ditthi (Egoistic Wrong view or personality Wrong view).I must remind you,however,that we are discussing Kamma and Rebirth only in terms of Samudi Sacca(Conventional Truth)applicable to our Loka of 31 planes, because you already know that the sphere of Kamma and Rebirth is confined to the 31planes only not beyond.
Kamma is a Pali word meaning action. In its general sense, Kamma means all good and bad notions. Kamma refers to all kinds of intentional action whether mental, verbal and deeds, In its ultimate sense Kamma means all moral and immoral volition. The Buddha says inAnguttara Nikaya (ji 363); “Cetanahambhikkhave kamma vadami. Cetayitva kamma karoti kayana vacaya manasati”, the meaning of which is: ‘~hikkhus: It is cetena (volition) that I call kamma (action or deed). With this Cetana you perform all bodily action as well as mental and verbal actions. Kamma, the order of cause and effect in action, is not determinism, nor is it an excuse for fatalism. The past influences the present but does not dominate it. The past is the background against which life goes on from moment to moment; the past and the present ‘fliluenece the fliture. Only the present moment exists and the responsibility for using the present moment for good or for ill lies with each individual
I think you know very well now that the origination of existant things is a continuous process in which every existant being is an effect ofprevious causes, and that every notion produces effect- it is cause first and effect afterwards. There is no end to the result of action, no end to Kamma, so we should be very careflil about our actions, making sure that effect is good. If you sow a mango seed, a mango tree will come up and bear mango fruits and if you sow a chilli seed a chilli plant will grow and produce chillies The Buddha says in Samyutta Nikaya; ‘~alayana karica kalayanan papakeri ca papakani Yedisamvappate bijamtadisam harate hpalam” The meaning is ; According to the seed that is sown, so is the fruit you reap therefroim Doer of good will gather good, doer of avil, evil reaps. Sown is the seed, and thou shall taste the fruits there .”
Everything that comes to us is right. whenever anything pleasant comes to us and makes us happy, we may be sure that our kamma is indicating that what we have done is right. when anything ~ us~ or makes us unhappy, our Kamma is showing us our - We must never forget that Kamma is always just, it neither loves nor hates, it does not rewand or punish, it is never angry, never pleased. It is simply the law of cause and effect. Kamma knows nothing about us. ft does not know us any more than fire knows us when it burns us. It is the ~ature of fire to burn, to give out heat; and if we use it propeily it gives us light, cooks our food, bums up things we want to destroy but ifwe use it wrongly it burns us and our proparty It is the nature of fire to burn and it is our responsibility to use it the right way It is foolish to get angry and blame fire when it burns us
because we made a mistake. “this respect, Kamma is like fire.
In the world around us, there are many inequaeities in the lot of man some men are inferior and superior, some perish in infancy and others live a flill 90 or 100 years or more; some are handsome and others ugly; some are rich and others are paeupers. What is the cause of the inequalities that exist in the world? Buddhists cannot believe that this variation is the resuft of blind chance, for like modern scientists, Buddhists believe that the world works in accordance with the lawsof cause and effect. According to Buddhism the inequalities which exist in the world are due to some extent, to the enviroiunent which is itself shaped by cause and effect and to a greater extent, to cause, that is Kamma, which are in the present, in the immadiate past, and in the remote past. Man himself is responsible for his own happiness and misery; he creates his own heaven and hell. Shaped by the past, man choosen in the present those causes which shape his filture. Man is master of his own destiny, child of his past and parent of his own filture.Kamma is classified in four ways , with four subdivisions in each group:
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