..續本文上一頁sed still very much more by the fact that each inpidual life-stream is interwoven with many other inpidual life-streams through the interaction of their respective kammas. So intricate is the net of kammic conditioning that the Buddha declared kamma-result to be one of the four "unthinkables" (acinteyya) and warned against creating it as a subject of speculation. But though the detailed workings of kamma escape our intellection, the practically important message is clear: the fact that kammic results are modifiable frees us from the bane of determinism and its ethical corollary, fatalism, and keeps the road to liberation constantly open before us.

　　The potential "openness" of a given situation, however, also has a negative side, the element of risk and danger a wrong response to the situation might open a downward path. It is our own response which removes the ambiguity of the situation, for better or worse. This reveals the kamma doctrine of the Buddha as a teaching of moral and spiritual responsibility for oneself and others. It is truly a "human teaching" because it corresponds to and reflects man”s wide range of choices, a range much wider than that of an animal. Any inpidual”s moral choice may be severely limited by the varying load of greed, hatred and delusion and their results which he carries around; yet every time he stops to make a decision or a choice, he has the opportunity to rise above all the menacing complexities and pressures of his unfathomable kammic past. Indeed, in one short moment he can transcend aeons of kammic bondage. It is through right mindfulness that man can firmly grasp that fleeting moment, and it is mindfulness again that enables him to use it for making wise choices.

　　II.

　　Every kammic action, as soon as it is performed, first of all affects the doer of the deed himself. This holds with as much truth for bodily and verbal deeds directed towards others as it does for volitional thoughts that do not find outward expression. To some extent we can control our own response to our actions, but we cannot control the way others respond to them. Their response may turn out to be quite different from what we expect or desire. A good deed of ours might be met with ingratitude, a kind word may find a cold or even hostile reception. But though these good deeds and kind words will then be lost to the recipient, to his own disadvantage, they will not be lost to the doer. The good thoughts that inspired them will ennoble his mind, even more so if he responds to the negative reception with forgiveness and forbearance rather than anger and resentment.

　　Again, an act or word meant to harm or hurt another may not provoke him to a hostile reaction but only meet with self-possessed calmness. Then this "unaccepted present will fall back to the giver," as the Buddha once told a brahmin who had abused him. The bad deed and words, and the thoughts motivating them may fail to harm the other, but they will not fail to have a damaging effect on the character of the doer; and it will affect him even worse if he reacts to the unexpected response by rage or a feeling of resentful frustration. Hence the Buddha says that beings are the responsible owners of their kamma which is their inalienable property. They are the only legitimate heirs of their actions, inheriting their legacy of good or bad fruits.

　　It will be a wholesome practice to remind oneself often of the fact that one”s deeds, words and thoughts first of all act upon and alter one”s own mind. Reflecting thus will give a strong impetus to true self-respect, which is preserved by protecting oneself against everything mean and evil. To do so will also open a new, practical understanding of a profound saying of the Buddha:

　　"In this fathom-long body with its perceptions an…

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