..續本文上一頁mmadaayaada) for in the reaction we inherit the full consequences of our actions, so that whatever we are and in whatever condition we are, we must see therein the effect of past causes, the fruit of previously sown seed.
It is from action, from kamma, therefore, that we take our origin (kammayoni), so that kamma is compared with the mother”s womb from where this life arose.
We are linked to kamma so closely, as family-ties (kammabandhu) that cannot be broken.
But also we have in kamma our greatest protection (kammapa.tisara.naa), so that we need not rely upon any external agency as long as our deeds are good and pure.
“Whatever deed they do, either noble or evil, they become heirs to that.”
(Dasadhammasutta, AN 10).
Kamma (=karma in Sanskrit) cannot be comprehensively dealt with under one chapter heading, for all the truths and conclusion derived therefrom are centred in and emanating from the kamma-doctrine.
To understand kamma, one must first study the mind by which kamma is produced: and that is Psychology. The effects of this mind-production can be deduced to some extent by reason and experience: and that is Logic. Further, kamma leads to rebirth, renewed existence: and that is Ontology. Finally the moral aspect of skilful and unskilful action should lead to the overcoming of all kamma: and that is Ethics. Thus we see how this one word covers the whole of Buddhist Philosophy.
When analyzing a thought-unit (cittuppaada) into seventeen thought-moments (cittakkha.na), one will meet with some mind-impressions (manosamphassa), which are so weak (paritta, atiparitta) that they hardly disturb the subconscious stream (bhava.nga-sota). But if an impression is strong enough (mahanta) to arrest the subconscious stream, thus not merely knocking at the sense doors, but actually forcing an entrance, gate-crashing, only then will full apperception (javana), consciousness in the full sense, arise.
Only now arises the possibility of forming new kamma. Thus we see that though kamma means action (from “karoti”: he acts), it is an action of the mind, therefore a thought, an active thought. Here our character is formed and hence the Buddha calls kamma our inheritance, and our parent. When physical elements are added to, and combined with others, something new emerges from that composition. Similarly, when psychical action is added to psychical results previously obtained, new life, new character will be produced.
Kamma thus is action, mental action; yet not all action of the mind or of the body is kamma.
Action will be present as long as there is existence, because existence is not static, but a process; and a process must proceed. The very existence of the senses consists in activity. As a flame cannot exist without consuming, its very nature being combustion, so the senses cannot exist without activity.
To understand this it will be good to remember that in Buddhist philosophic terminology the senses are not understood merely as the material organs. Each sense is considered as threefold: (1) the material base (subject), (2) the material object, (3) the appropriate connection. “If the subjective eye is in good order, and if external matter (e.g. visible form) comes into focus, but if there is no appropriate bringing together, then the corresponding species of consciousness (i.e. eye-consciousness) does not come into manifestation. But if the subjective eye is in good order and if external matter comes into focus, and if there is also the appropriate bringing together (conjunction), then the corresponding species of consciousness manifests itself.” (MN 28).
Thus if one of three conditions is wanting, no consciousness arises, and there will be no sense-activity. This is meant when it was sai…
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