..續本文上一頁 the principle of moral causality.

　　Firstly, there is the consideration from the perspective of the consequences of a given action. That action is wholesome which produces a wholesome result and brings about happiness and benefit to oneself and others. If an action results in unhappiness and harm, if it causes loss and negative results, then it is an unwholesome or bad action. Says the Buddha: "On account of whatever kamma one experiences distress, pain and distraction, that is unskillful kamma. On account of whatever kamma one experiences no distress (negative outcome), but a heart bright and full of joy, that is skillful kamma." Thus a good or evil action may be determined on the basis of results. The Buddha adds, "Realizing what kamma is beneficial, one should, therefore, strive to act accordingly without delay."

　　Secondly, we can also determine whether a kamma is wholesome or unwholesome on the basis of its mental properties. If an action is based on any of the three wholesome roots (kusalamula), then it is a wholesome action, but if it is rooted in any of the three unwholesome qualities (akusalamula), then it is an unwholesome action. These so-called ”roots” are, in fact, mental concomitants, qualities of mind that accompany the consciousness at the moment an action is committed. Each moment of consciousness is characterized as wholesome or unwholesome according to the accompanying mental concomitants. The three unwholesome roots are greed (lobha), anger (dosa), and delusion (moha). The three wholesome roots are non-greed (alobha), non-anger (adosa), and non-delusion (amoha). Just as a tree is fed by its roots, a person”s actions are also determined by the nature of these fundamental mental qualities that are associated with them.

　　Belief in kamma

　　The law of kamma operates universally, with absolute impartiality, and all are bound to experience its effects. There is no discrimination whatsoever with regard to race, sex, social status, or religious beliefs. However, one needs to be reminded that what is involved in a single act of omission or commission may be more than just the direct kammic factors of, say, a physical action and wholesome or unwholesome qualities of mind. Thus, in many cases the resultant consequences of a more objective nature may not be immediately apparent. For instance, due to certain factors involved a murderer may be able to escape the hand of law for some time, which may give him a false sense of relief and security. However, the Buddha has given us the express assurance that, "All kamma, whether wholesome or unwholesome, will bear fruit. There is no kamma, no matter how insignificant, which is without fruit." He has also said: "As long as an evil deed is not yet ripened, the evil one may perceive his evil deed as sweet as honey. But when it ripens, he will come to grief."

　　So, although religious beliefs may be an important factor in motivating moral actions, the consequences thereof do not depend on beliefs or conviction. If a man falls from a tree, he will experience the effect of the fall just the same, whether he is Buddhist or Moslem. Likewise, eating good and healthy food gives us the necessary nourishment, no matter what religion we may follow. A good or evil action is bound to bring about a good or bad result, as the case may be, regardless of the religion of the perpetrator of that action. This is the universality of the Dhamma.

　　Kamma and predestination

　　For a theory to be scientifically sound, it needs to be formulated on a scientific method. This involves procedures for seeking knowledge based on a recognition of problems or hypotheses, collection of data through systematic experiment and observation, and formulation of a rational theory. By now the time-honored Buddhist law of kam…

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