..续本文上一页 multiple forms of wrong view with which it is incompatible. As it affirms that our actions have an influence on our destiny continuing into future lives, it opposes the nihilistic view which regards this life as our only existence and holds that consciousness terminates with death. As it grounds the distinction between good and evil, right and wrong, in an objective universal principle, it opposes the ethical subjectivism which asserts that good and evil are only postulations of personal opinion or means to social control. As it affirms that people can choose their actions freely, within limits set by their conditions, it opposes the "hard deterministic" line that our choices are always made subject to necessitation, and hence that free volition is unreal and moral responsibility untenable.
Some of the implications of the Buddha”s teaching on the right view of kamma and its fruits run counter to popular trends in present-day thought, and it is helpful to make these differences explicit. The teaching on right view makes it known that good and bad, right and wrong, transcend conventional opinions about what is good and bad, what is right and wrong. An entire society may be predicated upon a confusion of correct moral values, and even though everyone within that society may applaud one particular kind of action as right and condemn another kind as wrong, this does not make them validly right and wrong. For the Buddha moral standards are objective and invariable. While the moral character of deeds is doubtlessly conditioned by the circumstances under which they are performed, there are objective criteria of morality against which any action, or any comprehensive moral code, can be evaluated. This objective standard of morality is integral to the Dhamma, the cosmic law of truth and righteousness. Its transpersonal ground of validation is the fact that deeds, as expressions of the volitions that engender them, produce consequences for the agent, and that the correlations between deeds and their consequences are intrinsic to the volitions themselves. There is no pine judge standing above the cosmic process who assigns rewards and punishments. Nevertheless, the deeds themselves, through their inherent moral or immoral nature, generate the appropriate results.
For most people, the vast majority, the right view of kamma and its results is held out of confidence, accepted on faith from an eminent spiritual teacher who proclaims the moral efficacy of action. But even when the principle of kamma is not personally seen, it still remains a facet of right view. It is part and parcel of right view because right view is concerned with understanding -- with understanding our place in the total scheme of things -- and one who accepts the principle that our volitional actions possess a moral potency has, to that extent, grasped an important fact pertaining to the nature of our existence. However, the right view of the kammic efficacy of action need not remain exclusively an article of belief screened behind an impenetrable barrier. It can become a matter of direct, seeing. Through the attainment of certain states of deep concentration it is possible to develop a special faculty called the "pine eye" (dibbacakkhu), a super-sensory power of vision that reveals things hidden from the eyes of flesh. When this faculty is developed, it can be directed out upon the world of living beings to investigate the workings of the kammic law. With the special vision it confers one can then see for oneself, with immediate perception, how beings pass away and re-arise according to their kamma, how they meet happiness and suffering through the maturation of their good and evil deeds.[9]
Superior Right View
The right view of kamma and its fruits provides a…
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