..续本文上一页oyable or beautiful; at other times it”s all of these. That”s the way life is. The wise person can always learn from both extremes – not attaching to either and not creating problems – but peacefully co-existing with all conditions.
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KAMMA AND REBIRTH
He, refraining from such views, graspsat nothing in the world; and not grasping,he trembles not; and trembling not, he byhimself attains to perfect peace. And heknows that rebirth is at an end, that thehigher life has been fulfilled, that what hadto be done has been accomplished, and thatthere is no more becoming.
Digha Nikaya XV - 68
KAMMA IS A SUBJECT people like to talk about, to speculate about with opinions and views concerning what we were in the past and what might become of us in the future ... about how our kamma affects someone else”s, and so forth. What I try to do is point out how to use these. Kamma and rebirth are words – they”re only concepts that point to something that we can watch. It”s not a matter of believing in kamma or disbelieving, but of knowing what it really is.
Kamma actually means to do, and we can observe it by being aware of what we are conscious of in the moment. Whatever it is: whatever feeling or sensation, thought or memory, pleasant or unpleasant, it”s kamma – something moving from its birth to its death. You can see this directly, but it”s so simple that, of course, we would like to speculate about it: why do we have the kamma we do have, what happens if we aren”t enlightened, will we be born in a higher realm if we practise hard, or will the kamma from previous lives overwhelm us
Or, we speculate about re-birth: what is it that carries on from one life to the next if there”s no soul
If everything”s anatta, how can ”I” have been something in a previous life and have some essence that is born again
But if you watch the way things operate independently of yourself, you begin to understand that rebirth is nothing more than desire seeking some object to absorb into, which will allow it to arise again. This is the habit of the heedless mind. When you get hungry, because of the way you”ve been conditioned, you go out and get something to eat. Now that”s an actual rebirth: seeking something, being absorbed into that very thing itself. Rebirth is going on throughout the day and night, because when you get tired of being reborn you annihilate yourself in sleep. There”s nothing more to it than that. It”s what you can see. It”s not a theory, but a way of examining and observing kammic actions.
”Do good and you”ll receive good; do bad and you”ll receive bad.” We worry: ”I”ve done so many bad things in the past; what kind of result will I get from all that
” Well, all you can know is that what you”ve done in the past is a memory now. The most awful, disgusting thing you”ve ever done, that you wouldn”t want anyone to know about, the one that, whenever anybody talks about kamma and rebirth, makes you think: ”I”m really going to get it for having done that” – that is a memory, and that memory is the kammic result. The additions to that – like fearing, worrying, and speculating – these are the kammic results of unenlightened behaviour.
What you do, you remember; it”s as simple as that. If you do something kind, generous or compassionate, the memory makes you feet happy; and if you do something mean and nasty, you have to remember that. If you try to repress it, run away from it, get caught up , in all sorts of frantic behaviour – that”s the kammic result.
Kamma will cease through recognition. In mindfulness, you”re allowing kammic formations to cease rather than recreating them, or annihilating them and recreating them. It”s important to recollect that whatever you create…
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