..续本文上一页ing and existence. Since all things are conditioned, it follows that they are also liable to change and disintegrate according to the conditions on which they depend.
Instead of the soul theory, the Buddha taught the doctrine of no-soul or nonself (Pali: anatta). According to this doctrine, such a thing as soul or self is illogical and impossible. It is a false concept which bears no relation to reality, and is a prolific breeding ground for defilements such as selfishness, conceit, attachment, hatred, and desire. The Buddha”s philosophical position is unique in the history of human thought for he unequivocally rejects the concept of soul which had previously been unquestioningly accepted. The Buddhist doctrine of nonself stands firm on the ground of sound logic and good reason, and is completely compatible with the law of kamma.
To begin with, self and kamma are two reciprocally conflicting terms. The operation of the law of kamma presupposes both conditionality and changeability. In other words, it is only on account of a person”s inherent susceptibility to conditioning that kamma will find space to function. Self as an unchanging absolute entity would not meet that requirement and is therefore irrelevant as far as the law of kamma is concerned. In this way, the doctrine of nonself further substantiates the law of kamma and makes it more acceptable to the critically-minded intellectual.
The conception of soul or self originates from a lack of understanding of the true nature of mind. To rudimentary logic, it seems that there must be an everlasting entity within which thinks, feels, perceives, and makes decisions. Self, according to the common view, is the thinker of thoughts, feeler of sensations, perceiver of perceptions, and maker of decisions. Self is that which is punished and rewarded by the will of the so-called supreme God. Thus is man forever in fear and dread of the Almighty he himself has created.
Buddhist philosophy requires no such imaginary entity. All physio-psychological phenomena are in a state of flux, arising and falling, according to the physical or psychological conditions present at the moment. What is conveniently called ”thinker” is nothing but the thought itself, which keeps rising and falling like all other realities. This is true of sensations, perceptions, and all other mental activities. There is no thinker behind the thoughts, no feeler behind sensations, no perceiver behind perceptions, no decision maker behind the process of making decisions. All these mental activities keep flowing from one moment to another in an intricately interwoven relationship, giving a false notion of permanent self to the unenlightened mind. As kamma is itself part of the mind stream, there is no need at all to introduce the concept of self as an agent of the action or a recipient of the result thereof.
Practical objectives of the doctrine of kamma
As kamma directly concerns what we do and how we do it, belief in the doctrine of kamma can be of great help in the way we conduct ourselves and interact with others, as well as in our spiritual endeavor. The teachings enable us to establish a clear moral understanding based on reason and the principle of cause and effect. With confidence in the law of kamma, one develops a more realistic and rational attitude toward life and its experiences and is inspired to rely on one”s ability to fulfill one”s own aspirations rather than resort to prayer for extraneous assistance and support.
The law of kamma helps us to be more convinced of our own potential and responsibilities, both personal and social, and encourages us to do what is good and to refrain from what is evil or unwholesome. It teaches us to cultivate responsibility toward oneself by giving up bad habits and ac…
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