Observing The Law Of Karma
There are different kinds of karmic actions ad various ways of categorising them. Since we all share the same fundamental nature, which is the natural aspiration to be happy and not to suffer, actions leading to happiness are generally considered to be positive or virtuous, while actions leading to pain and suffering are generally considered to be negative or non-virtuous.
Therefore, it is in their causal relationship to happiness and suffering that the distinction between positive and negative or virtuous and non-virtuous actions is made. With respect to the medium through which these positive and negative actions are created, we have actions of body, speech and mind.
Karmic actions involve multiple factors, like initial motivation - the state of mind that impels an action - object of action, execution of the act itself and state of mind on completion of the act. The nature of the karma created by an action differs depending on whether these factors are virtuous, neutral or non-virtuous during the four stages. There can be thoroughly non-virtuous actions and thoroughly virtuous actions but also actions that are partly virtuous and partly non-virtuous as well as actions that are neutral.
The law of karma falls within the general law of causality. What distinguished the karmic law of cause and effect from the more general one is the involvement of sentient being acts with intelligence and motivation. This motivation sets certain actions in motion, which then lead to certain causations and results.
In discussing karma, the multiple factors such as motivation, execution of the act and so on mentioned herein must be taken into account. All these factors play a role in determining the nature of the karma created. Whenever a karmic act takes place, be it physical or mental, the act itself last only until its completion, but its consequences can arise much later on. Certain karma ripen during the life in which they were created, others in the very next life and the rest in subsequent lifetimes.
An important question in Buddhist philosophical discourse ask what is the factor that links the initial karmic act to its fruition? To explain this, there is the notion of karmic propensities or imprints which means that even though an act is over once it has been completed, its imprint or potentiality remains.
These is much discussion in the Buddhist literature on the question of where the imprint would be stored. Many Buddhist scholars maintain that karmic propensities are stored and carried in the consciousness. When we look at the teachings on the twelve links of dependent origination, we find that fundamental ignorance give rise to volitional acts; karma leaves an imprint on the consciousness and consciousness gives rise to the subsequent links. Therefore, in this situation, it is consciousness that is the repository of karmic imprints.
However, there are times in one's existence when one is totally devoid of conscious activity such as when a meditator is completely absorbed in single-pointed meditative equipoise on the direct realization of emptiness. In that state, not a single part of the person's mind is polluted because the meditator is in a state of uncontaminated wisdom. During such times, where could the karmic traces reside?
One of the most profound answer to this question is that the imprints are maintained simply on the basis of the mere sense of I that we all naturally have. This mere I is the basis of imprints left by the karma that created them and is the link between the initial execution of the act and its fruition at a later stage.
When we reflect upon our human life and the opportunity it affords us of attaining the highest spiritual aspiration of full enlightenment, we will realize the preciousness of our human existence, particularly that which is endowed with all favourable conditions.
The eight favourable qualities or conditions are longevity, physical attractiveness, high family, great wealth and power, trustworthy speech, fame and strength of body and mind. The eighth favourable condition is birth as a male, but this needs to be understood in its proper context because the ultimate aim of human existence is to attain full enlightenment with its omniscient wisdom. Should the opportunity to do this during a particular culture or era will be greater as a female, this favourable condition would be reversed. Without this perspective, you might consider this point to be sexist.
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