|When people are happy and contented, they tend to take life for granted. It is when they suffer, when they find life difficult, that they begin to search for a reason and a way out of their difficulty. They may ask why some are born in poverty and suffering, while others are born in fortunate circumstances. Some people believe that it is due to fate, chance, or an invisible power beyond their control. They feel that they are unable to live the life they desire so as to experience happiness always. Consequently, they become confused and desperate. However, the Buddha was able to explain why people differ in their circumstances and why some are more fortunate in life than others. The Buddha taught that one’s present condition, whether of happiness or suffering, is the result of the accumulated force of all past actions or karma.DEFINITION OF KARMA
Karma is intentional action, that is, a deed done deliberately through body, speech or mind. Karma means good and bad volition (kusala Akusala Centana). Every volitional action (except that of a Buddha or of an Arahant) is called Karma. The Buddhas and Arahants do not accumulate fresh Karma as they have destroyed all their passions.In other words, Karma is the law of moral causation. It is action and reaction in the ethical realm. It is natural law that every action produces a certain effect. So if one performs wholesome actions such as donating money to charitable organizations, happiness will ensue. On the other hand, if one performs unwholesome actions, such as killing a living being, the result will be suffering. This is the law of cause and effect at work. In this way, the effect of past karma determines the nature of one’s present situation in life.The Buddha said,
“According to the seed that is sown,
So is the fruit you reap
The door of good of will gather good results
The door of evil reaps evil results.
If you plant a good seed well,
Then you will enjoy the good fruits.”
Karma is a law itself. But it does not follow that there should be a lawgiver. The law of Karma, too, demands no lawgiver. It operates in its own field without the intervention of an external, independent agency.
Ven. Ji Gong Sunim.