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| An Analytical Study of Action (Kamma) in Theravada Buddhism | ||
| 作者 | Vati, Kula (著) |
|---|---|
| 出處題名 | The Journal of the International Association of Buddhist Universities |
| 卷期 | v.11 n.2 |
| 出版日期 | 2018 |
| 頁次 | 161 - 177 |
| 出版者 | International Association of Buddhist Universities |
| 出版者網址 | http://www.iabu.org/ |
| 出版地 | Thailand [泰國] |
| 資料類型 | 期刊論文=Journal Article |
| 使用語言 | 英文=English |
| 附註項 | Author affiliation: International Buddhist Studies College, Mahachulalongkornrajavidyalaya University |
| 關鍵詞 | Buddhism; Analytical Study; Kamma in Theravada |
| 摘要 | This researcher article is about a study of an Analytical Study of Action (Kamma) in Theravāda Buddhism. Specifi cally, it was for achieving knowledge and understanding about Kamma Theravāda Buddhism. Apply Kamma result in Daily Life. Kamma means intentional body, verbal and mental action. In the ultimate sense, Kamma means volition. If the volition is good, Kamma is good; and If the volition is bad, Kamma is bad. Kamma is a law of nature and is not controlled by any being. The past actions infl uence the present, and the past and the present actions infl uence the future.According to Buddhism this inequality is due not only to heredity and environment and, “nature and nurture” but also to the operation of the law of Kamma, in other words, to the result of our own inherited past actions and our present doings. Man himself is responsible for his own happiness and misery. He creates his own heaven and hell. He is the architect of his own fate. Kamma is neither fatalism nor a doctrine of predetermination. Every action produces an effect and a cause comes fi rst and effect afterwards, therefore, we speak of Kamma as ‘the law of cause and effect’. For example, throwing a stone is an action. The past infl uences the present but does not dominate it, for Kamma is past as well as present. The past and present infl uence the future; the past is the background against which life goes on from moment to moment, the future is yet to be. Only the present moment exists, and the responsibility of using the present moment for good or for ill lies with each individual.Kamma and it working is behind different kinds of existences, difference in appearance, characteristic, intelligence, aptitude, wealth, health, etc., among beings. The personal, social, and psychological differences are due to Kamma. All Kamma bear the nature of producing result. Through the development of Eightfold Noble Path, all defi lement got eradicated; and one become an Arahant. After the passing away into Nibbāna, all Kammabecome defunct, and one is free from Kamma. |
| 目次 | Introduction 162 The Practice of Kamma in Theravāda Buddhism 163 Two kinds of Kamma 167 Twelve Kinds of Kamma 169 Meritorious Deeds (Puñña Kiriyā Vatthu) 173 Conclusion 165 |
| ISSN | 19068190 (P) |
| 點閱次數 | 171 |
| 建檔日期 | 2021.08.10 |
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