Essay

 1    0|           he believes in action (kamma) and not in luck or omen;
 2    1|      knowledge of the working of kamma - the moral law of cause
 3    1|      begets good and evil, evil. Kamma operates objectively, and
 4    1|          whether one believes in kamma or not, even as a fall from
 5    1|       the force of gravity.  ~  ~Kamma is intentional or volitional
 6    1|       years of the present life. Kamma includes both past and present
 7    1|         my own choice, of my own kamma. One receives the results
 8    1|         the results of one's own kamma, of one's past actions and
 9    1|       supported by, heir to, his kamma.  ~  ~One is driven to produce
10    1|         One is driven to produce kamma by tanhã or desire which
11    1|       turmoil that is life.  ~  ~Kamma, as we have seen, is volitional
12    1|          of the Universal Law of Kamma; Kamma is one of the fixed
13    1|          Universal Law of Kamma; Kamma is one of the fixed orders
14    1|    Beings are not only owners of kamma but also their heirs. Actions
15    1|         the Buddhist doctrine of kamma and rebirth can, therefore,
16    1|         of all rebirth-producing kamma, skilful and unskilful.
17    1|    namely, evolution in terms of kamma.  ~That Buddhism is eminently
18    1|      Dhamma and the moral law of kamma, to that extent will there
19    1|        as the results of his own kamma - probably, a past unskilful (
20    1| psychologically, in the light of kamma, a wise person should therefore,
21    1|         the Buddhist doctrine of kamma, that a man is what he is
22    2|         do with the depth of the kamma being created. A doctor
23    2|          considerably strong bad kamma.  ~But these five are the
24    2| Cessation; further of the Law of Kamma or moral cause and effect,
25    2|       and useful. To create good kamma the mind has to try to remain