January 26, 2025 at 8:44 am
#53336
Keymaster
Let me address Taryal’s comment regarding my comment. By analyzing that last part of Taryal’s comment, I think we can clarify a few issues.
Taryal: “Yes, but would you say that the “intention” here is the same as murdering a human who is already living independent of the mother and poses no harm to her?”
- Here, “intention” is a critical word. The Pali word is “cetanā.” However, as in many cases, we must understand that by “cetanā” the Buddha always referred to “sañcetanā” or “intentions with raga, dosa, moha embedded.” See, for example, “Sattaṭṭhāna Sutta (SN 22.57).” Also see “Nibbedhika Sutta (AN 6.63)“: “Cetanāhaṁ, bhikkhave, kammaṁ vadāmi. Cetayitvā kammaṁ karoti—kāyena vācāya manasā.” OR “with (defiled) intention, one does kamma by way of body, speech, and mind.”
- Most people do not even know that taking a life can lead to harmful consequences, i.e., kamma vipaka. They don’t believe in kamma/kamma vipaka. That does not mean they did not have (defiled) intention!
- Therefore, ignorance is not an excuse. These are nature’s laws. Kamma vipaka happen not because the Buddha says so, but because it is how nature works. The Buddha only discovered nature’s laws.
- As I said many times above, living life is not easy. That is why we need to get out of the rebirth process. If one is born an animal, they have no way to rationalize why they can be eaten alive by a bigger animal. Some women say, “It is unfair that only women have to carry a baby in the womb.” But it is not a question of fairness; things happen due to causes and conditions.
Trayal wrote: “For instance, a policeman killing a criminal does so with a different intention than the opposite.”
- The policeman will bear the consequences of taking a life. He would also benefit from it if the criminal were about to kill another person. This is why sorting out kamma vipaka is impossible. Most actions involve both aspects.
Taryal wrote: ” If a wild animal kills its parent, that would not be an anantarika kamma, would it?”
- We don’t know with certainty because that has not been discussed directly in the Tipitaka, especially in the suttas. But it is unlikely to be.
- An animal’s mental states are very different from a human’s. Certain types of cittas cannot arise in an animal. So, it is likely from Abhidhamma analysis that an animal cannot do an anantarika kamma.
- Yet, we are talking about humans on this topic.
Taryal wrote: “..since there is no such thing as “absolute morality” (as I understand it)”
- Again, not knowing about kamma/kamma vipaka is not an excuse for humans. They have the capability to understand that taking a life is going to its consequences. People are trapped in the rebirth process because they are unaware of how nature works. Until a Buddha explains, and until one hears and comprehends it, no one would know.
- One could say that is unfair. But this world (nature) does not play by superficial “fairness.” There is a set of rules (Paticca Samuppada), and things happen according to those rules.
- Understanding Paticca Samuppada can reveal “absolute morality.” This will lead to the cessation of this world with all its conflicts and suffering.
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This reply was modified 3 weeks ago by
Lal.