What is Kamma?
业力
Kamma is an impersonal, natural law that operates in accordance with our actions. It is a law in itself and does not have any lawgiver. Kamma operates in its own field without the intervention of an external, independent, ruling agent. Kamma or karma can be put in the simple language of the child: do good and good will come to you, now, and hereafter. Do bad and bad will come to you, now, and hereafter. In the language of the harvest, kamma can be explained in this way: if you sow good seeds, you will reap a good harvest. If you sow bad seeds, you will reap a bad harvest. In the language of science, kamma is called the law of cause and effect: every cause has an effect. Another name for this is the law of moral causation. Moral causation works in the moral realm just as the physical law of action and reaction works in the physical realm. In the Dhammapada, kamma is explained in this manner: the mind is the chief (forerunner) of all good and bad states. If you speak or act with a good or bad mind, then happiness or unhappiness follows you just as the wheel follows the hoof of the ox or like your shadow which never leaves you.
业力不具备人格性，它是根据我们的行为而运作的自然法则，这法则本身没有立法者。业力自行运作，不受任何外力或主宰的干预。
有一首童谣：「善有善报，恶有恶报，不是不报，时辰未到。」用来解释业力是最恰当不过了。
对农人而言，业力就是：「种下什么种子，获得什么收成。种下坏的种子，得不到好的收成。」
对科学家而言，业力就是因果律，有什么「因」就获得什么「果」。业力也称为道德因果律，在道德范围内因果律的运作，与在物理范围内的运作是一样的。
「一切善法，以心意为主导，一切事物的形成，都是心意在造作。如果以污染的心，意发诸于语言、或行动，那么苦恼将紧紧的跟随他，好像车轮随着牛的脚印一起前进。」《法句经》
「一切不善法，以心意为主导，一切事物的形成，都是心意在造作。如果以纯净的心意发诸于语言、或行动，那么安乐将紧紧的跟随他，好像影子跟随着我们的身形。」《法句经》
Kamma is simply action. Within animate organisms there is a power or force which is given different names such as instinctive tendencies, consciousness, etc. This innate propensity forces every conscious being to move. He moves mentally or physically. His motion is action. The repetition of actions is habit and habit becomes his character. In Buddhism, this process is called kamma. In its ultimate sense, kamma means both good and bad, mental action or volition. 'Kamma is volition,'says the Buddha. Thus kamma is not an entity but a process, action, energy and force. Some interpret this force as 'action-influence,' It is our own doings reacting on ourselves. The pain and happiness man experiences are the result of his own deeds, words and thoughts reacting on themselves. Our deeds, words and thoughts produce our prosperity and failure, our happiness and misery. Kamma is an impersonal, natural law that operates strictly in accordance with our actions. It is law in itself and does not have any lawgiver. Kamma operates in its own field without the intervention of an external, independent ruling agency. Since there is no hidden agent directing or administering rewards and punishments, Buddhists do not rely on prayer to some supernatural forces to influence karmic results.
业力是一种本能的行动。在我们的生命中，有一种原动力，叫做本能的倾向或意识等等，以固有的本能(业习)推动每一个意识(包括推动心理或生理)，意识转化为行动，行动的重覆，就变成习惯，习惯转化为个性。在佛学里，这整个过程就叫做「业力」。
佛陀说：「业力就是意志力。(思即是业)」业力不是实体，只是一种过程、一种行为、精力和力量。有人为业力下了这样的定义：「行为的影响力」，是我们的自作和自受。人类所经验的苦乐，都是自己身、语、意活动的结果。成功、失败、愉快、忧愁等，都是由我们的身、语、意的造作而生起的。
业力不具备人格性，它是根据我们的行为而运作的自然法则，这法则本身没有立法者。业力自行运作，不受任何外力或主宰的干预。因为没有潜在的管理员和执行赏罚的执法者，所以佛教徒不需要依赖对超自然的力量或神灵的祈祷来影响业力。佛陀说：
「业力不是前世命运注定的，也不是一种需要让我们无条件的交出自己，让那些神秘而不可知的力量来做裁决。」
According to the Buddha, kamma is neither predestination nor some sort of determinism imposed on us by some mysterious, unknown powers or forces to which we must helplessly submit ourselves. Buddhists believe that man will reap what he has sown; we are the result of what we were, and we will be the result of what we are. In other words, man is not one who will absolutely remain to be what he was, and he will not continue to remain as what he is. This simply means that kamma is not complete determinism. The Buddha pointed out that if everything is determined, then there would be no free will and no moral or spiritual life. We would merely be the slaves of our past. On the other hand, if everything is undetermined, then there can be no cultivation of moral and spiritual growth. Therefore, the Buddha accepted neither strict determinism nor strict undeterminism.
佛教徒相信：「人类种下什么因，就获得什么果。」我们现在所得到的，是基于过去所制造的因，我们将来所得到的，是基于现在所制造的因。换句话说，人的现在不等于他的过去，人的未来也不等于他的现在。在过去、现在和未来之间，一直都在流转变化。
业力不是绝对的，佛陀说：
「如果每一件事情都已经注定，那就无法拥有自由的意志和道德的精神生活了。我们必定成为过去的奴隶。」
假使每一件事情都是注定的，我们将无法培养道德和增长心灵的力量。因此，佛陀既非「宿命论」者，也非「非宿命论」者。
Misconceptions regarding Kamma
不要误解业力：
The misinterpretation or irrational views on kamma are stated in the Anguttara Nikaya which suggests that the wise will investigate and abandon the following views: the belief that everything is a result of acts in previous lives; the belief that all is the result of creation by a Supreme Ruler; and the belief that everything arises without reason or cause. If a person becomes a murderer, a thief, or an adulterer, and, if his actions are due to past actions, or caused by creation of a Supreme Ruler, or if that happened by mere chance, then this person would not be held responsible for his evil action.
不要误解业力，也不要以不理智的观点来看待业力。在《增支部》中，建议智者放弃以下观点：
一、相信一切事物都是过去世所造的业。
二、相信一切业都是超自然的灵力或神所缔造的。
三、相信诸法的生起，是无因、无果的。
假如一个人成为杀人犯、盗贼或奸淫犯，是因为过去的业力造成，或是一种超自然的定律构成，或只是一种偶然发生的事，那么他就不需要为自己的邪恶罪行负责了。
Yet another misconception about kamma is that it operates only for certain people according to their faiths. But the fate of a man in his next life does not in the least depend on what particular religion he chooses. Whatever may be his religion, man's fate depends entirely on his deeds by body, speech and thought. It does not matter what religious label he himself holds, he is bound to be happy world in his next life so long as he does good deeds and leads an unblemished life. He is bound to be born to lead a wretched life if he commits evil and harbors wicked thoughts in his mind. Therefore, Buddhists do not proclaim that they are the only blessed people who can go to heaven after their death. Whatever the religion he professes, man's kammic thought alone determines his own destiny both in this life and in the next. The teaching of kamma does not indicate a post-mortem justice. The Buddha did not teach this law of kamma to protect the rich and to comfort the poor by promising illusory happiness in an after life.
另外一种对业力的错误观念是：以为业力只执行于某些拥有特定宗教信仰的人身。事实，人类的命运，一点也不受他所选择的宗教所左右。不管他选择什么宗教，他的命运还是完全由他的行为、语言和意识所决定。只要他造善业和过着没有污染的生活，他来生一定会重生于快乐的境界。如果他造的是恶业，同时心中充满邪恶的意念，他的来生肯定在恶趣中度过。因此，佛教并不认为，只有那些以祈祷为宗教的人，可以在死后升天堂。一个人，不管他信仰的是什么，只有他的心识能决定他今世或来世的命运。业力的重点，不在于死后获得的意义，佛陀没有秘密，也没有私人的动机，他没有向我们承诺，实践他的教诲，将会在来世获得虚无缥缈的幸福。他也没有以业力这一定律来保护富有的人或慰藉穷人，保证他们在来世获得幸福。
According to Buddhism kamma explains the inequalities that exist among mankind. These inequalities are due not only to heredity, environment and nature but also to kamma or the results of our own actions. Indeed kamma is one of the factors which are responsible for the success and the failure of our life.
佛陀对业力的诠释，说明了人类不平等的现象。这些不平等现象不单是自遗传、环境或自然形成，同时也是我们的业力或是我们自己的行为导致的结果。然而，我们必须了解──业力是决定我们一生成败的重要因素之一。
Since kamma is an invisible force, we cannot see it working with our physical eyes. To understand how kamma works, we can compare it to seeds: the results of kamma are stored in the subconscious mind in the same way as the leaves, flowers, fruits and trunk of a tree are stored in its seed. Under favorable conditions, the fruits of kamma will be produced just as with moisture and light, the leaves and trunk of a tree will sprout from its tiny seed.
业力是一种看不见的力量，我们无法以肉眼来观察它，和了解它如何作用。以种子为例：业力的结果潜藏在意识中，如同枝干、叶子、花卉、果实蕴藏在种子中一样。在良好的因缘条件下，如：阳光、土壤、水分都具足时，种子开始萌发，枝干、叶子、花卉、果实将会从很小的种子开始茁壮成长。
The working of kamma can also be compared to a bank account: a person who is virtuous, charitable and benevolent in his present life is like a person who is adding to his good kamma. This accrued good kamma can be used by him to ensure a trouble-free life. But he must replace what he takes or else one day his account will be exhausted and he will be bankrupt. Then whom will he be able to blame for his miserable state? He can blame neither others nor fate. He alone is responsible. Thus a good Buddhist cannot be an escapist. He has to face life as it is and not run away from it. The kammic force cannot be controlled by inactivity. Vigorous activity for good is indispensable for one's own happiness. Escapism is the resort of the weak, and an escapist cannot escape the effects of the kammic law.
业力的作用，也可以用银行的户口来作比喻。一个人在今生的德行、慈悲、仁爱，就会令他的善业增加，这有如户口里的储蓄，然而他必须不断的储蓄，要不然户口里的积蓄用完了，他就会破产。到时，他将归咎于谁导致他造成悲惨的环境呢？他既不能责备别人，也不能抱怨命运，他要为自己负责，这一切都是他一手造成的。
做为一个优秀的佛教徒，绝不会是一个逃避者，他必须面对生活。业力不是逃避就能摆脱的，积极的行善和个人的幸福是分不开的。不造业就无业是一种错误的观点，终究逃避不了业力的牵绊。
佛陀说：「想要逃避恶业的人，在这世间是无法找到躲藏的地方。」《法句经》
The Buddha says, 'There is no place to hide in order to escape from kammic results.' (Dhammapada 127).
Our Own Experience
对业力的理解：
To understand the law of kamma is to realize that we ourselves are responsible for our own happiness and our own misery. We are the architects of our kamma. Buddhism explains that man has every possibility to mould his own kamma and thereby influence the direction of his life. On the other hand, a man is not a complete prisoner of his own actions; he is not a slave of his kamma. Nor is man a mere machine that automatically release instinctive forces that enslave him. Nor is man a mere product of nature. Man has within himself the strength and the ability to change his kamma. His mind is mightier than his kamma and so the law of kamma can be made to serve him. Man does not have to give up his hope and effort in order to surrender himself to his own kammic force. To off-set the reaction of his bad kamma that he has accumulated previously, he has to do more meritorious deeds and to purify his mind rather than by praying, worshipping, performing rites or torturing his physical body in order to overcome his kammic effects. Therefore, man can overcome the effect of his evil deeds if he acts wisely by leading noble life.
理解业力，就会让我们了解到，我们要对自己的悲伤或快乐负责，我们是自己业力的缔造者。佛教认为人类有一种塑造自己的业力来影响自己生命的本能。另一方面，人类不是自己行为的囚犯，也不是业力的奴隶，也不是受业力操纵的机器，反而我们是业力的主人，业力自动自发的为我们服务。人类不是业力的产品，人类具有强大的能力去控制业力，人类心识的原动力比业力更强大，因此他可以完全控制业力，让业力为他服务。人类不需要臣服于自己所缔造的业力，而放弃了自己的希望和努力，他可以累积善业来抵消恶业，他可以用善行和德行来使自己的心识获得净化，不须要靠礼拜、祈祷或其它宗教仪式来消灾去恶。人类只要以智慧去尝试过崇高的佛教生活，必定能自我解救和获得心灵的解放。
人类必须应用后天的一切条件来达到自己的理想，命运就掌握在自己手中。虽然， 一切都不是我们最初自觉性的选择，但却能追溯到我们过去的业力。目前，如果我们放纵自己的行为，根据现有的因缘来行动，我们将可能有得亦有失。业力等于人类的行为，人类的行为缔造了业力。人类的行为并非全部都带意识性的，业力也一样，无法全部都以善业或不善业来区分。佛陀因此宣说了业力与心识活动的关系。无论是善行或恶行，如果当初是在没有任何意识或任何意图之下实行的，就不一定在来世获得强有力的果报。然而，这些非意识性的行为，如果其本质是属于愚痴的，就免不了果报。无知的小孩子也和成人一样会种下恶因，只要他们的行为是属于有意识性的恶行，就逃避不了恶报。比如，一个小孩子碰触一根烧红的铁棒，他不可能不被烫伤。业力的作用也是一样的，不偏不倚，就如地心吸力一样。
Man must use the material with which he is endowed to promote his ideal. The cards in the game of life are within us. We do not select them. They are traced to our past kamma; but we can call as we please, do what suits us and as we play, we either gain or lose.
Kamma is equated to the action of men. This action also creates some karmic results. But each and every action carried out without any purposeful intention, cannot become a Kusala-Kamma (skillful action) or Akusala-Kamma (unskillful action). That is why the Buddha interprets kamma as volitional activities. That means, whatever good and bad deeds we commit ourselves without any purposeful intention, are not strong enough to be carried forward to our next life. However, ignorance of the nature of the good and bad effect of the kamma is not an excuse to justify or avoid the karmic results if they were committed intentionally. A small child or an ignorant man may commit many evil deeds. Since they commit such deeds with intention to harm or injure, it is difficult to say that they are free from the karmic results. If that child touches a burning iron-rod the heat element does not spare the child without burning his fingers. The karmic energy also works exactly in the same manner. Karmic energy is unbiased, it is like energy of gravity.
The radical transformations in the characters of Angulimala and Asoka illustrate man's potential to gain control over his kammic force.
安古里玛拉(Angulimala)和阿首咖(Asoka)的彻底转变，说明了人类的潜力足以控制业力。安古里玛拉是一位拦路大盗，杀害过999人，我们能以他的恶行来为他下定论吗？
Angulimala was a highway robber who murdered more than a thousand of his fellow men. Can we judge him by his external actions?
他在有生之年，证得阿拉汉果。就这样，他跨越了他过去所造的种种恶业。阿首咖是印度中兴的帝皇，他为了扩张版图，在战争中杀害了成千万的百姓。然而，当战争结束后，他完全改过自新，也因此转变了他一生。著名的历史学家 H.G.卫尔斯，给他下了这么的评论：「历史无数的帝皇，有不少人缔造了文治武功，但其中只有阿首咖的名字，如星星一样照耀千古。」
For within his lifetime, he became an Arahanta and thus redeemed his past misdeeds. Asoka, the Indian Emperor, killed thousands and thousands to fight his wars and to expand his empire. Yet after winning the battle, he completely reformed himself and changed his career to such an extent that today, 'Amidst the tens of thousands of names of monarchs that crowd the columns of history, their majesties and royal highnesses and the like, the name of Asoka shines and shines almost alone, as a star,' says a well-known world historian H. G. Well.
其它与业力有关的因素：
Other Factors Which Support Kamma
Although Buddhism says that man can eventually control his karmic force, it does not state that everything is due to kamma. Buddhism does not ignore the role played by other forces of nature. According to Buddhism there are five orders or processes of natural laws(niyama) which operate in the physical and mental worlds:
seasonal laws (utu niyama) - physical inorganic order e. g., seasonal phenomena of winds and rains, etc. the biological laws (bija niyama) - relating to seasonal changes etc., the kammic law (kamma niyama) - relating to moral causation or the order of act and result, natural phenomena (Dhamma niyama) - relating to electrical forces, movement of tides etc., and psychological laws (citta niyama) - which govern the processes of consciousness. Thus kamma is considered only as one of the five natural laws that account for the diversity in this world.
佛教相信人类能控制业力，但不相信一切事物都是业力所导致的，但是佛教并不忽视自然界其它的力量。根据佛法，有五种过程或自然规律，运行于我们的身心世界。
一、有关季节性转变的自然规律。
二、有关胚胎或种子顺序生长的自然生物学规律。
三、有关道德行为和因果的业力法则。
四、有关电力和潮汐的物理现象。
五、有关潜在意识过程的心理规律。
业力被认为是五种自然规律中的一种，用以解释世间的种种变化。
Can Kamma Be Changed?
业力能被转化吗？
Kamma is often influenced by circumstances: beneficent and malevolent forces act to counter and to support this self-operating law. These other forces that either aid or hinder this kamma are birth, time or conditions, appearances, and effort.
业力经常被环境所影响，善业或不善业的形成力量支持或反对这种自我运行的业力规则。其它促成或妨碍业力的是：出生背景、时间或环境条件、外表、个人的才智和努力。
Kamma is often influenced by circumstances: beneficent and malevolent forces act to counter and to support this self-operating law. These other forces that
A favorable birth (gati sampatti) or an unfavorable birth (vipatti) can develop or hinder the fruition of kamma. For instance, if a person is born to a noble family or in a state of happiness, his fortunate birth will provide an easy opportunity for his good kamma to operate. An unintelligent person who, by some good kamma, is born in a royal family, will, on account of his noble parentage be honored by the people. If the same person were to have a less fortunate birth, he would not be similarly treated.
一个有利的出生背景或不利的出生背景能发展或阻碍业力的实现。举个例子来说明：当一个人出生在高贵和幸福的家庭中，他生活得很愉快，他那幸福的生活背景，为他提供了一个善业运转的机会。即使他并不聪明，因为善业的果报而令他出生在富贵之家，他将因为他的家庭、他的父母而受到他人的尊敬。同样的，当一个人出生在不好的生活背景，他就不会有同样的待遇了。
Good appearance (upadhi sampatti) and poor appearance (upadhi vipatti)are two other factors that hinder or favor the working of kamma. If by some good kamma, a person obtains a good birth, but is born deformed by some bad kamma, then he will not be able to fully enjoy the beneficial results of his good kamma. Even a legitimate heir to a throne may not perhaps be raised to that high position if he happens to be physically or mentally deformed. Beauty, on the other hand, will be an asset to the possessor. A good-looking son of poor parents may attract the attention of others and may be able to distinguish himself through their influence. Also, we can find cases of people from poor, obscure family backgrounds who rise to fame and popularity as film actors or actresses or beauty queens.
美好的外表和不美好的外表，也是两个重要的因素。它可以妨碍或协助业力的运作。有人因善业的果报而得到好的出身，可是这好的出身又被某些恶业所阻扰，那么，他将不能充分的享用他的善报。这好比一位王储，因为身心的缺陷而无法继承王位。外表美观也是一种善报，即使他生长在贫穷的家庭，他一样能发挥影响力，我们会发现，有些人从低贱或贫穷的生活背景中，崛起而成为家喻户晓的人物。时间和环境条件也是影响业力的两大因素。当生于饥荒或战乱的时代，大家都被迫生活在同样的生活背景，接受同样的苦难和同样的命运安排。这种不如意的生活背景也可能是恶业的显现。在另一方面，好的时间或好的环境条件也可以阻碍恶业的运作。
Time and occasion are other factors that influence the working of kamma. In the time of famine or during the time of war, all people without exception are forced to suffer the same fate. Here the unfavorable conditions open up possibilities for evil kamma to operate. The favorable conditions, on the other hand, will prevent the operation of bad kamma.
努力和才智是影响业力运作的最主要的因素。没有努力，无知和精神方面都不可能获得进展。一个人如果不努力的去克服自己的困难和治疗自己的疾病，或勤奋的使自己精进，那么，他的恶业种子将得到适当的因缘而萌芽。如果他努力的去克服困难，那么，善业将协助他，让他获得全面的发展。在佛陀《本生经》故事中，在佛陀的某一世，佛陀还是菩萨的时候，有一回，这位菩萨乘船出海，遇到海难，全船的人都在祈求神明的保佑，而菩萨却努力于寻求自救和救护他的母亲，结果船沉了，全船的人都淹死了，只有菩萨和他的母亲得救。
Effort or intelligence is perhaps the most important of all the factors that affect the working of kamma. Without effort, both worldly and spiritual progress is impossible. If a person makes no effort to cure himself of a disease or to save himself from his difficulties, or to strive with diligence for his progress, then his evil kamma will find a suitable opportunity to produce its due effects. However, if he endeavours to surmount his difficulties, his good kamma will come to help him. When shipwrecked in a deep sea, the Bodhisatta during one of his previous births, made an effort to save himself and his old mother, while the others prayed to the gods and left their fate in the hands of these gods. The result was that the Bodhisatta escaped while the others were drowned.
业力的运作与出生背景、时间或环境条件、外表、个人的才智和努力息息相关。虽然有些人尝试透过其它种种的方法来抑制业力的运作，但是，只要他还处在于生死轮回的境界里，他就无法脱离业力的束缚。只要因缘一成熟，他以往所抑制的业力照样萌发。这是世俗生活中不可易变的定律，就连已是最后一生佛陀和阿拉汉，也无法避免，还是一样要受到业力的召感。
Thus the working of kamma is aided or obstructed by birth, beauty and ugliness, time and personal effort or intelligence. However, man can overcome immediate karmic effects by adopting certain methods. Yet, he is not free from such karmic effects if he remains within this Samsara? cycle of birth and death. Whenever opportunities arise the same karmic effects that he overcame, can affect him again. This is the uncertainty of worldly life. Even the Buddha and Arahantas were affected by certain kammas, although they were in their final birth.
时间是人们体验业力的另一种因素，人们只能在这一世体验某些果报，有些果报要到下一世才会成熟。有些果报要等到停止生死轮回证悟涅槃后才消失。这主要的原因在于最初的发心和愿力(Jaana Ctta)，导致他的心识向善或向恶的方面发展。
The time factor is another important aspect of the karmic energy for people to experience the good and bad effects. People experience certain karmic effects only within this lifetime while certain karmic effects become effective immediately hereafter the next birth. And certain other karmic effects follow the doers as long as they remain in this wheel of existence until they stop their rebirth after attaining Nibbana. The main reason for this difference is owing to mental impulsion (Javana Citta) of the people at the time when a thought arises in the mind to do good or bad.
业力是一种人类的原动力：
Impartial Energy
那些不相信业力的人，应该了解业力不是藉由各种不同的宗教所产生的。虽然兴都教(Hinduism，印度教)、佛教和耆那教都承认业力，也为业力做了诠释。但是业力是一种宇宙规律，并不属于任何宗教所拥有的。不管他信仰什么宗教，他一样受到业力的牵制。那些一生安住于这宇宙定律的人，将会体验到和平与快乐。业力不偏不倚的对待每一个人，无论他相信或不相信，无论他有无宗教信仰，业力作为一种宇宙规律与他同在。 请认清楚，业力并非完全属于佛教的财产。
Those who do not believe that there is an energy known as kamma should understand that this karmic energy is not a by-product of any particular religion although Hinduism, Buddhism and Jainism acknowledge and explain the nature of this energy. This is an existing universal law which has no religious label. All those who violate this law, have to face the consequences irrespective of their religious beliefs, and those who live in accordance with this law experience peace and happiness in their life. Therefore, this karmic law is unbiased to each and every person, whether they believe it or not; whether, they have a religion or not. It is like any other existing universal law. Please remember that kamma is not the exclusive property of Buddhism.
如果我们了解业力，知道它是一种无始的动力，业力和电力一样，无法找到它的起始点，业力只是一种因缘的假合。如果说业力的源头是意志力，这是一般世俗的说法，就好像一般人都认定河流之水来自山顶一样。
If we understand kamma as a force or a form of energy, then we can discern no beginning. To ask where is the beginning of kamma is like asking where is the beginning of electricity. Kamma like electricity does not begin. It comes into being under certain conditions. Conventionally we say that the origin of kamma is volition but this is as much conventional as saying that the origin of a river is a mountain top.
好像浪涛融汇于海洋一样，一个意识流向另一个意识，一个意念并入另一个意念，这就是业力的作用。
佛陀说：「生命是每一个众生的动力，在业力的启动下自行运作。」
Like the waves of the ocean that flow into one another , one unit of consciousness flows into another and this merging of one thought consciousness into another is called the working of karma. In short, every living being, according to Buddhism, is an electricity current of life that operates on the automatic switch of kamma.
业力是一种能量表现，不能在意识或身体中找到，就好像芒果并不是事先收藏在芒果树里，而是根据某种特定因缘的结合而产生的，这就是业力。业力有如风和火，它不蕴藏在宇宙的任何地方，只在某种特定的因缘下而存在。
Kamma being a form of energy is not found anywhere in this fleeting consciousness or body. Just as mangoes are not stored anywhere in the mango tree but, dependent on certain conditions, they spring into being, so does kamma. Kamma is like wind or fire. It is not stored up anywhere in the Universe but comes into being under certain conditions.
