業力 What is Kamma?

What is Kamma?

業力

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.

業力不具備人格性，它是根據我們的行為而運作的自然法則，這法則本身沒有立法者。業力自行運作，不受任何外力或主宰的干預。

有一首童謠：「善有善報，惡有惡報，不是不報，時辰未到。」用來解釋業力是最恰當不過了。

對農人而言，業力就是：「種下什麼種子，獲得什麼收成。種下壞的種子，得不到好的收成。」

對科學家而言，業力就是因果律，有什麼「因」就獲得什麼「果」。業力也稱為道德因果律，在道德范圍內因果律的運作，與在物理范圍內的運作是一樣的。

「一切善法，以心意為主導，一切事物的形成，都是心意在造作。如果以污染的心，意發諸于語言、或行動，那麼苦惱將緊緊的跟隨他，好像車輪隨著牛的腳印一起前進。」《法句經》

「一切不善法，以心意為主導，一切事物的形成，都是心意在造作。如果以純淨的心意發諸于語言、或行動，那麼安樂將緊緊的跟隨他，好像影子跟隨著我們的身形。」《法句經》

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.

業力是一種本能的行動。在我們的生命中，有一種原動力，叫做本能的傾向或意識等等，以固有的本能(業習)推動每一個意識(包括推動心理或生理)，意識轉化為行動，行動的重覆，就變成習慣，習慣轉化為個性。在佛學里，這整個過程就叫做「業力」。

佛陀說：「業力就是意志力。(思即是業)」業力不是實體，只是一種過程、一種行為、精力和力量。有人為業力下了這樣的定義：「行為的影響力」，是我們的自作和自受。人類所經驗的苦樂，都是自己身、語、意活動的結果。成功、失敗、愉快、憂愁等，都是由我們的身、語、意的造作而生起的。

業力不具備人格性，它是根據我們的行為而運作的自然法則，這法則本身沒有立法者。業力自行運作，不受任何外力或主宰的干預。因為沒有潛在的管理員和執行賞罰的執法者，所以佛教徒不需要依賴對超自然的力量或神靈的祈禱來影響業力。佛陀說：

「業力不是前世命運注定的，也不是一種需要讓我們無條件的交出自己，讓那些神秘而不可知的力量來做裁決。」

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：「人類種下什麼因，就獲得什麼果。」我們現在所得到的，是基于過去所制造的因，我們將來所得到的，是基于現在所制造的因。換句話說，人的現在不等于他的過去，人的未來也不等于他的現在。在過去、現在和未來之間，一直都在流轉變化。

業力不是絕對的，佛陀說：

「如果每一件事情都已經注定，那就無法擁有自由的意志和道德的精神生活了。我們必定成為過去的奴隸。」

假使每一件事情都是注定的，我們將無法培養道德和增長心靈的力量。因此，佛陀既非「宿命論」者，也非「非宿命論」者。

Misconceptions regarding Kamma

不要誤解業力：

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.

不要誤解業力，也不要以不理智的觀點來看待業力。在《增支部》中，建議智者放棄以下觀點：

一、相信一切事物都是過去世所造的業。

二、相信一切業都是超自然的靈力或神所締造的。

三、相信諸法的生起，是無因、無果的。

假如一個人成為殺人犯、盜賊或姦淫犯，是因為過去的業力造成，或是一種超自然的定律構成，或只是一種偶然發生的事，那麼他就不需要為自己的邪惡罪行負責了。

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.

另外一種對業力的錯誤觀念是：以為業力只執行于某些擁有特定宗教信仰的人身。事實，人類的命運，一點也不受他所選擇的宗教所左右。不管他選擇什麼宗教，他的命運還是完全由他的行為、語言和意識所決定。只要他造善業和過著沒有污染的生活，他來生一定會重生于快樂的境界。如果他造的是惡業，同時心中充滿邪惡的意念，他的來生肯定在惡趣中度過。因此，佛教並不認為，只有那些以祈禱為宗教的人，可以在死後升天堂。一個人，不管他信仰的是什麼，只有他的心識能決定他今世或來世的命運。業力的重點，不在于死後獲得的意義，佛陀沒有秘密，也沒有私人的動機，他沒有向我們承諾，實踐他的教誨，將會在來世獲得虛無縹緲的幸福。他也沒有以業力這一定律來保護富有的人或慰藉窮人，保證他們在來世獲得幸福。

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.

佛陀對業力的詮釋，說明了人類不平等的現象。這些不平等現象不單是自遺傳、環境或自然形成，同時也是我們的業力或是我們自己的行為導致的結果。然而，我們必須了解──業力是決定我們一生成敗的重要因素之一。

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.

業力是一種看不見的力量，我們無法以肉眼來觀察它，和了解它如何作用。以種子為例：業力的結果潛藏在意識中，如同枝干、葉子、花卉、果實蘊藏在種子中一樣。在良好的因緣條件下，如：陽光、土壤、水分都具足時，種子開始萌發，枝干、葉子、花卉、果實將會從很小的種子開始茁壯成長。

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.

業力的作用，也可以用銀行的戶口來作比喻。一個人在今生的德行、慈悲、仁愛，就會令他的善業增加，這有如戶口里的儲蓄，然而他必須不斷的儲蓄，要不然戶口里的積蓄用完了，他就會破產。到時，他將歸咎于誰導致他造成悲慘的環境呢？他既不能責備別人，也不能抱怨命運，他要為自己負責，這一切都是他一手造成的。

做為一個優秀的佛教徒，絕不會是一個逃避者，他必須面對生活。業力不是逃避就能擺脫的，積極的行善和個人的幸福是分不開的。不造業就無業是一種錯誤的觀點，終究逃避不了業力的牽絆。

佛陀說：「想要逃避惡業的人，在這世間是無法找到躲藏的地方。」《法句經》

The Buddha says, ‘There is no place to hide in order to escape from kammic results.’ (Dhammapada 127).

Our Own Experience

對業力的理解：

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.

理解業力，就會讓我們了解到，我們要對自己的悲傷或快樂負責，我們是自己業力的締造者。佛教認為人類有一種塑造自己的業力來影響自己生命的本能。另一方面，人類不是自己行為的囚犯，也不是業力的奴隸，也不是受業力操縱的機器，反而我們是業力的主人，業力自動自發的為我們服務。人類不是業力的產品，人類具有強大的能力去控制業力，人類心識的原動力比業力更強大，因此他可以完全控制業力，讓業力為他服務。人類不需要臣服于自己所締造的業力，而放棄了自己的希望和努力，他可以累積善業來抵消惡業，他可以用善行和德行來使自己的心識獲得淨化，不須要靠禮拜、祈禱或其它宗教儀式來消災去惡。人類只要以智慧去嘗試過崇高的佛教生活，必定能自我解救和獲得心靈的解放。

人類必須應用後天的一切條件來達到自己的理想，命運就掌握在自己手中。雖然， 一切都不是我們最初自覺性的選擇，但卻能追溯到我們過去的業力。目前，如果我們放縱自己的行為，根據現有的因緣來行動，我們將可能有得亦有失。業力等于人類的行為，人類的行為締造了業力。人類的行為並非全部都帶意識性的，業力也一樣，無法全部都以善業或不善業來區分。佛陀因此宣說了業力與心識活動的關系。無論是善行或惡行，如果當初是在沒有任何意識或任何意圖之下實行的，就不一定在來世獲得強有力的果報。然而，這些非意識性的行為，如果其本質是屬于愚癡的，就免不了果報。無知的小孩子也和成人一樣會種下惡因，只要他們的行為是屬于有意識性的惡行，就逃避不了惡報。比如，一個小孩子碰觸一根燒紅的鐵棒，他不可能不被燙傷。業力的作用也是一樣的，不偏不倚，就如地心吸力一樣。

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.

安古里瑪拉(Angulimala)和阿首咖(Asoka)的徹底轉變，說明了人類的潛力足以控制業力。安古里瑪拉是一位攔路大盜，殺害過999人，我們能以他的惡行來為他下定論嗎？

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，證得阿拉漢果。就這樣，他跨越了他過去所造的種種惡業。阿首咖是印度中興的帝皇，他為了擴張版圖，在戰爭中殺害了成千萬的百姓。然而，當戰爭結束後，他完全改過自新，也因此轉變了他一生。著名的歷史學家 H.G.衛爾斯，給他下了這麼的評論：「歷史無數的帝皇，有不少人締造了文治武功，但其中只有阿首咖的名字，如星星一樣照耀千古。」

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.

其它與業力有關的因素：

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.

佛教相信人類能控制業力，但不相信一切事物都是業力所導致的，但是佛教並不忽視自然界其它的力量。根據佛法，有五種過程或自然規律，運行于我們的身心世界。

一、有關季節性轉變的自然規律。

二、有關胚胎或種子順序生長的自然生物學規律。

三、有關道德行為和因果的業力法則。

四、有關電力和潮汐的物理現象。

五、有關潛在意識過程的心理規律。

業力被認為是五種自然規律中的一種，用以解釋世間的種種變化。

Can Kamma Be Changed?

業力能被轉化嗎？

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.

業力經常被環境所影響，善業或不善業的形成力量支持或反對這種自我運行的業力規則。其它促成或妨礙業力的是：出生背景、時間或環境條件、外表、個人的才智和努力。

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.

一個有利的出生背景或不利的出生背景能發展或阻礙業力的實現。舉個例子來說明：當一個人出生在高貴和幸福的家庭中，他生活得很愉快，他那幸福的生活背景，為他提供了一個善業運轉的機會。即使他並不聰明，因為善業的果報而令他出生在富貴之家，他將因為他的家庭、他的父母而受到他人的尊敬。同樣的，當一個人出生在不好的生活背景，他就不會有同樣的待遇了。

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，也是兩個重要的因素。它可以妨礙或協助業力的運作。有人因善業的果報而得到好的出身，可是這好的出身又被某些惡業所阻擾，那麼，他將不能充分的享用他的善報。這好比一位王儲，因為身心的缺陷而無法繼承王位。外表美觀也是一種善報，即使他生長在貧窮的家庭，他一樣能發揮影響力，我們會發現，有些人從低賤或貧窮的生活背景中，崛起而成為家喻戶曉的人物。時間和環境條件也是影響業力的兩大因素。當生于飢荒或戰亂的時代，大家都被迫生活在同樣的生活背景，接受同樣的苦難和同樣的命運安排。這種不如意的生活背景也可能是惡業的顯現。在另一方面，好的時間或好的環境條件也可以阻礙惡業的運作。

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.

努力和才智是影響業力運作的最主要的因素。沒有努力，無知和精神方面都不可能獲得進展。一個人如果不努力的去克服自己的困難和治療自己的疾病，或勤奮的使自己精進，那麼，他的惡業種子將得到適當的因緣而萌芽。如果他努力的去克服困難，那麼，善業將協助他，讓他獲得全面的發展。在佛陀《本生經》故事中，在佛陀的某一世，佛陀還是菩薩的時候，有一回，這位菩薩乘船出海，遇到海難，全船的人都在祈求神明的保佑，而菩薩卻努力于尋求自救和救護他的母親，結果船沉了，全船的人都淹死了，只有菩薩和他的母親得救。

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.

業力的運作與出生背景、時間或環境條件、外表、個人的才智和努力息息相關。雖然有些人嘗試透過其它種種的方法來抑制業力的運作，但是，只要他還處在于生死輪迴的境界里，他就無法脫離業力的束縛。只要因緣一成熟，他以往所抑制的業力照樣萌發。這是世俗生活中不可易變的定律，就連已是最後一生佛陀和阿拉漢，也無法避免，還是一樣要受到業力的召感。

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.

時間是人們體驗業力的另一種因素，人們只能在這一世體驗某些果報，有些果報要到下一世才會成熟。有些果報要等到停止生死輪迴證悟涅槃後才消失。這主要的原因在于最初的發心和願力(Jaana Ctta)，導致他的心識向善或向惡的方面發展。

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.

業力是一種人類的原動力：

Impartial Energy

那些不相信業力的人，應該了解業力不是藉由各種不同的宗教所產生的。雖然興都教(Hinduism，印度教)、佛教和耆那教都承認業力，也為業力做了詮釋。但是業力是一種宇宙規律，並不屬于任何宗教所擁有的。不管他信仰什麼宗教，他一樣受到業力的牽制。那些一生安住于這宇宙定律的人，將會體驗到和平與快樂。業力不偏不倚的對待每一個人，無論他相信或不相信，無論他有無宗教信仰，業力作為一種宇宙規律與他同在。 請認清楚，業力並非完全屬于佛教的財產。

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.

如果我們了解業力，知道它是一種無始的動力，業力和電力一樣，無法找到它的起始點，業力只是一種因緣的假合。如果說業力的源頭是意志力，這是一般世俗的說法，就好像一般人都認定河流之水來自山頂一樣。 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.

好像浪濤融匯于海洋一樣，一個意識流向另一個意識，一個意念併入另一個意念，這就是業力的作用。

佛陀說：「生命是每一個眾生的動力，在業力的啟動下自行運作。」

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.

業力是一種能量表現，不能在意識或身體中找到，就好像芒果並不是事先收藏在芒果樹里，而是根據某種特定因緣的結合而產生的，這就是業力。業力有如風和火，它不蘊藏在宇宙的任何地方，只在某種特定的因緣下而存在。

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.