As we know, the natural course of things is called in common term - The Law of nature or the Order of Norm, referring to the fact that specific determinant inevitably leads to corresponding result. It uniformly bases on the principle of causal dependence. The Buddhist commentaries describe five categories of natural law, and of course, the law of kamma is included. There are;
1. Utuniyama, the natural law pertaining to physical objects and changes in the natural environment such as the changes brought about by heat or temperature.
2. Bijaniyama, the natural law pertaining to heredity which is best described in the adage " as a seed, so a fruit. "
3. Cittaniyama, the natural law pertaining to the function of the mind such as the process of cognition of sense objects and the mental reaction to them, resulted from intentional and unintentional actions.
4. Kammaniyama, the natural law relating to the human behavior, the process of generation of action and its result. In essence, this is summarized in the words " good deed bring good result, bad deed brings bad result. " Notice that it is intentional action only is considered as kamma.
5. Dhammaniyama, the natural law governing the relationship and interdependence of all things. The way all things arise, exist, and then cease. All conditions are subject to change.
If we believe that the world is partly in control of nature and partly in control of human beings, the answer is , that, other Niyama are entirely nature's domain while kammaniyama is the human responsibility, both in personal and social levels.
As mentioned above, the Law of Kamma governs the workings of volition or the world of intentional human thought and action. Whether or not we deal with other Niyama, we must deal with the Law of Kamma. It is thus the prime importance in regulating the extent to which we are able to create and control the things around us. So the Buddha's teaching about kamma greatly stresses its importance in the phrase " Kamma vattati loko - The world is directed by Kamma. " or " We shall reap from what we sow. "
It is quite necessary to make clear about the law of kamma in Buddhist view because the result and the cessation of kamma were taught in a number of different Indain's religious during the Buddha's time. These following conceptions are considered by Buddhism to be wrong view and which must be carefully distinguished from the Law of Kamma in Buddhist teaching.
1. The Jain or Nigantha's philosophy which taught that all happiness and suffering arise from the previous kamma. To be free of suffering, it is necessary to abandon that old kamma and not accumulate new kamma by practicing austerities or self - mortification.
2. The Bramin's philosophy which taught that all happiness and suffering are caused by the directives of Bhrama a Supreme Being.
3. The Indeterministic philosophy which considered that all happiness and suffering are random, having no cause.
Besides these three philosophies, there are other two theories which the Buddha refuted, Attakaravada and Parakaravada which taught that all happiness and suffering are caused by the Self or caused by external forces respectively. All of things theories are considered to be wrong view according to Buddhism.
By THE BUDDHA'S Core Teachings
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