The law of karma is essentially the law of cause and effect. The lack of evidence of cause and effect in certain contexts does not disprove the law of karma. The cause and effect which we witness in this life constitutes a subset of the broader principle of law of karma which extends before this life and beyond this life.
Ditta Dhamma Wedaneeya Karmaya is an instance of Karma Vipakaya taking place in this life itself. In other words, it means the results will definitely be given in the same “Bhawaya” (Bhawaya refers to the time period from birth to death in one life).
From the Internet I have been able to gather an instance of possible karmic retribution for people involved in the repulsive vocation of slaughtering of animals i.e. chicken in restaurants.
I am happy to share it with others.
This incident instead of being dismissed lightly as fanciful bouts of imagination should be taken fairly seriously as one’s karma, positive and negative, functions like one’s shadow.
One can never get away from it.
The following is an extract from The San Francisco Examiner by Ron Epstein, a Ukiah writer who has taught Chinese spiritual traditions since 1971 as part of the philosophy and religion program at San Francisco State University.
Almost daily, the elderly Chinese American woman hurried into the San Francisco temple, bowed to the Buddhas, put her offering of food on the altar, lit incense, tidied up the temple and rushed out the door.
After watching this routine for many years and getting to know her a bit, I complimented her one day on her piety and sincerity.
“Oh, no, no,” she replied. “You don’t understand. My husband and I are in a terrible business. The monk here, who is my spiritual teacher, told me that we should sell it or we will face horrible karmic retribution, but we just can’t seem to extricate ourselves. I just try to create a little merit to help us, but I know it is not enough.”
Then I learned that she and her husband owned a Chinatown delicatessen famous for its barbecued poultry.
They struck it rich with a special recipe that called for killing the animals just before the moment of immersing them in flames, making the meat especially fresh-tasting and succulent.
Only a few weeks after our conversation, their fancy house in the Marina District caught fire during the night. The entry of firefighters was slowed by door locks and window bars that had been installed to protect them and their precious possessions.
Firefighters found them huddled together in the back of the house, barbecued to death. The fatal fire 13 years ago clearly illustrates, to Buddhists, the system of cause and effect called karma.
Thus the practice of slaughtering live animals also is abhorrent to many Chinese and Chinese Americans. In fact, many have approached me privately and asked me to present their views publicly.
The basic issue in live animal slaughter is how we can justify such extreme pain and suffering. Traditional Western arguments claim the animals don’t really suffer because they have no souls. That stance so radically contradicts our personal experience with animals that very few really believe that.
According to the Chinese Buddhist tradition, even primitive forms of animal life have awareness, feel pain and have the potential for future enlightenment. If we torture them and do not respect their right to live out their natural life span, then we will suffer the karmic consequences.