kirk5a wrote:You acknowledge intentions, you acknowledge there are actions and results of those actions in this life, but somehow you have the idea there is no need for kamma and kammavipaka, which are just those very things which you just described.
If we argue about mere names, then I have no problem.
But, what about:
"There is the case where a woman or man is one who harms beings with his/her fists, with clods, with sticks, or with knives. Through having adopted & carried out such actions, on the break-up of the body, after death, he/she reappears in the plane of deprivation... If instead he/she comes to the human state, then he/she is sickly wherever reborn. This is the way leading to sickliness: to be one who harms beings with one's fists, with clods, with sticks, or with knives. MN135
If poor health can be explained by inheriting poor genes, poor external environment, virus, bacteria, etc, why do we need extra concept of un-observable akusala kamma vipāka? What evidence do we have that what happens to a person now is vipāka from kamma done in former life, or many lives ago?
What is major difference between saying that this occurs due to Kamma and saying that it occurs due to God's will? Why do we believe one and not the other?