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Those ideas of “consummate justice” and “perfect righteousness,” seem to be faithfully portrayed in the following quotation, gleaned from The Light of Asia:—

“What hath been bringeth what shall be, and is,

Worse—better—last for first and first for last:

The Angels in the Heavens of Gladness reap

Fruits of a holy past.”

It would therefore appear that Karma may be regarded generally, as comprising the constituent moral elements derived consecutively from the thoughts, words, and actions of an interminable life’s cycle. Perhaps it is in this connection that Chinese Buddhists frequently assume Karma to resemble “a moral fibre, indissolubly entwined in sentient life.” It may be believed to recede far into the past, and to extend indefinitely into the future.

Although realising the significance of Karma,46 the devout Buddhist mind is not usually disturbed by fearful forebodings. Ostensibly, it has evolved to a condition of holiness, wherein “the dross of sin” is entirely consumed in the “white flames” of Sakyamuni’s “transcendent wisdom” and “boundless love.”