The conclusion that could be drawn from the above is obvious. If we desire immortality, let there be the maturing of good karma and the cleansing of the heart from the contamination of evils. In good karma we are made to live eternally, but in evil one we are doomed, not only ourselves but every one that follows our steps on the path of evils. Karma is always generative; therefore, good karma is infinite bliss, and evil one is eternal curse. It was for this reason that at the appearance of the Buddha in the Jambudvîpa {215} heaven and earth resounded with the joyous acclamation of gods and men. It was a signal triumph for the cause of goodness. The ideal of moral perfection found a concrete example in the person of Çâkyamuni. It showed how the stock of good karma accumulated and matured from the beginning of consciousness on earth could be crystalised in one person and brought to an actuality even in this world of woes. The Buddha, therefore, was the culmination of all the good karma previously stored up by his spiritual ancestors. And he was at the same time the starting point for the fermentation of new karma, because his moral “seeds of activity” which were generated during his lifetime have been scattered liberally wherever his virtues and teachings could be promulgated. That is, his karma-seeds have been sown in the souls of all sentient beings. Every one of these seeds which are infinite in number will become a new centre of moral activity. In proportion how strong it grows and begins to bear fruit, it destroys the seeds of evil doers. Good karma is a combined shield and sword, while it protects itself it destroys all that is against it. Therefore, good karma is not only statically immortal, but it is dynamically so; that is to say, its immortality is not a mere absence of birth and death, but a constant positive increase in its moral efficiency.