Working
with Karma
- #3
To
think more carefully in order to change
It might therefore be worthwhile for each of us to take a step
back and try to listen and introspect more carefully. The Dharma
tells us that karma is ever present and samsara is continuing.
Everything is nice, yet everything is also difficult, so we have
to think more carefully. The Buddha taught us many different paths
and results but they all lead to the final destination called
beyond samsara. In ancient times, they coined the term, nirvana,
to signify this liberation when our consciousness becomes totally
clear. I am not saying that we are in complete darkness right
now. We are who we are right now. This is fine. We can of course
continue to follow what we have been doing so far with all our
ups and our downs. But we can do better. There is a better way.
Try
not to follow the ignorance
The Buddha introduced us to the basic state of ignorance, or marigpa,
in Tibetan. He explained that we are always in marigpa, which
means we are not seeing properly. Ignorance, or marigpa, does
not mean stupid. It means that while you may be clever, and you
have wisdom, nevertheless you don’t see your wisdom. Not
seeing clearly, you could therefore act wrongly. Everything is
linked or interdependent. This is how karma works. If you act
positively, the result will be good. If you do wrong, the results
will not be good. Your positive actions can create benefit for
others, and vice versa, your negative actions will hurt others
and you, too.
The
teachings tell us not to follow the ignorance. The question is
how to clear oneself of this fundamental ignorance. The answer
is meditation. After the Buddha was enlightened, he gave teachings
to his followers on a personal level. Many people went to him
for help and for guidance. The Buddha gave them teachings fitting
their individual propensities and personal capacities. First,
he emphasized teachings that are aimed to help the person. These
are generally referred to as the Hinayana teachings. The Buddha
himself did not make any kind of categorizing such as Hinayana
versus Mahayana. Some Buddhist followers arbitrarily created these
terms in later generations since the Buddha passed away. Second,
the Buddha taught how not to be caught up in self-centeredness
but to always think for others’ benefit as well. These teachings
are more commonly referred to as the Mahayana. Actually, nowadays,
all these teachings are combined so the man-made categorizations
such as Hinayana, Mahayana, or Vajrayana. have not as much significance
they did in earlier times. The terms of differentiation still
exist today. However, when we explain, teach, or apply the meaning
of the Dharma, no such distinctions are made.
The
Buddha first taught about the self. He expounded the truth of
individual karma, and its result which underlies the cycle of
rebirths in samsara. He taught about the different sufferings
in samsara due to the mistaken identification with a self under
the influence of ignorance in the mind. This is the reason why
we should try to get free of the ignorance. We will then understand
more clearly and we will fare much better. The Buddha gave teachings
on the two truths - the relative and the absolute truths. His
teachings on the relative truth bring results that pertain to
our human existence in the here and now. His teachings on the
absolute truth bring us to Buddhahood. We all have the potential
to achieve this absolute result. To be free from ignorance applies
both in our relative existence at this present time as well as
when enlightenment is achieved. We now turn to the methods taught
by the Buddha which form the Path of Practice, which will lead
us to liberation.
One
of the main emphases of the Hinayana teachings is that we should
not suffer. It is possible to be free from suffering. We are human
beings and at the end of this life we will continue to live many
more lives. Our future is filled with uncertainties. If we want
to ensure a better future then we need to live by proper ethics
now. While we are relatively free. We should act morally grounded
in a genuine wish to benefit others. In order to act positively,
all our ideas and concepts have to become clear to us. We try
to engage in positive thoughts and avoid all connections to negative
thoughts. Our speech and actions would then follow our positive
inner inclinations and intent naturally.
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