What is karma?
- Part 2 -

Thangjam Sanjoo Singh *

(from) A collection of Photos from all across Thailand by Nameirakpam Bobo

The following example illustrates this distinction. Some people are in a small boat on the ocean, and a strong wind is blowing, threatening to capsize the vessel. These circumstances arose because of the past actions of those on board, and are presently unalterable. Nevertheless, the people have a choice in how they respond to the situation and to the others, and what they do will determine their future. A selfish response plants the seeds for future suffering, while calm and selfless action lays a foundation for future happiness. In order to make wise choices, it is very important to understand this point.

The Buddha rejected the idea of soul, or atmama. Yet, we have discussed karmic seeds ripening in future lives. What is it that transmits from one body to the next after death? It is the karmic traces, the residual forces themselves. When a snooker ball hits another, the first one stops and the second continues. They are not the same ball, but there is transference of energy, and the way the first ball was hit determines how the second moves. This is similar to the process of death and rebirth. The Zen monk Ryonkan (A Japanese monk who is famous for his poetry and carefree lifestyle) also uses the example of a ball to explain life and rebirth in a playful poem:

Once we start to bounce a ball,
We will only be led on to
Counting: one, two, three, four, five, six, seven,
eight, nine, ten,
Only to start again- from the beginning!

The cycle of birth and rebirth is known as samsara, and, as we have seen, is created by beneficial as well as non-beneficial acts of body, speech and mind. However, if beneficial action leads to further samsaric existence, why did the Buddha admonish his monks, saying: "Do not be afraid of deeds of merit"? In addition, why did he teach practices specifically aimed at creating merit?

According to Mahayana, perfection of the two accumulations (merit and wisdom) is a prerequisite to attaining full enlightenment. Alone, merit does not lead to liberation, but only to higher states within samsara.

However, by dedicating the meritorious act to the liberation of all sentient beings, the character of the seed is transformed. If one plants an apple seed, an apple tree will grow. Likewise, seeds dedicated to liberation will lead to liberation. Prior to performing any positive act, one should thus affirm one's motivation: "May all benefits from this act help sentient beings attaincompleteenlightenment."

In addition, while engaged in the activity, one should reflect that the giver, recipient and object given are empty of inherent existence. This protects the merit. Finally, the activity should be "sealed" by dedicating the merit towards the enlightenment of all beings. In the same way that a drop of water is preserved by adding it to the ocean, dedicating one's merit to the "great ocean" of beings sustains its power until the fruit of complete Buddhahood is attained.

The results of negative past actions create obstacles to the attainment of enlightenment. For example, a person may find that he is unable to find a qualified teacher, or that his environment is not conducive to practice. Obstacles appear in many forms, but they all have one thing in common: they can be purified.

Consider a polluted river. Adding fresh water will dilute the level of pollution and bring the quality of the water nearer to its original state. In reality, however, the original body of water is neither sullied by the filth nor sweetened by the fresh water (the molecules are not penetrated by either). Yet, the fresh water is able to clear the murkiness, and thus enable the practitioner to draw closer to reality. Here the "original flow" is synonymous with our original, or Buddha nature, which permeates a sesame seed, while the pollution and fresh water represent negative and positive karma. Thus, we can say that any action that benefits others is of tremendous values; how much truer this is when it is driven by a great aspiration to attain enlightenment forthe benefit of all sentient beings.

The great Tibetan yogi Jetsun Milarepan (one of Tibet's great yogis and poets, and a leading figure in the Kagyu school of Tibetan Buddhism) was responsible for the deaths of many people in his youth. Later, he regretted the action and turned his mind to the Buddha Dharma. His teacher, Marpa, realized that the results of Milarepa's previous actions would create insurmountable obstacles to his practice.

Consequently, Milapera's first few years as Marpa's student were not spent in meditative absorption in a cave, but in constructing houses for his teacher. Once one building had been completed, Marpa would find fault to demolish the structure and rebuild it in a different place. Milarepa actually completed four houses before finally Marpa felt that his karmic stream had been sufficiently purified to receive meditation instruction.

To be continued...