Adherence to the doctrine of karma is a prerequisite to the Buddhist. Perhaps the most challenging question to the truth of this doctrine is: “Are all those caught in a natural disaster or terrorist tragedy reaping the fruits of their karma?”
There are many Buddhists who would say that the answer to this question is "yes" but I believe they are victims of a fundamentalist view of the tenets of their faith. I believe that, before attempting to answer this question the Buddhist should think more deeply about what is really happening.
This question needs to be asked because: If the object of practice is to bring naked awareness to delusion and to transform energies of ignorance into unclouded knowing, what is the enlightened mind and what are the objects of its perception?
The root of enlightenment is Buddha nature which is variously described as being like a seed that can grow in the right conditions or as a clear and unpolluted state which may be revealed by applying the correct treatment to remove delusions. One type of Buddha nature then is subject to change and conditions and the other is self existent and changeless.
Change is brought about by karma, the law of action and can be divided into two key categories: 1) causes and effects that are mechanical or unintentional and 2) intentional causes.
Some will argue that the first type of causes are really quite separate from the second type of causes and that what happens happens indiscriminately to the “good” as well as the “bad”. This means that no amount of goodness in your character will protect you from a tsunami or a terrorist bomb. And, in this case, the only benefit of training the mind is to reduce the experience of suffering in the face of tragedy.
However, when it comes to intention, all Buddhist agree that karmic cause is driven by the intent behind an act and that we reap what we sow in an inescapable cycle of cause and effect.
However, let us look a little deeper into the notion of an impersonal universe that acts in a mechanical way resulting in events that effect individuals physically in a non-discriminatory manner. The basis for the belief in this mechanical universe is a belief in cause and effect of action and reaction of discrete material objects like billiard balls hitting each other on a billiard table.
Eventually this view of the way the physical universe works has to be seen as incomplete as we realise that determinacy has to be partnered by indeterminacy. The fact that we identify the existence of cause and effect means we are bound to also acknowledge randomness or indeterminate events. This fact has been recognised in statistics and quantum physics where the apparent integrity of objects become mere probabilistic events.
We now have a chimera of a universe of causes and effects: Deterministic causes and effects mingled with randomness in a physical universe and a universe of duality based on intention (mind based causes and effects) and unintentional causes effects (psychological and physical). In fact, a physical universe with the potential for indeterminate action is a prerequirement if there is going to be any room for intention to change the course of events and without the determinacy of a physical universe peopled by discrete objects there is nothing for intention to act upon.
What is interesting is that this chimera of reality is necessary for insights used to aid the Buddhist practitioner to reduce feelings of anger and personal hurt:
A powerful aid to reducing the personal reaction of anger or hurt caused by an aggressive or unkind act is to recognise that the person acting aggressively or maliciously is tied to their actions by causes that are outside their freewill. This is because they cannot have freewill without understanding the law of karma and if they had this understanding they would realise that their aggressive or malicious action caused them further suffering.
So the Buddhist practitioner uses a model of unintentional causes and effects to deconstruction the experience of an individual that is acting maliciously in order to reduce pain that comes from being the target of a malicious act. In fact, the practitioner would also learn to be grateful to the person acting unkindly towards them as this "ignorant person" is suffering while offering a valuable opportunity to learn patience, understanding and compassion.
So the reasoning is full of contradictions and “the truth” can only be the mind of understanding that is free from unmindful causes and effects. All that can really be said is that the conceptual model of cause and effect has been used to aid the practitioner to reduce their own experience of suffering from painful emotional reactions and to gain a more pleasurable experience of compassionate and empathetic emotions. In fact, the value of logical analysis can only stand on its emotional effect; it does not stand alone.
So applying conceptual strategies to increase positive emotions can result in a mind that gradually becomes free from beliefs about identity that bring about painful emotional responses. In this way the original pure mind becomes free from the influence of negative patterns of experience. So, this all fits with the idea that the original pure nature of mind is real and pre-existent and not subject to change.
So what is the object of the perception (relative) of the unpolluted original mind (absolute)? There are only two possibilities: 1) itself and 2) the changeable aspect of Buddha nature which can only grow from the mud of ignorance and suffering.
And so, the enlightened mind sees the trials of the conditioned mind with compassion and the conditioned mind is enlightened by training in compassion: The practice and the goal; relative and absolute; determinate and indeterminate; intended and unintended are inseparable: The cause is the effect and the effect is the cause.
So who are the victims of the havoc wreaked by the tsunami and the bomb blast detonated by the terrorist?
From an enlightened point of view, the experience of this life full of suffering may be the labour pains of the birth of the Buddha. And from the point of view of the Buddhist, the very nature of this life experience by the conditioned mind is suffering.
What an interesting topic Norbu. Thanks for starting it.
So the Buddhist practitioner uses a model of unintentional causes and effects to deconstruction the experience of an individual that is acting maliciously in order to reduce pain that comes from being the target of a malicious act. In fact, the practitioner would also learn to be grateful to the person acting unkindly towards them as this "ignorant person" is suffering while offering a valuable opportunity to learn patience, understanding and compassion.
So the reasoning is full of contradictions and “the truth” can only be the mind of understanding that is free from unmindful causes and effects. All that can really be said is that the conceptual model of cause and effect has been used to aid the practitioner to reduce their own experience of suffering from painful emotional reactions and to gain a more pleasurable experience of compassionate and empathetic emotions. In fact, the value of logical analysis can only stand on its emotional effect; it does not stand alone.
This suggests that practitioners use the 'conceptual model' of cause and effect in a selfish way for reducing their own suffering. Is it not that, if used correctly, they use this model to understand the actions of others and be able to give (and forgive?) with complete compassion/love?
So applying conceptual strategies to increase positive emotions can result in a mind that gradually becomes free from beliefs about identity that bring about painful emotional responses. In this way the original pure mind becomes free from the influence of negative patterns of experience. So, this all fits with the idea that the original pure nature of mind is real and pre-existent and not subject to change.
Is the reason to "increase positive emotions"? My understanding is that it is to allow one to be of service (not servitude) and to be able to give to others in order to allow them to reduce their karma as well as reducing one's own karma and gain merit. I do however agree it does create a pure mind free from the influence of negative patterns of experience.
So what is the object of the perception (relative) of the unpolluted original mind (absolute)? There are only two possibilities: 1) itself and 2) the changeable aspect of Buddha nature which can only grow from the mud of ignorance and suffering.
I believe that we all have Buddha nature (the covered up sort) and that the process of uncovering it is what is being confused (not meant harshly ;)) with the changeable aspect of Buddha nature.
This is perhaps best explained (as far as my understanding goes) in terms of Vedic based teachings (from what I've learnt, there's a lot of common ground between Buddhism and Vedic teachings; with just a little difference in terminology)
Many people often spend most of thier life believing in their "self" (lowercase "s"). This "self" is the object of their perception. It is their physical body, their emotions, their thoughts etc., all the things that they observe that are changing over time. This however is a delusional belief. We observe each of the things changing in ourselves, our body changing, our emotions changing, our thoughts changing etc. yet the one thing that doesn't change is the observer of these things, and this observer is the one thing that cannot be observed itself (like trying to look at the back of your own head :)). This unchanging observer is the "Self" (uppercase "S") or the True Self. When we ask... Who am I?, this true self is the true "I", or in Buddhist nomenclature, the unchanging pure mind of Buddha nature within each of us.
And so, the enlightened mind sees the trials of the conditioned mind with compassion and the conditioned mind is enlightened by training in compassion: The practice and the goal; relative and absolute; determinate and indeterminate; intended and unintended are inseparable: The cause is the effect and the effect is the cause.
So who are the victims of the havoc wreaked by the tsunami and the bomb blast detonated by the terrorist?
This could depend on your definition of 'victim'. From a Buddhist perspective, one could say that it is just a part of the cycle of samsara and therefore the ending of this physical life is just progression within the cycle and ultimately we all reach enlightenment.
We could also say that, whilst these 'victims' may not have built up bad karma in order to require it being removed through such suffering, they may, through their very Buddha nature, being giving with compassion with the intent of assisting others in the same situation, or that they have perhaps being completely freed of all their karma and have gained sufficient merit to leave the cycle of samsara and become enlightened, thus they no longer require existence in this physical world, but may later choose to come back as an enlightened being to assist others in achieving the same.
Love and Reiki Hugs
The raft of meaning.
Hi Giles,
It is good to have the opportunity to think about these things, thank you.
This is from the Diamond Cutter Sutra and points out that model used is only an expedient tool and, in the case of the doctrine of the law of karma I am arguing that we should take such a view and avoid applying the doctrine as a universal law.
"When the Buddha explains these things using such concepts and ideas, people should remember the unreality of all such concepts and ideas. They should recall that in teaching spiritual truths the Buddha always uses these concepts and ideas in the way that a raft is used to cross a river. Once the river has been crossed over, the raft is of no more use, and should be discarded."
In response to your comment:
This suggests that practitioners use the 'conceptual model' of cause and effect in a selfish way for reducing their own suffering. Is it not that, if used correctly, they use this model to understand the actions of others and be able to give (and forgive?) with complete compassion/love?
I don't think there is anything wrong in avoiding suffering of experiencing anger. I certainly use the conceptual analysis as a crutch to try to replace anger with kindness etc. I don't really see any contradiction.
The Buddhist view of the self is is somehwat different from the Vedic view. Here is some more from the Diamond Cutter Sutra:
...anyone who seeks total Enlightenment should discard not only all conceptions of their own selfhood, of other selves, or of a universal self, but they should also discard all notions of the non-existence of such concepts."
However, I would argue this is just another raft to cross the river.
With a mind tamed, the heart is free to open.
In my opinion, the "whole story" is just an expedient to enable this process to take place and when the heart opens the practice is merely to be absorbed this "mindless" state.
Where is the cause?
Where is the action?
Where is the result?
Where is ignorance?
Where is the mental poison?
Where is suffering?
With love,
Norbu
This is from the Diamond Cutter Sutra and points out that model used is only an expedient tool and, in the case of the doctrine of the law of karma I am arguing that we should take such a view and avoid applying the doctrine as a universal law.
Absolutely. Many people take information (things they are informed of), turn that into knowledge (experience the information to know it is true in themselves), but then, more often than not, gain attachment to that knowledge, and actually fear letting it go. If one has attachment to such manifestations then they are not recognising their true self and attachment generates ego. That ego causes them to perform actions in such as way as to allow them to maintain their attachment to the knowledge. So, I agree that, once karma is understood (not an easy task), one should let go of the attachment to it as, if karma has been understood, we will automatically act in a way that frees us of karma and gains merit towards enlightenment. To act with karma in mind is to deliberately act for our own benefit and not the benefit of everything. This is "self-ish".
In response to your comment:
This suggests that practitioners use the 'conceptual model' of cause and effect in a selfish way for reducing their own suffering. Is it not that, if used correctly, they use this model to understand the actions of others and be able to give (and forgive?) with complete compassion/love?
I don't think there is anything wrong in avoiding suffering of experiencing anger. I certainly use the conceptual analysis as a crutch to try to replace anger with kindness etc. I don't really see any contradiction.
I'm not saying it's wrong to want to avoid suffering, as we should preserve ourselves in order to be of service to others and be able to give. I think there's a fine line between using the model purely for the self and using it with the intent of giving and compassion for others in mind. If the intent is to use the model for the benefit of others and that is achieved through looking after the self, then the intent is pure. If the intent is purely for your own attachment to yourself then this is ego through attachment.
The Buddhist view of the self is is somehwat different from the Vedic view. Here is some more from the Diamond Cutter Sutra:
...anyone who seeks total Enlightenment should discard not only all conceptions of their own selfhood, of other selves, or of a universal self, but they should also discard all notions of the non-existence of such concepts."
However, I would argue this is just another raft to cross the river.
Hmmm, I would tend to agree with you, although I would have to study the DC Sutra more myself to understand the meaning of "self" in that context.
In my opinion, the "whole story" is just an expedient to enable this process to take place and when the heart opens the practice is merely to be absorbed this "mindless" state.
*nod*. I think that's what I was getting at above. 🙂
Where is the cause?
Where is the action?
Where is the result?
Where is ignorance?
Where is the mental poison?
Where is suffering?
A: In perceptions of the mind
Love and Reiki Hugs
Dear Giles
Where is the cause?
Where is the action?
Where is the result?
Where is ignorance?
Where is the mental poison?
Where is suffering?A: In perceptions of the mind
What mind?
How can we say that a state of lack of awareness exists?
Of course we need imaginary sign posts on our imaginary map but does the heart rember the footprints we made in the desert of our self?
Peace and love
Norbu
What mind?
I was simply referring to the Buddhist concept of mind. Nothing more. 😉
How can we say that a state of lack of awareness exists?
I think we need to be careful in our understanding of what we mean by awareness.
My own opinion is that true awareness is perhaps the state of enlightenment we all seek which, when achieved, is the escape from samsara. I believe that the mind is more than just awareness and that a lack of attachment to the rest of the parts of the mind is what allows us to find that true awareness.
Love and Reiki Hugs
Meaning of "Mind"
Hi Giles,
Words and what they mean!
I am not a linguist in Pali, Sanscrit, Tibetan or Chinese so working out meanings of words in these languages that we translate into words like "mind" , "awareness" and "consciousness" is a bit difficult! In fact, I think it is difficult even if you are a scholar and an advanced practitioner.
I suppose I might be accused of being a bit loose or unclear with the way I use words but what I am really trying to explain here is that we can make all sorts of descriptions about how things happen but in the end we are just scratching the surface of what we mean with words like "mind" or "enlightenment" or "healing" or even "kindness" with our words.
In the end these words are just words but what they represent is something far more, yet when we stick these words onto a contained notion of what they mean we somehow loose what is at the heart of what we are trying to express.
And each time we define a word or describe a process we define what it is not or what is not happening. If we look carefully at these definitions and descriptions they just melt into nothingness. For me, this is a profound message of Buddha Dharma. Yet while we still need words to communicate ideas and deconstruct our ignorant sense of self and its experience.
Freedom and knowledge come when we no longer retrace our steps through words and concepts but just know.
Love
Norbu
Make your eye single
and you will be full of
light..........................
Hi Norbu,
Words and what they mean!
I am not a linguist in Pali, Sanscrit, Tibetan or Chinese so working out meanings of words in these languages that we translate into words like "mind" , "awareness" and "consciousness" is a bit difficult! In fact, I think it is difficult even if you are a scholar and an advanced practitioner.
I completely agree.
I merely clarified my understanding as recently I have come across many people who are using the words mind, consciousness and awareness all the mean the same thing, yet this confuses me as to what they are truly trying to convey to me as I have different meanings behind each of them.
Yes, it can be difficult to convey what we understand in terms of words. 😉
I am very analytical in my nature and like to be clear in my own understanding, hence why I ask so many questions and ask for clarification.
So, getting back on topic, my summary of this thread would be that, yes we need an understanding of the model of karma in order to bring ourselves into a state where we can give unconditionally etc. as per Buddhist concepts, and yes, there are those who understand this incorrectly and become attached to the karma model and work to live by it, rather than letting it go.
Love and Reiki Hugs
Hi Giles,
You sum up the theme of this thread very well... in an analytical way! 😉
This is the exoteric.
However, Oakapple:
Make your eye single
and you will be full of
light..........................
,gives us the heart (esoteric) of the message which expresses the living power of the realisation without the loss of power spent on the futile search for rational consistency.
However, completion of disciplined analysis protects the realisation and its power.
Peace and love.
Norbu