WORDS OF WISDOM AUTHOR: KHENPO TSULTRIM LODRO

On the other hand, virtue also has the possibility to turn into mutable karma. It is therefore important for us to save all virtuous karma as best we can. There are two ways to do that. One is dedication. The other, a better way, is to understand fully the meaning of emptiness, that is, knowing virtuous karma is, like dreams, intrinsically illusory. If we can contemplate in this way, even if anger arises, it cannot destroy the root of virtue. Because anger is defilement, a mental affliction rooted in attachment, it is incompatible with the view that all phenomena are illusory. But the virtuous actions we performed are directly associated with attaining realization of that view. Since something mired in attachment is inferior to the virtuous root planted with wisdom, anger cannot destroy this root of virtue. If we have neither attained any realization nor dedicated merit, but are constantly filled with anger, virtuous karma will be destroyed very easily. For ordinary people, the best way to save accumulated good karma is dedication of merit.

Although we have not committed killing or stealing in this life and, being Buddhist practitioners, we often chant mantras, meditate and liberate animals, these virtuous actions are still the doings of defiled mortals. Once strong anger arises in our minds, all our virtuous karma so far accumulated will be destroyed instantly if the merit has not been dedicated. Besides, the roots of virtue of ordinary people are not stable— being good now does not mean staying good forever. If we were to have the powers of divination, we would be able to see all of our negative karma being stored in the alaya consciousness. Without repentance, the ensuing retributions will surely take place. Then it will exactly match the nihilists’ view, i.e., causality does not exist, such that one may lead a virtuous life but still drop to the lower realm after death. That would be a dangerous view for us Buddhists. Thus, we must repent all our negative karma as all of them can be purified through true penitence.

The Sarvastivada School and the Yogacara (Mind-Only) School hold many different viewpoints on the interpretation of causality, but the ones elucidated by the Mind-Only School are the more comprehensive within the context of the Relative Truth. The Yogacara School thinks that everyone has a mind continuum from beginningless time until the attainment of enlightenment. This mind continuum sometimes has the five consciousnesses of eyes, ears, nose, tongue and body, but sometimes not. No matter how it manifests itself, a permanent existence called the alaya consciousness is present at all times. Whenever karma is committed, a karmic seed will be planted in the alaya consciousness.

If everything were destined and immutable as some non-Buddhists believe, what would be the point of undertaking spiritual practice? Since everything has already been set, there is no point trying to change anything in life—if having a good life, rejoice in one’s good fortune; a miserable one, just bear it. By the same token, if everything were predetermined, it would be useless giving food to the needed since going hungry would have been their destiny anyway. Hence, fatalism has failed to stand.

A butcher who killed animals for a living had a change of heart and became a lay Buddhist. He expressed great repentance for the killings and vowed never to do it again. Once these two conditions are satisfied, karma derived from the killing will become mutable karma which may or may not result in any karmic fruit. If the repentance could go deeper, it would even be possible that the butcher might not need to bear any consequence at all.

Some non-Buddhists think that karma dictates the arising of all phenomena. Whether a person has a good life, or even how early or late one can eat, is predetermined and hence immutable. However, this is not the Buddhist view. Buddhism holds that physical suffering and misfortune all have various contributing factors as their causes. Some illnesses, the so-called karma-induced illness, originated from previous life. They are medically incurable, no matter how much money is spent. These may be attributed to karma. If you have a cold, headache, or fever, it may also be karma related, but not necessarily caused by karma from the past lives. Hence, karma is sometimes directly responsible for certain things to take place, but other times may not be so directly involved. The point is, in all matters, Buddhism has always opposed taking the dualistic approach, affirming one while negating the other. The same applies to karma.

Apparently, even non-Buddhist practitioners with some spiritual realization may still be confused about the workings of cause and effect, not to mention people without any right view or understanding. The complexity of the cycle of cause and effect and how it passes through the past, present and future make it possible only for the Buddha to comprehend entirely its causal relation. Others merely glimpse different parts of the cycle. These non-Buddhist practitioners are usually well learned; some may even have acquired certain clairvoyance over worldly matters. However, they jumped to a conclusion only based upon what they saw—virtuous people took rebirth in the lower realms—and from it the conclusion was drawn that cause and effect could not have existed. Then books were written and theories developed based on this conclusion, which gradually formed into a sect after attracting enough followers. This is how nihilistic view was established.

About those past misdeeds that we have performed but cannot recall, we can contemplate like this: “All the misdeeds that I have committed since beginningless time, intentionally or unintentionally, are all wrong. As if they are the poison I have taken, I feel the greatest fear and regret for my actions, and vow never to commit them ever again.” This way, all negative karma can be changed into mutable karma. The significance of such resolution cannot be overstated. Otherwise, any karmic effect will be possible if this is not done.

There are some who have never stolen things, killed or hurt anyone; rather, they have kept their vows and practiced virtue. Yet, they often seem to be less fortunate than others in many aspects. Such cases tend to make people wonder, “If karma was true, why should good people run into bad luck?” Lay practitioners who do not have in-depth knowledge of karma or fully understand the viewpoints of Abhidharma-kosha-shastra may ask the same question. Some would even say, “I have attended many pujas and read so many scriptures. I should not have to suffer this or that illness or misfortune.” This is a wrong view. The fact is that all the virtuous actions committed have been stored in our alaya consciousness. It is due to the relevant conditions not yet matured that karma derived from those actions has not come to fruition. This is like a farmer who sowed all his grains in the springtime and must wait five to six months for the harvest. In the meantime, he is just a poor fellow with nothing left to eat at home.