Bhavacakra, the Tibetan Wheel of Life, depicting the different karmic actions that contribute to one’s metaphorical existence in the six realms.
All felicity and adversity and all joys and sorrows of birth and death and so forth are dominated by our karma.
- Karma Chagme
The Sanskrit word karma literally means ‘action’, though in English it is often used to denote the fruit of an acion.
For sentient beings, karma is the primary force of development. Thoughts, words and deeds based on intention produce an energy that leaves karmic seeds, or traces, in the mind stream. These traces essentially define the course of future events as they ripen under the influence of external factors.
How do these traces affect the future? Consider a building. The top floor does not appear independently; rather, it depends on the first and second floors for its position. In turn, these levels depend on each brick or stone for their stability. If several bricks are defective or placed insecurely, a problem will arise at a higher level. In other words, we can say that the energy from these bricks is transmitted through the whole structure. The traces imprinted on the mind stream influence the nature of the whole stream in a similar way. In the future, the consequences of the acts that left the traces will be experienced.
With regards to the nature of the traces, the Buddha observed that mental, verbal and physical acts motivated by selfless generosity and goodwill produce pleasant and favourable results when the conditions are right. These are the solid bricks. In contrast, those governed by a mind distorted by greed, hatred, attachment, jealousy, pride or delusion are the bricks that lay the ground for future hardships.
These karmic traces or seeds are similar to the latent potential for sound to resonate from vocal chords or for ice to form water. They cannot be discerned, but when stirred by external factors, sound and ice are produced. In the same way, when karmic seeds meet conducive circumstances, a situation arises according to the nature of the seed. In an earthquake, for example, a house constructed with defective bricks might collapse.
The Treasury of Precious Qualities states:
Soaring high in the sky
The eagle’s shadow is lost from sight,
But like action and its resul
The two are intrinsically connected,
And when conditions are ripe,
It will be clearly seen.
The concept that past acts determine future circumstances can be difficult to comprehend. So, let us look at another example. As a youth, you exercised regularly and had a healthy diet. Now you are a middle-aged executive who lives to eat junk food and put his feet up in front of the TV. Even though this lifestyle is unhealthy, you will still reap the benefits of your previous good habits, though they will diminish in time. Equally, the rate at which they diminish will depend on the input of other actions. A diet consisting purely of junk food and exercise limited to switching TV channels will exacerbate a decline in health far more than a mixed diet and moderate exercise. In the same way that exercise primarily affects the continuum of the body, actions influence the continuum of the mind.
The results of one’s acts, however, bear fruit at different periods. They can materialise within the same lifetime that they are committed, within the next lifetime, or at some time far in the future. We might see those that cheat and commit atrocities living in wealth and opulence, while the good and kind are often poor and sick. This kind of situation arises because those that are currently engaged in unwholesome acts but who live in style are reaping the benefits of past positive actions, while those that are kind and generous but who experience ill health or poverty are suffering the effects of former negative actions. In Buddhism, it is often said that to know our past lives we need only look in a mirror, while to know the future we need only observe our present attitude and conduct. The Sutra Of One Hundred Actions describes the connection between cause and result in the following way:
The joys and sorrows of beings
All comes from their actions, said the Buddha.
The diversity of actions creates the diversity of beings.
And impels their diverse wanderings.
Vast indeed is the net of actions!
It is said that for every cause, there are a number of effects, and for every effect, there are a number of causes. Moreover, an outwardly similar act can produce different consequences, depending on various factors. For example, the result of a generous act depends on the intention, the level of assistance offered, the beneficiary, and whether the benefactor regrets or rejoices in the action later. Assistance offered to impress or to gain reward, for example, is like planting a tainted seed. The fruit will be adversely affected. In addition, the value of wholesome action is increased when it is directed towards beings to whom we are indebted, such as the Buddha, the guru or a parent. The law of karma is like a river that twists and turns, absorbing both filth and fresh rain as it cascades down a mountain.
Actually, it is impossible for the ordinary mind to fully grasp the intricacies of the law of karma; it is similar to a blind man trying to imagine a colour he has never seen – it can only be understood through direct experience. Consequently, the Buddha deemed speculation regarding such metaphysical matters a waste of time.
A common misunderstand, however, is to confuse karma with predestined fate. The difference is that with predestined fate, there is no free will. While Buddhism does not deny that our circumstances are generally beyond our control, it emphasises that the way in which we handle them is not.
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 a soul, or atman. Yet, we have discussed karmic seeds ripening in future lives. What is it that transmit 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 one 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 Ryokan 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 even 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 the 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 attain complete enlightenment.’ 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.
