19
Nov

Karma – Venerable Geshe Kelsang Gyatso


Maybe I will explain more detail about karma. Maybe this will help because for you
karma is the most difficult thing to believe in. Actually not only you, everybody has this problem
because we cannot prove karma with logical reasons. We can prove it by showing many examples,
through experience, and through stories presented in Buddha’s teachings.
Mainly through experience. Without understanding and if we don’t believe in karma,
we have no basic Buddhist view. This is one of the treasured views that we keep in our heart. Without believing karma we don’t need Buddhism.
We don’t have Buddhism. There is no basic Buddhism. So it is very important to contemplate how we
experience karmic results, the results of karma or actions. Everything we experience
– whether we see good things or bad things, whether we experience suffering or happiness –
is the result of our actions. For example, there are countless living beings
and among these some are experiencing human life. This is because of the ripening of the potentialities of virtuous actions of moral discipline that they performed in their previous life. Otherwise why? Some are experiencing
human life, some are animals. Why? Who gave orders? No one ordered, ‘You should go to the human realm,
you should go to the animal realm’. No one is giving orders.
We are only led by our karma. So, among countless living beings,
some are experiencing human life. This is because of the ripening of
the potentialities of virtuous actions of moral discipline… that they have performed in their previous lives. Some are experiencing wealth and good conditions. This is because of the ripening of
the potentialities of virtuous actions of… practising giving material things to others,
or helping others materially. Some experience receiving great care
and kindness from others, and much respect. This is because of the ripening of
the potentialities of virtuous actions of practising patience that they performed in their previous lives. Some experience finding it very easy
to understand the meaning of Dharma, very easy to practise Dharma,
easy to make progress in Dharma practise, and easy to accomplish spiritual attainments
or Dharma realizations. This is because of the ripening of
the potentialities of virtuous actions of… applying effort to the study and practise of
Dharma in their previous lives. Otherwise why? We can see for example:
two children from the same parents. Maybe one of them finds it very easy to understand Dharma,
very easy to make progress in Dharma practise, and very easy to accomplish spiritual attainments,
whereas the other finds this very difficult. Why? You understand this? Why? Same parents. This is because the children who find it
very easy to accomplish these things… do so due to the ripening of
the potentialities of virtuous actions of… applying great effort to studying and practising
Dharma in their previous lives… – so now everything is easy. The others’ (experience) is due to these potentialities not
ripening. Quite clear, you know. Some experience inner or mental peace continually,
without any effort. Just naturally they are always happy
and they always enjoy a happy mind. They continually experience mental peace
and a happy mind alone. This is due to the ripening of
the potentialities of the virtuous actions… of meditation that they performed in their previous lives. They did a good job in previous lives,
so in this life they are experiencing… peace because the function of meditation… is to cause the experience of inner
or mental peace in the future. Very clear. Some are experiencing great knowledge of
subtle karma and ultimate truth, or emptiness – the way things really are. This is due to the ripening of the potentialities of virtuous
actions of wisdom that they performed in their previous lives. Now some people are experiencing the opposite. They are experiencing lower rebirth, not human rebirth,
experiencing poverty, continually receiving harm from others, and finding it difficult to understand the meaning of Dharma, difficult to practise Dharma, difficult
to make progress in Dharma, and so forth. They have no opportunity to experience inner or mental peace, but are always experiencing unpleasant
feelings and deep ignorance. There is no knowledge of profound Dharma due to
the ripening of the potentialities of non-virtuous actions… that are the opposite to the six perfections
– giving, moral discipline, patience, effort, concentration or meditation, and wisdom. This is clear. If we debate, I will be victorious! You will be defeated! Otherwise I will give you many questions and you will
find them very difficult to answer! I have confidence. Also I am telling you this through my own experience,
not through intellectual understanding alone. So then we will see carefully that if we accumulate huge merit, which means the potentialities of virtuous actions, through performing many different
virtuous actions, like making prostrations, making offerings, giving material things,
giving help, giving love, and so forth. Through any kind of virtuous actions
including contemplation, meditation on: renunciation, bodhichitta, and the extensive stages of the path – through so many different virtuous objects. Through performing these actions we
accumulate huge potentialities of virtuous actions, these actions will cause the potentialities of virtuous actions that we have accumulated in previous lives to ripen – pushing. So when the potentialities of virtuous actions
that we performed in our previous lives ripen, then we see good things, we experience happiness,
we pacify all obstacles, and we fulfil all our wishes. Now because we want to make our human life meaningful
and to accomplish the real meaning of human life… by engaging in Mahamudra training, through accumulating merit, which means accumulating the great
potentialities of virtuous actions, this causes the potentialities of virtuous actions
that we have accumulated in previous lives to ripen. We have then manifested our good luck,
good fortune or good karma… so that we have no basis for experiencing obstacles
to our making progress in Mahamudra training, obstacles to the attainment of the Mahamudra realization of great bliss, or to enlightenment and so forth. There is no basis for developing obstacles,
so we will fulfil our wish to… make quick progress along our path to,
enlightenment by training in Mahamudra, so that we will accomplish the final
or ultimate goal of human life. Through this we can understand how important it is to
accumulate merit and purify negativities; this is very clear. Therefore, the preliminary practises are very important. Through contemplating the benefits, we can make
the determination to accumulate merit and purify negativities.

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2 Comments

  • New Kadampa Tradition says:

    Hi RaydarUK, all Geshe-la's videos have captions in multiple languages (we're always working on adding more). Click the second button in on the bottom right of the video to choose your language. For some reason there were not coming on by default for this video, which should now be fixed. Thank you for letting us know.

  • Mistie Lynn Abernathy says:

    I understood this just fine, and I am so thankful for this perfectly said lesson on how karama comes into action when one minds the Eight Noble Paths, and the Four Truths. I know now I have so much more to learn. My recent experience ties in perfect. After quick reflection I know that I have so much to work on in every step that he just spoke of. The moral being one of the first,learning to share experience rather than opinion, and he is right it is very difficult in Imperial life being raised without proper Dharma teachings. Eureka! The practice is for ourselves, and no one can be forced onto the wheel. They must ,as with any path come upon it themselves, and I really hope I'm sharing this understanding that I have just learned for myself in my experience of rather than share a story of experience being that I was casually giving opion and in a rather ignorant matter I must say. Thank you ()

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