Tag Archives: skhanda

What I’ve come to understand of karma

“Monks, these four types of kamma have been directly realized, verified, & made known by me. Which four? There is kamma that is dark with dark result. There is kamma that is bright with bright result. There is kamma that is dark & bright with dark & bright result. There is kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma.

“And what is kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma? Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma.”

~ from the Ariyamagga ( or Noble Path) Sutta

“Now what, monks, is old kamma? The eye is to be seen as old kamma, fabricated & willed, capable of being felt. The ear… The nose… The tongue… The body… The intellect is to be seen as old kamma, fabricated & willed, capable of being felt. This is called old kamma.

“And what is new kamma? Whatever kamma one does now with the body, with speech, or with the intellect: This is called new kamma.

“And what is the cessation of kamma? Whoever touches the release that comes from the cessation of bodily kamma, verbal kamma, & mental kamma: This is called the cessation of kamma.

And what is the path of practice leading to the cessation of kamma? Just this noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the path of practice leading to the cessation of kamma.

~ From the Kamma (Karma) Sutta

Many of the Western lay Buddhists I’ve come in contact with over the internet have taken an agnostic or atheistic approach to the central doctrines of karma and rebirth in Buddhism, labeling them “mystical” or “supernatural” and therefore often discarding them almost completely. I’ve never been able to do this as rebirth (or probably better, re-becoming) and karma are found countless times throughout the sutras, in both the Pali and Mahayana cannons.

After trying to wrap my mind around how these two doctrines work, if they work, what that means, if they can be proven etc.. I just gave up on them both for awhile. But after reading through The Wings to Awakening, I stumbled on the excerpt up at the top, and suddenly things started to make sense.

However, I didn’t really have a desire to understand karma on a metaphysical level. Instead what I’m interested in is how it affects me in the here and now, and what I should be doing about it. I figure the more profound insights will happen as they happen, all in due time and when I’m able to take up a formal meditation practice once again.

So what I’ve come up with is more of a practical survey on karma, one that will keep me “mindful” (*puke* – I hate that word!) of karma as I continue to create it. It seems to me that karma is simply that which binds one to samsara, to re-becoming. We do this through our identification with the skandas, and living in ingnorance of impermance, and the dukkha that surrounds us.

The odd thing about samsara though, is that it appears to provide a cure to itself in the form of itself. This is why we reach out for it, crave more of it, and cling to it. Our constant wandering about this world, running from one experience to the next in order to scratch the itch is probably best explained by comparison to a drug addict. The best cure for an addict is rehab, and this is where Buddhist practice hits us right in the gut.

Ending karma is the work of ending the mental conditions we’ve come to associate with everything. Often I see discussions about non-attachment to money, or power, or fame, or worldly possessions. These are all no doubt valuable endevours. But they also fall short of that ultimate mark. What about your attachment to your skin? Your view of the thing you’re looking at right now as a “computer screen”? This is why renunciation doesn’t solve all of your problems. Even a monk in retreat still has to deal with the issue of “trees”, “fart”, “feet” “wet” “ground”. These are the type of attachments that ultimately create our most incredible dukkha, the dukkha that keeps us bound to the conventional world.

I write this post not as a “what karma is” type of post. This isn’t instructional. This is simply a statement of where it is that I’ve been focusing my thoughts around Zen at. I’m simply not interested in what the ultimate answers to the karma and rebirth questions are. At this point in time, I’m more concerned about how they play out in real life, in my day-to-day struggle to maintain a Buddhist practice. Understanding deeply the process of rebirth and how I was an ocelot in a previous life isn’t going to get me very far, at least not at this point. But understanding that it is these mental fetters that keep me stuck in the conditional world, now that is something I can work with.

Cheers.

 

 

Advertisements

3 Comments

Filed under Buddhism

Lost in Translation

 

“Suffering, as a noble truth, is this: Birth is suffering, aging is suffering, sickness is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering; association with the loathed is suffering, dissociation from the loved is suffering, not to get what one wants is suffering — in short, suffering is the five categories [aggregates] of clinging objects.”

This is the 1st noble truth (1NT) as translated from the Dhammacakkappavattana Sutta {Setting in Motion the Wheel of Truth} as you often see it. Now, maybe I’m overstepping my bounds in calling this into question. I am but a novice when it comes to Buddhism. I don’t know Pali or Sanskrit, can’t read anything in any Asian character. As far as my foreign language goes, I know about 14 sentences in Spanish (thanks public schools!). But to me there is something that is being fundamentally left out of a translation like this, in so much that “suffering” is left to stand all alone. If you read other translations, you will find suffering substitued for “pain” or “stress”. Kind of all pointing at the same thing. But even these still seem to miss the mark.

The word dukkha is what we see being translated into suffering/stress/pain here. Dukkha is much more than the common translation suffering would imply though. Dukkha is the description for the fundamental delusion and off-centerdness of our experience of life. It has its root in its antonym sukha, which has as its root a word meaning a wheel that is in kilter, or an axle that is precise which would allow a wheel to spin flawlessly. This fits in well with other circular imagery found in Buddhism, like the wheel of Samsara.

So why do we translate dukkha? Why not leave it as it stands like we do with karma, satori, or any of the other terms commonly used in Buddhism? It almost seems more appropriate to do so. Often times I’ll see the word suffering used as a way to express physical pain or frustration or anger or any of the other types of “conventional” suffering. These are all things that fall within the wheelhouse of dukkha, but so is a birthday celebration, an unexpected kiss from a loved one, or the joy you receive watching your child play with her toys. These too, are dukkha. They are dukkha because they are phenomenal expereinces. “Birth is suffering” – and not just from the perspective of the mother! Birth is suffering because it brings us into the world of samsara, one filled with clinging to that which is temporary. It is not death in and of itself that is dukkha, but the fact that our existence here is marked by death, and can only ever be temporary, fleeting as fast as the Mayfly blinks in and out of existence. It is all dukkha because it is part of the up and down bumpiness that life as a human generally entails. A wheel out of kilter.

Buddha’s prescription is simply to put the wheel back on its axle, to be able to experience a joy that isn’t fleeting or temporary or bound up by any of the sensory experiences we so desperately cling to. His medicine for our illness is something beyond the aggregates. This is liberation.

So I’m keeping dukkha, dukkha. Suffering seems to imply something is wrong physically, when it should imply that physically is wrong.

 

Cheers.

12 Comments

Filed under Buddhism