Happiness, Karma and Mind

quantity of skillful actions and to make a corresponding paring down of our unskillful actions.

How is this to be accomplished? Meritorious and unmeritorious causes which result in pleasure and pain do not resemble external objects. For instance, in the human bodily system different parts such as lungs, heart and other organs can be replaced with new ones. But this is not so in the case of karmic actions, which are purely of the mind. The earning of fresh merits and the eradicating of bad causes are purely mental processes. They cannot be achieved with outside help of any kind. The only way to accomplish them is by controlling and disciplining the hitherto untamed mind. For this, we require a fuller comprehension of the element called mind.

Through the gates of the five sense organs a being sees, hears, smells, tastes and comes into contact with a host of external forms, objects and impressions. Let the form, sound, smell, taste, touch and mental events which are the relations of the six senses be shut off. When this is done the recollection of past events on which the mind tends to dwell will be completely discontinued and the flow of memory cut off. Similarly, plans for the future and contemplation of future action must not be allowed to arise. It is necessary to create a space in place of all such processes of thought if one is to empty the mind of all such processes of thought. Freed from all these processes there will remain a pure, clean, distinct and quiescent mind. Now let us examine what sort of characteristics constitute the mind when it has attained this stage. We surely do possess some thing called mind, but how are we to recognize its existence? The real and essential mind is what is to be found when the entire load of gross obstructions and aberrations (i.e. sense impressions, memories, etc.) has been cleared away. Discerning this aspect of real mind, we shall discover that, unlike external objects, its true nature is devoid of form or color; nor can we find my basis of truth for such false and deceptive notions as that mind originated from this or that, or that it will move from here to there, or that it is located in such-and-such a place. When it comes into contact with no object mind is like a vast, boundless void, or like a serene, illimitable ocean. When it encounters an object it at once has cognizance of it, like a mirror instantly reflecting a person who stands in front of it. The true nature of mind consists not only in taking clear cognizance of the object but also in communicating a concrete experience of that object to the one experiencing it.[*] Normally, our forms of sense cognition, such as eye-consciousness, ear-consciousness, etc., perform their functions on external phenomena in a manner involving gross distortion. Knowledge resulting from sense cognition, being based on gross external phenomena, is also of a gross nature. When this type of gross stimulation is shut out, and when concrete experiences and clear cognizance arise from within, mind assumes the characteristics of infinite void similar to the infinitude of space. But this void is not to be taken as the true nature of mind. We have become so habituated to consciousness of the form and color of gross objects that, when we make concentrated introspection into the nature of mind, it is, as I have said, found to be a vast, limitless void free from any gross obscurity or other hindrances. Nevertheless, this does not mean that we have discerned the subtle, true nature of the mind. What has been explained above concerns the state of mind in relation to the concrete experience and clear cognizance by the mind which are its function, but it describes only the relative nature of mind.

There are in addition several other aspects and states of mind. In other words, taking mind as the supreme basis, there are many attributes related to it. Just as an onion consists of layer upon layer that can be peeled away, so does every sort of object have a number of layers; and this is no less true of the nature of mind as explained here; it, too, has layer within layer, slate within state.

All compounded things are subject to disintegration. Since experience and knowledge are impermanent and subject to disintegration, the mind, of which they are functions (nature), is not something that remains constant and eternal. From moment to moment it undergoes change and disintegration. This transience of mind is one aspect of its nature. However, as we have observed, its true nature has many aspects, including consciousness of concrete experience and cognizance of objects. Now let us make a further examination in order to grasp the meaning of the subtle essence of such a mind. Mind came into existence because of its own cause. To deny that the origination of mind is dependent on a cause, or to say that it is a designation given as a means of recognizing the nature of mind aggregates, is not correct. With our superficial observance, mind, which has concrete experience and clear cognizance as its nature, appears to be a powerful, independent, subjective, completely ruling entity. However, deeper analysis will reveal that this mind, possessing as it does the function of experience and cognizance, is not a self-created entity but Is dependent on other factors for its existence. Hence it depends on something other than itself. This non-independent quality of the mind substance is its true nature which in turn is the ultimate reality of the self.

Of these two aspects, viz. the ultimate true nature of mind and a knowledge of that ultimate true nature, the former is the base, the latter an attribute. Mind (self) is the basis and all its different states are attributes. However, the basis and its attributes have from the first pertained to the same single essence. The non-self- created (depending on a cause other than itself) mind entity (basis) and its essence, sunyata, have unceasingly existed as the one, same, inseparable essence from beginningless beginning. The nature of sunyata pervades all elements. As we are now and since we cannot grasp or comprehend the indestructible, natural, ultimate reality (sunyata) of our own minds, we continue to commit errors and our defects persist.

Taking mind as the subject and mind's ultimate reality as its object, one will arrive at a proper comprehension of the true essence of mind, i.e. its ultimate reality. And when, after prolonged patient meditation, one comes to perceive and grasp at the knowledge of mind's ultimate reality which is devoid of dual characteristics, one will gradually be able to exhaust the delusions and defects of the central and secondary minds such as wrath, love of ostentation, jealousy, envy and so on.

Failure to identify the true nature of mind will be overcome through acquisition of the power to comprehend its ultimate reality. This will in turn eradicate lust and hatred and all other secondary delusions emanating from the basic ones. Consequently, there will be no occasion for accumulating demeritorious karma. By this means the creation of (evil) karma affecting future lives will be eliminated; one will be able to increase the quality and quantity of meritorious causal conditioning and to eradicate the creation of harmful causal conditioning affecting future lives-apart from the bad karma accumulated earlier.

In the practice of gaining a perfect knowledge of the true nature of mind, strenuous and concentrated mental efforts are required for comprehending the object. In our normal condition as it is at present, when our mind comes into contact with something it is immediately drawn to it. This makes comprehension impossible. Therefore. in order to acquire great dynamic mental power, the very maximum exertion is the first imperative. For example, a big river flowing over a wide expanse of shallows will have very little force, but when it passes through a steep gorge all the water is concentrated in a narrow space and therefore flows with great force. For a similar reason all the mental distractions which draw the mind away from the object of contemplation are to be avoided and the mind kept steadily fixed upon it. Unless this is done, the practice for gaining a proper understanding of the true nature of mind will be a total failure.

To make the mind docile, it is essential for us to discipline and control it well. Speech and bodily activities which accompany mental processes, must not be allowed to run on in an indiscreet, unbridled, random way. Just as a trainer disciplines and calms a wild and willful steed by subjecting it to skillful and prolonged training, so must the wild, wandering, random activities of body and speech be tamed to make them docile, righteous and skillful. Therefore the Teachings of the Lord Buddha comprise three graded categories, that is sila (training in higher conduct), samadhi (training in higher meditation) and prajna (training in higher wisdom), all of them for disciplining the mind.

By studying, meditating and practising the three grades of trisiksa in this way, one accomplishes progressive realization. A person so trained will be endowed with the wonderful quality of being able to bear patiently the miseries and suffering which are the fruit of his past karma. He will regard his misfortunes as blessings in disguise, for they will enlighten him as to the meaning of nemesis (karma) and convince him of the need to concentrate on performing only meritorious deeds. If his past (evil) karma has not as yet borne fruit, it will still be possible for him to obliterate this unripe karma by utilizing the strength of the four powers, namely: determination to attain the status of Buddhahood; determination to eschew demeritorious deeds, even at the cost of one's life; the performance of meritorious deeds; repentance.

Such is the way to attain immediate happiness, to pave the way for attaining liberation in future and to help avoid the accumulation of further demerits.

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[*]

These two aspects, 'taking cognition' and 'communicating experience' refer to knowing what the object is and how it feels, tastes, looks, etc.