Читать книгу Treasury of Dharma - Géshé Rabten - Страница 17

The Sanskrit word for action is Karma. There are various types of Karma or action, some of which are not a cause for cyclic existence (Skt. Samsara), but here we are speaking of Karma which is such a cause. This Karma is divided into two categories: propulsive Karma and accomplishing Karma. For example, we can see how these two types are necessary in the case of a human rebirth. Propulsive Karma determines the birth as a human one and accomplishing Karma determines the circumstances of that individual’s life. Such positive actions as, for example, observing pure moral conduct, refraining from killing or stealing and other harmful acts, become the propulsive Karma for a human rebirth. Such actions determine the kind of birth. But having been born a human being, there are many aspects of one’s life that are determined by the accomplishing Karma. The practice of giving produces the accomplishing karmic cause for someone whose needs are being satisfied. The practice of patience generates the accomplishing karmic cause for an attractive and healthy body. While helping others when they are ill and saving others from danger is the cause for a life uninterrupted by sickness or other physical problems. Humility provides the accomplishing karmic cause which results in being respected by others, and refraining from telling lies is the cause of having one’s words believed and trusted.

These concepts may cause doubts to arise in your mind. You may think that the wealth or amenities that you enjoy are the results of your own effort. ‘When I was young I chose an occupation and I have worked for what I have achieved.’ In fact, the job and the fruits of our labour are conditions for our achievements, while the main cause is a result of previous actions. It is through a combination of this principal cause produced in previous lives and personal effort in this life that one obtains wealth and happiness. If we disregard this main cause and think that conditions or circumstances alone can give rise to these experiences, then it becomes difficult to explain why when some people work just as hard as anyone else their efforts do not seem to produce the same effect. So if we desire real happiness in the future we must begin to prepare the ground for it now.

Now let us consider this from the point of view of negative actions. For example, there are people born in very poor countries whose lives are fraught with difficulty. These difficulties are a result of previous actions. They have, of course, produced positive actions in the past, such as observing pure moral conduct, in order to have been born as human beings. But in spite of this they have been born in difficult circumstances. This is a result of their accomplishing Karma. In previous lives they displayed great attachment and avarice towards their possessions and were habitually lacking in generosity and charity. As a result, they now suffer from want. Wealth is a result of generosity, whereas poverty is a result of avarice. Also, some people who are born as human beings may have a very unattractive appearance or a weak and frail body. Their being born human is a result of wholesome actions, but because they lacked patience or had strong hatred in previous lives their accomplishing Karma has resulted in an ugly, misshapen or feeble body. Just as patience generates the future karmic fruit of beauty, hatred produces the opposite. So if in the future we wish to be attractive we must begin now to practise patience. Someone who is constantly experiencing danger, hardship or many mishaps in his life such as illness or accidents is reaping the effects of his accomplishing Karma which was produced by interfering with and causing danger and harm to the lives of others.

We may think that a person’s ill-health comes from not taking care of himself – again, this is a contributing factor. We can also find examples relating to a person’s speech. Whatever some people say, even if they are not very articulate, it is believed and trusted in by others. This is a result of previous wholesome actions. A good vocal Karma has been generated by such activities as always telling the truth and avoiding lying and gossip. The ability of someone like this to arouse trust in others through his speech is a result of these virtuous actions. On the other hand, there are times when an eloquent and truthful person is unable to get people to believe what he says. This is a result of accomplishing Karma accumulated in previous lives through such actions as lying, cheating and idle gossip.

There are countless situations in life similar to these and each of them is the specific result of the combination of causes generated in the past with circumstances arising in the present. All kinds of situations can arise in this way. Because we all want to lead happy and satisfying lives, it is extremely important while we now have the chance to acquire the causes for happiness, to be very careful about our actions and to make use of this opportunity. If we wish in the future to have an abundance of life’s necessities, good health and good looks, we must lead a wholesome life now and engage in such activities as generosity and patience. If we do live such a positive life, our physical, vocal and mental actions will not only earn respect from a Dharma point of view but from a worldly point of view as well. Someone who is patient, kind and generous towards others is esteemed by all. Such activities are a valuable part of everyday life. If we live such a life, whether or not we call this a Dharma practice makes no difference. If, for example, someone sees another whose life is in danger and comes to his aid out of a feeling of compassion, whether he believes in a religion or not he is nonetheless practising Dharma. In the same way, if a person sees another who is hungry and thirsty and, out of kindness provides him with food and drink, he naturally becomes involved in the practice of Dharma. As a result, no matter how this individual may see his own actions, he is engaging in wholesome activities and, as a result, will experience their effect. There are many different ways of practising Dharma. For some people, it can mean going to the mountains and living in a hermitage, spending their lives in meditation. But this is only one aspect of Dharma practice. Living among others, leading a wholesome life and, out of a kind and compassionate heart, helping to satisfy their wants is an equally valuable discipline.

Just as an individual’s positive and negative actions result in happiness and unhappiness, so too it can happen that an entire country will enjoy a high standard of living while another suffers great deprivation. Again, such situations arise as a result of the common or collective Karma of the people who are born in a particular place. Countries where the entire population suffers from poverty and famine are examples of the results of collective Karma affecting a large number of people.

As long as the causes and conditions for suffering exist within us, although we may not want to suffer we will be unable to prevent it, just as we are unable to prevent a flower from growing when all the necessary causes and conditions are present. When we plant a seed in good soil, give it fertilizer, water it and allow it to get plenty of sunshine, we will be unable to stop its growth unless we dig it up.