Fair and Impartial Trial in the Court of Cause and Effect

The theory of karma should not be confused with so-called “moral justice” or “reward and punishment.” The idea of moral justice, or reward and punishment, arises out of the conception of a supreme being, a God, who sits in judgment, who is a law-giver and who decides what is right and wrong. The term “justice” is ambiguous and dangerous, and in its name more harm than good is done to humanity. The theory of karma is the theory of cause and effect, of action and reaction; it is a natural law, which has nothing to do with the idea of justice or reward and punishment. Every volitional action produces its effects or results. If a good action produces good effects and a bad action bad effects, it is not justice, or reward, or punishment meted out by anybody or any power sitting in judgment on your action, but this is in virtue of its own nature, its own law. This is not difficult to understand. But what is difficult is that, according to the karma theory, the effects of a volitional action may continue to manifest themselves even in a life after death.

–Walpola Rahula in What the Buddha Taught
from Everyday Mind, edited by Jean Smith, a Tricycle book

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Sixth Sense

The difference between the eye and the mind as faculties is that the former senses the world of colors and visible forms, while the latter senses the world of ideas and thoughts and mental objects. We experience different fields of the world with different senses. We cannot hear colors, but we can see them. Nor can we see sounds, but we can hear them. . . . What of ideas and thoughts? They are also a part of the world. But they cannot be sensed, they cannot be conceived by the faculty of the eye, ear, nose, tongue or body. Yet they can be conceived by another faculty, which is mind. Now ideas and thoughts are not independent of the world experienced by these five physical sense faculties. In fact they depend on, and are conditioned by, physical experiences. Hence a person born blind cannot have ideas of color, except through the analogy of sounds or some other things experienced through his other faculties. Ideas and thoughts which form a part of the world are thus produced and conditioned by physical experiences and are conceived by the mind. Hence mind is considered a sense faculty or organ, like the eye or the ear. 

–Walpola Rahula in What the Buddha Taught
from Everyday Mind, edited by Jean Smith, a Tricycle book

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Not-Unusual Partnership

The Buddha compared faith to a blind giant who meets up with a very sharp-eyed cripple, called wisdom. The blind giant, called faith, says to the sharp-eyed cripple, “I am very strong, but I can’t see; you are very weak, but you have sharp eyes. Come and ride on my shoulders. Together we will go far.” The Buddha never supported blind faith, but a balance between heart and mind, between wisdom and faith. The two together will go far. The saying that blind faith can move mountains unfortunately omits the fact that, being blind, faith doesn’t know which mountain needs moving. That’s where wisdom is essential, which means that a thorough understanding of the teaching is crucial.

– Ayya Khema, When the Iron Eagle Flies
from Everyday Mind, edited by Jean Smith, a Tricycle book

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One Mind to Rule them All

The five spiritual faculties–faith, energy, mindfulness, concentration, and wisdom–are our greatest friends and allies on this journey of understanding. These qualities are most powerful when they are in balance. Faith needs to be balanced with wisdom, so that faith is not blind and wisdom is not shallow or hypocritical. When wisdom outstrips faith, we can develop a pattern where we know something, and even know it deeply from our experience, yet do not live it. Faith brings the quality of commitment to our understanding. Energy needs to be balanced with concentration; effort will bring lucidity, clarity, and energy to the mind, which concentration balances with calmness and depth. An unbalanced effort makes us restless and scattered, and too much concentration that is not energized comes close to torpor and sleep. Mindfulness is the factor that balances all these and is therefore always beneficial.

– Joseph Goldstein, in Seeking the Heart of Wisdom
from Everyday Mind, edited by Jean Smith, a Tricycle book

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“There is a theory which states that if ever anyone discovers exactly what the Universe is for and why it is here, it will instantly disappear and be replaced by something even more bizarre and inexplicable. There is another theory which states that this has already happened.”

— Douglas Adams
English Author and Radio Dramatist

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Surprisingly Accessible

There is only one teacher. What is that teacher? Life itself. And of course each one of us is a manifestation of life; we couldn’t be anything else. Now life happens to be both a severe and an endlessly kind teacher. It’s the only authority that you need to trust. And this teacher, this authority, is everywhere. You don’t have to go to some special place to find this incomparable teacher, you don’t have to have some especially quiet or ideal situation: in fact, the messier it is, the better. The average office is a great place. The average home is perfect. Such places are pretty messy most of the time–we all know from firsthand experience! That is where the authority, the teacher is.

–Charlotte Joko Beck, in Everyday Zen
from Everyday Mind, edited by Jean Smith, a Tricycle book

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(Almost) Instant Dharma

If you pay attention for just five minutes, you know some very fundamental dharma: things change, nothing stays comfortable, sensations come and go quite impersonally, according to conditions, but not because of anything that you do or think you do. Changes come and go quite by themselves. In the first five minutes of paying attention, you learn that pleasant sensations lead to the desire that these sensations will stay and that unpleasant sensations lead to the hope that they will go away. And both the attraction and the aversion amount to tension in the mind. Both are uncomfortable. So in the first minutes, you get a big lesson about suffering: wanting things to be other than what they are. Such a tremendous amount of truth to be learned just closing your eyes and paying attention to bodily sensations.

–Sylvia Boorstein, in Tricycle: The Buddhist Review, Fall 1992

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The subject of money is really two subjects

The subject of money is really two subjects: (1) money, plenty of money, and (2) absence of money, not nearly enough money. Often people assume that because they are speaking the words “I want more money,” they are speaking positively about money. When you are feeling fear or discomfort as you speak, you are not speaking of the subject of money, you are speaking of the subject of not enough money. And the difference is very important, because the first statement brings money and the second holds it away.

-Abraham

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The difference is…

We could become quite satisfied with ourselves because we are sitting in meditation and are endeavoring to practice the spiritual path. Such satisfaction with ourselves is not the same as contentment. Contentment is necessary, self-satisfaction is detrimental. To be content has to include knowing we are in the right place at the right time to facilitate our own growth. But to be self-satisfied means that we no longer realize the need for growth. All these aspects are important parts of our commitment and make us into one whole being with a one-pointed direction.
-Ayya Khema, When the Iron Eagle Flies

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The Responsibility of Kindness

Responsibility does not only lie with the leaders of our countries or with those who have been appointed or elected to do a particular job. It lies with each of us individually. Peace, for example starts within each one of us. When we have inner peace, we can be at peace with those around us. When our community is in a state of peace, it can share that peace with neighboring communities, and so on. When we feel love and kindness towards others, it not only makes others feel loved and cared for, but it helps us also to develop inner happiness and peace. And there are ways in which we can consciously work to develop feelings of love and kindness. For some of us, the most effective way to do so is through religious practice. For others it may be non-religious practices. What is important is that we each make a sincere effort to take seriously our responsibility for each other and for the natural environment.

-The Dalai Lama, “Nobel Peace Prize Lecture,” in The Dalai Lama: A Policy of Kindness, edited by Sidney Piburn

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