Power of Threes: Trikarma 三業; How Karma is Created. I: Intentions

Even those who have been Buddhist for many years might harbor some misconceptions about Karma. Most Buddhists realize that Karma does not mean fate or preordained destiny; there is causality involved, and we are in charge of that. However, karma is not at all the whole of causality. Karma only refers to volitional causation. There are other, non-volitional causal processes going on; both in our bodies and out there, in the environment. Moreover, karma does not mean "cause and effect." It refers only to the cause. There is another Buddhist term for the fruits or effects of volitional causation.

Buddhism teaches that there are three ways we create new karma; tri-karman 三業 {sangyo}. These are intention or thought, speech or words, and action or deeds. Buddhism appears to rank them, in degree of importance, as Intention > Speech > Deeds. Of these, the Prime Mover, intention, is called mental karma or manokarma 意業 {igo}; causes generated by the mind; by our thoughts, emotions, and desires. It looks like other terms for this include cetanakarma 思業 {shigo} and samskara-karma 行業 {gyogo}. I have seen 愿業 {gengo} used, but it would likely be technically incorrect. Here are some concepts related to intention:

There is an old saying or proverb, the origins of which are known to date back at least 430 years, 'The road to heck is paved with good intentions.' I suspect that this reflects the modern meme or zeitgeist of western pragmatism. It is not just that we are doers, not thinkers, we place a premium on results. This takes on what is both an anti-intellectual and amoral bent; contemplative thinking and good moral intentions are often disparaged.

The idea that motive is primary in moral responsibility is becoming counter intuitive, even in law. More and more, we want someone to blame; to be held accountable, for anything that goes wrong. For example, traditionally, motive was considered the primary element in determining the severity of the crime of homicide. Killing in self defense, or in defense of another, was not even a crime. Now, we argue over the immediacy of the threat and necessary degree of force. In the past, accidentally causing a death incurred civil liability, but generally not criminal charges. This is shifting toward more emphasis on the outcome, the effect on the victim. Some acts of negligence, that result in a death, that involve no intent to even harm, are now considered murder.

There is another old saying, "It is the thought the counts." Buddhism appears to take this view, that intention is the most important element of morality, and strongest determiner of karmic merit. This principle is illustrated by the Ashokan myth concerning a mud pie. A poor child sees the Buddha. The child had nothing to give the Buddha, so he fashioned a mud pie as an offering, Even though the gift had no material value, the child's pure wholesome intention created sufficient merit to become a great king in a future life.

These concepts are found in the third Nibbana Sutta {Tatiyanibbanasuttam} of the Udana or "Book of Exclamations;" the third book of the Khuddaka Nikaya {Minor Collection}. Chapter 8 of the Udana; the Patali Village Chapter, includes 4 short Nibbana Suttas; which describe the nature of unbinding.

rough translation: There is, oh monks [and nuns], an unborn, a non-arisen, an un-fabricated, an un-compounded or unconditioned. If there were not an unborn, a non-arisen, an un-fabricated, an unconditioned, then there would be no basis to discern or intuit emancipation from that which is born, arisen, fabricated, and conditioned. However, since there is a an unborn, a non-arisen, an un-fabricated, an un-compounded or unconditioned; there is a basis whereby emancipation from that which is born, arisen, fabricated, and conditioned is intuited.

One inteprtetation is that this refutes nihilistic or annihilationist understandings of nirvana, or unbinding. Dharmajim has explained this in terms of awakening to something; in contrast with awakening from delusion. We are waking up to something or other which is described by the Buddha as unborn, non-arisen, un-fabricated, and unconditioned. While the Buddha is using negative terms, he might be pointing to an experience that has some kind of noumenal or numinous attributes or qualities. When I first read this, I could not help but think of the four inherent virtues of the Mahayana Mahaparinirvana Sutra.

I also drew a parallel between these four qualities and the first four skandhas; those of form, sensory reaction / feelings, mental recognition / perception / conception, and mental formations / volition / motives / impulses / conditioning. Moreover, in the the Anguttara Nikaya, Book of Ones, the Luminosity {Pabhassara} Sutta we find a possible reference to Amala, a purification of Consciousness, the Fifth Skandha. That Sutta seems to tell us that our consciousness is originally pure, it became defiled through contact, and that through practice, that original luminosity can be restored.

Normally, one might think of the unbinding of nibbana / nirvana as being a dissolution of the five skandhas. Perhaps we could, instead, think in terms of purifying these five skandhas. Then, perhaps, when we are fully awakened, we shall have a luminous or illuminated consciousness; supporting an unborn form, a feeling that is non-arisen and not a reaction to sensation, a mental perception or conception that is not an abstract fabrication, and mental conditioning or formations that are not conditioned? In the next entry, we shall look at another, related, set of fours.

Most people likely associate the word Gongyo with Nichiren Buddhism, especially Soka Gakkai and Nichiren Shoshu. However, according to wiki, "Gongyō (勤行) is a Japanese word that means "assiduous practice" and refers to a formalized service performed by followers of nearly every Chinese, Korean, and Japanese Buddhist denomination. It is often done once or more times a day and consists of the recitation of a sutra passage or passages, a mantra or mantras, or a combination of both. Gongyo can be done at a temple or at home, almost always in front of an object or objects of veneration and accompanied by offerings of light, incense, and food. Gongyo is also sometimes called o-tsutome (お勤め) or shōjin (精進). All three terms are common Japanese words and none is specific to any particular sect or school."

At any rate, Gongyo on Line is about chanting meditation in general. I have done a complete reformat, with more changes coming. There is a google search engine that is limited to selected sites, a Topical Video Feed, two video bars with chanting selections {I will be adding more}, and a Custom Music Playlist updated daily.

Anyone who never commits a typo, misspells a words, nor uses an unintended homophone, simply is not writing very much. I do such things all the time; see my comments at other blogs; or yahoo groups, where I can not edit my posts. While it is no excuse, I do have mild dyslexia, residual aphasia, benign paroxysmal positional vertigo, transient blindness, ocular migraines, and triple repetitive motion disorder. These conditions have perhaps made me more mindful of details as I get older and routine activities become more challenging. In Checkered Spelling, a new recurring feature of the Nest; I shall be looking at common errors I come across in my own work and that of others. One thing, have you ever noticed how people who mispronounce a word, say it all the time? It is the same with writers who misspell or otherwise abuse a word. Here are a few of my favorites:

Definate: Google that one, and you shall see just how common a mistake this is. About a year ago, I did a poll on this at a sports related forum. About 60% thought definate was a word. Here is clue, break it down. Would you write defane or define? How about finite or finate? Defination or definition? In case you have not guessed, the correct spelling is definite.

Then/than: We are all going to mess these up from time to time. However, I have seen college educated people who use then as a conjunction in comparative statements. For example, -- My dog is bigger then your dog. -- Ugh! That one annoys me to no end. Than is a conjunction used in comparative statements; such as -- I grow bigger peppers than my neighbor. Then is an adverb related to time. For example, -- First, I went to the bank, then to the store.

As my car approached the cite, a cop car came into site, and he sighted me for a lain violation.

Test; True or False: A sentence s something one rights; a sentance is a wrong meted out in a court of law.

Ninth Consciousness

Ninth Consciousness now has a new more readable layout. I also added some new features; such as a Video Bar, featuring material I uploaded to youtube; a tool to make tinyurls; and a video feed with related topics. There is also a search engine that is limited to selected web-sites, such as:

• About the Buddhism of Nichiren
• Access to Insight
• Arrow River
• Buddhanet
• Buddhism Portal E-Sangha
• Chris Holte
• Dharmajim's Sutra Salon!
• Digital Dictionary of Buddhism
• Fraught with Peril
• Gohonzon On Line
• Gongyo on Line
• Mettawaves from Robin's Nest
• Modern Buddhism spiritwell.net
• Mystic Lotus
• Nichiren Shonin Gohonzon Shu
• Ryuei.net
• Soka Gakkai Dictionary
• The order of Jakkodo
• Writings of Nichiren Daishonin

The Buddha preached the Kanzeon Chapter 観世音菩蓮普門品 {kanzeon-bosatsu-fumon-hon} in response to a question posed by Akshayamati 無盡意 [mujini} or Bodhisattva Inexhaustible Intention. At the end of the Chapter, Kuan Yin declines an offering of a necklace. After being asked to accept it, out of compassion, she does so. She then gives half of the necklace to Shakyamuni and half to Many Jewels. This symbolic imagery must be telling us something. Does it mean one should not offer prayers to Kuan Yin? That offerings to Kuan Yin are accepted; but only if one does so to cultivate a heart of compassion? That even if accepted, they are really being offered to the Eternal Shakyamuni Buddha; so why not simply go directly to the Gohonzon?

Prior to that, the Kuan Yin Chapter of the Lotus Sutra had given us many examples of people who find themselves in dire straits; they are attacked on the road by bandits, shackled in chains, about to be executed, victimized by spells, and so on. In each case, if the person calls on Kwan Yin, they are saved. The bandits freeze in their tracks and become kind hearted. The chains are loosed. The executioner's sword shatters into seven pieces. The curses are returned to the sender. My take is that is these examples dramatize or illustrate the incredible redeeming, conciliatory, and healing power of Maha Karuna 大悲 {daihi; dabei} or Great Compassion. I suspect that the idea is, when we confront enmity, malevolence, or cruelty; whether in ourselves or others, is to channel Kwan Yin, the merit of Great Compassion, within our heart 心.

Also, Nichiren mentions these protections in his Gosho; but says little specifically about Kwan Yin/ Kannon. The metaphorical story of his protection from the executioner's sword is pretty much lifted from the Kannon Chapter. Yet, she is not even one of the Four Mahasttva Bodhisattvas of Shakumon on his Great Mandala. I think there are four main reasons for this benign neglect.

For one, Kwan Yin was already very popular within Mikkyo 密教 {the Japanese form of Vajra}, Zen 禅, and Pure Land 浄土宗 {jodo shu}. From what I gather, his/her role was largely as a granter of wishes. She was also identified with the ; 子安 Shinto kami Koyasu the granter of safe childbirth and protector of children. Nichiren wanted to shift emphasis away from wish granting deieties; to Shakyamuni Buddha and attaining Enlightenment Also, the role of the benevolent female protective divinity, in Nichiren Buddhism, is largely assumed by Hariti / 鬼子母神 {kishimojin}. Moreover, Maitreya, 弥勒菩蓮 {miroku} whose name means metta or loving kindness, assumes Kwan Yin's position on the mandala, representing the merits of benevolent loving kindness and compassion or metta-karuna 慈悲 {jihi]. Finally, Kannon was also connected with healing, forbearence, and Kshitigarbha 地蔵菩蓮 {jizo}; a role assumed on Nichiren's Great Mandala by Bodhisattva Medicine King or Bhaishajyaraja [薬王菩蓮 {yakuo}.

(S)he is considered the Mahasattva Maha Bodhisattva of Karuna {Compassion},. His / her full name in Kanji is 観世音菩薩 {kuan shih yin pusa in Mandarin or Kanzeon Bosatsu in Shindoku}, or 観音 {kwan Yin or Kannon} for short. In English, that is something like "Observing the cries of the World Bodhisattva."

観 {kan} Observe
世 {ze} world
音 {on} cries

"and the reason why Kanzeon 観世音菩薩 was latter written as Kanon 観音菩薩, skipping the word 世, because it had collision with one of Tang emperor name (李世民)". -- Ansanna

His / her Sanskrit name is अवलोकितेश्वर {Avalokitesvara}. It is interesting that neither "world" nor "sound" is found in this name. The three Sanskrit words evidently are:

Ava: Descend, come down, downward.

Lokita: Beheld; past participle of lok.

Isvara: Lord, ruler, sovereign

Loka {world} is possibly not there simply because it would sound redundant as "Lokalokita." Loka might be inferred, and it is found in an alternate name; Lokesvara {Loka-Isvara}, meaning "Ruler of the World."

Loka: World
Isvara: Ruler

Also absent is "svara" {noise, sound}. This might be inferred from a double entendre of esvara/isvara. However, some scholars now apparently believe that his/her original name was Avalokitasvara, with svara {sound, noise}, rather than isvara {ruler, lord, master}. It is thought that svara was changed to isvara sometime after the 7th Century CE. 観世音 could be a fairly literal translation of an older name?

Ava: Descend
Lokita: Looked, beheld
Svara: Noise, sounds, wailing?

So he looked down -- Avalokita --; and [heard] noise -- svara. The hear is inferred from svara. That makes more sense than looking at sound, one hears sound. Or it could be that he heard noise, and then looked down. Or heard noise, looked to what it was, and descended out of compassion. One of the stories was that (s)he was about to enter Nirvana, but chose to remain in the world out compassion for those who are suffering.

Sounds from Hell -- Art Bell Show

In the Heart Sutra 般若心経 {hannya shingyo} Avalokitesvara is translated as 観自在 菩薩. I am not sure what to make of 観自在 {kuanjizai}. It looks like English could be "observe all of the world at will." 在 looks to indicate the four corners, the vast reaches, the outskirts? This is probably a more literal translation of Avalokitesvara. As an aside 心 {shin} here is a translation of hridaya, the heart organ, not citta, the heart-mind.

Instructions on how to practice the [Water Blessing]

By Vajra Regent DongShan Wu-Tsen

1. Light incense and place beside shrine;

2. Prostrate 3 times to Kwan Yin;

3. Offer one (or more) glass (es) of water which Kwan Yin will bless;

4. Invite Kwan Yin to come to you and appear;

5. Bring the palms of your hands together in the prayer-mudra;

6. Invite all the Buddhas and Bodhisattvas to come and be present.

7. Recite the following chant:

Lu Shian dza zo,
Fa Je Mung Shin,
Dzu Fo Haj Whey Shi Yao Wen,
Swey Tsu Dje Shang Yun,
Tsong Yi Fong Yin,
Dzu Fo Shien Chuan Song.
Na Mo Shian Yun Gai Pu Sa Mo Ko Sa. (3 times)

8. Recite the following lines to purify your speech and apologize for the pronunciation errors made by you during this practice:

An Sho Li Sho Lie, Mo Ho Sho Li, Sho Sho Li, Sa Po Ho (So Ha).

9. Recite the Kwan Yin Great Compassion Mantra 3, 5, 7, 21, 49 or 108 times.

10. Recite the short mantra 10 times: