We also need to be able to perceive the true
nature of the mind. There is an all-base consciousness that underlies
all the sense consciousnesses and ego grasping called the alaya
vinyana or tathagatagarba. We obscure this all-base consciousness by
both our habitual tendencies and our dualistic mode of perception. We
can only work on ourselves, but unfortunately, we don't have access to
these levels of consciousness. It is precisely in the alaya vinyana
that all the karmic imprints are stored. The effects of negative
actions generate suffering while at the same time increasing the two
veils of habitual tendencies and tainted modes of perception. Positive
actions, on the contrary, enhance our progress on the path to
enlightenment and provide the much needed relief of immediate
suffering.
To practice the Dharma (Buddha's teachings), we
don't necessarily have to become Buddhists. It can be just as
effective if we learn to take control of our lives by using the
methods discussed above. What is ordinarily referred to as virtue
becomes transcendental virtue, or paramita (2). Ordinary qualities
enable us to go beyond suffering. One of the six paramitas is ethics.
Positive behavior is deemed positive depending on personal experience
and these positive acts always help to remove the veils that obscure
consciousness. There are no external rules to follow. Everyday we need
to keep a watchful eye on what we do. In time, our awareness during
meditation will gradually become more clear, and in our daily lives,
we will be able to perceive the positive results in our actions. This
positive improvement will spread to our relationships with others. Our
awareness will guide us to minimize suffering for others and
ourselves. When we behave wrongly, we will realize our responsibility
and no longer make excuses. We will correct and adjust ourselves, and
eventually we will act appropriately.
The spiritual path demands a sharp awareness of
negative action because recognizing the character of what we do is
crucial. We need to feel regret for our bad actions as if we have
swallowed poison. It is important to think that, "If I could go back
into the past, I would not do it again." It is also important to note
that we do not necessarily need to feel guilty. The benefit of regret
is that it urges us not to do wrong again. We can then engage in
practices that purify the negativity and spur us on to do what is
right. All this can happen if we feel real regret. The process of
self-correction can start at a mundane level and can eventually evolve
into a superior path of practice where we employ more powerful tools
and means to remove our mental veils. We can form new habits, such as
reflecting every night on the activities of the day. This awareness
helps us create a habit of performing more positive acts because we
can see that we can create our experiences and results every
day.
The path of Dharma is based on the infallible
axiom of karma, that all causes and all actions have results. This
does not just stop at the gross and outer levels but also permeates
our whole being. The emotions of jealousy and anger for example not
only generate consequences, but also leave imprints in the all-base
consciousness. These imprints will condition our perceptions that are
the fruit of previous actions and explain why we are as we are now. We
realize with caution that any anger, however small, will leave
imprints in our base consciousness and this will have an impact on our
future existence. A positive example, on the other hand, is the
Chenrezig practice of compassion. It strengthens the positive imprints
in the consciousness which will in turn condition our perception of
the universe.
to
follow
L a m a . J i g m e . R i n p o c
h e
