Geshe la’s teaching today focused on the 4th non virtuous action committed by speech, that being Divisive Speech, but Geshe la first gave the class a very helpful background to how the laws of karma are relevant to the different practices we, as Dharma practitioners, follow in day to day life.
A) THE VARIOUS PRACTICES & THE LAWS OF KARMA
The great Kadampa Masters, who were the predecessors of our Gelugpa order, constantly reminded us that the starting point of any practice is always our intention, coupled with a firm belief in the laws of cause and effect (karma). Once we understand and have a firm commitment to this, one then not only becomes a student of the Dharma, but also a practitioner of the Dharma.
Whilst Buddhism as a religion has, like all other religions, an element of faith, the development of faith starts not with a divine entity or a given individual/Religious leader. In fact, the Buddha Himself had admonished to the effect not to blindly believe whatever He said simply because he was the Buddha, but rather, it is important to test His teachings, just as a goldsmith would test gold in order to ascertain whether there was any truth to what He said. The faith required in Buddhism is therefore very different, And what is expected of a true Dharma practitioner, is development of faith in the truth of the laws of karma, which is the condition precedent for any effective Dharma practice to take place.
When it comes to the focus of one’s practice, different people have different focus. Some focus on bodhicitta (the development of compassion), some on wisdom and shunyata (emptiness), some focus on reduction of the ego and the self. A common theme running through all these practices is a focus on watering down the self-cherishing attitude which motivates non virtuous activities, which, when if not abandoned, will in turn lead to the effect of suffering. The self-cherishing attitude stands in the way of allowing bodhicitta to arise, that’s why all practices focus on watering down one’s own ego and one’s own wrong views as to the importance of the “self” or belief in an inherently existing self, so that one can focus on devoting one’s life to benefiting others.
The understanding of the concept of the emptiness of all phenomena in the sense that all things come about as a result of previous causes and do not actually come about for no rhyme or reason will remove one’s propensity to commit non-virtuous actions, thereby reducing (and eventually ceasing) the creation of further negative karmic imprints. The ultimate objective of such training is to enable one to reach a state of “no-self” and to understand and then apply the laws of inter-dependence.
These principles must be understood in the context of the laws of cause and effect (karma). Therein lies in the importance of not creating new negative karma, purifying previously created negative karmic, and performing positive karmic actions. These are important bearing in mind the laws of karma which result in karmic effects (seeds) increasing exponentially if not purified etc.
Knowledge and being constantly mindful of the laws of karma help us to navigate our daily lives properly, to become better members of our country, society and our families as well, apart from saving us from taking rebirth in the 3 lower realms, namely the realms of the animals, hungry ghosts, and the hells.
B) THE 4TH NON VIRTUOUS ACTION – DIVISIVE SPEECH
- There has to be 2 individuals other than oneself, say A and B. The speech has to be made with an intention to worsen the relationship of A and B, or reduce or remove the prospects of any reconciliation or improving the relationship between A and B.
- One makes harsh or divisive speech – this can happen even if one repeats unpleasant or harsh words said by A about B, and if such words were in fact true. Such a negative karmic act can also be performed through certain body language, and it is not necessary for there to have been “speech” in the true sense of the word, or views conveyed in writing.
- There has to be a clear link between the 2 parties whom one intends to divide, and one’s speech. If there is a mistake in the identity of 2 parties one wishes to divide, this karma is not complete.
- The 2 parties (or one out of the two) must have relied upon such speech, believing it, leading to the consequence of point 1. above.
With the above in mind, Geshe la explained the non virtuous act of Divisive Speech, which focuses on dividing or causing to be estranged, two different individuals. As to the constituent elements: –
Again, there are different levels of severity of this negative karmic action. The ones falling into the most severe category are the ones involving sowing discord between a Master and Disciple (in the spiritual context), a Monarch and his Ministers and between countries, and rulers of different countries. There are many examples in human history, whereby due to divisive speech, there arise unnecessary episodes of treachery in the royal courts, where countries go to war due to divisive words uttered by third parties into the ears of those in power. These lead to civil unrest and immense suffering to the common people.
Therefore, the effects of this non virtuous action cannot be under-estimated.
Those of the middle level of severity are those relating to divisive speech sowing discord between family members, and those in a close relationship of proximity to one, and the mild level, with less proximate relationships.
The causes of this negative karmic action are also invariably motivated by one of the 3 usual poisons of ignorance (lack of wisdom), attachment (desire) or aversion (hatred)
In terms of the effects of this non virtuous action, the effects will depend on the severity of the categories as described above. One will generate causes to be born in the hells, hungry ghosts realms and the animal realms, in the order of relative severity.
It will also result in one experiencing solitude and loneliness in one’s next life.
One will also develop a propensity to continue to perpetuate such conduct in one’s next life.
One will also always feel insecure and become forced to meet obstacles and challenges, and be born in a place where there is perpetual tension and no peace.
That’s why it is important for one to be mindful of one’s words all the time. It is tempting to make value judgments of others in our speech and to convey such thoughts to others, but that is unfair as we do not have the ability to read people’s minds or hearts. Divisive Speech happens ever so often in politics, in the office, in the family, in social contexts, between countries or competing teams, between factions within the same religion, or between other religions. That is why one cannot under estimate the negative effects of Divisive Speech, or even our body language or other forms of expression.
C) CONCLUDING REMARKS
Therefore, as Buddhist practitioners, we need to conduct ourselves mindfully to prevent the planting of negative karmic seeds. We should not fear and shy away from learning about the laws of karma, even though we may find it difficult to walk on the right path all the time, because with perseverance, we will be able to develop the right habits and rid ourselves of the propensity to commit negative karmic actions. There are also the techniques of purification of negative karma, which we should bear in mind without day to day lives.
Thank you for your kind attention. May the merits of this virtuous activity enure to the benefit of all of you who attended the session, and all who may read these words.
The Maha Tare Team