About this section:
We come to the Dharma with many questions, and as we learn, more questions arise. This section, which is updated in the first week of every month, contains some frequently asked questions. Let's remember that holding the question in our minds and continuing to explore it is more important than receiving an answer from an external source. It's the process of working with our questions that makes us grow. As soon as we feel we've found all the answers, our spiritual practice dries up.

KARMA:
The Functioning Of Cause And Effect
- Part 3 of 4

How can we purify negative imprints?

Purification by means of the four opponent powers is very important. It not only prevents future suffering, but also relieves guilt. By cleansing our minds, we will be more peaceful and will be able to concentrate and to understand the Dharma better. The four opponent powers used to purify negative imprints or seeds are:
1) Regret
2) Determination not to do the action again
3) Taking refuge and generating an altruistic attitude toward others
4) An actual remedial practice

First, we acknowledge and regret that we have acted destruc-tively. This is different from self-recrimination and guilt, which are useless and keep us bound up in anxiety. With sincere regret, on the other hand, we simply acknowledge our mistake and regret having made it.

Secondly, we make a determination not to do the action again. If the action is habitual and frequent -- for example, criticizing others -- it would be hypocritical to say we will never do it again for the rest of our lives. It's better to resolve that we will try not to repeat the action again, but will be especially mindful and make a concerted effort during a realistic, set period of time, such as a few days. In this way, we will also develop confidence that we can do what we promise to.

The third opponent power is to take refuge and generate altru-ism. Our destructive actions are generally in relation to either holy entities such as the Buddhas, Dharma, and Sangha, or other sentient beings. To reestablish a good relationship with the holy objects, we seek their guidance by taking refuge in them. To restore our good relationships with other sentient beings, we generate an altruistic attitude towards them by aspiring to become a Buddha so we can best benefit them.

The fourth opponent power is remedial action. This may be any positive action: listening to teachings, reading a Dharma book, bowing to the Three Jewels, making offerings, reciting the names of the Buddhas, chanting mantras, making statues or paintings of the Buddhas, printing texts, meditating, and so on. We may also offer service in the community, aiding those in difficulty by doing volunteer work in schools, hospitals, or environmental organizations. Or, we may offer service to a Dharma center or temple. The most powerful remedial action is to meditate on emptiness because nonconceptual wisdom uproots the negative imprints so that they can never bear fruit.

The four opponent powers must be done repeatedly. We have acted harmfully many times, so we cannot expect to counteract these seeds at once. The stronger the four opponents powers are -- the stronger our regret, the firmer our determination not to do the action again, and so on -- the more powerful the purification will be. It's especially effective to purify ourselves using the four opponent powers every evening before going to sleep to counteract any destructive actions we have done during the day.

If people suffer because of their own negative actions, does that mean that we cannot or should not do anything to help them?

Not at all! We know what it's like to feel miserable, and that is exactly how others feel when they are experiencing the results of their own destructive actions. Out of empathy and compassion, we should definitely help! Their present predicament was brought about by their own actions, but that doesn't mean that we should stand by and say, "Oh that's too bad. You poor thing. You shouldn't have done such destructive actions."

Karma isn't inflexible or cast in concrete. It doesn't mean fate or predetermination. People may have created the cause to experience difficulties, but they also may have created the cause to receive help from us! Even more than that, we all know how we would feel if we were in such a situation. We are all alike in wanting happiness and trying to avoid pain. It doesn't matter whose pain or problem it is, we must try to relieve it. For example, to think, "The poor are poor because of their own miserliness in past lives. I would be interfering with their karma if I tried to help." is a cruel misconception. We should not rationalize our own laziness, apathy, or smugness by misinterpreting cause and effect. Compassion and universal responsibility are important for our own spiritual development and for world peace. They are the cornerstones of all Buddhist practice.

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The FAQs in this section are extracted from Ven Thubten Chodron's Buddhism for Beginners, Snow Lion Publications, Ithaca NY.

For audio teachings on karma, click here.