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In the Nyingma school, the teaching of karma is the third of four thoughts that turn the mind to dharma in the outer preliminaries.[1] It is taught within the pre-liminary practices of the Longchen Nyingthig, "The Heart-essence of the Vast Expanse". This is a terma or "spiritual discovery", a hidden teaching from Padmasambhava which was revealed by Jigme Lingpa (1729-1798).[2] It is one of the most widely practiced teachings in the Nyingmapa school.[3] The Heart-essence of the Vast Expanse teaching cycle has the following structure:[4]

Jigme Lingpa

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In Jigme Lingpa's Mindfulness Application: Unique Great Perfection Preliminary Instructions, karma arises to produce samsara, which should be abandoned. All the ten virtues and non-virtues will give results similar to the cause and can proliferate. With this understand, cultivating a stable mind can avoid non-virtuous acts and appreciation for virtuous acts.[11]

Patrul Rinpoche

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Patrul Rinpoche wrote down Jigme Lingpa's pre-liminary practices from his teacher Jikmé Gyalwé Nyugu. These were translated into a book called The Words of My Perfect Teacher. [note 4] [3] It describes ten negative actions which are to be avoided,[14][15][note 5] and positive actions to be adopted.[16] According to Patrul Rinpoche, each negative act produces four kinds of karmic effects:[17]

  1. The fully ripened effect: rebirth in one of the lower realms of samsara;[18]
  2. The effect similar to the cause: rebirth in a human form, in which we have a predisposition for the same negative actions, or undergo the same negative actions being afflicted on us;[19]
  3. The conditioning effect: the negative act shapes our environment;[20]
  4. The proliferating effect: a continuous repetition of former negative actions, which keeps us wandering endlessly in samsara.[16] Positive actions comprise the vow never to commit any of the negative actions.[16] According to Patrul Rinpoche, the quality of our actions determine all the pleasures and miseries that an individual experiences.[21]

Khenpo Ngawang Pelzang

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Khenpo Ngawang Pelzang, a qualified Longchen Nyingthig commentator, explained harmful karma’s remedy is to first meet the spiritual friend, then listen to teachings and reflect on them. When karmic obstacles arise, the student may generate confidence in karmic laws; regret past actions and the student may apply other appropriate remedies. [22] Continuing harmful karma may lead to lower rebirth. Lessening past results with meritorious activity results in higher rebirths. [23] Students achieving pure karma will be welcomed to go directly to liberation in any instant. [24] Since harmful actions are rooted in negative emotions and these are rooted in the self belief, some realize no-self to believe and then end both karma and the emotions. Students may then attain the Arhat’s nirvana result, with and without residue, similar to the no more learning path. [25] Bodhisattvas may pray for all karma to ripen upon them to purify its effect most beneficially for the student. [26]

Chagdud Tulku Rinpoche

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Chagdud Tulku Rinpoche’s student Jane Tromge compiled his Dudjom Tersar Ngondro teachings from Dudjom Lingpa’s terma revelation. Karma weaves experienced patterns as the inevitable results from out flowing causes. Understanding karma and purifications can establish a spiritual compass to direct conduct in positive accord until enlightenment’s threshold. An enlightened Buddha has passed beyond karmic dualism to an infinite reflecting radiance awakening. Karma is created in the mind source, with speech and body following the mind’s lead. Buddhist ten non-virtues and ten virtues delineate what to abandon and accept. Proliferating virtuous actions carries repetitions forward into future lifetimes.[27]

Dzonsar Jamyag Khentse

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Dzonsar Jamyag Khentse’s Longchen Nyingthig commentary explains that forgetting about death and karma is shown when we complain about everyone else. [28] The sutras say Mara's third arrow is directed to those with wrong views, such as not believing in cause condition and effect (karma).[note 6] Protection may be achieved with discipline, meditation and wisdom. [29] Exhausting karma leads to enlightenment and it's impossible to be independent and in control of anything having so many causes.[30] Scientific people may believe in karma and not in reincarnation as its effects from virtute and non-virtue.[31] This may corrode the ultimate truth beliefs in an interdependent reality, shunyata, and the triple gem, which request Buddhas and Bodhisattvas to not pass into Parinirvana. [30] Karma is synonymous with reincarnation.[32] Karmic debts pass from each lifetime.[33] Merit produces good karma. [34]

Khenpo Tenzin Norgay

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Khenpo Tenzin Norgay's Nam Cho Ngöndro (preliminary practice) teachings emphasize karma purification importance in relation to proceeding to Dzogchen practices. There are 10 Steps in Ngöndro to quick enlightenment and karma is at Step 3. Karma follows the mind's wandering in samsara and may propel to the six realms. Only the student can purge and manage conduct and outcomes.[35] Advancing to Dzogchen and skipping Ngöndro practices could lead to wrong karma views, where avoiding karma causes dangerous nihilistic (bodhicitta voided) views, the antidotes may become poisons. For example, the Heart Sutra, which explains no suffering, no cause of suffering, no path and no fruition could lead to a paradox asking why even practice. Understanding karma in the Ngöndro context helps answer the paradox. Karma is in the foundation for all buddhist practices and requires both logic and faith for acceptance. Karma necessitates accepting beyond what the senses can materially perceive. [36] Karmic law is not legislated, it is buddha nature and unavoidable. It is a way of expressing how the mind functions and can be trained. The Abhidharma explains karma in detail as karma is seen in the four noble truths. Dharma works out in nondiscrimination for everyone when there are shared karmic beliefs. [37]

  1. ^ Norgay 2014, p. v.
  2. ^ Padmakara Translation Group 1994, p. xxxii-xxxiv.
  3. ^ a b Padmakara Translation Group 1994, p. xxxv.
  4. ^ Padmakara Translation Group 1994, p. xxxv-xxxviii.
  5. ^ a b Patrul Rinpoche 2011, p. 382.
  6. ^ Kenpo Ngawang Pelzang 2004, p. 265-277.
  7. ^ Patrul Rinpoche 2011, p. 322.
  8. ^ a b Paultrul Rinpoche 2011, p. 414.
  9. ^ Paultrul Rinpoche 2011, p. 412.
  10. ^ Khepo Ngawang Pelzang 2004, pp. 281–286.
  11. ^ Dahl, Cortland (2010-02-16). Entrance to the Great Perfection A Guide to the Dzogchen Preliminary Practices. USA: Shambhala Publications. pp. 56–59 of 260. ISBN 9781559393393.
  12. ^ Patrul Rinpoche 2001, p. xxiiv.
  13. ^ Patrul Rinpoche 2011, p. 420.
  14. ^ a b Padmakara Translation Group 2001, p. xxiv-xxvii.
  15. ^ a b Patrul Rinpoche 2001, p. 101-110.
  16. ^ a b c Patrul Rinpoche 2001, p. 117.
  17. ^ Patrul Rinpoche 2001, p. 112-117.
  18. ^ Patrul Rinpoche 2001, p. 112.
  19. ^ Patrul Rinpoche 2001, p. 112-116.
  20. ^ Patrul Rinpoche 2001, p. 116.
  21. ^ Patrul Rinpoche 2001, p. 118.
  22. ^ Khenpo Ngawang Pelzang 2004, p. 48-49.
  23. ^ Khenpo Ngawang Pelzang 2004, p. 56.
  24. ^ Khenpo Ngawang Pelzang 2004, p. 63.
  25. ^ Khenpo Ngawang Pelzang 2004, p. 72.
  26. ^ Khenpo Ngawang Pelzang 2004, p. 179.
  27. ^ Chagdud Tulku Rinpoche, Jane; Tromge, Jane (October 1, 1995). Ngondro Commentary: Instructions for the Concise Preliminary Practices of the New Treasure of Dudjom. Padma Publishing. pp. 29–37 of 124. ASIN 1881847063. ISBN 978-1881847069. {{cite book}}: Check |asin= value (help)
  28. ^ Dzonsar Jamyag Khentse 2004, p. 72.
  29. ^ a b Dzonsar Jamyag Khentse 2004, pp. 30–31.
  30. ^ a b Dzonsar Jamyag Khentse 2004, pp. 67–69.
  31. ^ Dzonsar Jamyag Khentse 2004, pp. 134.
  32. ^ Dzonsar Jamyag Khentse 2004, p. 27.
  33. ^ Dzonsar Jamyag Khentse, 2004 & 175-76.
  34. ^ Dzonsar Jamyag Khentse 2004, pp. 154–55.
  35. ^ Norgay 2014, p. 19.
  36. ^ Norgay 2014, p. 28-30.
  37. ^ Norgay 2014, p. 57-30.


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