Karma and Retribution | Setting in Motion the Dharma Wheel

Earlier we said that suffering originates in karma. Therefore, all suffering is retribution, which can be understood as either karmic retribution, or resultant retribution. Karmic retribution is the operation of the underlying causes and conditions that propel karmic energy. Resultant retribution is what we experience subjectively as a result of the karmic forces coming due. Resultant retribution takes on the guise of different kinds of suffering. In a later talk we Will address the different hinds of suffering, but for now I just want to reaffirm that suffering originates in karma.

How is karma created? Basically, karma is created through the functioning of the six sense organs of eye, ear, nose, tongue, body, and mind. These organs are not necessarily the cause of suffering, rather it is our cherishing them that causes suffering. We cherish them because through them we have a notion of our own body, which we attach and cling to it as if it were perfect, lovable, and permanent; and above all, because through it we have a sense of identity, a sense of self. As a result we generate passions that rule our behavior, setting in motion the karmic forces that propel us into the future.

The third noble truth of cessation refers to the extinction of our mental defilements (afflictions) from the sense organs. As I said these organs are not the cause of the problem. The colorations we add to our experience, through attachment and clinging, are the cause of the problem. So if the six sense organs, defiled by the clinging mind, can be said to be the origin of suffering, correspondingly, the cessation of suffering means ending such defilements.

The fourth noble truth is the path leading toward cessation known as the eightfold noble path. while this path and its eight aspects seem easy to understand, they are extremely rich and
encompassing. The path includes the threefold practice of precepts (sila), meditative concentration (samadhi) and wisdom (prajna). It also includes many other practices, such as the five methods of stilling the mind11, and the four foundations of mindfulness for developing insight.

12.In conjunction with the Four Noble Truths there are also the very detailed practices known as the sixteen aspects of the Four Noble Truths.13 These aspects can be used as objects of meditation, beginning awareness of the breath (calming), and proceeding to the development of meditative awareness (insight). All these methods lead to path of ‘seeing’ (awakening to) the nature of reality.

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