Affiliated with the FPMT

It all depends on motivation

It is extremely important for us to know how best to lead our daily lives. This depends upon our knowing what is a spiritual action and what is not; the difference between what is Dharma and what is not Dharma. The benefits of having this knowledge are incredible, infinite.

Take, for example, four people reciting the same Buddhist prayer. The first recites it with the motivation of achieving enlightenment for the sake of all sentient beings. Because of this motivation, the recitation does become a cause of enlightenment, not only for the person doing the recitation but for all sentient beings.

The second person recites the prayer motivated by the desire for his or her own liberation from samsara. This action does not become a cause for the enlightenment of all sentient beings but for the everlasting happiness of liberation of that person alone.

The third person recites the prayer with the motivation of receiving happiness in future lives. The result of this is neither enlightenment nor liberation, but simply happiness in a future life.

The fourth person, however, recites the prayer motivated by attachment clinging to the happiness of this life. Even though it is a Dharma prayer, a teaching of the Buddha, this person’s recitation is not a Dharma action, not a spiritual practice. It is a worldly dharma, the cause of suffering. Why? Because the motivation of attachment clinging to this life has the negative effect of disturbing the mind, of making it unpeaceful. Therefore, such motivation is labeled non-virtuous, as is the action itself. They are non-virtuous because they result in suffering.

Lama Atisha, the great Indian yogi and pandit who was invited to Tibet to re-establish the pure Dharma, was asked by his translator Drom Tönpa, himself an emanation of Avalokiteshvara, “What are the results of actions done simply for this life?” Lama Atisha replied that such actions cause unfortunate, suffering rebirths in the three lower realms--the hell, hungry ghost or animal realms.

Although I am using the action of reciting a prayer as an example, what we have to realize is that the above applies to all our actions throughout the twenty-four hours of each day--walking, sitting, sleeping, eating, talking, working at our jobs—everything we do, even breathing. Every single action can become a cause of either enlightenment, liberation or happiness in future lives, or rebirth in the suffering lower realms. It all depends on our motivation.

For example, the simple action of drinking, swallowing just one mouthful of water, can become the cause of either enlightenment, liberation or happiness in future lives, or rebirth in the suffering lower realms. If you drink with a Dharma mind, that action of drinking becomes Dharma, the cause of happiness. If you drink with a worldly, non-Dharma mind, with attachment, or even worse, anger, this action is non-virtuous, a cause for rebirth in the lower realms.

Therefore, you should think like this: “If I drink water with bodhicitta motivation, no matter how many mouthfuls I take or how many glasses I drink, every single one becomes a cause of enlightenment, a cause of happiness for all sentient beings. If, however, I drink this water with attachment clinging to this life, then each mouthful, each glass, becomes only the cause of suffering--the unbearable suffering of the lower realms and all the problems experienced by human beings as well.”

If I talk to you with the worldly mind of attachment clinging to this life, then for as many hours as I talk, every moment becomes the cause of unfortunate rebirths, the cause of suffering.

If you drive a car with the motivation of attachment clinging to this life, then for as long as you drive, it all becomes negative karma. If, however, you drive with positive motivation, there is no doubt that it all becomes the cause of happiness.

If you sleep with attachment clinging to this life, the longer you sleep, the more negative karma, the more causes of lower rebirths, you create.

It’s the same when you write letters or books, read the newspaper or watch television--your motivation determines whether that action becomes Dharma, the cause of happiness, or negative karma, the cause of suffering.

When you go shopping, again, your motivation determines whether it becomes the cause of enlightenment for other sentient beings, your own liberation or happiness in future lives, or the cause of suffering. If you shop with attachment clinging to this life, every time you buy something, it creates negative karma and is therefore not Dharma but the cause of suffering.

Similarly, when you work at your job, if the hours you spend working are motivated by bodhicitta, the determination to reach enlightenment for the benefit of all sentient beings, every moment becomes the cause of other sentient beings’ happiness, but if you work with attachment clinging to this life, everything you do becomes the cause for you to suffer in the lower realms.

Internal education comes first

Whatever work you do, there are two things to learn. The first is how to do the actual work, how to do your job, which is what you learn in school and college. This is what most people in the world are educated to do. But that alone is not sufficient. As I have already mentioned, that is nowhere near enough to ensure that your actions serve as the unmistaken cause of happiness. Simply knowing how to do your job never solves your problems completely. Neglecting inner education, which teaches you the attitude with which you should perform your tasks and how to live your life, and focusing on outer education alone brings neither satisfaction nor fulfillment to your heart.

It is of the utmost importance that you understand how to use your mind correctly when you do the things you do. There is no other choice. Why? If, for example, you’re working as a secretary or cooking with Dharma motivation--perhaps for your own happiness beyond this life or the happiness of others--then whatever you do becomes the cause of happiness, a good rebirth in the next life, the body of the happy transmigrator. If, even better, you have bodhicitta motivation, the determination to reach enlightenment for the sake of all sentient beings, then the secretarial work, cooking or whatever else you do becomes the cause of all sentient beings’ enlightenment.

Thus you can see that internal work—how to use your mind, how to motivate your actions—is far more important than external work, because it is this that determines whether what you do becomes the cause of happiness or the cause of suffering. Instruction in this, how to use your mind correctly, is what’s missing from our schools’ curricula. How to live intelligently is not taught in schools, colleges or universities.

Because you get paid for doing your job, it appears to be the cause of happiness and you believe it to be so. In reality, no matter how perfectly you do your job, how skilled you are or how many billions of dollars you make, since you are doing it out of worldly motivation, attachment clinging to this life, the work you do can never become the cause of happiness but constantly becomes the cause of suffering instead.

Actually, your job is merely a condition for your receiving a paycheck. The principal cause of you getting paid is the good karma you created previously through giving generously to others or making offering to the Three Jewels of Refuge, other holy objects and so forth. It is also only through previously created good karma that you got your job in the first place--the job that itself is simply a condition for your getting paid.

Thus you can see that what you lack is education in how karma works.

All over the world you will find people who have never been educated at school or college or ever done a day’s work in their lives but are extremely wealthy, possessing enough money to last several lifetimes. This shows that what is generally considered to be success—wealth and reputation—can be had without either outer education or what’s called a “profession” or even a regular job. It all depends on karma.