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Buddhadharma : Spri 2007
buddhadharma| 55 |spring 2007 with the wills of others. In Buddhism, that whole construct is just called ignorance. ajahN amaro: Right. robiN korNmaN: But I think we’ve got something in tantra that looks something like that will we’ve been talking about. I’ve been translating a Tibetan tantric Buddhist epic about a warrior-hero known as Gesar of Ling. In the colophon, it says that it was written to present the teachings of cause and effect to sentient beings. It describes the ideal Buddhist warrior as a person who has some- thing that looks like a very honed will. He has a very focused determination. It also says he has “resolved the mind.” In the teachings, it says a person should contemplate their situation on the path, resolve their mind about a given teaching, and then act determinedly in consonance with that teaching. This is a paradigm for how a good tantric prac- titioner acts. For a good tantrika, taking vows that will shape your action, your karma, is the greatest force in your life. You use the power of karma to create a feedback system. If you take a vow of refuge, a vow to liberate all sentient beings, and a vow of obedience to your guru, it is as if you place an entity in your system that will punish you when you violate the vow. NormaN fisher: What’s the difference between will and vow? ajahN amaro: That is an important question. I courtesyofJackshainmanGallery,nyc Clearing, 2002