Cause and effect (part 3)

Ten non-virtuous deeds

The ten non-virtuous deeds include three committed by the body (killing, stealing, sexual misconduct), four committed by speech (lying, divisive talk, harsh talk, idle talk), and three committed by the mind (craving, hatred, wrong view).

The ten non-virtuous deeds include three committed by the body (killing, stealing, sexual misconduct), four committed by speech (lying, divisive talk, harsh talk, idle talk), and three committed by the mind (craving, hatred, wrong view).

The most serious consequences arise from the following ten non-virtuous deeds:

  • The murder of a Bodhisattva who has the motivation of Bodhicitta
  • Theft from the Three Jewels
  • Having a sexual relationship with Arhats
  • Lying to one’s own Guru or enlightened beings
  • Creating division among members of the Sangha
  • Disturbing the harmony of the Sangha
  • Upsetting the Sangha or those who practice non-duality and Shamatha meditation
  • Craving for the possession of the Three Jewels
  • Committing offences deserving Fivefold Relentless Retribution through hatred
  • Undermining the integrity of the ultimate truth through adopting wrong view

The following afflictions will arise: those who generate hatred will fall into the hell realm, those who crave will sink into the hungry ghost realm, and those who pursue ignorance will descend into the animal realm. In the case of the environment, committing non-virtuous deeds in a holy environment will result in a fall into the hell realm, in a normal environment there will be a descent into the hungry ghost realm, and in an inferior environment there will be a plunge into the animal realm.

If we want happiness rather than suffering, we must abandon the ten non-virtuous deeds. Our great teacher, the Buddha, taught that if you are afraid of suffering, then no matter what the situation, whether in front of people or not, do not commit non-virtuous deeds. If you have already committed non-virtuous deeds, or will commit them in the future, then when the conditions ripen, you will not escape the consequences. No matter where you may hide, there is nowhere that karma cannot find you. Although at the time when you commit non-virtuous deeds, you might not feel pain, those deeds will result in negative karma in the future. When the karma ripens, relying on fortune telling will be in vain, and the pain will need to be endured by you. As the Buddha said, nectar from the Buddha will not clean your karma. The blessing of the Buddha will not purify your karma. It is not because the Buddha is not compassionate but karma will naturally be endured by the individual who generated it.

Ten virtuous deeds

The ten virtuous deeds are the direct opposite of the ten non-virtuous deeds. They are not killing but protecting life; not stealing but making offerings; not committing sexual misconduct but maintaining purity; not lying but speaking the truth; not employing divisive talk but de-escalating conflicts when they arise; not using harsh language but talking gently and politely; not resorting to idle talk but reading the sutras diligently; not craving but rejoicing in other people’s success; instead of hatred, bringing benefit to others; avoiding wrong view and maintaining right view.

The results of practicing the ten virtuous deeds depend on our motivation. If our motivation is to liberate all sentient beings from the suffering of samsara, then the result is nirvana. If our motivation is to liberate ourselves from samsara, we will attain the virtue of an Arhat. If our motivation is to have the blessings of the human and god realm, then we should attain such virtue.

The consequence of engaging in the ten virtuous deeds is the enjoyment of many lifetimes of love and goodness, accumulating positive results. The actions relating to the ten virtuous deeds are desisting from killing, living a healthy and long life, refraining from stealing, being rich in possessions and not encountering thieves, abstaining from sexual misconduct leading to harmony in family life, avoiding lying, not encountering slander but rather being praised by others, not engaging in divisive talk with families living in harmony, ceasing harsh words and hearing only pleasant talk, calling a halt to idle chatter and talking positively, abandoning craving and feeling content while encountering pleasant circumstances, not giving away to hatred, resisting the intention of hatred and not bothering with others, eradicating wrong view and adopting right view. The conditions in which the ten virtuous deeds flourish are characterised by auspicious circumstances, where people are born in abundant and comfortable environments, where they live in harmony and prosperity without natural disasters. The great teacher, the Buddha, praised the ten virtuous deeds as being like a vast space: it is the basis for accomplishing all Buddhahood. Without the ten virtuous deeds we will not make any progress.

Inconsequential actions

Typically, those who do not practice the Buddha Dharma kill time by playing mahjong, watching TV, shopping, chatting, and so on. These are inconsequential actions. These actions will not result in good or bad consequences, but they will waste our precious human life. Some practitioners who have quite empty minds, with no negative and no positive deeds, may think that everything is very pure and peaceful. However, without right view, this is also an inconsequential situation. It is in fact ignorant laziness. This attitude must be transformed to focus on right view in meditation, or on compassion towards all sentient beings, or on renunciation of samsara. Another inconsequential tendency of practitioners is attachment to the pleasant feelings of emptiness, happiness and luminosity of the mundane world, and dwelling in it. This type of meditative attachment will result in rebirth in the form and formless realms. We can enjoy this meditative state for a long time, but this is still within the realm of samsara, and is therefore not ultimate liberation.

Adherence to the law of cause and effect

Merely studying the law of cause, condition, and effect is far from sufficient. Read and contemplate the sutras explaining cause and effect, in order to develop long-lasting understanding of them. Khenpo Anqiong Rinpoche said, “If we do not quote the pure sutras, and only rely on the brief introduction of the ten virtuous and non-virtuous deeds in our preliminary studies, we will not generate a long-lasting view on cause and effect”. The Sutra of Hundred Karmas, 念住经, the Biography of Purna, and the Sutra of the Wise and Foolish are the four sutras taught by the Buddha on cause and effect. Read them, contemplate them, and practice accordingly.

As the all-encompassing Buddha taught us after he comprehended the universal law of cause and effect, “Avoid the hell realm, abandon evil thoughts; avoid the hungry ghost realm, relinquish craving and parsimony; avoid the animal realm, refrain from eating meat; to obtain human life, first learn compassion and filial piety; to be reborn in the god realm, comply with the five precepts; to obtain Buddhahood, have an illuminated mind. Once you have an illuminated mind, you will understand the law of cause and effect, and Buddhahood is guaranteed.” Padmasambhava said, “If one wants to avoid pain and suffering in the future, practice according to the law of cause and effect.” If you have not accumulated merit, then no matter how clever, beautiful, rich, famous or healthy you are, your destiny in the next life will be miserable. However, if you have avoided non-virtuous deeds and practiced virtuous deeds in this lifetime, then no matter how poor, sick, lacking in merit in this life, your future lives will have vast merit and happiness.

Once we have gained confidence in cause and effect, remind ourselves: all suffering and happiness in this life are the consequence of our own past actions. When we encounter suffering, understand that this is the consequence of our wrongdoings in the past. Calmly accept this and diligently repent. When we notice that we have committed wrong deeds, we must repent immediately. By doing this the small seeds of wrongdoing will be cleared thoroughly, while the big seeds of wrongdoing will stop growing. When things are pleasant and we experience enjoyment, realise that this is the consequence of good deeds in the past. Derive pleasure from good deeds and encourage ourselves to do more, rejoice in the good deeds of ourselves and others, and increase our merit continuously. Know that all our activities and thoughts adhere to the law of cause and effect. No matter whether we are being watched or not, we must carefully watch our own actions and correct any wrongdoings in body, speech and mind. We must not overlook even the very small wrongdoings and avoid making small mistakes carelessly. We must avoid committing even very small negative deeds, since over time they will develop into a habit. Like poison, even a small amount can be lethal. On the contrary, we should practice good deeds continuously. We will then form a habit and establish a stable character in doing good deeds. Just like in the case of small grains, if we accumulate enough, we can fill a big sack. Even with the smallest of good deeds, we should try our best. In this way we can accumulate the merit to be reborn in higher realms and the merit of enlightenment. We should play no part even in very small wrong deeds, in order to avoid the consequence of falling into the lower realms.

A practitioner, who desires to curb afflictions through the path of Great Perfection, must regard cause and effect as the main focus. Practise the Dharma with both right view and right actions. We must never believe that our view is so profound that we do not place any emphasis on cause and effect, no matter how well we have practised. Be mindful anywhere, everywhere, all the time. Padmasambhava said, “My view is as vast as space,
my respect for cause and effect is as fine as flour.” Khenpo Anqiong Rinpoche taught us, “The infallibility of cause and effect is of utmost importance on the initial path of the three schools of thought. Take particular care in your choices with respect to cause and effect. Be cautious! Be careful!”

Even HH Lama Achuk Rinpoche, an enlightened master, is very careful regarding cause and effect, so we as normal beings should be too. He kept the precept of not eating after noon and not taking expensive offerings. HH Lama Achuk Rinpoche often told his students, “We should have integrity, do not act differently in different settings.” As a practitioner of the Great Perfection, if we take a nonchalant attitude toward cause and effect, do not adhere to the precepts, do not keep our vows, and only pursue profound wisdom, emptiness, and so on, we may not even obtain the merit of the human or god realm, and end up in the three lower realms.

As a consequence of good or evil deeds,
Cause and effect will follow our deeds,
Therefore give rise to the right view about cause and effect,
Have the aspiration of attaining the ultimate truth.

This chapter is part of: Introduction Course - Part 1: Renunciation