Since the doctrine of “action, cause and result” contains the fundamental message of the limitless collection of Buddha’s teachings, it is exceedingly profound and extensive.

But generally, this sums it all up: A wholesome cause yields a pleasant result; an unwholesome cause yields an unpleasant result.

Action Which Leads to Samsaraa

The accumulation of bad deeds is the root of suffering in samsara. Conflicting emotions are to blame for bad deeds. Ignorance which holds the self dear is to blame for conflicting emotions. Mental darkness is the root of ignorance and of all conflicting emotions.

Because of mental darkness, we do not know where samsara comes from, what its nature is, what types of actions, causes and results are helpful, what types are harmful, and so on: We are in the dark!

For example, if the teacher explains [the nature of reality], after listening and thinking about what he said, we may reach a conceptual understanding. But just like day-dreaming of a land we have never visited, when we apply conceptual designations to [ultimate reality] which is not a “thing,” [Ultimate reality is not a “thing” which can be understood through concepts. It is empty or open.] we are simply playing with concepts.

By this same process, we apply the designation “self” to that which is not [a solid, separate self], and then cling to that “self.” Based on this, doubt about ultimate reality and many other perverted attitudes arise. Then, attachment to anything which supports the “self,” such as the body, wealth, etc., and consequently pride, jealousy and greed spring up. Aversion to what is “other,” and consequently, burning anger, malice and the like erupt.

If you are free of [mental darkness, attachment and aversion,] the three emotional poisons, your acts will not accumulate. Since results do not come about without actions, you must do what you can to dig up these three roots of wandering in samsara.

To summarize the topic of “action which leads to samsara”:

Non-meritorious action, grouped into “ten unwholesome acts,” leads to rebirth in the lower realms.

Meritorious action, including generosity and so on, if it is not motivated by the desire to achieve nirvana, leads to rebirth in the higher realms as a god or human being.

In brief, until our propensities for conceptualization have been exhausted, this continuous pattern of karmic accumulation will not be disturbed, and the illusion which is samsara will be perpetuated.

Unwholesome Actions

These are the ten unwholesome acts:

1. Do not consciously take the life of any living being, even an ant, for when it comes to life there is no “big” or “small.” [Refers especially to animals. It is more serious to kill a human being than an animal.]

2. Do not secretly take another’s property when it hasn’t been offered to you.

3. Do not indulge in sexual intercourse with an inappropriate partner: one who has taken vows or is married to someone else; at an inappropriate time: when your wife is pregnant; in an inappropriate place: near a guru, shrine-room or stupa; or in an inappropriate manner: orally or anally. These are the four unchaste acts. All of the above constitute the three unwholesome physical acts.

4. Do not consciously lie: that is, say what is untrue.

5. Do not slander: that is, say things which will promote discord.

6. Do not speak ill of others: that is, call a man a thief or half-wit, or hurt his feelings by cruelly exposing his faults.

7. Do not engage in idle chatter about military or business matters, about women, or engage in frivolous songs, dances, jokes, etc. These are the four unwholesome verbal acts.

8. Do not covet someone else’s money, wife, reputation, etc., thinking, “Oh, if only I had that!”

9. Do not resent others: that is, be displeased by their happiness or good fortune.

10. Do not hold perverted views: that is, doubt the existence of past or future lives; of action, cause and result; or of the special qualities of the Precious Ones. These are the three unwholesome mental acts.

To sum up, when each of these ten unwholesome acts has fully matured, you will be reborn in the lower realms. Even if you are reborn in the human realm, since you have taken life, your life will be cut short. Since you have stolen, you will be poor. Since all these acts lead to many sorrows, simply avoid them! Dissuade others from committing them. Regret those which have been committed.

Wholesome Actions

This is the opposite of the unwholesome actions.

1. Instead of killing, save lives.

2. Instead of stealing, distribute your own food and money.

3. Preserve moral conduct whether anyone is watching or not.

4. Speak truthfully.

5. Patch up quarrels caused by slander.

6. Use gentle words.

[7. Discuss worthwhile topics].

8. Rejoice in the good fortune of others.

9. Think only of their benefit.

10. When you hear the views of another sect, do not denounce them but simply maintain your faith in the Buddha’s words.

These are the ten wholesome acts. Do your best to carry them out. Bid others to do the same. Rejoice at those which have already been done. As a result, you will live long in the higher realms, possessing many comforts such as great wealth.

Neither Wholesome Nor Unwholesome Action

You might “kill time” walking, moving, sleeping or sitting: ineffectual acts which are neither wholesome nor harmful, and which mature into neither good nor bad experiences. But since such actions simply waste this human life, instead of throwing your ability away in idle amusements, make a conscious effort to devote your time exclusively to wholesome action. Avoid carelessly committing even minor harmful acts, recalling that “Even a small amount of poison may be fatal.” Do not underestimate the power of even a minor wholesome act, recalling that “Enough grains of barley will eventually fill the bag.”

Once you lack all desire for samsara, you must learn to abandon its cause: unwholesome action. And whether anyone is watching or not, do not cheat in the performance of these and other wholesome meritorious acts or in the preservation of vows, sacred commitments and other wholesome acts which lead to liberation.

Action Which Leads to Liberation

To achieve liberation, you must first be one who adheres unfailingly to moral conduct because you are absolutely determined to leave samsara. Consequently, you will achieve the samadhi in which the attention remains one-pointed. As a result, through insight which realizes “non-self,” you will know the general and specific characteristics of impermanence, suffering, emptiness etc. Your previously accumulated deeds, which now obstruct [spiritual progress], will be removed. They will not recur. When your suffering is finally exhausted, you will rest in the realization beyond extremes which is called “liberation.” Achieving “liberation” or “nirvana” does not entail going to another place or becoming someone else.

Summary

In brief: The result of wholesome action is happiness; the result of unwholesome action is suffering, and nothing else. These results are not interchangeable: when you plant buckwheat, you get buckwheat; when you plant barley, you get barley.

Actions and Intentions

Killing a living being as an offering to the Precious Ones, or beating and insulting someone “for his own good” are examples of acts “white” in intention but “black” in application.

Building a temple out of desire for fame, or getting an education out of an urge to compete, are examples of acts “black” in intention but “white” in application.

Along with pretending to be a monk out of fear of embarrassment—all these are said to be unwholesome acts which must be rejected as if they were poison. This being so, what must we say about acts which are absolutely unwholesome??

Be content with wholesome acts; confess harmful acts, etc.

If you do not destroy them with these antidotes, the deeds you have done will mature only for yourself, and no one else. They cannot possibly be lost or used up, even after many kalpas.

Furthermore, actions always increase, even those arising from the slightest motivation.

You might kill out of fierce anger or save a doomed man out of pure benevolence.

Major acts increase without measure. Even the most weakly motivated wholesome or harmful word or deed increases a hundred or a thousandfold.

If you yourself have not acted or had intentions, it is impossible for someone else’s acts to affect you.

Thus, if you can live by the doctrine of “cause and result” which was expounded by the Buddha himself, it will be absolutely impossible for you to be thrown into the lower realms, however bad others may be.

Examine every one of your own faults, but no one else’s. See others as pure. Since this is the root of the entire doctrine of “action and result,” it was highly prized by the great Kagyudpas.

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Source: Based on Jamgon Kongtrul. Translated from the Tibetan by Judith Hanson. Foreword by Chogyam Trungpa. The Torch of Certainty. Boston and London: Shambhala Publications, 1977.

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