- CAUSE AND EFFECT -

Cease to do evil
Learn to do good.
Purify the mind.
This is the teaching of the Buddhas.

Nothing arises without cause. The cause for what is present is in the past. Because the present moment is the result of previous cause nothing one does can change the unalterable reality of what is. One can, however, through grasping the significance of this truth, consciously provide present cause for future result. Therefore it is taught:

The fruit of wholesome action is happiness.
Suffering is the fruit of unwholesome action.
Inevitably, cause and effect is characteristic of all phenomena.
From this moment on, practice dharma by distinguishing between what should be done and what should be given up.

The blind wandering state of being subject to rebirth in the six realms is an effect of past actions. Liberation from that suffering is an effect of past actions. Distinguishing between which actions are cause for samsara and which are cause for nirvana is one's own responsibility. Although it is true that a man blinded by ignorance cannot clearly perceive the extensive web of cause and effect as it spins existence in minute details with every beat of time, even a crude understanding of the inevitability of reaping what is sown can make a vast difference in one's attitude toward life.

Due to defiled mental qualities (called "klesa" in Sanskrit) from beginningless time until now countless unwholesome deeds have been performed. Ten klesas are enumerated: greed, hate, delusion or bewilderment, conceit, speculative views (as opposed to actual knowing), skeptical doubt (as opposed to investigative questioning), mental languor, restlessness, shamelessness, and lack of moral dread or unconscientiousness. Ignorance (either willful or unwillful ignoring) is the root of these klesas. When one is free of ignorance there will be no means to perform unwholesome actions and the klesas will dry up. Having no cause for blind wandering, liberation from samsara will result.

Actions motivated by the klesas provide the cause for future births in realms suitable to the effects which inevitably follow (i.e. lower rebirth). Wholesome actions lead to rebirth in more pleasurable realms (i.e. gods, humans). There are actions (notably, resting the mind in concentrated absorption) which habituate the continuum of consciousness to boundless states, thereby leading to existence in formless realms. However, because the seeds of karma (action) are numberless, whatever circumstance manifests will eventually dissolve and other results will ripen. Only actions performed with the motivation of overcoming ignorance by simply seeing things as they are with a mind untainted by greed, hatred or delusion create the cause for liberation from suffering. Developing strong aspiration to act with compassion for all beings by finding a way through the thicket of habitual wholesome and unwholesome actions is the ultimate goal of Buddha-dharma.

First, cease to do evil. Ten unwholesome actions which should be avoided are countered as follows:

1. Train oneself to consciously refrain from taking the life of any being.

2. Train oneself to refrain from taking what is not freely given.

3. Train oneself to refrain from inappropriate sexual conduct.

4. Train oneself to refrain from lying.

5. Train oneself to refrain from talk that promotes discord (slander).

6. Train oneself to refrain from speaking in unkindly ways to others.

7. Train oneself to refrain from gossip and idle chatter.

8. Train oneself to refrain from coveting other's possessions and positions.

9. Train oneself to refrain from resenting the good fortune of others.

10. Train oneself to refrain from holding a closed mind about things which one doesn't fully understand. (This applies particularly to matters concerning rebirth,, whether actions have effects, and the nature and special qualities of an enlightened being.)

Having practised "cease to do evil," one then will "learn to do good." The ten actions which lead to wholesome results are:

1. Train oneself to save and protect the lives of all beings.

2. Train oneself to practice generosity by giving as much as one is able.

3. Train oneself to act as though the Buddha is beside one.

4. Train oneself to speak with honesty.

5. Train oneself to bring reconciliation and peace where discord has been sown.

6. Train oneself to speak with kindness.

7. Train oneself to use speech wisely.

8. Train oneself to rejoice in the good fortune of others.

9. Train oneself to continuously think of how to help others find greater happiness and release from sorrow.

10. Train oneself to avoid reacting with distaste or aversion when others speak with false authority. Instead, practice awareness of cause and effect and take refuge in truth.

The third stage of developing awareness of cause and effect is summarized as "purify the mind." When performing the ordinary daily activities, whether standing, walking, sitting or lying, keep the mental sense clear and present. Bring the mind out of the dullness of habitual thought into the lucidity of awareness. With patience and interest, the aspiration can be accomplished.

"This is the teaching of the Buddhas." The Buddha Sakyamuni taught that there are three characteristics or marks of existence: impermanence, dissatisfactoriness, no inherent self. Through the practice of non-clinging, compassionate awareness, one's mind ripens to simple acceptance of these characteristics. When observing "this" -- what is -- without preconception or emotional turmoil, all sounds are the sound of the Buddha's teaching.

So:

Cease to do evil.
Learn to do good.
Purify the mind.
This is the teaching of the Buddhas.

OM ye dharma hetu prabhava hetun teshan Tathagato hyavadata teshan ca yo nirodha evam vadi maha sramanah ye svaha.

[OM of dharma which originate from causes, the Tathagatha has proclaimed the causes, and their cessation, the truth- telling, Great Ascetic, svaha.]

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