Advice About Actions

by Geshe Sonam Rinchen

When the body and mind of this life separate, the person of this life ceases but the person is not like a candle that has gone out, for though the coarse body and mind have ceased to function, a subtle form of body and mind, to which the person is attributed, continues to another life.

In the case of a seed we cannot pinpoint a beginning: it came from a particular plant, which came from a seed that came from a plant and so on. But we can observe the end of that cycle when, for instance, the seed is completely burned. Similarly, we cannot pinpoint a beginning to our rebirths, but when we have understood reality directly the end of our cyclic existence is in view. At that point things look hopeful for us because the ignorance that is the first of the links has been dramatically weakened. Although we haven’t uprooted it yet, we will not create any new imprints for further cyclic existence through our actions.

When we have understood emptiness directly, will we still take rebirth in cyclic existence? Yes, as long as craving and grasping continue to arise. If, however, we are able to resist responding to feelings with craving, grasping will not occur and the imprints of past actions will not be activated. This means that the link of existence cannot occur.

Since formative action is the root

Of cyclic existence, the wise don’t act,

But the unwise are agents —

Not the wise because they see suchness.

Ignorance prevents us from seeing reality as it is and causes us to perceive it in a distorted way, but it is the formative action we perform as a result of this ignorance that is primarily responsible for our continued rebirth. Here, Nagarjuna says that the wise, who have directly experienced reality as it is and are therefore exalted beings, do not perform actions that perpetuate cyclic existence because ignorance can no longer govern what they do. But ordinary beings, who have not understood suchness directly and are not wise with regard to reality, continue to create such actions.

The direct understanding of reality is the result of first gaining a sound intellectual understanding through repeated analysis. We must then familiarise ourselves with what we have established and eventually we will gain a direct experience of reality. From that point onward the antidote to the misconception of reality has such strength that the misconception cannot act as a motivating force. Imagine a very strong wrestler holding down a much weaker one.

An example of an action motivated by ignorance that does not set off another cycle of the twelve links is one whose results will be experienced in this life. If we perform a very powerful action, its consequences will occur in this very lifetime and it will not act as a cause for a future rebirth. Nor is every action, motivated by ignorance, that ripens in the next or some future lifetime necessarily a formative action. For instance, we may perform actions that express generosity or patience. Though not projecting actions, they can determine what we experience in a future human rebirth: abundant resources as a result of generosity; an attractive appearance and the kind of companions we desire as a result of patience. These are completing actions that complete the conditions of our human existence. The projecting actions decide the kind of rebirth we take, but a variety of other actions will ripen at the same time, creating the circumstances of that life and determining whether we have the potential to live long or enjoy good health and prosperity.

Thus there are three categories of action here: the formative or projecting actions that shape the identity of the next rebirth, namely the kind of body and mind we will have; the accomplishing actions that constitute the tenth link, existence, and make that body and mind come into being; and the completing actions that establish the conditions of that particular life and how much happiness and suffering we experience. The completing actions are not mentioned in this chain of twelve links.

We can take the example of a wall painting. First the outline for the whole painting is drawn. This is like the function of projecting actions. Accomplishing actions are like the execution of the painting through the addition of the colour and detail. Other elements, such as the kind of brushes and pigments that are available and the expertise of the painter, determine whether the painting turns out well or not. These factors influence the quality of the outcome, rather like the completing actions.

Even as ordinary people our actions are not all motivated by ignorance and only actions under the strong influence of ignorance create more cyclic existence. Exalted beings may still act out of ignorance, but that ignorance will not dominate them nor produce formative action. The wrestler who is being held down by a strong opponent may still be kicking but is unable to get up. Similarly, ignorance is still present, but the antidote is strong enough to prevent it from taking over.

Ordinary people are dominated by ignorance but it doesn’t manifest all the time. However, when it does, unlike exalted beings, we are powerless to counteract it effectively. In our case ignorance is not active when, for instance, we think deeply about the fundamental nature of things. The mental factor of intention is present as one of the five omnipresent factors accompanying our contemplation of reality and it constitutes mental activity. When we feel antipathy towards cyclic existence and with a strong urge for liberation make prostrations, perform a generous action, practice patience, or maintain ethical discipline, these actions are not motivated by ignorance but are actions concordant with liberation.

In his Great Treatise on the Stages of the Path Je Tsongkhapa says that, except for actions performed in relation to very special objects through which we accumulate much merit, actions not supported by a wish for freedom from cyclic existence, by the wish to attain enlightenment for the sake of all living beings, or by the correct understanding of reality will all contribute to further cyclic existence.

However, if we could create the virtue necessary for liberation and enlightenment only by having a genuine, constantly present wish to get out of cyclic existence, or the real fully fledged spirit of enlightenment, or a profound understanding of emptiness, it would be very difficult to move from creating the sort of virtue that results in good rebirths within cyclic existence to the kind that gives rise to liberation and enlightenment.

We should not feel discouraged but should remember the story about the Buddha’s aged disciple who wanted to become a monk. Even Shariputra, who possessed all kinds of extraordinary powers, could not see in him any virtue that would help his attainment of liberation. The Buddha, however, saw that, without the intention to do so, Shrijata had previously created such virtue. In a past life as a fly he had alighted on some animal droppings and was swept round a stupa by water during a rainstorm. Of course, there was still much to do before he could attain liberation, but his unintentional journey around the stupa had been the beginning.

This is what is meant by the power of a special object, here a stupa, which is a structure containing precious relics. If this is sufficient, then when we consciously arouse the intention, even for a few moments, to free ourselves from cyclic existence or to attain enlightenment for the sake of living beings, or we remind ourselves that things lack inherent existence and then do something virtuous, we must be creating causes for liberation and enlightenment. I strongly believe this, which is why it is worth paying attention to our motivation.

We are fortunate to be able to create much virtue in relation to special objects because we have relatively easy access to great teachers, holy images, and sacred places. We also have the mental capacity to create a positive motivation and arouse feelings of faith. The way we think is all-important. Whether actions we perform are virtuous or not depends on our attitude. Whether or not they become causes for further cyclic existence or for liberation also depends on our intention. The same applies to whether a particular action acts as a cause for just personal liberation or for complete enlightenment. This is why we should make the effort to arouse positive states of mind. Not all actions we perform project further cyclic existence, but we should remember that as humans, more than other creatures, we also have the power to cause ourselves and others serious harm.

Though we may have the wish for freedom from cyclic existence, we cannot fail to realise that it will take time to accomplish and that we will need a succession of good rebirths in which we have the conditions necessary for practice. In order to insure this we may maintain ethical discipline and so forth. These actions will lead to another rebirth and although they may resemble those belonging to the twelve-part process, they are not formative actions but in fact counteract cyclic existence. This shows the importance of changing our way of thinking. In a single moment our mind can do what is very significant and has far-reaching effects.

If the ten virtuous actions, which consist of active restraint from the ten harmful ones, are accompanied by a strong wish for liberation from cyclic existence, they become true paths

of insight and will not act as causes for further cyclic existence. If they are accompanied by the spirit of enlightenment, they become causes for complete enlightenment, the very antithesis of our present condition. But they can act as true sources of suffering when they are not accompanied by that wish for freedom, the spirit of enlightenment, or the understanding of reality. In other words, though virtuous, they can be formative actions.

In the Great Treatise on the Stages of the Path Je Tsongkhapa says that when we are training ourselves in any of the perfections, for instance in generosity, we should make sure that we practice all the other five perfections — in this case ethical discipline, patience, enthusiastic effort, concentration, and wisdom — and the six excellent factors. When we perform a generous action, ethical discipline will be included if we take care to refrain from doing anything unethical at the same time. In certain situations, for instance, we may be tempted to speak harshly or condescendingly as we give.

Generosity gives rise to abundance, and by insuring that our practice is complete, we create the right environment to use these resources constructively. Sometimes when we give, people respond ungratefully. If we can resist getting upset, we are practising patience. Giving not out of a sense of obligation or reluctantly nor with a wish to outdo others but with joy is the practice of enthusiastic effort. Directing our full attention to an act of generosity is concentration. Discerning and understanding what is appropriate to give and what is not, and remembering that the giver, the act of generosity, and the recipient are all interdependent and empty of inherent existence are the practice of wisdom. Including these different factors in our actions will bring many excellent results such as a good body and mind, the resources we need, a pleasant appearance, supportive companions, the ability to complete what we undertake, and the focus not to be distracted by the disturbing emotions and so forth. This is how to insure that we will enjoy many conducive conditions in a future human life. On the other hand, our miserliness or impatience now could make us face many difficult circumstances in the future.

Our present human rebirth is the result of ethical actions, but the happiness and suffering each of us experiences is the result of our completing actions. Nevertheless, things are not rigidly predetermined, and we have the freedom to create actions now that will bear positive fruits in this very life. On the simplest level, looking after our health will give us a feeling of well-being and enable us to live out our complete life span, while involvement in substance abuse will shorten our life even though the life span our previous actions projected may have been relatively long. We have the freedom to make choices.