Audio recorded at Tibetan Buddhist Institute, Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 45-minute teaching, Khensur Rinpoche explains the four characteristics of karma—the foundation of Buddhist practice. He establishes that karma is definite: positive actions yield positive results, negative yield negative. Yet karma is vastly amplifying; tiny causes produce enormous effects. He explains why uncommitted actions leave no trace, and why actions, once created, cannot be escaped or dissipated, no matter how long the result takes to ripen. Rather than remain abstract, he anchors the teaching in verses from the Wheel of Sharp Weapons, walking through how mental anguish arises from disturbing others, hunger from past miserliness and theft, and servitude from having enslaved others. A story from Chinese-occupied Tibet gives weight: a monk with karmic debt chooses imprisonment rather than flee. For practitioners questioning why ethical conduct matters.
File metadata (for organising)
File: 1992-11-17 – Side 1 – Wheel of Sharp Weapons – KR.MP3
UUID: 8cd1cb55-8776-4a60-9bfe-4dc049c46968
Teacher: Kyabje Rinpoche
Collection: Mind Training
Date: 1992-11-17
Recorded at: Tibetan Buddhist Institute, Adelaide
Words: ~2,411
According to Śākyamūni Buddha, where he said, In accordance with whatever actions are created, a result will arise. So in the explanation of mind training, it’s necessary that we need to understand that from actions arise various types of results. In general, we make the statement that results arise from causes, that in dependence upon the quality of the cause, they will result in a concordant type of result, the same type of quality as its cause. So the term cause is usually assigned to external processes. In terms of internal processes, rather than using the general term cause, we use the term karma.
Karma literally means work or action, activity. Same. Karma, work, activity, action. They all mean the same. So it has a slight different connotation than the general term cause.
So in explaining karma actions, it’s necessary that in order to understand it well that we explain in terms of four characteristics. If we understand these four characteristics, then we’ll understand the subject well. So the first of these four characteristics is that karma is definite or inevitable. Now, karma is definite. That is to say, we said that karma means actions or work.
So there are three types of actions that we can create, three types of karma. We can classify them as the three types: positive, negative, and neutral. When we say that karma is definite, it definitely produces a type of result which accords with the quality of the action. That is to say, it is definite in terms of from positive actions, positive results will arise. From negative actions, negative results will arise.
From neutral actions, neutral results will arise. It’s definite in that relationship. Give an analogy, it would be that we have various articles and if the quality of the cause of those articles is good, then we’re going to have a good article as a result. If it’s a poor quality cause, then we’re going to have a poor result. The article itself will be of poor nature.
So the point that is being made here is that it depends upon the quality of the cause, the concordant quality of result will arise. There’s a definite relationship between the cause and effect in terms of the qualities. To give another analogy, if we plant a seed which is of a sweet variety, then the fruit from that will be of a sweet variety. It will have a nature of sweetness because it is of that class. If the seed is of a hot variety of plant, then it will give a fruit of a hot variety of it will give a result of a hot variety of fruit.
There is a similarity of class. The same if it’s neither sweet nor hot, then seed, then it will give a fruit which is neither hot nor sweet. It will be of a similar type of class as the seed. The fruit is in the similar type of class or type as the seed. There is a definite relationship in the natures.
So there is a different relationship between the cause and the effect. If a sour fruit came from a sweet variety of seed, then this would be in contradiction to the nature of this relationship. Or if on the other hand, from a sour seed came a sweet fruit, again this would be a contradiction, in conflict with the definite quality of the relationship of concordance of class between cause and result. So bringing this to the present discussion, that this definite quality of concordance and nature of relationship applies to our actions. That from positive actions, only positive types of results will arise.
From negative actions, only negative types of results arise. There were other than this, then there would be it would be in conflict with the classes of relationship between these two. So what we mean when we say that karma is definite, we mean that this relationship between causes and results is definite. That is to say, from positive causes, a positive result arises From negative causes, a negative result will arise. This relationship is definite, unfailing.
So then the second characteristic of karma is that karma is greatly amplifying or increasing or augmented or augmenting, amplifying or increasing. That is to say, from a very insignificant cause, great results can arise. They can be extremely from a minor cause, very powerful results can arise. By way of illustration, there are some types of fruit trees, the seed of which is as small as, say, a barley seed, a very small seed. But from this extremely small seed comes a great tree which perennially year by year gives hundreds, thousands of fruits.
Now all the roots, the root system, the trunk of the tree, the branches and all this fruit grows from a very small cause. So this analogy which is being presented is even from an extremely insignificant cause, a tremendous result can arise. It’s amplified. The third characteristic of karma is that the results of uncommitted actions are not experienced. The results of uncommitted actions are not experienced.
That is to say, if we do not create a positive karma or that is to say, do not engage in a positive action, then we will not experience a positive result. A positive result will not arrive because the action has not been created and the same holds true for negative. So without creating the cause, the action will not be experienced. The result will not be experienced. Then the fourth characteristic of karma is that actions, once created, are not dissipated or that is to say wasted, dissipated, lost.
And what this means is that upon having created an action, unless that action is somehow adversely affected, then the result will definitely be experienced. But it will not be lost. It may be a hundred years, a thousand years, a hundred thousand years, But one day that result will be experienced. It’s not dissipated, it’s not lost, it’s not wasted. So it’s important that we understand these four characteristics of karma well.
If we understand them well, then this will bring about the result that we will have a joyful intention of engaging in positive types of actions on the one hand and we will gladly make effort in abandoning negative types of actions on the other. If we don’t have this understanding and the conviction with respect to these four characteristics, then we will not be able to we will not be glad we will not have a joyful intention to create positive actions and we will not make a joyful effort in abandoning negative ones. This comes about through gaining an understanding and a conviction in these four characteristics. So we should individually reflect upon the necessity of coming to an understanding and conviction with respect to these four characteristics of karma. The fact is that we want happiness and we do not want to suffer.
But not understanding and having conviction in these four characteristics of karma, though wanting happiness, we do not engage in the activities which act as the causes of happiness on the one hand. And again, not understanding and having conviction in these four characteristics, though we don’t want to suffer, we are not willing to abandon the causes of our suffering. So this is the great fault in not understanding these four characteristics and this affects our practice and this affects the way in which we adopt and reject various ways of acting in the world. Acting. So these four characteristics of karma are the foundation of practice.
In fact, these are practice. Actions and their results are practice. If we practice actions as causes and their results well, then we are practicing well. If we do not practice actions and the results well, then no matter what we may be doing, we are not practicing well. So, he is telling a story about previously in Tibet when he was at a monastery and there were in his class, there were four students and they were trying to decide whether to leave, flee, Tibet and go to India.
And there was one important protector who they had great faith in. And they decided to throw a divination to decide whether they should go or not. And it kept coming up that it was okay if there were four of them. Three of them would be okay if they went because it came out that they had not created the karma to suffer under the Chinese oppression not having created the karma to suffer under the Chinese oppression, then they didn’t have to undergo the experience. And therefore, they were free to leave.
But the fourth one, he had created karma to suffer under the Chinese oppression and so there was nothing he could do but stay. And it ended up that he was beaten and was imprisoned by the Chinese. So, having created the karma whereby to suffer under the Chinese oppression, the monk had conviction that he had to undergo the experience of that suffering. Though his students said, Don’t stay here. Come with us.
We’ll take you with us. He said, No, I created this karma and I have to experience the result. So, on the other hand, The teacher and the other monks, not having created the karma to suffer beneath the oppression of the Chinese, they could leave. The other thought there was no way that he could leave since he had created the karma. So please keep these four characteristics in karma in mind.
Try to understand them. The first one being that karma is definite. Secondly, that karma is highly augmentative or amplifying, increasing. Thirdly, that the results of actions not committed are not experienced. And fourthly, actions once created are not lost or dissipated.
So we’re looking at verse number 11 in the text where it says, Depressed and forlorn, when we feel mental anguish, this is the Wheel of Sharp Weapons returning full circle upon us from wrongs we have done. Till now we have deeply disturbed the minds of others. Hereafter, let’s take on the suffering ourselves. So when we experience some type of mental suffering, how it arises out of a cause. How is that cause created?
It is because we have caused others mental distress. That is to say, we have disturbed the minds of others. Out of disturbing the minds of others, then the suffering arising with our own mind is simply the Wheel of Sharp Weapons returning back upon ourselves. And we should try to gain a conviction in So we are to understand that whatever the mental distress that we ourselves experience has been brought about to bringing distress to the minds of others our parents, our relatives, our friends, etc. And understanding this, determining that in the future that whoever it might be, whether it’s our parents or relatives or friends, whoever that might be, I simply will not disturb their minds.
I will not bring them any distress. To practice in avoiding creating the causes of suffering for others in order that oneself not suffer. So there are many distressed people these days and asking, well, how did they get so distressed is because of disturbing the minds of others, by disturbing the minds of their parents or relatives of other people in general. If we reflect in this way, it’s extremely beneficial. Because when we ourselves experience some type of unhappiness, some type of distress, that we can reflect upon the causes of this distress and understand that it is a result of our own previously created actions and returning back to ourselves.
And this will lessen the troubles within our mind. This will actually lessen our mental distress if we can think in this way. Verse number 12, where it says as follows, When hunger or violent thirst overwhelms us, this is the Wheel of Sharp Weapons returning full circle upon us from wrongs we have done. Till now we have kept what we had without sharing. We have plundered and stolen and lured people on.
Hereafter, let’s take from them hunger and thirst. So all of the various difficulties that we see about us with other peoples, for example, those who are undergoing great thirst and hunger, having no food, no clothing, all their very many troubles. How did these come about? And this is also true for ourselves, that when we experience these same problems, That is, in previous rebirths, when we were, for example, high officials, we would overtax. What do call it?
Loan shark? Exorbitant. We would try to get exorbitant taxes from others. We would steal the possessions of others. We would plunder the possessions of others.
On the one hand and on the other, with our own possessions, we would be miserly. We would not be generous. So having done that in the past, then all of these present difficulties are the Wheel of Sharp Weapons returning full circle upon us. Seeing that, then we should voluntarily, willingly give to others what we have. And whenever we experience a hunger or a thirst, we should understand that be mindful of all the many, many living beings who are undergoing the same suffering of hunger and thirst and willingly share that suffering with them, in fact, to take upon all of their sufferings of hunger and thirst upon ourselves and to give them more happiness.
This should be our practice. Verse number 13, which reads as follows: When we lack any freedom but must obey others, this is the Wheel of Sharp Weapons returning full circle upon us for wrongs we have done. Till now we have looked down upon those who were lowly and used them as servants for our own selfish needs. Hereafter, let’s offer our service to others with humble devotion of body and life. So the situation has come about in Tibet where the Tibetan people have been physically subjugated by the Chinese.
The Chinese officials force the Tibetan people to engage in various labor. They have no choice in performing the work. And the Chinese officials have great power over them. And the Tibetan people have no freedom in the matter. And likewise, we have in the past been active in the same capacity as these officials.
We have caused others to work without any freedom, to act as our servant.