Karma and Its Effects Flashcards
Chapter 10 (150 cards)
1
Q
What is the literal meaning of “karma”?
A
Action
2
Q
In Buddhism, what does karma primarily refer to?
A
Sentient beings’ intentional physical, verbal, and mental actions.
3
Q
What fundamental choice does a precious human life offer concerning our actions?
A
Whether we will create the causes for suffering or the causes for happiness.
4
Q
What is the primary aim of understanding karma and its effects?
A
To abandon nonvirtuous actions and engage in virtuous actions.
5
Q
What are the long-term benefits of abandoning the ten nonvirtues and practicing the ten virtues?
A
Happiness in this life, fortunate rebirths, and establishing the foundation for liberation and full awakening.
6
Q
Why is the topic of karma and its effects often introduced after refuge in traditional Lamrim texts?
A
Because faith in the Three Jewels helps people accept teachings on karma, which is an obscure topic.
7
Q
How does the law of karma relate to other forms of causality like biological or chemical causality?
A
The law of karma is one specific type of causality, focusing on the ethical dimensions of intentional actions and their experiential results.
8
Q
Beyond influencing others in this life, what else do our actions (karma) result in?
A
Our own experiences in this and future lives.
9
Q
What primarily determines the kind of results our actions will bring?
A
The ethical quality of the intention motivating the action and the nature of the action itself.
10
Q
Can the full workings of karma and its effects be directly perceived by ordinary beings?
A
No, it is a very obscure phenomenon, fully understood only by a buddha.
11
Q
How can ordinary individuals come to understand karma if its workings are obscure?
A
Through inferential valid cognition based on a buddha’s testimony, logical reasoning, and personal reflection on experience.
12
Q
What is the relationship between an action (karma) and its potency or seed?
A
The action itself ceases once performed, but it leaves a potency or seed in the mental continuum that will ripen later.
13
Q
What are the four general characteristics of karma?
A
- Results are definite; 2. Karmic results increase; 3. You do not experience results of actions you have not done; 4. Actions done do not perish without results (unless purified).
14
Q
Explain the characteristic of karma: ‘Results are definite.’
A
Virtuous actions will invariably lead to experiences of happiness, and nonvirtuous actions will invariably lead to experiences of suffering.
15
Q
Can a nonvirtuous action, by its own power, lead to a happy result according to the definiteness of karma?
A
No, a nonvirtuous action can only lead to suffering or unwanted circumstances.
16
Q
Explain the characteristic of karma: ‘Karmic results increase.’
A
A small intentional action can produce a significantly larger result, similar to how a small seed can grow into a large tree.
17
Q
Provide a classic example illustrating that ‘karmic results increase.’
A
The story of a poor girl offering a humble meal to Kāśyapa Buddha and consequently being reborn as a wealthy queen.
18
Q
Explain the characteristic of karma: ‘You do not experience the results of actions you have not done.’
A
One will only experience the consequences of actions that one has personally created.
19
Q
If someone experiences unexpected good fortune without a clear preceding virtuous act in this life, how is this explained by karma?
A
It is the result of a virtuous action created in a past life.
20
Q
Explain the characteristic of karma: ‘Actions done do not perish without results.’
A
Unless actively purified, the karmic seeds left by intentional actions remain in the mental continuum and will eventually ripen when conditions are met.
21
Q
What can prevent a karmic seed from ripening into its result?
A
The application of purification practices, such as the four opponent powers.
22
Q
For how long can a karmic seed remain in the mental continuum if not purified?
A
For eons, until it meets the conditions to ripen.
23
Q
What is required for a karmic seed to ripen, apart from its existence?
A
Cooperative conditions (pratyaya), analogous to water and fertilizer for a plant seed.
24
Q
What are the three categories of karma based on the lifetime in which their effects are experienced?
A
- Karma experienced in this life; 2. Karma experienced in the next life; 3. Karma experienced in subsequent lives.
25
What is 'karma experienced in this life'?
Karma whose principal results manifest in the same lifetime in which the action was performed.
26
What factors make it more likely for a karma to ripen in the present life?
A very strong intention, a potent object (e.g., parents, spiritual teacher), action done repeatedly, or with powerful motivation like bodhicitta.
27
What is 'karma experienced in the next life'?
Karma whose principal results ripen in the lifetime immediately following the one in which the action was performed.
28
What kind of karma often functions as a 'throwing karma' for the next rebirth?
Heavy actions (virtuous or nonvirtuous) done in the present life, or actions done near the time of death.
29
What is 'karma experienced in subsequent lives'?
Karma whose effects may not manifest until many lifetimes after the action was performed.
30
Which of the three types of karma (based on when results are experienced) is considered the most common?
Karma experienced in subsequent lives.
31
What influences which specific karmic seeds will ripen at the time of death to determine the next rebirth?
The weight of the karma, habitual actions, and the thoughts and mental state predominant at the moment of death.
32
What are the ten virtuous actions (kusala kamma)?
They are primarily defined as abandoning the ten nonvirtuous actions and cultivating their positive counterparts.
33
List the three physical virtuous actions.
1. Protecting life; 2. Practicing generosity/respecting property; 3. Maintaining sexual integrity/kindness.
34
List the four verbal virtuous actions.
4. Speaking truthfully; 5. Reconciling others/promoting harmony; 6. Speaking kindly/gently; 7. Speaking meaningfully.
35
List the three mental virtuous actions.
8. Rejoicing in others' good fortune; 9. Cultivating loving-kindness; 10. Understanding correct views (e.g., karma, emptiness).
36
What are the three main types of results that virtuous actions produce?
1. The ripened result; 2. Experiences corresponding to the cause; 3. The pervasive or environmental result.
37
Describe the 'ripened result' (vipāka-phala) of virtuous actions.
Rebirth in the higher realms of existence: as a human, a demigod (asura), or a god (deva).
38
What are 'experiences corresponding to the cause' (nisyanda-phala) that result from virtuous actions?
Life experiences that mirror the nature of the virtuous action (e.g., protecting life leads to a long life).
39
What are the two subtypes of 'experiences corresponding to the cause'?
1. Experiences similar to the action done; 2. Experiences similar to the habitual intention.
40
Describe the 'pervasive result' (adhipati-phala) of virtuous actions.
Being born in a pleasant, fertile, and peaceful environment conducive to practicing virtue.
41
What is the virtuous action counterpart to killing?
Protecting and cherishing life.
42
What is the virtuous action counterpart to stealing?
Practicing generosity and respecting others' belongings.
43
What is the virtuous action counterpart to unwise sexual behavior?
Cultivating respect and kindness in relationships.
44
What is the virtuous action counterpart to lying?
Speaking truthfully and honestly.
45
What is the virtuous action counterpart to divisive speech?
Speaking in ways that create harmony and reconcile disputes.
46
What is the virtuous action counterpart to harsh words?
Speaking kindly, gently, and pleasantly.
47
What is the virtuous action counterpart to idle talk?
Speaking meaningfully and purposefully, or practicing mindful silence.
48
What is the virtuous action counterpart to covetousness?
Cultivating contentment and rejoicing in others' good fortune (muditā).
49
What is the virtuous action counterpart to malice?
Cultivating loving-kindness (maitrī) and compassion (karuṇā).
50
What is the virtuous action counterpart to wrong views?
Cultivating wisdom by studying, reflecting, and meditating on correct views like karma and emptiness.
51
List the ten nonvirtuous actions (akusala kamma).
Killing, stealing, unwise sexual behavior, lying, divisive speech, harsh words, idle talk, covetousness, malice, and wrong views.
52
What are the four branches that typically need to be complete for a nonvirtuous action of body or speech to be a full karma?
1. Object; 2. Intention (recognition, motivation/affliction, volition); 3. Action; 4. Completion of the action.
53
What are the five factors that complete an action of killing?
1. Object: another living being; 2. Intention: to kill the being; 3. Affliction: e.g., anger; 4. Action: the act of killing; 5. Completion: the being dies as a result before oneself dies.
54
What factors can make the karma of killing heavier?
The object (e.g., human, parent, arhat), strong motivation, cruel method, repetition.
55
What completes an action of stealing?
Object (another's property), intention to steal, affliction (desire), action of taking, and considering it one's own.
56
What are some examples of 'unwise sexual behavior'?
Adultery, rape, incest, sex with a minor, exploitative or harmful sex, breaking celibacy vows.
57
What completes an action of lying?
Intention to deceive, the false statement, and the other person understanding its meaning.
58
What defines 'divisive speech'?
Speech, true or false, made with the intention to create disharmony or separate others.
59
What constitutes 'harsh speech'?
Abusive, scornful, or insulting words spoken with the intention to hurt another's feelings.
60
What is 'idle talk' or 'senseless speech'?
Trivial, pointless, distracting speech that wastes time and often leads to afflictions.
61
What is 'covetousness' as a mental nonvirtue?
An intense desire and plan to acquire something that belongs to another, accompanied by attachment.
62
What is 'malice' or 'malevolence' as a mental nonvirtue?
The wish to harm others, ranging from ill will to plotting their misfortune.
63
What are 'wrong views' (mithyā-dṛṣṭi) as a mental nonvirtue?
Views that deny fundamental tenets like karma, rebirth, liberation, or the Three Jewels.
64
Which of the ten nonvirtuous actions is generally considered the heaviest and why?
Wrong views, especially denying karmic cause and effect, as they destroy the foundation for ethical behavior.
65
Describe the 'ripened result' (vipāka-phala) of nonvirtuous actions.
Rebirth in one of the three lower realms: hell, hungry ghost, or animal realm.
66
Give an example of an 'experience corresponding to the cause' for the nonvirtue of killing.
Experiencing a short life, frequent illnesses, or being a victim of violence.
67
Give an example of an 'experience corresponding to the cause' for the nonvirtue of stealing.
Suffering from poverty, being robbed, or having one's possessions destroyed.
68
Describe the 'pervasive result' (adhipati-phala) of nonvirtuous actions.
Being born in an unpleasant, dangerous, or resource-scarce environment.
69
Are the ten nonvirtues always based on actions done with a negative motivation involving one of the three poisons?
Yes, for an action to be fully nonvirtuous, it is typically motivated by ignorance, attachment, or aversion.
70
What are the three doors of action through which nonvirtues are committed?
Body (physical actions), speech (verbal actions), and mind (mental actions).
71
What are the six main factors that influence the weight or intensity of a karmic action?
1. Nature of the action; 2. Strength of intention/motivation; 3. Manner of execution; 4. Basis/object of action; 5. Frequency/repetition; 6. Whether an antidote is applied.
72
How does 'the nature of the action itself' affect its karmic weight?
Some actions (e.g., killing, wrong views) are inherently heavier than others (e.g., idle talk).
73
How does 'the strength of the intention/motivation' affect karmic weight?
Actions with strong afflictions or clear intent are heavier; actions with bodhicitta are powerfully virtuous.
74
How does 'the manner in which the action is done' affect its karmic weight?
Actions done with persistence, delight, causing great suffering, or coercing others are heavier.
75
How does 'the basis or object of the action' affect its karmic weight?
Actions towards special objects (parents, teachers, Three Jewels, the needy) carry greater weight.
76
How does 'the frequency of the action' or habituation affect its karmic weight?
Repeated actions strengthen the habit and karmic potency.
77
How does 'whether or not an antidote is applied' affect the weight of a karma?
Purification can weaken or remove negative results; regret can diminish positive power.
78
What is a 'throwing karma' (ākṣepaka-karma)?
A powerful karma that propels consciousness into a particular realm of rebirth.
79
What is a 'completing karma' (paripūraka-karma)?
Karmas that shape specific experiences within the rebirth determined by a throwing karma.
80
Can a single action function as both a throwing karma and a completing karma?
Yes, a very potent action can determine the rebirth and also influence experiences within that life.
81
Between a mental action (e.g., strong malice) and an uncompleted physical action, which is generally karmically heavier?
The mental action, as intention is the root of karma.
82
What is the primary factor in determining whether an action is virtuous or nonvirtuous?
The motivation (cetanā) behind the action.
83
Can an action that appears outwardly helpful be nonvirtuous?
Yes, if the underlying motivation is selfish (e.g., seeking fame, profit).
84
Under what specific conditions might a Bodhisattva engage in one of the seven physical or verbal nonvirtues?
Only when motivated by great compassion and wisdom to prevent much greater suffering for others, and willing to accept the consequences.
85
Are the three mental nonvirtues (covetousness, malice, wrong views) ever permissible for a Bodhisattva?
No, these are considered inherently negative and incompatible with the Bodhisattva path.
86
What distinguishes a 'naturally nonvirtuous action' from a 'proscribed nonvirtuous action'?
Naturally nonvirtuous actions (e.g., killing) are harmful by nature. Proscribed nonvirtuous actions transgress a specific vow (e.g., a monastic eating after midday).
87
What is 'ethically neutral karma' or 'indeterminate karma' (aniñjya-karma)?
Actions without strong virtuous/nonvirtuous intention (e.g., routine activities) or actions of arhats; they don't strongly propel samsaric rebirth.
88
From a Buddhist perspective, when is an abortion considered the taking of a life?
Generally, life is considered to begin at or shortly after conception, so abortion involves the nonvirtue of killing.
89
While abortion is generally seen as killing, what other factors are important to consider?
The motivation, the mother's circumstances, and compassion for all involved. The karmic weight varies.
90
How is euthanasia (mercy killing) generally viewed in Buddhism?
Intentionally causing death, even with compassionate motive, is considered killing.
91
What is the distinction between euthanasia and discontinuing extraordinary life support in some Buddhist views?
Discontinuing futile life support that merely prolongs dying may be seen as allowing a natural process, not killing.
92
What is the general Buddhist view on animal slaughter for food?
Killing animals is a nonvirtuous action creating negative karma for the slaughterer.
93
How do Buddhist teachings address consuming meat if one didn't kill the animal?
Complex: Theravada monastics may if 'threefold pure.' Many Mahayanists advocate/practice vegetarianism out of compassion.
94
How does environmental destruction relate to karma?
It can be destroying abodes of beings (harming/stealing), causing suffering, and creating collective negative karma.
95
What are examples of nonvirtuous actions in business ethics from a karmic perspective?
Lying, cheating, exploitation, selling harmful products, fraud, environmental damage for profit.
96
What is the fundamental Buddhist stance on warfare?
Warfare involves killing and immense suffering (nonvirtuous). Non-violent conflict resolution is preferred.
97
Can groups of people create 'collective karma'?
Individuals create karma, but shared intentions/actions can lead to shared results (e.g., rebirth in a land experiencing famine).
98
What is the primary ethical guideline for sexual behavior in Buddhism, regardless of orientation?
Not to cause harm (emotional/physical) to self or others; relationships should be based on respect, kindness, consent.
99
How is viewing pornography generally regarded in Buddhist ethics?
Harmful: objectifies people, stimulates excessive lust, contrary to love/compassion.
100
What are the 'five heinous crimes' (pañcānantarya-karma) certain to lead to immediate lower rebirth?
Killing one's father, mother, an arhat; wounding a Buddha; causing a schism in the Sangha.
101
What is the difference between 'karma' (action) and 'vipāka' (result)?
Karma is the intentional cause; vipāka is the fruition or maturation of that action experienced later.
102
Does karma imply fatalism or predestination?
No. Past actions shape present conditions, but one has agency in the present to create new karma and change the future.
103
What is the role of intention (cetanā) in the creation of karma?
Intention is the principal factor determining the ethical quality and potency of an action; it is the core of karma.
104
Can an accidental harm create significant negative karma?
If there is no intention to harm, karmic weight is minimal. Carelessness leading to harm can have some consequence.
105
What are the 'four opponent powers' for purifying negative karma?
1. Regret; 2. Reliance/Refuge (and bodhicitta); 3. Antidote (positive actions); 4. Resolve (not to repeat).
106
How does understanding emptiness (śūnyatā) relate to purifying karma?
Seeing the lack of inherent existence of self, action, and object helps deconstruct karmic imprints, facilitating purification.
107
In the Twelve Links of Dependent Origination, which link directly relates to karmic formations from past lives?
The second link: (volitional) formations (saṃskāra).
108
Which of the Twelve Links represents new karma created in the present that ripens in the future?
Craving (tṛṣṇā), grasping (upādāna), and becoming (bhava - karmic aspect).
109
Why is karma created in a human rebirth particularly potent?
Humans have a unique combination of suffering (motivation for change) and intelligence (for intentional action).
110
What is the difference between 'merit' (puṇya) and 'wisdom' (jñāna) regarding karma?
Merit (from worldly virtues) leads to good samsaric results. Wisdom (realizing emptiness) is crucial for liberation from samsara.
111
Can karma be shared or transferred?
Strictly, one experiences one's own karma. Merit can be dedicated, creating positive conditions for others.
112
How does patience (kṣānti) interact with karma?
Patience prevents retaliation (new negative karma), purifies past karma, and is a virtuous action.
113
What is a 'path of action' (karmapatha)?
Refers to the ten virtuous and ten nonvirtuous paths of action, the primary ethical framework.
114
How does motivation distinguish an ordinary virtuous action from a pāramitā (perfection)?
A pāramitā is motivated by bodhicitta and conjoined with wisdom.
115
What is 'black karma,' 'white karma,' and 'mixed karma'?
Black: nonvirtuous actions leading to suffering. White: virtuous actions leading to samsaric happiness. Mixed: a combination.
116
How does understanding karma support compassion?
Recognizing all beings suffer due to their karma fosters empathy and the wish for their freedom from suffering.
117
What is the relationship between karma and mental afflictions (kleśas)?
Afflictions (ignorance, attachment, anger) are primary motivators for nonvirtuous karmic actions.
118
What does it mean for a karma to be 'definite in its ripening'?
The type of result (happiness/suffering) will correspond to the type of cause (virtuous/nonvirtuous).
119
How does karma relate to 'no-self' (anātman)?
Actions occur and results are experienced, but there's no permanent, independent 'self' owning the karma; it's the mental continuum.
120
What is the karmic effect of rejoicing in others' virtue (anumodanā)?
It's a powerful way to accumulate merit, as if one had performed the action.
121
What is the 'field of merit' (puṇyakṣetra) and its relation to karma's weight?
The object of an action. Actions towards powerful fields (Buddhas, teachers, parents) produce stronger results.
122
What are the 'four reliances' for understanding Dharma, including karma?
Rely on: 1. The teaching, not the person; 2. The meaning, not the letters; 3. Definitive meaning, not interpretable; 4. Wisdom, not ordinary consciousness.
123
How does an arhat's karma differ from an ordinary being's?
Arhats don't create new karma propelling samsaric rebirth as afflictions are eradicated; they may experience old karma's results.
124
Can one create karma through inaction when action is ethically called for?
Yes, intentionally refraining from preventing harm or helping when able can be a nonvirtuous omission.
125
What is the karmic consequence of intentionally destroying sacred objects?
A very heavy nonvirtuous action, especially if done with hatred or wrong views.
126
What is 'right livelihood' (samyag-ājīva) and its relation to karma?
Engaging in work that doesn't harm self/others. Unethical livelihoods create negative karma.
127
What is the role of mindfulness (smṛti) in relation to karma?
Mindfulness allows conscious choice of virtuous responses and avoidance of habitual nonvirtuous patterns.
128
What is 'karmic obscuration' (karmāvaraṇa)?
Accumulated negative karma hindering spiritual progress by obscuring understanding and positive experiences.
129
What is the ultimate Mahayana goal of working with karma?
To purify all negative karma, attain full enlightenment for all beings, transcending karmically driven existence.
130
If karma is definite, can results be changed or purified?
Yes, negative karma can be purified by antidotes (e.g., four opponent powers), and ripening influenced by stronger subsequent karmas.
131
Why is understanding the karma of mental actions (thoughts) particularly important?
Mental actions precede and motivate physical/verbal actions; transforming thoughts is key to transforming behavior.
132
What specific aspect of ignorance (moha) is the primary motivator for all nonvirtuous actions within the cycle of existence?
The ignorance that misapprehends the nature of self and phenomena, specifically grasping at inherent existence, which then gives rise to attachment and aversion.
133
In the context of the ten nonvirtues, how does 'covetousness' specifically function as a direct cause for the action of stealing?
Covetousness is the mental factor that intensely desires another's possessions and formulates the intention to acquire them, directly leading to the physical or verbal act of stealing if not restrained.
134
Regarding the ten nonvirtues, how is 'malice' distinct from simple anger, and why is it a direct cause for actions like killing or harsh speech?
Malice is a more deep-seated and premeditated intention to cause harm, often arising from anger but sustained by a wish for others' suffering, thereby directly motivating harmful physical or verbal actions.
135
When actively cultivating the virtue of 'protecting life,' what additional practices beyond merely abstaining from killing are emphasized?
Actively saving beings in danger, providing medical care, liberating animals, and creating conditions that support the flourishing of life.
136
In the active cultivation of 'speaking truthfully,' what is the significance of ensuring one's speech is also beneficial and timely?
Truthful speech should also be aimed at benefiting others and delivered at an appropriate time; otherwise, even a truth can be unskillful if it causes unnecessary harm or division.
137
For the mental virtue of 'abandoning covetousness,' what is the direct antidote and practice to cultivate?
Cultivating contentment with what one has and practicing appreciative joy (muditā) in the good fortune and possessions of others.
138
For the mental virtue of 'abandoning malice,' what is the primary meditation practice used to actively cultivate its opposite?
The meditation on loving-kindness (maitrī), which involves systematically generating the wish for all beings to have happiness and its causes.
139
How does the second link of the Twelve Links of Dependent Origination, 'volitional formations' (saṃskāra/sankhāra), specifically represent past karma that conditions the present life?
Volitional formations refer to the karmic imprints and potencies created by intentional actions in past lives, which act as the specific causes propelling the consciousness into the present rebirth and shaping its general character.
140
Which of the Twelve Links of Dependent Origination most directly represents the active creation of new karma in the *present* life that will lead to *future* suffering?
The eighth link, 'craving' (tṛṣṇā/tanhā), and the ninth link, 'grasping' (upādāna), represent the afflicted mental states that motivate new volitional actions (karmic becoming, the tenth link), thus planting seeds for future rebirth.
141
How does the tenth link, 'becoming' (bhava), in the Twelve Links have both a karmic cause aspect and a resultant aspect?
'Karmic becoming' refers to the newly created volitional actions (karma) motivated by craving and grasping in the present. 'Rebirth becoming' refers to the potential for these karmic seeds to ripen as a future rebirth.
142
Regarding the first of the Four Opponent Powers for purification, 'the power of regret,' why is it crucial that regret is not mixed with guilt?
Regret focuses on acknowledging the negativity of the action itself and wishing it had not been done, which motivates change. Guilt often involves self-recrimination and a sense of inherent badness, which can be immobilizing and is not constructive for purification.
143
For the 'power of reliance' (the second opponent power), how does taking refuge in the Three Jewels specifically aid in purifying negative karma?
By taking refuge, one acknowledges the enlightened qualities of the Buddhas, the truth of the Dharma, and the guidance of the Sangha, creating a positive mental field and reliance on sources of purification, thereby counteracting the negativity of past actions.
144
In the 'power of reliance,' what is the significance of generating bodhicitta when purifying negative karma in the Mahayana tradition?
Generating bodhicitta (the aspiration to attain enlightenment for all beings) transforms the motivation for purification from solely personal benefit to the benefit of all, making the purification far more powerful and vast in its scope.
145
Concerning the 'power of remedial action' (the third opponent power), give an example of a specific practice often recommended for purifying the karma of killing.
Practices such as saving lives (e.g., ransoming animals destined for slaughter), reciting mantras of compassion like Om Mani Padme Hum, or engaging in meditation on loving-kindness and compassion.
146
What is the core principle behind the 'power of resolve' (the fourth opponent power) in ensuring the purification of negative karma is effective for the future?
The power of resolve involves making a firm determination not to commit the specific negative action again in the future, thereby cutting off the continuity of that harmful behavior.
147
How does the wisdom realizing emptiness (śūnyatā) contribute to the purification of karma by deconstructing the notion of an inherently existent 'self' who committed the action?
Realizing that the 'self' who acted, the action itself, and the object of the action are all empty of inherent existence loosens the grip of karmic imprints, as they are seen as dependent arisings rather than fixed, absolute stains on an inherently real self.
148
If actions and their effects are empty of inherent existence, does this mean that on an ultimate level, karma is negated or irrelevant?
No. Emptiness does not mean nothingness. On the conventional level, karmic cause and effect function infallibly. Understanding emptiness helps to purify karma and transcend samsara, but it does not negate the need for ethical conduct on the relative path.
149
How does understanding the emptiness of karmic seeds prevent the extremes of eternalism and nihilism regarding karmic consequences?
It avoids eternalism (the view that karmic seeds are inherently existent and last forever unchangeably) and nihilism (the view that actions have no consequences). Emptiness shows seeds are dependent arisings, neither inherently permanent nor utterly non-existent.
150
How does the cultivation of bodhicitta fundamentally alter the karmic potency and result of even a small virtuous action?
An action motivated by bodhicitta, the wish to attain enlightenment for all beings, becomes a cause for full enlightenment and its merit becomes inexhaustible until enlightenment is reached, far outweighing the limited samsaric results of actions done with lesser motivations.
