The Refutation of Arising from the Four Extremes—Section A 115 [353.4] 2.3.1.1.1.2.1.1.2.2.2.1.2.3.3.1.3.2 Although empty, karmic causes and results are nevertheless individually certain and inconceivable Therefore, we see that the causes of negative results are nonvirtuous actions And only positive results ripen from virtuous actions Those who realize that there is neither virtue nor nonvirtue gain liberation; The Buddha stopped the analysis of cause and result (42) The above example not only demonstrates that the full ripening of karmic actions into results is definite; it also shows that their specificity is definite, because even though the falling hairs have no inherent nature, they definitely appear to one suffering from that specific eye disease Therefore, even though virtuous and nonvirtuous actions have no inherent nature, we see that the cause of a negative and unpleasant ripened result is precisely a nonvirtuous, negative action, whereas only positive and pleasing results ripen from positive, virtuous actions We not see, however, positive results arising from nonvirtuous actions Furthermore, when wise individuals have the acuity to realize that neither virtuous nor nonvirtuous karmic actions have any inherent nature, they gain liberation This way in which karmic actions lacking inherent nature give rise to results and how it is that the specificity of those fully ripened results is certain is very difficult to realize The Transcendent Conqueror therefore told those ordinary individuals who, if they tried to definitively analyze karmic cause and result, would deny its existence and then become frightened that the relative world would disintegrate, not to engage in such analysis “How it is that results ripen from karmic actions is inconceivable,” the Buddha taught, and thereby stopped immature beings from analyzing the connections between actions and their results He did this because ordinary beings not have the capacity to understand the precise connections between causes and results implicit in statements like, “From this action, that result will arise.” For how it is that karmic actions and results not inherently exist but nevertheless appear in a way that is specific, undeceiving, and seemingly truly existent is something that can only be known through the power of the precise knowledge arising from listening, reflecting, and meditating If instead, one just sits down and starts to think about 116 The Moon of Wisdom $