“When one’s life span is reduced, poverty will also strike. One often encounters adversity and misery as well”.

This above sentence to the ninth sentence “when one’s life span comes to an end, one will perish” provide a detailed explanation of the true reality. What is the meaning behind the word, “reduced”? It refers to the result of addition, subtraction, multiplication and division of merits and demerits accumulated from our good and bad deeds. Although destiny exists as a result of our past deeds, if we neither perform exemplary deeds nor commit flagrant offenses in this lifetime, then our destiny remains unchanged. This is known as predestination and is expressed in a proverb, “Life is predestined, one cannot alter it at all”. However, if we practice great virtue, this virtue will increase. Conversely, committing bad deeds will reduce the good fortune, which we have accumulated in our previous lives. Consequently, our good fortune varies daily according to our deeds. (As an American proverb says, “we create our destiny everyday we live”.)

Our destiny varies daily according to our every thought, word and deed, but the degree of change is not that substantial. Thus, our future can be predicted quite precisely. This applies not only to the destiny of an individual, but also to those of a family, community, country and the world. Numerous prophets have predicted the good fortune and misfortune of the world. So, we see that even it has a fixed destiny.

Our destiny is neither created by Buddhas and Bodhisattvas nor by spiritual beings. Then, who created it? We did. The destiny of a family is the result of the deeds and shared karma of its members. The destiny of a country is the result of the shared karma of its citizens. The destiny of a world is the result of the shared karma of every person. We can tell the kind of retribution a person will receive by observing his or her deeds. Good causes will reap rewards and bad causes will reap retributions. This is the truth.

Even Enlightened Beings, who appear in this world with pure virtues still cannot escape cause and effect. Ancient teachings, the cause and effect in attaining Buddhahood explained in the “Lotus Sutra” and the Five Kinds of Cause and Effect explained in the “Flower Adornment Sutra” also do not deviate from the Law of Cause and Effect. Thus, Buddhism teaches that “all existing things are empty in nature except the Law of Cause and Effect”. Why? The interchange of cause and effect is not empty in nature because it is continuous. A cause generates an effect and an effect can become another cause and this change continues in a perpetual cycle. Therefore, cause and effect is not empty in nature. The reward and retribution, good luck and bad luck, and good fortune and misfortune are changing constantly. This is a true principle.

The Buddha taught not to be attached to forms, whether they are worldly forms or to those in Buddhism. The “Diamond Sutra” teaches, “We have to let go of the Buddha’s teachings, let alone all others”. This is because Buddhism arises from conditions; whatever arises from conditions has no self-nature, thus, it is empty in nature and unobtainable. Teachings, whether worldly or those of the Buddha are no exception. Therefore, we should not be attached to them. It would also be if we continue to have discriminations and attachments. When we no longer have discriminatory thoughts and attachments, worldly teachings and the Buddha’s teachings will have no difference.

The Mahayana sutras give many explanations of these principles. Upon careful observation of the phenomena around us, we can break through delusion to become awakened and leave suffering to obtain happiness. Upon studying our surroundings and the larger environment, we find that the world is in a state of turmoil. What is most terrifying is that sentient beings are creating bad karma. Once their transgressions have reached the limit that retribution is imminent, their good fortune will have been exhausted and they will face the consequences. When we see people who commit wrongdoings but have not received their retributions, it does not mean that there is no karmic effect. It is just not yet time for their retribution. Many truths like this are recorded throughout history, which is itself a portrayal of cause and effect.

Today, these phenomena are evident when we observe the thoughts, words and deeds of people. We can foresee clearly the consequences of happiness or misery, good fortune or misfortune that they will face in the future. Those who had cultivated good fortune in their previous lifetimes, but do not continue to do so in their present lives and instead, indulge in wrongdoings, will gradually deplete their good fortune. This is what is meant by “reduced”.

“Poverty” means losing one’s good fortune. When the loss of good fortune reaches is overwhelming, it results in the destruction of a family and even the demise of a country. “One often encounters adversity and misery” precisely describes our lives today. We have cultivated some good fortune in previous lifetimes. Although we have committed bad deeds in this life, we have yet to receive retributions due to our remaining good fortune. We must have cultivated a great deal of good fortune in the past. Thus, if we refrain from wrongdoings and endeavor to do virtuous deeds, our good fortune in this life will far exceed that in the present. If we do not have a thorough understanding, we will not believe this principle. Why? People have been deeply deluded. The reason behind this delusion is due to what they see and encounter these days being contrary to the ancient teachings. They think that the ancient teachings are unrealistic, merely an ideal. Rather, they believe their own perceptions to be the true reality.

In fact, we can be assured that they are mistaken. Why? The states of minds of ancient people were quiet and tranquil, whereas, the states of minds of people today are impatient and impetuous. Like calm water, the mind is like a mirror that reflects objects clearly. But, when there is turbulence, the reflections become unclear. When we think about this, we will see that a pure mind sees everything clearly while an impetuous mind perceives things incorrectly.

Thus, we believe the teachings of the Buddha, Bodhisattvas, ancient sages and virtuous people. On what basis do we believe the teachings? On the fact that their minds are pure and they are subjected to less pollution than we are. Our minds are in a state of turbulence and have been severely polluted by the external environment. Day and night, we indulge in gossiping about the rights and wrongs of others, and our greed, anger, ignorance and arrogance are increasing daily. In this state of mind, how can we clearly see the true reality of life and the universe? If we act according to our wandering thoughts and attachments, how would we not be creating negative karma?

In learning Buddhism today, if we want to attain achievement and benefits from it, we must let go of our own views and admit that they are flawed. We would do well to begin our reform and practice from the basic teachings of Buddhas and Bodhisattvas. The Three Conditions from the “Visualization Sutra” teach us to begin by, “being filial and respectful to parents, elders and teachers; being compassionate and not killing any living being and cultivating the Ten Good Conducts”. Today, people lack understanding of “filial piety” and “respect”. Often, when we hear these words, we assume that we have already practiced them perfectly. But, if we had, we would have already become Enlightened Beings.

Today, there are those who call themselves a “Come again Buddha or Bodhisattva”. We cannot blame them for they think that they have attained Buddhahood. The Buddha told us in the sutras that the heavenly beings in the Four Form Heavens and the Four Formless Heavens think that they have become Buddhas and Bodhisattvas. Today, those who have not even reached the state of the Four Formless Heavens have this misconception.

The meanings of “filial piety” and “respect” are infinite and profound. How much can we comprehend? Equal Enlightenment Bodhisattvas have yet to relinquish their last degree of ignorance and thus, their filial piety and respect still lack one degree of perfect completion. Only those who have attained Buddhahood have practiced filial piety and respect to complete perfection. Thus, if we are accomplished in the practice of filial piety and respect, we will attain Sagehood, the minimal level of the Perfect Teaching. Using this standard, if we have yet to sever eighty-eight degrees of delusion, we still have not met the Buddha’s standard for filial piety and respect.

For most of us, our practice accords with the standard of the Six Realms. We are simply practicing worldly filial piety and respect. As we rid ourselves of the eighty-eight degrees of delusion, we will reach the Buddha’s lowest standard for filial piety and respect. Are we able to achieve this? When we attain birth into the Pure Land, we will have only accomplished fifty percent of filial piety and respect. This is the Buddha’s standard. Can we truly be born into the Pure Land simply by chanting “Amituofo” and wishing to be born there? No. What is the cause of our failure? We need to reflect and eliminate this cause.

Master Zhi-Zhe taught us one of the Buddha’s methods. Buddhas and Bodhisattvas, with their utmost compassion, taught us the “Five Meditations to Cease Unwholesome Thoughts” to help us eradicate thoughts of the rights and wrongs of others and the afflictions of greed, anger, ignorance and arrogance. Although the Buddha has wonderful methods, we are unwilling to practice them. If we practice according to this method, even if we fail to eradicate the afflictions of greed, anger and ignorance, we will at least be able to suppress our afflictions, to reduce our afflictions. With this reduction, wisdom will increase. But, it is hopeless if we do not practice earnestly and sincerely.

What is the required standard to attain birth into the Pure Land? The minimum standard is the state in which one has attained the five meditations for settling the mind and ridding it of the five errors of desire, hate, ignorance, the self and a confused mind. Master Zhi-Zhe provided us with an example. When his students asked him his level of attainment, he said he had attained the “Stage of the five kinds of meritorious acts of meditation and other practices”. This is the lowest of the eight stages among followers of the Perfect Teaching established in the Tiantai School.

At this stage, one is born into the Land Where Beings and Sages Live Together. Frankly, every sentient being can attain the state of Five Meditations to Cease Unwholesome Thoughts and the state of performing five kinds of meritorious acts of meditation and other practices. Master Zhi-zhe taught us this method and personally set an example for us. From this, we see his utmost compassion for us.

Today, when we calmly observe our society and living environment, we see that there is much misery and unhappiness. How many people today feel at peace in both body and mind? It is tragic and painful to feel vulnerable. Unfortunately, we have been born in troubled times. Are we able to feel secure in this chaotic world? Yes. Through the teachings of the Buddhas, sages and virtuous people, we are able to feel secure. We do so through the understanding of the true reality of life and the universe -- where we came from, where we will be going in the next life, and the cause and effect of all existing things in this world. With such understanding, we will feel calm and secure. How can we feel secure when we do not understand the truth? It is essential for us to realize and comprehend these principles and put them into practice. How can we understand if we are reluctant to learn? Learning must include practicing. In doing so, we will attain true realization of the teachings. This is all for today. Thank You.