Treatise on Response and Retribution (Tape 2)      

Today, we will begin our lecture series on the Treatise on Response and Retribution.  The essay is short, with just a little over one thousand three hundred words.  The full title is the Treatise of the Exalted One on Response and Retribution.  The term “Exalted One” was a form used to address someone in a highly respectful manner.  All the teachings of Buddhas and Bodhisattvas are from the revelations of their self-natures.  We would be mistaken to think that Buddhist sutras are Buddha Shakyamuni’s own ideas.  In numerous sutras and sastras (commentaries on the sutras), the Buddha himself said that throughout his life he never lectured or said a single word.  This is not false modesty but the truth. 

Ordinary beings are attached to their “self”, their egos.  Thus, when lecturing they will use “I said”, “you said” and “he said”.  Buddhas and Bodhisattvas are not attached to the form of self.  The “Diamond Sutra” explained very clearly that not only are they not attached to the form of self, but also are not attached to the forms of other beings, phenomena or time.  They do not even have any wandering thoughts.  They have no thoughts of self, beings, phenomena or time.  Not only are there no attachments, there is not even a single wandering thought. 

Then, where did the Buddha’s ideas and words come from?  They arise from the revelations of the self-nature, our own true self-nature, not that of others.  We need to understand this.  The revelations of our self-nature are genuine.  If revelations come from the consciousness, which contain the viewpoints of individuals, then they are unreliable.  In Buddhism, it is said, “to obtain clarity of mind to see into one’s true nature is to become a Buddha".  

There are great sages in this world.  Have they seen into their self-nature and become Buddhas?  The Buddha expediently explained that worldly sages have not seen into their self-nature.  He speaks the truth.  It is written in numerous Mahayana sutras and sastras that Buddhas and Bodhisattvas manifest in this world in different forms according to the beings’ needs and teach according to the beings’ abilities to understand.  

How do we know that the sages are not manifestations of Buddhas?  In the past, people said that Confucius was Tong-Ru Bodhisattva.  Someone asked me if this was true.  The ancient patriarchs would say that we cannot say for sure because we have no proof that he was a Bodhisattva.  We cannot answer as we please without being absolutely sure.  We say that he was not, but theoretically, he could have been a manifestation of a Bodhisattva.  If we have truly achieve this state, then all sentient beings are Buddhas and Bodhisattvas.  

The same logic applies to the title and content, which begin with “Exalted One”.  As Buddhists, we know that these words are the revelation of our self-nature.  Virtuous nature is unsurpassable.  If we understand and uphold the teachings, then we are in accordance with our virtuous nature.  True goodness accords with our virtuous nature.  However, if we act contrary to it, then our actions are tainted, are impure.  This is the highest standard to differentiate good from bad.  “Exalted One” is used in this context to remind us that we need to be alert and not careless.  

As for “request” and “response”, ancient people have used the example of a growing plant to explain “request”.  A response would be the fruit.  These two words are used in the title to explain that when there is a request, there will be a response.  What is the reason for this?  Request and response arises from our self-nature.  Our self-nature pervades everywhere, throughout all time and space.  Today, we talk about the dimensions of time and space, but within our self-nature, there is no distinction between time and space for they are one.  Thus, with a request, a response will naturally follow. 

If we pull on one of our hairs, it will affect our whole body.  This one hair is so small, yet our whole body feels the discomfort.  The removal of the hair is the request or action and the discomfort is the response.  Thus, we understand, we cannot think that our thoughts, speech and actions are inconsequential.  Even the weakest thought pervades the entire universe.  Currently we are deluded, but are unaware of it.  Just like this hair on our body, if we were to pull on it, the entire body will feel it.  This is something we know.  

This is our body, but we have yet to realize that all sentient beings in the universe are part of our pure Dharma body.  We are one entity.  Since we are one entity, the request and response are inconceivable.  When there is a request, there will be an immediate response.  Request and response are essentially cause and effect.  The request from sentient beings is the cause.  The response from Buddhas, Bodhisattvas or heavenly beings is the effect. 

Understanding this principle and truth, we will know what ancient masters meant by “ We reap what we sow”.  This metaphor is very profound.  It tells us that by planting a good seed, we will harvest a good fruit or effect.  If we plant a bad seed, bad consequences are sure to follow.  From beginningless time, all sentient beings have committed more bad than good causes.  Thus, in this lifetime, if we were to think calmly and carefully observe our surroundings, we will realize that there are more bad than good conditions. 

Good conditions help us to achieve in our practice and virtuous conduct.  Bad conditions increase our improper thoughts and bad conduct.  From this, we will know what our future consequences will be.  All these are the principles of request and response.  Ancient people also often said, “Heaven’s net has all-encompassing mesh.  Nothing can pass through it".  These words also explain the principle of request and response.  This is the truth, the true reality. 

The guiding principles of this treatise are contained in the opening sentences.  “Neither disasters nor good fortunes will come without reasons and conditions, we incur them.  The reward of good or bad is like the shadow accompanying the form.”  The rest of the text is the elaboration and explanation of these two lines, which will enable us to understand them more deeply.  This will in turn help us to see whether our thoughts, speech and behavior accord with our virtuous nature.  We can think and act in ways that accord with our virtuous nature.  We should not think or act in a manner that does not accord with it. 

In both Mahayana and Theravada sutras and sastras, the Buddha taught us that if we want to achieve in our practice in this Dharma Ending Age, the first requirement is to be close to kind friends.  For example, we read in the Sutra of Good Fortune and Misfortune that the Buddha first told us to learn from an awakened teacher.  In Mahayana sutras, an awakened teacher is a kind teacher. 

The Earth Treasure Sutra explained that the viewpoints and minds of sentient beings in the six realms are fickle, just as a proverb says, “one takes on the character of one’s company”.  This tells us that we, ordinary beings, are affected by our surroundings.  We are still unable to change the environment to accord with our minds.  The reality is that we are influenced by our environment.  Then, the environment is very important to us. 

Ancient patriarchs and masters, who had genuinely practiced, attained deep concentration and wisdom, and were able to change their environment and not the other way around.  However, they still needed to select a suitable environment when teaching students.  Why?  Because these students were ordinary beings who were as yet unable to change the environment and thus, were affected by external conditions. 

We, too, have to be selective in the learning environment for our practice.  First, we need to have good companions and teachers.  Being constantly near these good companions, teachers and cultivators will help us greatly in our practice.  We read in the biographies of eminent monks, nuns and laypeople that they stayed with and learned from good teachers and companions for at least ten, twenty or sometimes even thirty years.  Some stayed with their teachers their entire lifetimes.  Why did they not leave their teachers even after they had finished learning from them?  To set an example for future students so that they would also remain with their teachers to assist in guiding new students.  They did so until their teachers passed away.  Then they left to propagate the teachings in other places.  We have read that many ancient patriarchs did so thus they practiced what the Buddha taught.  

However, it is entirely different if the conditions for doing this are not present.  But regardless, we need to wait until we have truly achieved in our practice before we leave our teacher.  What is an achievement?  There are standards in Buddhism.  First, from the viewpoint of wisdom and understanding, we have the ability to differentiate between true and false, proper and deviated, right and wrong and good and bad.  Second, we have the deep concentration to not be affected by external situations.  In other words, the external environment does not tempt us.  As is said, “to not attach to external phenomena and to remain unaffected within”. 

If we have not met these two conditions, then it is a risk to leave our teacher because we have afflictions within and face external temptations.  We will regress in our practice if we cannot overcome these temptations.  But today, we have abandoned respecting teachers and revering their teachings.  There truly are no kind teachers for us to be close to and thus, learn from.  What can we do?  If we could find friends who share common ideals and goals, then we could emulate the ancient patriarchs and masters and encourage one another in our practice.  Furthermore, I recommend to everyone that Buddha Amitabha is an excellent teacher.  Where is Buddha Amitabha?  In the “Infinite Life Sutra” and the four sutras of the Pure Land School.  We recite, explain and learn the teachings together daily.  By doing so, we have not left our teacher. 

Here in Singapore, I am using the Internet to create affinities with friends (around the world) and bringing a little benefit to everyone.  Although we are far apart, with the use of modern technology, it is as if we are together.  Always remember the first two lines at the beginning of the text to help keep us mindful of the teachings.  Every individual has his or her retribution or reward, as does every family, society, country and even the world.  No one can escape the Law of Cause and Effect. 

Today, we understand that due to our shared karma, society is in turmoil and much of the world is in conflict.  Knowing this, how can we resolve predestined disasters?  If all of us are awakened and understand the true reality, resolutely refrain from all wrongdoings and practice all good deeds, let go of selfishness and work for the sake of society and all sentient beings, then these disasters can be resolved and eliminated. 

Natural and human-made disasters are the results of our bad karmic deeds.  If we stop committing bad karmic deeds, then not only will all human-made disasters be eliminated, but all natural disasters as well.  How can we be freed from natural disasters?  The Mahayana sutras state that “the environment changes according to our minds”.  Only with deep comprehension of this principle will we be able to believe and be willing to practice. 

The paragraphs in this treatise are logical in order.  Ancient people have divided them into sections.  When we read the commentary with its word by word explanation, we see that there are ten paragraphs.  Here (in Singapore), as we study this book, we will do so section by section, which is similar to the outline teaching method used in Buddhist texts.  I will explain clearly in later lectures how the passages are divided as we go along.  So, what is this first paragraph about?  The first four lines are the general principles of the treatise.  This is all for today.  Thank you.