Treatise on Response and Retribution (Tape 6)

Yesterday, we discussed the first passage, “Neither misfortune nor good fortune will come without reasons and conditions, we incur them”. This explains the principle of response and retribution. Although the words seem simple, the principles within are very profound. From the scientific perspective, it is the response from mind waves. The mind is real, but the waves are a figure of speech, an analogy. In physics, electric waves, which are equivalent to speed of light, seem to travel the fastest. But, the rate of mind waves is many times faster than the rate of light and electric waves making them virtually incomparable. Electric waves travel only 300,000 kilometers per second. Once a thought arises, its' waves instantly pervade throughout the universe. I have explained this numerous times in lectures. This explains the principle of response and retribution.

The “Compilation of the Treatise on Response and Retribution” provides countless cases and accounts as proof. If we calmly observe our environment and ourselves, we will be able to experience the true phenomena of response and retribution or what Westerners understand as the truth. The fifth passage of this book used a quote from the "Platform Sutra" by the Sixth Patriarch of Zen Master Hui-Neng. "All the fields of merit are within one's own heart". It concisely explains the whole text. It has the same meaning as the “Neither misfortune nor good fortune will come without reasons and conditions, we incur them”. Our every rising thought brings good luck or bad luck, good fortune or misfortune. Good luck and bad luck are small rewards and retributions. Good fortune and misfortune are bigger ones. Buddha Shakyamuni told us that these are created by our minds. He also said that good fortune and misfortune, happiness and sufferings are results of thoughts, words and deeds. But most people lack this understanding of the truth. Those who realize this understand that happiness and good fortune are sought on our own. But, if we were to accord with our afflictions and wandering thoughts, we will incur misfortune.

Are we able to eliminate all natural and human-made disasters? Most assuredly, yes. With what method? Through Education. During my last trip to Australia, Mr. Uri Themal, the Executive Director of Multicultural Affairs in Queensland, came to visit me. We discussed how we could achieve racial and religious harmony, seek common ground, lay aside our bias in reaching mutual respect and harmonious living. My answer was through education. Chinese ancient sages taught us that “education is most essential in establishing a new government, training its leaders and governing its people”. Today, in order to reach social harmony and world peace, there is no other alternative but through education which would be the principle of response and retribution. With thorough understanding of the principles and the true reality, we will naturally restrain our every rising thought.

We should exert ourselves to practice good deeds, but what are the standards for goodness? The Ten Good Conducts. If everyone practiced the Ten Good Conducts, then there would naturally be no natural or human-made disasters. The Buddha told us in sutras that if we have wandering thoughts that accord with anger, jealousy and sexual misconduct, then the hell realm would appear. We need to clearly understand how the hell realm is formed. If our wandering thoughts accord with greed and stinginess, reluctance to offer others our possessions and to give, then the hungry-ghost realm will appear. If our wandering thoughts accord with ignorance and we have no ability to differentiate truth from falsehood, proper from deviated, right from wrong, and we consequently mistake good for bad, advantage for disadvantage, then the animal realm will appear.

Consequently, the Three Poisons of greed, anger and ignorance are the karmic causes of the Three Bad Realms. Today, when we calmly observe people in our society, we see that the Three Poisons exist within each of us. Furthermore, they are continuously increasing at a terrifyingly fast rate. Our increasing thoughts and behavior of greed, anger and ignorance speed up the formation of the Three Bad Realms. We would not have to wait to fall into the Three Bad Realms, we would be leading the lives of beings in hell, hungry ghost and animal realms while still in the human realm. This is terrifying!

Today, there are some awakened beings and people with noble ideas who want to save our society from disasters. Master Yin-Guang repeatedly explained that in order to save our society from all disasters, it is too late to advocate the great principles of Confucianism and Buddhism. Thus, he advocated the books “Liao-Fan’s Four Lessons”, “The Treatise on Response and Retribution”, and “The Guidance to the Hidden Merits of Wen-Chang Di Jun” to help relieve beings in misery and suffering.

Of all the bad karmic deeds, killing and sexual misconduct are the two most serious offenses. Thus, the writer, to heighten our awareness, in the “Complete Book of An-Shi”, went to great lengths to explain and emphasiz that these two fundamental offenses are the root of all ills and misfortune. Practicing the Ten Good Conducts redeems us from all disasters. The Buddha Name Recitation method is the foremost virtuous method. Thus, towards the end of the “Complete Book of An-Shi ”, a chapter on “Specifying Methods of Returning to the Western Pure Land” is included to encourage us to chant “Amituofo” and seek birth into the Western Pure Land.

Once we realize the karmic causes of the Three Bad Realms, we also need to understand the causes of the Three Good Realms. Although Asuras in the Three Good Realms are able to practice good deeds where their thoughts and conduct correspond with the Ten Good Conducts, they were born into the Asura realm due to their arrogance, fiery temperament and determination to outdo others. Only when our thoughts and interaction with people, matters and objects consistently abide by the Five Fundamental Precepts and the Ten Good Conducts can we be born in the human realm.

If we elevate ourselves by perfectly practicing the Ten Good Conducts, then we will attain birth in the Heavenly Realm. It is obvious that the primary objective in the Buddha’s teachings is to guide us in refraining from all wrongdoings and to practice all good deeds. This is to ensure that we will not fall into the Three Bad Realms in our next life and still be able to attain the good fortune of the human and heavenly realms. But, we still will have not yet transcended the Six Realms of Reincarnation. Those who are wiser understand that the Three Good Realms do not solve the ultimate problem.

To rise higher than the Three Good Realms is to transcend the Six Realms. This is like the state of an Arhat, who understands the reality of life and the universe. Understands that as we read in the “Diamond Sutra”, “everything is like a dream, an illusion, a bubble, a shadow”. Therefore, to rid ourselves of thoughts of self-attachment is the state of no-self in Buddhism. This means if we still have a self, reincarnation in the Six Realms still exists. Without “self”, we transcend the Six Realms and attain the state of Arhats.

We would do well to understand that all phenomena in the universe arise from conditions while the nature itself is empty. How are phenomena, the Six Realms and the Ten Dharma Realms formed? All phenomena arise from the same condition. Once we understand this principle, we will be able to let go of even the smallest attachments knowing that it is wrong to have them. This is the state of Pratyekabuddhas and is higher than that of an Arhat. When we realize the truth about our bodies (that they are composed of the Five Aggregates of form, feeling, conception, impulse and consciousness, that are the five constituents of all existences, are not real in themselves and only arise due to a cause and a condition), we will be able to help and educate all sentient beings and to practice the Six Paramitas. Then we will be engaged in the career of Bodhisattvas.

If we have sincere and non-discriminatory compassion for and guide all with our proper thoughts and conduct, then we are practicing the conduct of the Buddhas. We can either become Buddhas or Bodhisattvas. We can transcend and become sages as long as we return from improper thoughts and conduct. So, why not exert ourselves to earnestly study and practice? Emulating Buddhas and Bodhisattvas is auspicious and contains boundless good fortune. Therefore, misfortune and good fortune are not fixed or permanently unchangeable, but lie in a moment of thought. Ordinary beings like ourselves are only aware of good and bad thoughts, not knowing that there are numerous differences in good and bad. But, Buddhism provides us with clear and thorough explanations.

When our thoughts change, our environment changes as well. The “Flower Adornment Sutra” tells about the living environment of Buddha Vairocana. We also learn of the pure adornment of the Western Pure Land, Buddha Amitabha’s world, which is filled with jeweled trees and fragrant houses. Where do they come from? From the sincere, compassionate and non-discriminatory mind to educate all sentient beings. The Earth is our living environment. People today say that our earth is unwell, severely ill with natural and human-made disasters. Where do these disasters come from? From the Three Poisons of greed, anger and ignorance. Greed results in floods, anger and hatred result in fire while ignorance results in wind. Earthquakes come from perturbed and indignant minds. Our state of mind today causes these natural and human-made disasters.

Natural and human-made disasters can be resolved but not by scientific technology. I have often said that politics, force and economics cannot resolve them either. The ultimate solution lies in the transformation of our minds. Only ancient teachings and Buddhism help us change our way of thinking. Many religious leaders I have met around the world realize how frightening the disasters in this world can be. All of us wish to find a solution for attaining peace, harmony and cooperation among all religions. In Buddhism, this is an initial stage of awakening, a good sign. Education is needed for our goals to be attained. We discussed how religion alone would not solve our problems. Today, we have religion but lack education. This is what I said at the World Conference on Religion and Peace in Sydney.

In religion, we would do well to put more emphasis on education. How can we educate followers to bring forth non-discriminatory compassion for all. For example, Christians and Catholics speak of how god loves all people. To say that God loves all people does not mean that He loves only his followers. God also loves those who do not believe in Him. He loves all human beings, worldly beings. There is no differentiation. In Buddhism, the emphasis is on sincere and non-discriminatory compassion for all sentient beings. We should give unselfishly and unconditionally to help all sentient beings. In doing so, we can solve all problems. Helping people with conditions attached will not solve anything. Once we learn this, we need to put our learning into practice or else it will have been futile and we will still be facing disasters. Hence, we must immediately practice what we have learned in our daily lives.

Today, we visit different racial and religious groups. Through our sincere loving-kindness and unconditional giving and support, the responses received prove what Buddhas and Bodhisattvas and the Exalted One said, “we incur them”. What we have received is warm loving-kindness from them. From this, we deeply realize that there is hope for social stability and world peace. We need to depend on the caring guidance and compassion of all religions in advocating great loving-kindness to resolve the present disasters. We need to deeply realize this. This is all for today. Thank you.