Miscellaneous Discourses on the Dharma (Part II)

Chapter Five: On Causes, Conditions, Karmic Effects, and Retribution

I. Karma is Both Empty and Non-Empty

Karma possesses a dual nature of being both empty and non-empty, depending on the perspective from which it is viewed. Non-empty means that from the perspective of conventional truth (samvriti-satya), where there is a cause, there must be an effect; both cause and effect are conventional appearances. For example, a wholesome karma is a cause; with this cause, there will certainly be a wholesome result. The same applies to an unwholesome karma: an unwholesome karma is the cause, and with this cause, there will certainly be an unwholesome result. A neutral karma (neither wholesome nor unwholesome) is the cause; with this cause of conventional dharmic appearance, there will certainly be a conventional dharmic result that is neither wholesome nor unwholesome. Where there is a cause, there must be an effect; conventional dharmic appearances distinctly exist. This is the meaning of karma being non-empty.

From the perspective of the ultimate truth (paramartha-satya), the true nature of all dharmas, and the empty nature of all dharmas, both wholesome/unwholesome karmic causes and neutral karmic causes are manifested and sustained by the Tathagatagarbha; they are subject to birth, cessation, and change, and are empty in essence. Similarly, wholesome/unwholesome karmic retributions and neutral karmic retributions are also manifested and sustained by the Tathagatagarbha; they are subject to birth, cessation, and change, and are also empty in essence. If karmic causes were not empty, then karmic causes would exist forever—when would sentient beings attain liberation? If karmic effects were not empty, sentient beings would forever suffer karmic retribution—when would the retribution end? If the retribution for sentient beings does not cease, when will they attain liberation and Buddhahood? That which is subject to birth, cessation, and change is empty; that which is not subject to birth, cessation, or change is non-empty. All conventional dharmic appearances are subject to birth, cessation, and change; therefore, they are all empty.

If it is said that what is not subject to birth, cessation, or change is non-empty, and this is the reason why karma is non-empty, then this dharma that is not subject to birth, cessation, or change is the fundamental mind, the Tathagatagarbha. Apart from the Tathagatagarbha, if there were any other dharma not subject to birth, cessation, or change, regardless of what that dharma might be, it would be non-empty. Yet, apart from the Tathagatagarbha, no such dharma not subject to birth, cessation, or change can truly be found. Everything that can be found pertains to the nature of the Tathagatagarbha, related to its fundamental substance. The Tathagatagarbha, which is not subject to birth, cessation, or change, can manifest the causes of conventional truth and can also manifest the effects of conventional truth. The Tathagatagarbha is non-empty; therefore, karma must exist. Thus, the Tathagatagarbha is the cause of karma. If the Tathagatagarbha is non-empty, karma is non-empty; if the Tathagatagarbha is empty, karma is empty.

From the profound perspective of Consciousness-Only (Vijñaptimātratā), the causes of conventional truth are manifested by the seven great seeds of the Tathagatagarbha; their essence is still the attribute of the Tathagatagarbha. The effects of conventional truth are similarly manifested by the seven great seeds of the Tathagatagarbha; their essence remains the attribute of the Tathagatagarbha. Therefore, the entirety of conventional truth is the attribute of the Tathagatagarbha, belonging to the Tathagatagarbha. From the perspective of conventional truth, the presence of the Tathagatagarbha should be discernible.

II. Causes, Conditions, Effects, and Retribution Are Also Illusory and Unreal

Where do the causes, conditions, effects, and retribution of sentient beings manifest? They manifest on the body of the five aggregates (skandhas), on form, feeling, perception, mental formations, and consciousness; they manifest on the eighteen elements (dhatus). The body of the five aggregates is illusory; the eighteen elements are illusory; the universe, the vessel world (bhājana-loka), is illusory; all human affairs, events, and phenomena are entirely illusory. Since the very basis upon which causes, conditions, effects, and retribution depend is illusory, they themselves are also illusory and unreal—arising due to causes and conditions, ceasing due to causes and conditions. The seeds are deposited by the actions of the five-aggregate body; the five-aggregate body is false and impermanent; therefore, causes, conditions, effects, and retribution are also false and impermanent.

Thus, all karma is also illusory. Apart from the Tathagatagarbha, everything else is illusory, conjured by the Tathagatagarbha according to karmic seeds and various conditions; none are real dharmas. For example, the wholesome and unwholesome karmas created by sentient beings and the wholesome and unwholesome retributions they receive are all created and experienced within these worldly, false dharmas. Since the five-aggregate worldly realm is false, these karmic actions and their retributions are certainly also false.

For instance, becoming a king in this world in the present life, or ascending to heaven to become a heavenly lord (devaraja)—the five-aggregate body of the king and the heavenly lord is illusory; the palaces and thrones are illusory; the universe and vessel world in which they exist are illusory; the fine clothes and sumptuous food are illusory; all the ministers, officials, and attendants around them are illusory; everything about the king and the heavenly lord is illusory. Another example: acts like killing or being killed—these retributions are created and endured by the five aggregates. Where do these evil retributions come from? They are all conjured by the Tathagatagarbha based on karmic seeds and conditions, and they manifest on the five-aggregate body. When wholesome or unwholesome karmic retributions are experienced, giving rise to feelings of suffering, happiness, etc., these feelings are also conjured by the Tathagatagarbha; they are all subject to birth, cessation, change, and impermanence. Since this is the case, all causes, conditions, effects, and retribution are not the self, nor do they belong to the self. This is called the absence of self and the absence of all dharmas (anātman and sarva-dharma-śūnyatā).

Knowing that all dharmas are illusory and unreal, one should reduce attachment, reduce karmic creation, reduce mental exertion, and strive to empty the mind. Because no matter what you create, it is empty and meaningless; it is all the dharma of birth and cessation, involving no gain or loss. Why not then rest and simplify the mind? Some may say that since everything is empty, why not create more? Creating evil karma is also empty, so there's no need to fear creating evil karma. However, if one creates evil karma, the mind cannot be empty. When suffering evil retribution, the suffering is extremely bitter; the painful feeling cannot be emptied at that time, and one suffers unbearably, wishing for death. No one desires this. Therefore, an empty mind will not create evil karma. Reducing all karmic activities gradually purifies the mind and gradually empties it; only then can suffering be ended and liberation attained.

III. Most Sentient Beings Habitually Create Unwholesome Karma

Many people diligently study the Dharma teachings every day; one could say they are conscientious and meticulous. Yet, occasionally, when encountering slanderous remarks against the Three Jewels (Buddha, Dharma, Sangha), they might express approval. This single act of praise destroys most of the merit and virtue accumulated through their practice, so that no matter how diligently they strive, their progress is minimal. Ignorance (avidyā) can severely obstruct the path of cultivation. If one does not find a way to repent of one's ignorance, in the end, it is uncertain whether wholesome or unwholesome karma will be greater. Why do so many people not realize their ignorance is heavy? Why do they not know they are without wisdom, insisting on expressing their ignorant and unwise views on crucial points of the Buddha Dharma? What will be the final outcome of such practice? Why not think about it? What constitutes evil karma? Slandering the Three Jewels is the worst of evils; is there anything more evil than this? It would be better to create some evil karma like killing, as the retribution would be lighter.

Creating evil karma is very easy. A single word can accomplish an evil karma; even a single character can accomplish a great evil karma; even a facial expression or a symbol can create evil karma. Not many people feel there is anything wrong with this or foresee any evil consequences. When they suffer evil retribution, they completely fail to connect it to the cause; they do not think to analyze the source of the evil result, let alone repent of the unwholesome physical, verbal, and mental actions they committed. Many do not even know what kind of physical, verbal, and mental actions are wholesome and what kind are unwholesome. Generally, they follow their inner ignorance and afflictions, never opposing their unwholesome mental factors (caitasika), allowing their klesha habits to manifest and spread freely.

The awareness of most people is very poor; they are unaware of their own mental activities, lack the ability for introspection, and have no desire for it, merely indulging and making excuses for themselves. What is the result of such indulgence? The result is that everyone has suffering and pain, everyone has obstacles, nothing goes as they wish. At the end of life, they will go to the three evil destinies (hell, hungry ghost, animal realms) to suffer immensely. After emerging from the three evil destinies, they still remain unawakened, leading to an endless vicious cycle and continuous rebirth within the six realms.

Creating wholesome karma is actually also very easy. A single word can accomplish a wholesome karma; even a single character can accomplish a wholesome karma; even a facial expression or a symbol can accomplish a wholesome karma. Yet many people disdain doing such wholesome acts because they lack the habit. Daily, unwholesome mental factors manifest more frequently and in greater number than wholesome ones. Therefore, everyone creates more unwholesome karma than wholesome karma. Consequently, although many people believe in Buddhism and study it, at the end of life, they still go to the three evil destinies to suffer; they cannot guarantee a human rebirth. The proportion going to the three evil destinies is over ninety percent, or even higher.

IV. The Root Cause of Becoming a Hungry Ghost

The characteristic of ghosts is greed and stinginess. Therefore, people with greedy and stingy minds will certainly be reborn in the ghost realm after death, regardless of what they are greedy for. The scope of greed is very broad. Sentient beings are greedy not only for money and material things; within the five-aggregate world, greed for any dharma constitutes greed, including physical, verbal, and mental actions that everyone considers normal—all are greed and are causes for becoming a ghost.

Hungry ghosts (preta) and malicious ghosts (yakkha) both belong to the ghost realm. The disposition of hungry ghosts is extreme greed and stinginess, hence they possess nothing and are extremely destitute, unable to obtain food or drink; when near water, the water turns to fire, causing great suffering. The disposition of malicious ghosts is evil; they often come out to harm other sentient beings, including humans. Most beings in the ghost realm are called ghosts (普通鬼), ordinary ghosts, distinct from hungry ghosts and malicious ghosts.

There was an old woman who, while alive, often played mahjong with three old men in her courtyard. The three old men died one after another, and finally, the old woman also died. After being reborn in the ghost realm for a while, she appeared in her daughter's dream asking for a mahjong set. Her daughter burned a paper mahjong set for her. Later, she appeared in a dream telling her daughter that she was still playing mahjong with the three deceased old men. They were relatively fortunate ghosts; they had not created any major evil karma during their lives, only being fond of play, so after death, they continued to play in the ghost realm. There are also those who were involved in music and art during their lives; after death, they became ghosts, then believed in Buddhism and possessed Buddhists to go to temples to cultivate blessings and perform meritorious deeds. These artistic people were also greedy, attached to and emotionally invested in art, unable to let go; after death, they become ghosts. Liking music, chess, calligraphy, painting, etc., all constitute greed. Most literati, poets, writers, essayists, etc., of the past also became ghosts after death, as they all had greedy habits. Being attached to something binds one to it, preventing liberation.

There is also a severe type of greed: greed for lust, love, and emotional attachment. After death, such people become amorous ghosts or lustful ghosts. Many people consider emotion to be something everyone should naturally have; feeling emotional towards others is even seen as something to be proud of, and they praise emotional people, praising things like love and feelings. In reality, emotion is the most severe form of greed and the primary cause of birth and death within samsara. The Buddha tells us in the Surangama Sutra that heavy emotion will certainly cause one to fall into the three evil destinies: "Nine parts emotion, one part thought sink into the water-wheel" (i.e., hell); "Seven parts emotion, three parts thought are born in the ghost realm"; "Emotion and thought equal, born among humans"; "Little emotion, much thought, the mind can fly upwards, born in the heavens." "Thought" represents rationality; a light mind ascends upwards, born in the wholesome destinies. "Emotion" is heavy and turbid; a heavy mind will certainly fall into the three evil destinies.

From the perspective of human law and morality, regardless of whether it seems reasonable or not, in terms of consequences and karma, emotion is unreasonable and should not exist. Emotion is greed and attachment; where there is greed, there is water (representing downward flow); where there is water, it must flow downward. Many people, once they have emotions, express and develop their feelings through poetry and painting, considering it beautiful, sincere, and romantic, thinking that being emotional is good. Actually, being emotional is not good; it harms both oneself and others, causing both to fall into the three evil destinies, suffering the pain of samsara and the suffering of excessive emotion. Many sufferings are experienced precisely because of emotional attachment; without emotion, there is no attachment, and thus no suffering.

Even "proper" emotions bring evil retribution and suffering. Then "improper" emotions—emotions that should not arise, emotions that harm others' interests, immoral emotions, emotions others resent—bring even greater evil retribution and suffering. "Proper" means permitted and protected by law and sanctioned by moral norms; "improper" is the opposite—not permitted or protected by law and condemned or forbidden by moral norms.

After studying Buddhism, we should watch our minds more closely. Greed, attachment, and emotional bonds that can be subdued should be subdued as much as possible; those that can be restrained should be restrained as much as possible. After all, greed and attachment are not wholesome dharmas; they are unwholesome dharmas, belonging to afflictions. Some people think that forming many connections with others will enable them to liberate them in future lives, so they recklessly interact frequently with the opposite sex, allowing improper emotions to arise without restraint, letting them develop, thinking they are thus forming wholesome connections and can liberate each other. They do not realize that they may not have the ability to liberate the opposite sex within a great kalpa (eon). Emotional entanglements will cause both themselves and others to fall into evil destinies, suffering for many kalpas. After countless kalpas emerging from the evil destinies, they still lack the ability to liberate the opposite sex because they have not eradicated the affliction of greed and attachment, and will certainly fall into evil destinies due to that greed. Having the mind to liberate sentient beings is wholesome, but one must also understand principle and know the Dharma; otherwise, the wholesome becomes unwholesome. Not only do they fail to liberate sentient beings, but they are also led astray by them, suffering a net loss. Those who use this as an excuse should especially rein themselves in at the precipice; karma has never spared anyone.

In summary, in the Saha world, as long as one develops greed, delight, joy, attachment, or unwillingness to relinquish towards any dharma or any state, it all constitutes greed. Due to such greed, one generally falls into the ghost realm to experience the karmic retribution. Karma is not false; where there is a cause, there must be an effect.

V. Do Hell Guards and Yama Receive Karmic Retribution?

Question: All things have causes, conditions, effects, and retribution. Then what karmic retribution do the hell guards (狱卒) who carry out torture and punishment daily in hell receive? And what karmic retribution does Yama (阎罗王), who judges and sentences in the court of the underworld (森罗殿), receive?

Answer: Hell guards, Yama, and others in hell are all manifestations summoned by the evil karma of sentient beings; they are illusory projections of their own evil minds. People without hell karma, upon going to hell, would not see the hell guards and would not suffer punishment from them; people without evil karma would not encounter Yama judging them. The reason some sentient beings become hell guards, Yama, etc., is also due to their own karma. This is not a wholesome vocation. Although it upholds karma and justice and has some meaning, the evil-doing sentient beings dislike it, so the karmic connection is unwholesome. Only when they can cause sentient beings to repent of their sins and vow to reform can they form some wholesome connections with sentient beings. Therefore, many things that appear wholesome or evil on the surface are not necessarily so in essence.

Another example: Are prison guards in human prisons who manage prisoners committing offenses? The Yogācārabhūmi-śāstra states that being a prison guard is not a wholesome vocation. Such questions cannot be explained in a few words; the issue of karma is very complex. What kind of work a person does is also determined by karma. In any work involving interaction with sentient beings, there exists both wholesome and unwholesome karma; it entirely depends on how the person involved handles it correctly. The teaching profession is very good; it is also liberating sentient beings, yet many people create unwholesome karma within it. Expounding the sutras and teaching the Dharma is the work of liberating sentient beings, yet many teachers create hell karma. Is being a doctor who treats illnesses and saves people a good profession? This is also uncertain. Why do patients have illnesses? The vast majority are simply the fruition of karmic retribution; it is merely retribution. This retribution should be endured, and indeed, there are also beings one harmed in the past coming to demand repayment of debts. Yet the doctor interrupts the fruition of karma, preventing the creditor from obtaining what is due, so the doctor bears certain karmic consequences.

It is the same for monastic members performing deliverance rites (超拔超度) for laypeople; whether it is wholesome or unwholesome is uncertain. For example, in a past life, A killed B. In this life, B comes to collect the debt, seeking to kill A. Then you save and deliver A. B did not collect the debt nor get revenge. Is this fair to B? B might instead retaliate against you. If during the deliverance rite, B could also be delivered, but B does not wish to be delivered and wants A to suffer retribution, then the deliverance rite interferes with karma. For instance, A owes B ten million yuan. B demands repayment from A, but you intervene, preventing B from collecting the debt. What about B's ten million yuan plus interest? Might he demand it from you? If you perform deliverance rites for your own parents or relatives, this is your duty, an act of repaying kindness. Bearing the karmic obstacles for your own parents and relatives is proper and right; bearing karmic obstacles for those who have shown you kindness is also proper and right.

Whether surface-level goodness is actually good and whether it bears wholesome fruit generally cannot be witnessed with ordinary vision. According to Buddhist sutras, there is only one instance of deliverance: the Buddha, combining the power of all monastics, delivered Mahāmaudgalyāyana's biological mother from hell. There is no second example. The sutras never record Buddhas, Bodhisattvas, Arhats, or Pratyekabuddhas performing deliverance rites for sentient beings; nor do they record monastic members performing deliverance rites for sentient beings. In past monastic communities, such things never occurred. In monasteries of the past, there were many monastics, but they never gathered together to chant and perform rituals for laypeople's deliverance rites. The Buddha's precepts also do not permit this. Monastics of that time focused mainly on personal practice; those with the ability to propagate the Dharma could teach; other activities, especially those involving money and other worldly benefits, were strictly forbidden.

VI. Experiences at the Time of Death

The Surangama Sutra states: "All worldly beings continue life and death. Birth follows habitual tendencies; death follows the flow of change. At the time of approaching death (临命终时), before the warmth sensation is relinquished, the wholesome and unwholesome [deeds] of a lifetime manifest simultaneously. Death is adverse; life is favorable. These two habits interact." Here, "at the time of approaching death, before the warmth sensation is relinquished" means approaching but not yet past death—that is, not yet dead. Since not yet dead, at least consciousness (vijñāna) and the mental faculty (manas) exist. The Buddha says "before the warmth sensation is relinquished," meaning the warmth sensation is still present, so the sensation of warmth exists, and the body consciousness is also present. At this time, the four great elements (mahābhūta) have not yet decomposed or have just begun to decompose; all sensations of the physical body exist and can be perceived; the six consciousnesses are all still present, not yet extinguished. What is the experience like? The Buddha compares the decomposition of the four great elements in sentient beings to a live turtle having its shell peeled off—how excruciating and painful is that?

Since there is perception at this time and consciousness has not ceased, the solitary consciousness (独头意识, manas-vijñāna operating independently of the five senses) can also manifest. What does the solitary consciousness do then? It specifically receives the information emitted by the Tathagatagarbha. The Tathagatagarbha broadcasts all the wholesome and unwholesome karmic actions created in this lifetime, like projecting a movie, and it does so extremely rapidly, finishing in an instant—the Tathagatagarbha emits it at tremendous speed. For consciousness, it is like a rapid recollection; the solitary consciousness has no time to think, it merely receives. Then consciousness immediately understands and knows where it must go according to these karmic actions, but it can no longer inform the people around it.

At the time of approaching death, although consciousness is somewhat dull and muddled, it can still very clearly discern the video content forcefully given to it by the Tathagatagarbha—distinctly and clearly—and it can even judge for itself which realm it must go to for retribution. There is no need for anyone to explain the principle of karmic retribution; it is completely unnecessary.

At the time of approaching death, consciousness and the mental faculty have no choice but to accept the karmic retribution of the next life. This is the power of karma, the force of a lifetime of karmic actions; it does not allow consciousness to resist, nor does it allow the mental faculty to resist. Both must submit to the arrangement and call of karma without complaint. Even when judged by King Yama in the intermediate state (antarābhava), they will not defend themselves, complain, cry injustice, or protest. Why? Because the facts are laid out there, clear for all to see; there is no need for King Yama to investigate or gather evidence. Faced with the facts, what is there to say? Obediently submit to King Yama's arrangement and to the arrangement of fate. How is fate formed? Fate is created by oneself. The karma one creates must naturally be borne by oneself—what else can be done? Who will bear it for you? Not even your own father, mother, or son can bear it for you. Each person's karma is borne by themselves; no one can substitute for another.

If you don't want others to know, don't do it yourself. Throughout one's life, all karmic actions, big and small, are meticulously recorded by the Tathagatagarbha. Other Tathagatagarbhas also know. When others' consciousness gains psychic powers, they will know everything you have done, thought, and intended; nothing can be hidden from anyone. Committing evil can never be hidden from heaven or earth. The matter of karmic retribution is natural; one cannot blame anyone. The hells and three evil destinies are also created by one's own Tathagatagarbha based on one's own evil karma; it has nothing to do with others; others cannot create hell for you. Therefore, one's fate is entirely one's own responsibility; others do not bear it for you. If people are selfish, they should be responsible for themselves, be as good to themselves as possible, and avoid creating even the slightest bit of evil karma for themselves. This kind of selfishness is also approved by the Buddha; it is the selfishness of the wise.

To avoid suffering evil retribution, one should strictly watch over one's physical, verbal, and mental actions. In physical actions, do not harm or infringe upon anyone. In verbal actions, do not speak unpleasant words, words that should not be said, words that hurt others, words that infringe upon others' interests, and especially words that slander the Three Jewels. Speaking such words superficially hurts others, but in reality, it hurts oneself, with retribution a thousandfold, ten thousandfold, countless times over, which will be especially difficult to bear later. A single sentence can fully send one to hell to suffer for immeasurable kalpas; such is the retribution. In mental actions, do not harbor greed, hatred, or delusion; thoughts should be pure and simple. These principles of karma were not formulated or created by the Buddha, nor by Bodhisattvas or Dharma protectors, nor by one's own enemies or creditors; they are all the doing of one's own Tathagatagarbha. If you want to complain, complain to the Tathagatagarbha—see if it listens to your complaints!

Those who dare to create evil karma, those who don't care about creating evil karma, those who easily create evil karma—all are foolish people without wisdom; the more foolish, the bolder they are. The foolish do not consider the consequences, do not know the consequences, do not fear retribution, and cannot think that far ahead. They only feel comfortable following their ignorance and afflictions; creating evil karma is for their own momentary comfort and pleasure, regardless of how much discomfort and displeasure it may bring later. Lacking sufficient intelligence and mental stability, they cannot control these things; acting out brings relief. When karma is explained, people with heavy afflictions do not want to hear it, saying it's fabricated, just to scare people. They refuse to believe all the true karmic events recorded in the Buddhist sutras. But disbelief is disbelief; the retribution will still manifest, regardless of whether you believe it or not.

VII. The Principle of Mitigation of Severe Retribution

Experiencing retribution for future-life offenses in the present life constitutes the mitigation of severe retribution. The better one's practice, the sooner karmic offenses are experienced, with less accrued negative karma—this is very advantageous. If you have a car accident in this life, think: "Excellent! In future lives, I won't have to go to hell to suffer retribution, or suffer sudden untimely death or a short lifespan." If someone gives you a hard time, or wrongs and humiliates you, or hits and scolds you, you should think: "This person is really good to me! Now I won't get cancer or other serious illnesses, won't have car accidents or other mishaps. Those karmic offenses are being settled this way—how advantageous!"

Minor setbacks induced by cultivation avoid major setbacks in future lives. Major setbacks induced by cultivation in this life avoid even greater setbacks, dangers, illnesses, suffering, death, and retribution in the three evil destinies in future lives—this is very advantageous. Therefore, no matter what, please continue to strive diligently in your practice.