Law of Cause and Effect

If a novice monk ridicules an elderly ordained monk, he receives such severe retribution; what kind of retribution then should a layperson receive for ridiculing an ordained monk? What retribution should a layperson receive for ridiculing an ordained monk’s Dharma teaching? What retribution should a layperson receive for slandering an ordained monk’s Dharma teaching? What retribution should a layperson receive for ridiculing an enlightened ordained monk? What retribution should a layperson receive for ridiculing an enlightened ordained monk’s Dharma teaching? What retribution should a layperson receive for slandering an enlightened ordained monk’s Dharma teaching?

Cause and effect are beyond ordinary comprehension. If a person harbors arrogance and enjoys ridiculing others, regardless of who the other person is, they will receive retribution. If a person enjoys lying and deceiving others, speaking contradictorily, engaging in frivolous or false speech—that is, improper speech—regardless of the other person, they will receive retribution. If a person enjoys scolding others (except parents and teachers), disregarding respect for seniors and juniors, and flaunting their own intelligence and talents, they will also receive retribution.

In summary, all ten non-virtuous actions of body, speech, and mind bring retribution. Therefore, those who study Buddhism should understand cause and effect, uphold the precepts, guard their actions of body, speech, and mind, discern the difference between good and evil, and diligently abandon evil while cultivating good. Only when one’s mind and nature transform to resemble those of a sage can one have the opportunity to become a sage. The prerequisite for becoming a sage is to possess a mind and nature approaching those of a sage; only then is one qualified to become a sage.

With virtues like those of the Buddha, one may fully state that an Arhat sage is a "withered sprout and rotten seed." However, if one’s level of cultivation and realization is inferior to that of an Arhat, regardless of who they are, they must not say this; saying it will bring retribution. The virtuous roots of an ordinary person are not even comparable to a single hair of an Arhat; they have no qualification whatsoever to slander an Arhat as a "withered sprout and rotten seed." Having evidence is not permissible; even if it were factual, it is still not permissible—retribution is inevitable. Laypeople must not speak against ordinary ordained monks either; doing so also brings retribution. Those of high virtue may speak of those of low virtue; those who uphold precepts may speak of those without precepts; those who received precepts earlier may speak of those who received them later. Precepts are virtue. Having monastic precepts is virtue; having Bodhisattva precepts is virtue; daring to renounce the householder life is virtue; being able to renounce the householder life and abandon the secular world is virtue. Having cultivation and realization is even greater virtue. The higher the level of cultivation and realization, the higher the virtue. Those of low virtue must not speak against those of higher virtue; those without virtue are even less qualified to do so. Otherwise, the retribution will not be light.