Why Does the Karma of Divisive Speech Arise?

Double-tongued speech refers to sowing discord, saying one thing to party A and another to party B, with the aim of causing mutual misunderstanding between the two parties so that one may profit from it. Double-tongued speech also contains false speech; whether intentional or unintentional, it constitutes karmic transgression. Within the Three Jewels, any act that disrupts the relationship between the fourfold assembly or the master-disciple relationship constitutes karma leading to the Avici hell. If it involves causing a disciple under the guidance of an ordained master to lose faith in the master, cease following the Dharma teachings, and instead turn to other erroneous, inferior, worldly teachings that cannot lead to liberation, then one simultaneously incurs grave karmic offense against the disciple’s Dharma-body wisdom-life. In future lives, the two parties will experience profound entanglement, and one will bear the karmic retribution for this transgression.

Committing the evil karma of double-tongued speech may also arise from jealousy. Most people, or indeed all people, possess jealousy; the key lies in whether one can subdue it, preventing jealousy from manifesting and leading to the creation of grave evil karma. When there is attachment to self and others, when one desires to stand out, gain certain benefits, and wishes for others to admire, respect, revere, and follow oneself—yet fails to achieve this—jealousy arises. Jealousy is a manifestation of incompetence. If one were truly capable, all benefits would naturally come to oneself; why then would there be any need to envy others?

Everyone wishes to be first or second, to stand atop the highest peak, above the masses. If one truly possesses the capability, one’s virtue, character, and abilities should naturally be the highest and best. If one were truly qualified to be first, it would be impossible to remain second or lower; even hiding among the crowd would be futile, as one’s qualities would inevitably manifest. To occupy the first position, one must weigh one’s own virtue to see what rank it holds. Virtue must match the position; only then can one rightfully hold that position. Otherwise, calamity is inevitable. If one exceeds the scope and degree of one’s own virtue and capability, it becomes difficult to bear. For example, if one’s body can only bear a weight of fifty pounds or less, yet one insists on carrying a thousand pounds, the backbone will be crushed.

Whenever anyone desires to gain a certain benefit, they must first weigh their own virtue, then their capability, and then consider their character and integrity. Finally, they must assess whether they can bear the responsibility of that position and influence. Do not burden oneself with excessive worry and suffering. If virtue does not match the position, it is better not to seek it at all.

A mind that reaches far beyond one’s own capability is called ambition. Excessive ambition leads to madness; excessive madness leads to destruction, and life will cease. Practitioners of the Way, however, must regard all worldly matters with detachment, striving to be free of mind, desire, and seeking. Only then will virtue grow increasingly higher. When virtue reaches a certain level, one will attain the character of a Bodhisattva, enter the Bodhisattva stage, and become a Bodhisattva Mahasattva. The Bodhisattva stage is attained without seeking; no one gains the holy or sage position through struggle, jealousy, or pushing others aside.

Within any group, the first or second position is not obtained through contention, fighting, self-praise, advertising, vote-seeking, or elections. It is attracted by virtue. What is attracted by virtue cannot be refused or hidden. What is gained through scheming will inevitably decline once merit and influence are exhausted. If negative karma was incurred during this process, one may even fall into a deep abyss, suffering losses that outweigh the gains. Afflictions arise from self-view and self-attachment. Excessive self-attachment leads to committing evil karma for the sake of the self. Placing excessive importance on the self brings no benefit whatsoever. The heavier the self, the deeper the fall; conversely, the more selfless the mind, the lighter and more elevated one becomes. Whether one ascends or descends depends entirely on one’s mastery over the self. In daily encounters with circumstances and objects, one must continually reflect on the illusory and unreal nature of the self, observe one’s own mental and physical actions. The better one reflects and observes, the better one’s mastery over the self will be.