Episode 1658 – Seeing Circumstantial and Direct Retributions
>> “As spiritual practitioners, we must cultivate calm contemplation. When desirous thoughts suddenly arise, they might connect to others’ bodies or connect to our own body. When our every thought is defiled, we give rise to greed and craving, thus obstructing all that is tranquil and pure. These are known as internal and external defiled circumstantial and direct retributions.”
>> Internal and external circumstantial and direct retributions: The lands and countries of this world where our body resides are considered our circumstantial retribution. Sentient beings’ bodies, which are a temporary union of the Five Aggregates, are the present good or evil karmic fruits reaped from the good or evil karmic seeds they sowed in the past. Thus, this is considered our direct retribution.
>> “These good men and good women, with their pure physical eyes [which] they received from their parents at birth, will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it.” [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]
>> “From the Avici Hell below to the summit of existence above, they will see all the sentient beings in between, as well as their karmic causes and conditions and the places they will be born in retribution. They will see all and understand all.” [Lotus Sutra, Chapter 19 – On Dharma Masters’ Merits and Virtues]
>> From the Avici Hell below to the summit of existence above: “Avici” is known as the Unremitting [Hell] because its prisoners endure unremitting and extreme suffering. Our world is located between Peak Heaven and hell, which [thus means] they can see everything completely.
>> Avici: “A” means unremitting and interminable “vici” means extreme suffering beyond redemption.
>> There are five things that are unremitting: 1. Unremitting retribution. Immediately upon leaving one’s body, one is born to suffer this retribution 2. Unremitting suffering. There is no joy there 3. Unremitting time. This must last at least one kalpa 4. Unremitting life. Life never ends there 5. Unremitting physical torment. The Avici Hell is 80,000 yojanas long and wide. Whether a single person or many people are there, they will fill it completely. These five unremitting things are the retributions of those who create severe evil karma by way of the Five Offenses.
>> They will see all the sentient beings in between: This refers to the heavenly palaces and hell, which they will go to according to their good or evil circumstantial retributions. All the sentient beings referred to here suffer [their own] direct retributions.
>> …as well as their karmic causes and conditions and the places they will be born in retribution: They will also see the two types of karmic causes and conditions, good and evil, and the places they will be born into due to their good or evil retributions. Karmic conditions lead to retributions. Due to their good or evil karmic conditions, they will receive the retributions of a pleasant or ugly appearance and so on
>> They will see all and understand all: They will see through the eyes of their mind. They will understand through wise contemplation. Because they uphold the sutra, they will see everything and understand how good and evil, the two kinds of karmic conditions, lead to retributions.
“As spiritual practitioners,
we must cultivate calm contemplation.
When desirous thoughts suddenly arise,
they might connect to others’ bodies
or connect to our own body.
When our every thought is defiled,
we give rise to greed and craving,
thus obstructing all that is tranquil and pure.
These are known as internal and external
defiled circumstantial and direct retributions.”
We must mindfully seek to understand this. This is all part of the teaching of the intrinsic, which is about how, in our everyday living, we can return our unenlightened minds to our intrinsic nature of True Suchness. In this process, we must first discuss the ignorance and faults we ordinary beings have, and how to diligently advance. Thus, we remain ever grateful that the Buddha-Dharma is able to help us to clearly recognize our faults. Before, we have practiced what we should and acted as we ought to. When we practice, we make an effort to engage in calm contemplation.
In our spiritual practice, we should earnestly [eliminate] past afflictions, ignorance and discursive thoughts in our minds, quickly bringing them under control, one by one. We know that discursive thinking brings with it an accumulation of unlimited afflictions and ignorance, for they arise from discursive thoughts. Since this is the case, we must gradually eliminate discursive thinking from our daily lives; we must quickly control and suppress them, not allowing them to arise at any moment.
For everyone who wishes to engage in spiritual practice, this is something that we must do. It is not impossible. As [discursive thoughts] are part of our habitual tendencies, if we cultivate our thoughts, then when discursive thoughts arise, we can immediately suppress them; we do not let them occur. In this way, this will become a habit. When these thoughts no longer arise, then, as we practice, our minds will be simpler and will no longer be so complex. This is the beginning of spiritual practice. We must start by “cultivating calm contemplation.” We must constantly calm our minds and do our best to eliminate the arising of [discursive] thoughts.
“When desirous thoughts suddenly arise, they might connect to others’ bodies.” This happens when we fail to guard our thoughts. While engaging in calm contemplation, if we fail to guard our thoughts, desirous thoughts can suddenly arise. Once a thought arises, if we do not quickly reflect and control it, we may “connect to others’ bodies.” Our imaginations may run wild [about] a certain person we have deep affinities with. Among the matters in the world, aren’t there many instances in history where affection and love have led to blood and tears? This may sound like a good [story], but in fact, it is cruel. This all results from affection, love and hatred. These [emotions] all arise from our minds’ desires. When a single [desirous] thought suddenly arises, if we do not quickly suppress it, it will continue to develop.
We can become connected and entangled with others. Or we may be unable to stop thinking about them. We may also “connect to our own body” [causing] “our every thought to be defiled.” We may either connect to someone else’s body or to our own body and our own thoughts. As we think about ourselves, we may feel displeased inside and out, or we may feel uncomfortable. We may also feel unhappy with ourselves and wish to think of a way to change. When a thought goes astray, the ignorance in our minds is not such a problem; the problem occurs when we act on [such] thoughts. So, we must put effort into being mindful so that our minds will be uncomplicated and will not give rise to discursive thinking. Only when our minds are pure can we truly engage in spiritual practice. Furthermore, our minds must not just be uncomplicated; they must also be pure and undefiled.
With a pure and undefiled mind, we either do not think of these things at all or we [feel] that these things are unrelated to us. Only then do we truly reach [a state of] tranquility and stillness. Otherwise, our minds will simply [fluctuate] with the arising and ceasing of conditions. Whether our connections to others are mistaken or [based on] affection, they are all entanglements. These feelings of being unable to attain [material things] and the affection of others which [trouble] us arise due to craving and desire. All of these things can obstruct us from what is tranquil and pure.
We should know how beautiful the state of tranquility and purity is. It is a state of spiritual awakening, “with thoughts still and clear and vows as vast as the universe.” Isn’t this the state we have been pursuing for the last several decades? But if we give rise to discursive thinking, “Desirous thoughts may suddenly arise, connecting [us] to others’ bodies.” As soon as we “connect to our own body, our every thought may become defiled.” Then, these thoughts of greed we give rise to will obstruct all that is tranquil and pure. The state we wish to finally reach through our spiritual practice is “all that is tranquil and pure.” To be tranquil and still means to be free from defilements. When we are free from defilements, we have reached the state of Buddhahood. This kind of pure innate enlightenment is what we are pursuing.
The minds of ordinary beings are defiled; this is why they are ordinary beings. The awakened nature of noble beings is pure and undefiled. This is what the Buddha is like. The mind, Buddha and sentient beings are inherently no different [in their nature]. It is simply the thoughts of ordinary beings that have gone astray and continue to run wild, connecting with many external states. As we go out into this world, we give rise to various infinite discursive thoughts and create infinite negative karma that returns to the field of our Eighth Consciousness.
The field of our Eighth Consciousness is what we bring with us as we transmigrate through the Six Realms without any control of our own. We must pay attention in this life; otherwise, when impermanence strikes, we will already be [too late]. The past karma we created awaits us. Without any control of our own, we are led along by karmic forces as we leave this life to go where we should be in the next. This is beyond our control. So, we must mindfully seek to return to and enter all that is tranquil and pure. This is what we must pursue, to return to all that is tranquil and pure; this is our path to awakening. So, we must guard the thoughts of our minds well.
[These obstructions] “are known as internal and external defiled circumstantial and direct retributions.” [If we guard our minds well], we will not follow “circumstantial and direct” [retributions]. With “circumstantial and direct” retributions, we follow our karmic forces. If we do not have any obstructions, then we will not receive karmic retributions. If we have obstructions, they will “obstruct all that is tranquil and pure.” If [our minds] are obstructed, they will not be pure, but defiled. Since [our minds] are not pure, these defilements will result in the karmic forces that await us in the future, and we will be born into the next life according to this karma. These are “internal and external circumstantial and direct retributions.” We must mindfully seek to [understand this].
Internal and external circumstantial and direct retributions: The lands and countries of this world where our body resides are considered our circumstantial retribution. Sentient beings’ bodies, which are a temporary union of the Five Aggregates, are the present good or evil karmic fruits reaped from the good or evil karmic seeds they sowed in the past. Thus, this is considered our direct retribution.
“The lands and countries of this world where our body resides is considered our circumstantial retribution.” Departing this life and entering the next is a very natural [process] for everyone; it is a path we must all follow as part of the law of nature. We do not know when this will happen. This is how impermanence strikes.
When it comes to what we create in this lifetime, we know where we live in this lifetime, where our circumstantial retribution [brings us]. However, each of us engages in spiritual practice and experiences different retributions despite living in the same place. On the last day of each of our lives, due to the different karmic conditions we create, each person is led onto an unknown path. We create our own ignorance, which leads us to [our next life]. We do not know where we are going; it leads us, and when we reach [our destination], we enter a new life.
Where will we reside? We will still reside in the lands and countries of this world. We just do not know which country we will end up in; we do not know which part of the world we will be in. Our karmic forces of ignorance will naturally be pulling us forward. This is very frightening. Where will we go after we die in the future? We do not know where we will [end up]! This is why we often say that we should pay attention to the present, to how we ought to act in the present. Should we do a certain thing or not? We must be very clear about our actions and [contemplate them] very carefully. We are clearly engaging in spiritual practice, but if we do not change our habitual tendencies, we will not be successful in our practice.
When we engage in spiritual practice, what is most important is changing our habitual tendencies. Without changing our habitual tendencies, how can we engage in practice? If we are unable to change, then on our last day in this lifetime, the ignorance we have created will bring us to whatever world, whatever place, whatever country [we will be reborn in]. There, in that future lifetime, what kind of life will we live? What kind of world will we be born into? Will we be born an ox, sheep, chicken or duck? Or will we again be born as humans? If we are born as a human, who will our parents be? What will our environment be like? In the future, whether our surroundings will enable us to do good or evil, we have no idea. We have virtuous friends in this life, so many virtuous friends and our Dharma-family to encourage and remind one another. So, how can we follow our habitual tendencies, follow ill advice and ignore good advice? Can we really do this? We must not follow our old ways; we must change ourselves.
So, when it comes to sentient beings, “Sentient beings’ bodies, which are a temporary union of the Five Aggregates, are the present good or evil karmic fruits reaped from the good or evil karmic seeds they sowed in the past. Thus, this is considered our direct retribution.” What our body [experiences] now is our “direct retribution.” The land [we are born into] is our “circumstantial retribution.” Direct retributions follow our everyday lives. [The way] we treat people, deal with matters and so on and everything that we create results in [retributions] on our bodies. Good or evil karmic [retributions] occur on our bodies. So, these are the main retributions, our direct retributions.
So, we must be very clear about our circumstantial and direct retributions. The circumstances of the place we reside in are called “circumstantial retributions.” Are we poor or rich? This depends on whether we have created blessings or created evil. This depends on the amount of blessings from the good deeds we have done or how much evil we have committed. The place where we abide is called our circumstantial retribution. All things are created by the mind. So long as we move in the right direction, we are able to turn from evil to do good. We are able to change ourselves and give of ourselves with our physical conduct. This is also done with our bodies. Our bodies can do good or evil. It is just a matter of whether we choose to do good or evil deeds.
[The passage mentions], “the good or evil karmic seeds they sowed in the past.” Our current bodies are the result of the good and bad karma [we produced] in the past that has led us to this place and this life today. Each person knows the environment that they are born into. As we interact with one another and practice together, we should be ever clearer about this fact. We must know that, with our bodies, it is time to cultivate goodness now. We are in one place, mutually encouraging each other. We must make good use of our time. When it comes to “the present good or evil karmic fruits,” what most people in the world today experience, whether it is good or evil, is the result of [their past actions]. Some are very wealthy and enjoy pleasures but are unwilling to do good deeds. They have accumulated blessings from past lives, but now enjoy the blessings and do not do good. That really is a pity.
When we had a video conference with the Tzu Chi volunteers in Myanmar, we could see many volunteers from Taiwan, Malaysia and Myanmar. People from several countries had gathered for a video conference with me. Among them was a person in the business of selling bean seeds. We had gone to buy bean seeds from him to give to the farmers to plant. What we asked him to provide were the best seeds. He said, “All of the good seeds are for export. If it is for locals, average seeds are fine.” We told him, “What Tzu Chi is doing is buying seeds to distribute to [the farmers]. They have to be the best seeds. Only with the best seeds will they have an abundant and high-quality harvest.”
That businessman said, “Well, that is not necessary in this place. Average seeds are just fine.” But the Tzu Chi volunteers insisted. Later, this businessman was very touched. He [said], “You are from Taiwan, yet you care so much about our country of Myanmar. You come to help them and want to provide them with the finest [seeds]. You do this so that our land will get to keep the good seeds.” He was very touched. So, he went to his storehouse [to take out seeds] that were originally for export and said, “I will give these to Tzu Chi. I will sell it for a cheaper price. You have really moved me.”
After buying the seeds, we began preparing to [distribute them]. One day, this businessman got in touch with us and [asked], “Can you come by our place again? My mother and my wife were moved [by your acts] and would like to meet you.” The Tzu Chi volunteers wondered why this was, [so] they went back to this businessman’s home. When they arrived at his home, the home looked very different; there were a lot of decorations. The businessman’s mother and his wife and everyone in the house were wearing new clothes. Their entire bodies were covered in all kinds of jewelry in order to welcome this group of Bodhisattvas. “You are wonderful Living Bodhisattvas. You came to help people and to help in the very best [way]. You are so sincere and say so many good words. When we heard them, my mother and wife both were very happy and wanted to invite you here.”
So, that day, they showed great sincerity. In addition, they were wearing all kinds of jewelry when they invited [the volunteers over]. I said to them, “You really are true Bodhisattvas. They made true offerings because you are Living Bodhisattvas.” This businessman heard that everyone was having a video conference with me, so He brought his mother and his wife and came to say something. He also expressed his gratitude. He also made a vow to become a Tzu Chi member. For him to join the ranks of Tzu Chi, doesn’t this make him a great seed? This requires the influence of others. A group of Tzu Chi Bodhisattvas went there. Whether they were from Malaysia, Taiwan or Myanmar, our Tzu Chi volunteers all had the same attitude and spoke [in the same way]. The kindness that they shared in common filled people with joy. The path [of goodness] they opened inspired great respect from others, and the path they walked upon was so smooth. So, when it comes to the path that people willingly walk on,
[Tzu Chi volunteers] have paved this path in Myanmar and established this environment. Everyone receiving the seeds was very grateful. When they heard a Jing Si aphorism, to them it was like obtaining a precious jewel. They were as reverent as if they had obtained a precious jewel. In summary, the causes and conditions had already converged. These people also had affinities [with the Dharma] from their past life, but they live in great hardship. The floods in 2018 brought about these affinities [with them]. Hopefully, with these affinities, they will strive toward goodness and change [their lives].
U San Thein was also among the crowd and stood up to speak. Although he was now busy with his fields, he put aside his work to join Tzu Chi. He shared his story with others, earning praise from and bringing joy to everyone. He lived in poverty; yet in his poverty, he still kept an open heart filled with spiritual wealth. After his harvest, he was able to donate seeds and led everyone to [set aside] a handful of rice from each of their meals [to be donated]. From each meal, people would donate a handful of rice. The entire village supported this [effort] and did this every month. This is also a great, virtuous deed.
They donated [both] rice and money; by donating money, they could buy rice, and by donating rice directly, they provided others with enough to eat. Think about this. This became a great story that everyone passed on, and it was able to [inspire] so many people. “If U San Thein can do it, I can do it, too.” Think about it; this is spreading goodness. This is how we encourage people to listen to the Dharma. With a Jing Si aphorism, these bean seeds and people teaching the Dharma, [our volunteers] began spreading the Dharma there in this way.
These virtuous seeds and fruits in Myanmar will likely be able to spread the seeds of goodness. Previously in the Lotus Sutra, didn’t we talk about “spreading the seeds of goodness”? Spreading the seeds of goodness is the spirit of the Lotus Sutra. We have implemented the Lotus Sutra in Myanmar as we “spread the seeds of goodness.” This truly is a joyous thing.
So, “The present good or evil karmic fruits [are] reaped from the good or evil karmic seeds they sowed in the past.” In their past, there was a mix of good and evil. “Evil” refers to the feeling of being in a place of great poverty. And what about the good? This refers to their causes and conditions. We had intended to help 80,000 households. But because there were not enough bean seeds, we could only select around 10,000 households. So, these 10,000-plus households were the lucky ones among the 80,000. They received their seeds earlier than others.
Those who received the seeds first were blessed. They were blessed to receive this blessing earlier. The others did not have the causes and conditions, so their blessings [came] later. The workings of karma are always inconceivable. “The present good or evil karmic fruits they sowed in the past…” .”..are considered our direct retributions.” On that land, those people experience circumstantial and direct retributions. That land suffered from a flood, while those people faced karmic retributions. Whether people received the seeds this time or not was all related to their causes and conditions. This is inconceivable.
Now, let us read the previous sutra passage.
“These good men and good women, with their pure physical eyes [which] they received from their parents at birth, will see the great trichiliocosm and all the mountains, forests, rivers and seas within and beyond it.”
The next sutra passage says,
“From the Avici Hell below to the summit of existence above, they will see all the sentient beings in between, as well as their karmic causes and conditions and the places they will be born in retribution. They will see all and understand all.”
We just talked about circumstantial and direct retributions, which are internal or external. The internal refers to our bodies, while the external refers to [where we live]. We roughly understand this from before. Now, [the sutra passage] goes on to analyze this, [beginning with], “the Avici Hell below.” First, it talks about hell, [and then it says] “the summit of existence above.”
From the Avici Hell below to the summit of existence above: “Avici” is known as the Unremitting [Hell] because its prisoners endure unremitting and extreme suffering. Our world is located between Peak Heaven and hell, which [thus means] they can see everything completely.
Avici Hell, in everyday terms, means Unremitting [Hell]. The [prefix] “A-” [in Sanskrit] means “ceaseless,” so there is “unremitting and extreme suffering.” This is in hell. Avici Hell is a very deep and evil hell. Those who create evil karma in this world will go to this place [to experience] uninterrupted suffering. This is [what it is like] in Avici Hell.
Of course, we can also [do good] in this world and be reborn into Peak Heaven. Peak Heaven is for those who create blessings; those who create blessings [on Earth] will enjoy the heavenly blessings of this highest place. This highest place is called Peak Heaven. It is in this heaven that these people enjoy the greatest pleasures of heavenly beings. [Our world is] “between [Peak Heaven and] hell, thus they can see everything completely.” [Our world is] in between the two extremes. On one extreme, people enjoy the greatest blessings, and on the other, they fall into hell, which is a place of unremitting suffering.
So, regarding “Avici, ‘A-‘ means unremitting and interminable,” while “‘vici’ means extreme suffering beyond redemption.” This is a place of extreme suffering. So, there are five things that are unremitting.
Avici: “A” means unremitting and interminable “vici” means extreme suffering beyond redemption.
There are five things that are unremitting: 1. Unremitting retribution. Immediately upon leaving one’s body, one is born to suffer this retribution 2. Unremitting suffering. There is no joy there 3. Unremitting time. This must last at least one kalpa 4. Unremitting life. Life never ends there 5. Unremitting physical torment. The Avici Hell is 80,000 yojanas long and wide. Whether a single person or many people are there, they will fill it completely. These five unremitting things are the retributions of those who create severe evil karma by way of the Five Offenses.
There are five things that are unremitting. The first is “unremitting retribution.” Depending on our actions in this world, if we have committed great evil, then upon leaving this body and taking our last breath, we will immediately enter a hell of extreme and unremitting suffering. Those who create the greatest evil in this world will experience this. This is first. “First is unremitting retribution. Immediately upon leaving one’s body, one is born to suffer this retribution.” [Such people] will be born in [Avici Hell].
Second is “unremitting suffering.” There is not even the slightest joy [in this hell]. In that place, they only experience suffering. The suffering is unremitting without the slightest joy. When we see people who are suffering in the world, at least they smile a little, and at least they rest every now and then. Such things are not possible in [this hell]. There is continuous suffering and not the slightest bit of joy [in that place].
Third is “unremitting time.” The time there is very long. It is so long that the shortest time is one kalpa. So, if we fall into hell, the time [there] will be very long. Everyone should know how long a kalpa is. Starting from ten years, the human lifespan increases by a year every 100 years until it reaches 84,000 years. At 84,000 years, it decreases by one year every 100 years until the human lifespan reaches ten years. It is during such a long time as this that people suffer in hell. The time is unremitting.
Fourth is “unremitting life.” This means that “life never ends there.” In that hell, people die thousands of continuous deaths. They remain in that environment. As they are tormented, They die and come back to life again in the same environment. So, it is unremitting suffering. Fifth is “unremitting physical torment.” Avici Hell is vast; it is 80,000 yojanas [long and wide]. We talk about how vast earth is, but in fact, hell is even bigger than this, being “80,000 yojanas” [long and wide]. It is boundless. The environment where people suffer is immense.
So, “Whether a single person or many people are there, they will fill it completely.” We have read in the Earth Treasury Sutra of the hell of iron beds. “One person fills it, as will many.” This means that, in such a vast space, on that iron bed, just one person alone will experience great suffering. [Being on] the iron grill is like grilling fish, roasting duck or roasting chicken. If we experience this suffering, we only know that we are in great suffering; we will not be able to tell if anyone is beside us. So, this iron bed is very big and very broad. Lying there alone, that suffering prevents us from thinking of what it is like beside us. Beside us, is there a living person? We will not know. This truly is suffering.
A person cannot feel [whether] there are many people beside him. Many people are on that iron bed at the same time, but they do not sense that there are others beside them. The suffering is so great that they do not even have time to worry about themselves, so how can they worry about those beside them? So, this Avici Hell is “80,000 yojanas long and wide. Whether a single person or many people are there, they will fill it completely.” The bone-shattering pain and suffering truly is indescribable.
“These five unremitting things are the retributions of those who create severe evil karma by way of the Five Offenses.” This is the place where people who commit the Five Offences and create severe evil karma in this world go. Look at how frightening this realm is. I am worried that if people in this world do not awaken, then this kind of realm will [be more prevalent], [causing] great and unimaginable suffering.
They will see all the sentient beings in between: This refers to the heavenly palaces and hell, which they will go to according to their good or evil circumstantial retributions. All the sentient beings referred to here suffer [their own] direct retributions.
Continuing on, it says, “They will see all the sentient beings in between.” We also see many sentient beings within them. “This refers to the heavenly palaces and hell, which they will go to according to their good or evil circumstantial retributions.” Whether it is heaven or hell, our ability to go to heaven or fall into hell is determined by the good or evil retributions we created in this world. We are born into heaven due to our virtuous deeds. We fall into hell because we have committed evil deeds. So, in the end, we must clearly feel and discern good and evil and be very mindful of our everyday living.
So, “All the sentient beings referred to here suffer [their own] direct retributions.” What we are discussing now is direct retributions. We reap what we sow. No one else can [create good karma] on our behalf, and no one else can help us with this. So, we must be aware of this. If we dare to do a certain thing, we must be prepared to receive [the retributions].
…as well as their karmic causes and conditions and the places they will be born in retribution: They will also see the two types of karmic causes and conditions, good and evil, and the places they will be born into due to their good or evil retributions. Karmic conditions lead to retributions. Due to their good or evil karmic conditions, they will receive the retributions of a pleasant or ugly appearance and so on
.”..as well as their karmic causes and conditions and the places they will be born in retribution.” This is how karmic retributions [work]. “They will also see the two types of karmic causes and conditions, good and evil.” We see things [in terms of] good and evil. There are two types of causes and conditions, good conditions and evil conditions, and good causes and evil causes. If we form good affinities with people, we have good causes. If we form negative affinities with people, we will have negative fruits. This principle is certain.
So, these retributions of both good and evil karma are all part of our direct retributions that we have created with our own actions. So, “Karmic conditions lead to retributions due to their good or evil karmic conditions.” These arise from our good or evil karma. Karma [arises from] things we have done; this is karma. There is good karma and evil karma. That which we have done in the past is karma. Do we create good karma? Do we create evil karma? Good and evil karma come from the retributions of good and evil karmic conditions. Do we want to go to a very good place? Or do we want to go to a very bad place? In all cases, we reap what we sow.
They will see all and understand all: They will see through the eyes of their mind. They will understand through wise contemplation. Because they uphold the sutra, they will see everything and understand how good and evil, the two kinds of karmic conditions, lead to retributions.
“They will see all and understand all. They will see through the eyes of their mind.” Through our previous actions, we have seen this kind of hell and know that there is a Peak Heaven. We know all of this. However, when it comes to seeing, we see through the eyes of our mind. Previously, we discussed what we see with our physical eyes. Now what we are talking about is the eyes of our mind, our feelings. When we see things, we truly have to take them to heart. We must take our spiritual practice to heart. We must take the sutra to heart as we read. We must speak mindfully and be mindful and kind in what we do. In everything we do, we use the eyes of our mind. If the eyes of our mind are good, everything that we do will be good, and we will create virtuous karma. This is about the eyes of our mind.
“They will see through the eyes of their mind. They will understand through wise contemplation.” Through the eyes of our mind, we know good and evil. We cannot do anything that is evil, and we must do what is good. This is wisdom. We must know to contemplate [these things]. When we observe what our circumstances are like, we use our consciousness to feel it. We contemplate it and make a choice. When we choose what is right, the virtuous Dharma, this is having wisdom. So, “wisdom” is to “understand through wise contemplation.” This is what seeing and understanding are about. “They will see through the eyes of their mind. They will understand through wise contemplation.” Thus, we are able to see things.
“Because they uphold the sutra, they will see everything and understand good and evil, the two kinds of karmic conditions.” Because we uphold the sutra, we understand good and evil karma. Dear Bodhisattvas, we create good and evil karma ourselves. We do this ourselves, using our bodies. Our bodies are our direct retributions because we receive them directly; we directly receive the virtuous and negative causes. Because good and evil causes and conditions are all our own doing, after taking action, we ourselves [receive the retributions]. There are no deviations at all in our karmic retributions. So, this is “direct retribution.” The Five Skandhas, the Five Aggregates in our body, of form, feeling, perception, action and consciousness come together, leading our bodies to create [karma]. So, we must constantly heighten our vigilance and in our daily living, practice to be earnestly mindful of how we treat people and handle matters. So, we must always be mindful.