Treasury of the True Dharma Eye

VENERABLE KUMARALABDHA, THE Nineteenth Ancestor, journeyed to Central India, where he met a seeker called Jayata, who asked him, “My parents follow the path of the three treasures, but they have been sick and nothing they do goes well. Our next-door neighbors have been engaged in the low practice of slaughtering animals, yet they are healthy and content. How come they are happy while we are so unfortunate?”

Kumaralabdha said, “Why should you doubt? The results from our wholesome and unwholesome actions take effect in the three periods. But people only see that the peaceful die young and the violent live long, or that the unrighteous prosper and the righteous decline. They deny the law of cause and effect and say that our sins and good deeds are without consequences. They do not know that the shadows and echoes follow our actions without a hairbreadth gap. The results of our actions don’t get worn away even in one hundred, one thousand, or ten thousand eons.”

Kumaralabdha is the nineteenth-generation ancestor who was entrusted with the dharma. His name was predicted by the Tathagata. He not ony clarified and authentically transmitted Shakyamuni Buddha’s dharma, but also illuminated the dharma of all buddhas of the past, present, and future.

After posing this question, Jayata studied the Tathagata’s true dharma with Kumaralabdha and became the Twentieth Ancestor. It was also foretold that he would be the Twentieth Ancestor by the World-Honored One.

This is how the investigation of buddha dharma should be conducted. Do not join those with crooked views who do not know the law of cause and effect, who do not clarify the results of their actions, who ignore the relationship between the past, present, and future, and who do not make a distinction between wholesome and unwholesome deeds.

What Kumaralabdha meant by the results from our wholesome and unwholesome actions take effect in the three periods is:

These are called the three periods. From the beginning of learning the way of buddha ancestors, we study and clarify the principle of the effects of karma in the three periods. If we don’t, many of us will make a mistake and fall into crooked views. Not only do we fall into crooked views, we get into unwholesome realms and experience suffering for a long time. When we do not maintain wholesome roots, we lose a great deal of merit and are obstructed for a long time from the path of enlightenment. Would this not be regrettable?

The karmic effects in the three periods apply to both wholesome and unwholesome karma. First are the results in this lifetime:

It is taught that if one’s karma is created and continued, and one receives various effects of this karma in this lifetime, they are called the results in this lifetime. In this case one receives the effects of wholesome or unwholesome action in this lifetime.

Here is an example of taking an unwholesome action and receiving unwholesome results in this lifetime:

Long ago there was a woodcutter who got lost after sunset in the snow on a mountain. He was close to freezing to death. He kept walking and saw a bear in the woods. It had a blue body and flaming eyes. The woodcutter was scared and almost fainted. He did not know it was a bodhisattva taking the form of a bear.

Seeing that the woodcutter was scared, the bear said, “Don’t be afraid. Even if parents and their children have different minds, I will never harbor bad intentions.”

Then the bear carried the woodcutter into a cave, warmed up his body, and revived him. She brought fruit and roots to feed him. Fearing that the coldness was not going away, she lay with him in her arms. She took care of him in this way for six days.

On the seventh day the weather cleared up and the road became visible. The woodcutter came back to himself. Noticing it, the bear brought some sweet fruit and gave it to him as a farewell gift. She took him out of the forest and tenderly said good-bye to him.

The woodcutter knelt down and said in gratitude, “What can I do to return your kindness?”

The bear said, “I don’t want anything in particular from you. But you could protect me just as I have protected you.”

The woodcutter promised to do so and climbed down the mountain carrying wood.

Then he met two hunters who asked, “Have you seen any birds or animals?”

The woodcutter said, “I didn’t see any birds or animals except a bear.”

The hunters asked him to show them where the bear was.

The woodcutter said, “I will show you if you give me two-thirds of what you get.”

The hunters agreed. The three men went together, killed the bear, and divided the meat three ways.

When the woodcutter was going to pick up his share of meat, his unwholesome action caused both of his arms to drop off like a broken necklace or cut-off lotus roots. The hunters were shocked and asked him what made this happen. Fully ashamed, the woodcutter explained.

The hunters scolded him and said, “How could you dare to do such an evil thing to the bear who had been so kind to you? It is amazing that your body has not completely rotted.”

The three men together donated the meat to a Buddhist temple. A senior monk there with his wondrous wisdom entered samadhi and observed the meat. Then he understood that it was the meat of a great bodhisattva who brings forth benefit to all beings. The monk came out of samadhi and told people about it. They were awed, gathered together fragrant firewood, and burnt the meat. They built a stupa to enshrine the remaining bones, and held ceremonies of dedication.

One receives the results of such an unwholesome action either immediately or soon after the action.

This is called “receiving the results of an unwholesome action in this lifetime.”

If you receive kindness, aspire to return the kindness. If you give kindness, do not expect the kindness to be returned. It is also true nowa-days that if you harm someone who has been kind to you, you will certainly receive the results of the unwholesome action.

Sentient beings should never have an intention like this woodcutter. Outside the forest he bade farewell in gratitude to the bear and asked, What can I do to return your kindness? But upon meeting the hunters at the foot of the mountain, he wanted two-thirds of the bear’s meat. Pulled by his greed, the woodcutter harmed that great kind being.

Both laity and home leavers should never exercise such forgetfulness. The power of an unwholesome action cuts the arms faster than a sword.

Here is an example of making a wholesome action and receiving the results in this lifetime:

Long ago there was a eunuch who was managing the court affairs for King Kanishka of the country of Gandhara. When he went outside the city, he saw as many as five hundred oxen entering the city. He asked the man who was driving the herd, “What are you going to do with these oxen?”

The man said, “I am going to have them neutered.”

The eunuch said to himself, “Because of my past unwholesome karma, I have received an emasculated body. Now I want to use my resources to save these oxen from their misfortune.”

So the eunuch paid the man and freed all the oxen. This wholesome deed transformed the eunuch into having a male body. He was delighted and went back to the city. He stood at the palace gate, sent a messenger to the king, and asked for his audience. The king called him in and asked what had happened. The former eunuch reported the incident to the king. The king was amazed, awarded him with treasures, gave him a high position, and had him manage external affairs.

One receives the results of such a wholesome action either immediately or soon after the action.

From this story we clearly know that those who help the well-being of oxen, usually not regarded as valuable, receive immediate wholesome effects. How much more so for those who honor the fields of kindness [parents] and the fields of virtue [buddha ancestors] and practice various wholesome actions! This is called “receiving wholesome results in this lifetime.”

Examples of receiving wholesome and unwholesome results are countless, and it is impossible to speak about them.

The second type of karmic effect is that the effect of one’s action in this lifetime grows and one receives the result in the next lifetime. It is called the result received in the next lifetime.

Those who commit one of the five types of avichi crimes are certain to fall into Avichi Hell in the next lifetime. “Next lifetime” means the life after this lifetime, which is also called the second lifetime.

Some of those who commit other types of crimes also fall into hell in the next lifetime. Some others fall into hell in the life after the next one if they are bound to do so. But those who commit one of the five types of avichi crimes will certainly fall into Avichi Hell in the next life-time. The five types of avichi crimes are: killing one’s father, killing one’s mother, killing an arhat, causing a buddha body to bleed, and harming the community of practitioners of the dharma wheel.

Those who commit any of these crimes inevitably fall into Avichi Hell in the next lifetime. Some of them commit all five crimes, like Monk Padmottara at the time of Kashyapa Buddha. Some commit one crime, like King Ajatashatru, who killed his father at the time of Shakyamuni Buddha. Some others commit three crimes, like Ajata, who killed his father, his mother, and an arhat when he was a layman. Later he was allowed to leave the household.

Devadatta, also known as Dipadaduo or Dipadadou [in Chinese], meaning “Heavenly Heat,” committed three types of avichi crimes: harming the community of practitioners of the dharma wheel, causing a buddha body to bleed, and killing an arhat.

Devadatta talked five hundred ignorant novices into climbing to the top of Mount Gaya to conduct a new type of ceremony. This is the crime of harming the practicing community. Shariputra detested this crime and made him sleep deeply. Maudgalyayana led the group of novices and they climbed down the mountain. When Devadatta woke up, he swore to take revenge. He picked up a rock thirty hasta long and fifteen hasta wide, and threw it at the World-Honored One, trying to kill him. The rock was blocked by a mountain spirit and crushed. A small broken piece flew and struck a toe of the Tathagata, which caused the toe to bleed. According to this story, Devadatta’s crime of harming the community preceded causing the Buddha to bleed. There are other versions, and it is unclear which crime he committed first.

He also struck Nun Utpalavarna, who was a great arhat, with his fist and killed her. This was the crime of killing an arhat. Thus, it is said that Devadatta committed three avichi crimes.

There are two types of crime that harm the practicing community: breaking the rituals and breaking the dharma wheel. Breaking the rituals of the practicing community can take place in the Three Continents but not in the Northern Continent [where buddha dharma is not practiced]. This has happened from the time when the Tathagata lived in this world until today. Breaking the dharma wheel of the practicing community took place only when the Tathagata lived in this world. In other times it has happened only in the Southern Continent, and not in the other Three Continents. This is the more serious crime.

Because Devadatta committed these three grave crimes, he fell into Avichi Hell in the next lifetime. There are people who commit all five grave crimes. Others commit one. Devadatta committed three. All these people fall into Avichi Hell. One grave crime should result in being in Avichi Hell for one eon. Those who commit the five avichi crimes should fully receive the result of the five types of punishment in one eon, in addition to before and after.

An earlier teacher said, “Both in the Agama Sutra and in the Pari-nirvana Sutra, there is equally one eon. But the fires [of punishment] vary.” The teacher also said, “There is just increasing suffering.”

As Devadatta committed three grave crimes, he was bound to receive suffering three times as much as those who committed one grave crime. But at the end of his life, he became slightly free from his unwholesome heart by saying, “I take refuge.” It is regrettable that he did not fully say, “I take refuge in the Buddha.” In Avichi Hell, however, he did say, “I take refuge in the Buddha.” His wholesome effect is not far in the future.

Further, there were [four] Devadattas at the time of the four Buddhas. Monk Gokal was among the one thousand members of the Shakya Clan who left the household [at the time of Shakyamuni Buddha]. When he and Devadatta left the city, the horses they were riding suddenly fell down, so they were thrown off and their hats went flying. People who saw this predicted that these men would not be benefited by buddha dharma. Later, Kokalika falsely accused Shariputra and Maudgalyayana of grave crimes. The World-Honored One gently advised him to take it back, but he would not. The heavenly king Brahma also advised him, but he would not stop. For this false accusation, Kokalika fell into hell in the next lifetime. He has not yet encountered a condition to have a whole-some root.

Also, the Monk of the Fourth-Stage Meditation slandered the Buddha at the end of his life. Because of this, the intermediary realm for the fourth stage of meditation disappeared; instead, a vision of Avichi Hell emerged. He fell into Avichi Hell after his life ended.

Such cases are called “receiving the effect in the next lifetime.”

The five effects of avichi [ceaseless] crimes are as follows:

Taking the effect is without cease, therefore it is called “ceaseless.” As the effect is received in the next lifetime after the present body is given up, it is called “ceaseless.”

Receiving the effect is without cease, therefore it is called “ceaseless.” As the five grave crimes cause birth in Avichi Hell, with continuous suffering for one eon without having pleasure, it is called “ceaseless.”

The amount of time is without cease, therefore it is called “ceaseless.” As life in Avichi Hell is never cut off during the eon, it is called “ceaseless.”

The life span is without cease, therefore it is called “ceaseless.” As the life span of one who has committed grave crimes and is born in Avichi Hell is never cut off, it is called “ceaseless.”

The body shape is without limit, therefore it is called “ceaseless.” One who committed grave crimes is born in Avichi Hell. It is eighty-four thousand yojana wide and long. When even one person enters, the hell is full. When all people enter, it is full and they do not hinder one another. Thus, it is called “ceaseless.”

Receiving the results after the next lifetime means that the effect of one’s action in this lifetime grows into the third or fourth lifetime. Or, passing these lifetimes, one receives various results even after a hundred or a thousand eons.

Thus, one who creates an action, either wholesome or unwholesome, experiences the effects of the action in the third or fourth lifetime, or even after a hundred or thousand eons. This is receiving the results after the next lifetime.

The merit of bodhisattvas’ practices throughout innumerable eons often brings forth results after the next lifetime. Practitioners who don’t know this principle frequently have doubts, just like Jayata when he was a layperson. His doubt would not have been resolved had he not met Venerable Kumaralabdha. If the practitioners’ thoughts are wholesome, their unwholesomeness disappears. If their thoughts are unwholesome, their wholesomeness immediately disappears.

There were two people in the city of Shravasti. One of them always practiced wholesomeness, and the other unwholesomeness.

The one who practiced wholesomeness always created wholesome deeds and never created unwholesome deeds. On the other hand, the one who practiced unwholesomeness always created unwholesome deeds and never created wholesome deeds.

On his deathbed, the one who practiced wholesomeness faced the realm intermediate to hell because of some unwholesome results [instead of the wholesome results] he was going to receive in the lifetime after his next life.

Then, he said to himself, “I have been practicing wholesomeness and have never created unwholesome deeds. I ought to be reborn in the deva realm. Why am I facing the realm intermediate to hell?”

But he thought, “It must be that I carry effects to receive in the life-time after next, which I need to receive now. That is why I am facing the realm intermediate to hell.”

So he meditated on the wholesome deed he had created and aroused deep joy. As the thoughts of excellent wholesomeness became present, the realm intermediate to hell disappeared, and, in its place, the realm intermediate to the deva realm appeared. Thus, when his life ended, he was reborn in the deva realm.

This person realized that he was carrying unwholesome karma and had to receive the results. But, he further thought of the results of his wholesome action. That is why he aroused deep joy. As his concentrated thought was sincere, the realm intermediate to hell disappeared and the realm intermediate to the deva realm appeared so that he could attain birth in the deva realm.

If he had been an unwholesome person and had to face the realm intermediate to hell on his deathbed, he would have thought: “The wholesome actions I have practiced have no effect. Otherwise, why am I facing the realm intermediate to hell?” Then he would deny causation, and slander the three treasures. In that way he would have fallen into hell. Because this man was not like that, he was reborn in the deva realm. Clarify this principle.

The one who practiced unwholesomeness faced the realm intermediate to the deva realm on his deathbed because of the wholesome results he was going to receive in the lifetime after his next life.

Then, he said to himself, “I have been practicing unwholesomeness and have never created wholesome deeds. I ought to be reborn in hell. Why am I facing the realm intermediate to the deva realm?”

He then aroused crooked views and denied various fruits of whole-some and unwholesome actions. Because of his crooked views, the realm intermediate to the deva realm disappeared and the realm intermediate to hell appeared. His life ended, and he was reborn in hell.

This person not only kept on taking unwholesome actions without taking a single wholesome action in his lifetime, but also failed to recognize on his deathbed the results he was going to receive in a life-time after the next. So, he said to himself: “Although I have been taking unwholesome actions throughout my life, I am going to be reborn in the deva realm. From this I assume that there is no difference between wholesome and unwholesome actions.”

Because of his wrong views that denied the difference between wholesome and unwholesome actions, the realm intermediate to the deva realm disappeared and the realm intermediate to hell appeared. So, he fell into hell after his life ended.

Thus, you practitioners should not hold crooked views. Study in detail until you clarify the difference between wrong views and right views.

To deny cause and effect, to slander buddha, dharma, and sangha, to deny the past, present, and future, and to deny emancipation are all crooked views. Know that you do not have two or three selves in this lifetime. Isn’t it regrettable if you fall into wrong views and unfortunately receive unwholesome results by doing so? You receive unwholesome results by creating unwholesomeness and denying it, although you may hope that there will be no unwholesome results.

Imperial Attendant Haoyue asked Priest Changsha Jingcen, “An ancient teacher said, ‘If you have completed practice of the way, the hindrance of karma is essentially empty. If you haven’t, you need to repay your past debt.’ How can Venerable Simhabhikshu and Huike [who were both killed] repay their debts?”

Changsha said, “Reverend, you don’t understand essential emptiness.”

Haoyue asked, “What is essential emptiness?”

Changsha said, “The hindrance of karma.”

Haoyue asked again, “What is the hindrance of karma?”

Changsha said, “Essential emptiness.”

Haoyue remained silent.

Then Changsha instructed him with a verse:

A temporal being is not being.

A temporal death is not nonbeing.

Nirvana and paying debt—

one nature with no significant difference.

Changsha Jingcen, a senior student of Nanquan Puyuan, was known for his longtime practice. He often expressed himself with right understanding, but in this story he showed no understanding at all. He did not understand the recent words of Yongjia, nor did he clarify Kumaralabdha’s admonition. It seems that he had never dreamed of the World-Honored One’s talks on karma. If he had not understood these buddha ancestors, who would revere him?

The hindrance of karma is one of the three hindrances: the hindrance of karma, the hindrance of effect, and the hindrance of desire. The hindrance of karma is also called the five types of karma of Avichi Hell.

Haoyue’s question follows his predecessor’s words. It is based on the point that karma does not disappear, and so he asks about its effect in the future birth.

Changsha’s mistake was that when he was asked what essential emptiness is, he said, “The hindrance of karma.” This is grossly wrong. How can the hindrance of karma be originally empty? If karma is not created, there is no hindrance of karma. If karma is created, it is not originally empty. What has been created [unwholesome karma] should not have been created. Not removing the carrier of the hindrance of karma, and calling it emptiness, is a view of those outside the way.

Sentient beings who believe in the original emptiness of the hindrance of karma and create karma in self-indulgence would have no moment of emancipation. If there were no time for emancipation, there would be no emergence of buddhas. If there were no emergence of buddhas, Bodhidharma would not have come from India. If Bodhidharma had not come from India, there would be no Nanquan. If there were no Nanquan, who would replace your eye of study?

Responding to the question What is the hindrance of karma? by saying It is essential emptiness appears to be a traditional tautology. However, it seems to me that Changsha answered Haoyue with a lack of capacity; without completing the study, he uttered such an outrageous statement.

Then Changsha said in a verse, Nirvana and paying debt—one nature with no significant difference.

What is one nature? How does it fit with the three natures [the whole-some action nature, the unwholesome action nature, and the neutral nature]? I suspect Changsha did not know one nature.

What are Nirvana and paying debt? What kind of nirvana is it—that of shravakas, pratyeka-buddhas, or buddhas? Whichever it might be, nirvana is not the same as paying debt. What Changsha says is not the buddha ancestors’ expression. He should buy straw sandals and travel in search of the way.

Venerable Simha [the Twenty-fourth Indian Ancestor, Simhabhikshu] and Huike [the Second Chinese Ancestor] were killed by rascals. But this should not be the cause of doubt [on the effect of karma]. What they had was not final lives or life existing in nothing. How would they not receive effects in their future birth? As the effects they are bound to receive later are already maturing, have no doubt about their future lives. Thus, it is clear that Changsha had not clarified karma in the three periods.

Those who study buddha dharma should clarify the karma of the three periods just as Kumaralabdha did. This is the essential teaching of karma in the ancestral school. Do not neglect it.

Besides the karma of the three periods, there are eight types of karma of indefinite time. Study this extensively.

Without knowing this, the true dharma of buddha ancestors will not spread. Those who have not clarified karma of the three periods should not groundlessly be regarded as teachers of humans and devas.

The World-Honored One said, “Effects of an action will never perish, even after one hundred and one thousand eons. One receives the results when the causes and conditions meet. Know that dark actions bring forth dark results, bright actions bring forth bright results, and mixed actions bring forth varied results. So, refrain from taking dark and mixed actions, and endeavor to take bright actions.”

The assembly of those who heard the Buddha’s discourse accepted it with joy and trust.

As the World-Honored One says, once wholesome or unwholesome actions are created, they will not perish even after one hundred, one thousand, or ten thousand eons. One receives the results when the causes and conditions meet. However, unwholesome actions disappear or turn to lighter results by repentance. Wholesome actions increase by rejoicing. This is called never perish. It is not that they do not have effects.

This was copied at the head monk’s office at the Eihei Monastery on the ninth day, the third month, the fifth year of the Kencho Era [1253]. Ejo.