RESPONSIVE CAUSATION – REPENTANCE – MERIT AND VIRTUE
CHAPTER FOUR
I. RESPONSIVE CAUSATION (CAM UNG)
THE MEANING OF “RESPONSIVE CAUSATION”
Cam means to stir or set in motion. Ung means to react or respond. Because there is first a stirring — some action that one has performed — a reaction follows, a force that rebounds back upon oneself afterward. Cam and Ung are always linked together; there has never been a response without a stirring to cause it.
The Kinh Cam Ung (Scripture of Responsive Causation) of Duc Thai Thuong Lao Quan opens with these words: “Hoa phuoc vo mon, duy nhon tu trieu; thien ac chi bao, nhu anh tuy hinh,” meaning: Fortune and misfortune have no fixed gateway; it is only people who summon them upon themselves. The recompense of good and evil follows, just as a shadow follows its form.
Buddhism has the Law of Cause and Effect (Nhan Qua); though the term differs, the meaning is the same. The word Nhan (cause) means that which is capable of generating (like a seed); the word Qua (effect) means that which is generated (like a fruit). A good cause gives rise to a good effect; an evil cause gives rise to an evil effect.
The Giac The scripture states:
Heaven’s law of recompense is perfectly just,
Cause and effect match exactly, without error.
Just as melons and beans are planted each season,
Each seed brings forth its own kind — it has never been otherwise.
Cause and effect span three lifetimes. Actions performed in a previous life become the cause for effects arising in this present life; actions performed in this present life become the cause for effects arising in the next life. Thus cause and effect circulate in an unbroken cycle, never failing.
Karmic recompense is further divided into two kinds: direct recompense (chanh bao) and dependent recompense (y bao). Direct recompense is the karmic result manifesting in one’s own person. Dependent recompense is the subsidiary karmic result manifesting in one’s surrounding circumstances.
DISTINGUISHING WHOLESOME KARMA FROM UNWHOLESOME KARMA
Every action passes through three stages: Motive, Means, and Result. Motive is the intention that first arises, proposing this or that undertaking. Means is the action itself, the effort expended. Result is the accomplishment, which carries either a good or bad influence.
Regarding the basis for distinguishing wholesome karma from unwholesome karma, the Mahayana and Hinayana schools of Buddhism hold differing views. Hinayana bases its judgment on the result; Mahayana bases its judgment on the motive.
To determine whether karma is wholesome or unwholesome, Hinayana simply examines the effect of the action upon society. Actions beneficial to oneself and to others are called good actions, regardless of whether the original intention behind them was good or bad.
The Mahayana school, by contrast, examines the motive (Taoism and Confucianism hold likewise, hence the saying: “Chanh ky nghia bat muu ky loi” — rectify one’s righteousness, without scheming for personal gain). Since this is the very first sprout arising within the ground of the heart-mind, nothing could be more essential to examine. They teach that in doing good, one must first, within one’s own heart, cherish and delight in goodness — that is, action must proceed from within outward.
Moreover, motive is also called the root, the very seed of all things and all affairs. All that is utterly true, utterly good, and utterly beautiful springs forth from this very source.
INNER RESULTS AND OUTER RESULTS
Duc Thai Thuong Lao Quan, descending through automatic writing, taught: “You, my disciples, must remember this: whoever follows the Way yet relies upon results for perseverance, or needs hope in order to act, does not yet know the Way. Those of you who know the Way must simply walk straight forward along a single path, without vainly imagining that you will succeed, achieve results, or enjoy blessings. If such vain imaginings persist, you will fall into ever greater error. Simply attend to your duty and act accordingly — the truth will become clear in time.“
The “success” and “results” spoken of here refer to external results — fame, wealth, and the like. Let them come and go as they will. The more one chases after them, the farther one strays from the Way. They are but a fleeting echo, never truly within one’s own direct control.
The inner result, by contrast, is the illumination of one’s Rational Nature and the elevation of one’s spirit, achieved by surpassing oneself a little more each day. This inner result is far easier to attain.
Confucius said: “Nhan vien ho tai! Nga duc nhan, tu nhan chi hi,” meaning: Is benevolence (that is, Rational Nature) really so far away? The moment I wish to seek benevolence, benevolence arrives at once.
RESPONSIVE CAUSATION AS A LIGHT ILLUMINATING THE PATH
Those who understand the Law of Responsive Causation, or the Law of Cause and Effect, know that every action carries a certain result. If one inclines toward goodness and strives to act well, one will attain a good result. If one inclines toward evil and continues to act wrongly, one will meet with an evil result.
Mencius said: “Benevolence is certain to overcome malevolence, just as water is certain to overcome fire. Yet those today who practice benevolence do not exert their full strength — it is like trying to extinguish a whole cartload of burning firewood with a single cup of water.” Let us not, then, lose heart and abandon our resolve merely because success has not yet come at the outset.
When we encounter a painful karmic effect in our external circumstances, let us willingly accept it, so as to properly repay whatever unwholesome cause we ourselves once created. Sometimes such suffering is itself a trial meant to elevate the worth of those who have already reached a certain level of attainment. Mencius said: “Thus, when Heaven is about to entrust a great responsibility to a person, it first afflicts their heart-mind with hardship, wearies their sinews and bones, subjects their body to hunger and thirst, brings them to material want, and thwarts their every undertaking — all in order to stir their heart, strengthen their perseverance, and supply whatever they still lack in ability.“
Whoever wishes to avoid creating evil karma should learn the method of repentance. Whoever wishes to diligently cultivate good causes should understand the meaning of merit and virtue. Repentance and merit-and-virtue are likewise forms of investigating things and extending knowledge.
II. REPENTANCE (SAM HOI)
THE MEANING OF “REPENTANCE”
The word Sam is a Sino-Vietnamese transliteration of the Sanskrit word ksamayati, meaning to repent of one’s transgressions. Combining the two syllables — Sam (from Sanskrit) and Hoi (Sino-Vietnamese, meaning “regret”) — forms the compound word “Sam Hoi” (Repentance).
The Sixth Patriarch Hui-neng (Hue Nang) once addressed his disciples, asking: What is meant by Sam? What is meant by Hoi?
Sam means to confess one’s past transgressions — all the unwholesome karma of ignorance, deception, and jealousy committed in the past is now confessed in full, never to be committed again for all time to come.
Hoi means to renounce future transgressions — from this moment forward, all unwholesome karma of ignorance, deception, and jealousy, now recognized and understood, is resolved to be cut off entirely for all time to come, never to be repeated.
In general, repentance takes two forms: Repentance in practice (Su Sam) and Repentance in principle (Ly Sam).
REPENTANCE IN PRACTICE
Duc Thai Thuong Lao Quan, descending through automatic writing, said: “In the Christian faith, each person confesses their sins during the week. Our religion has no such practice, so it is necessary to listen attentively to the scriptures whenever prayers for peace are offered, so as to recognize one’s faults and correct oneself. This, too, serves the same purpose as confession.“
Twice each month, on the days of the New Moon and Full Moon, we gather at the temple — first, to pray for the peace of all people; second, to perform the rite of repentance. The scripture we recite for this rite is called the Kinh Sam Hoi (Scripture of Repentance), for it clearly points out sin and merit so that people may recognize them and correct themselves.
We, like the Buddhas and Immortals, share the same principle as our nature — there is no difference between us. Yet upon reflecting on our own base and false conduct, and finding ourselves held in contempt, we come to feel shame. Shame is of two kinds, which should be distinguished: tam and quy.
Tam: When one commits a transgression unknowingly, or knowingly but through carelessness, and today comes to understand it clearly, giving rise to a feeling of embarrassment and repentance — this is called tam. Tam relies upon the power of one’s own conscience.
Quy: Each time one is swept along by desire into wrongdoing, and then, upon encountering a Sage, Worthy, or Teacher, feels a pang of uneasy conscience — this is called quy. Quy relies upon the goodness of others to resist one’s own wrongdoing.
If one habitually commits transgressions, however small, these will, over time, accumulate — “little by little forming much” — until at the moment of death, one cannot escape falling into the Three Evil Paths. Reflecting upon this gives rise to fear. This heart that knows shame and knows fear, when expressed outwardly through confession and prostration before Heaven and the Buddhas, is called repentance in practice.
The essence of repentance is to sincerely acknowledge one’s own transgression, and then to vow firmly never to commit that transgression again. The Sixth Patriarch said: “The ordinary, deluded person recognizes only past transgressions, without knowing how to guard against future ones. Because they do not know how to guard against the future, past transgressions remain unresolved even as new faults arise — how, then, can this be called repentance?“
REPENTANCE IN PRINCIPLE
According to the method of true repentance, once a transgression has been recognized, one should not dwell upon it further, lest it harm one’s heart and virtue. One must instead reflect upon the very root of the transgression, and thereby come to understand that transgression is illusory, while Rational Nature alone is truly real.
The Yoga Flaming-Mouth Scripture (Kinh Du Gia Diem Khau) states:
The nature of sin is originally empty, created by the mind;
When the mind is extinguished, sin too is extinguished.
Mind gone and sin extinguished, both are empty —
This alone is called true repentance.
Vietnamese rendering: The nature of sin is originally empty, the mind creates the cause; once the mind is entirely forgotten, sin gradually dissolves. Once sin is dissolved and the mind extinguished, both cease together — only this is called true repentance.
Rational Nature was, from the very beginning, utterly empty, containing nothing within it at all. Upon reflection, we find that sin exists neither within, nor without, nor in between. Its original nature is emptiness; it exists only because the mind creates confused conditions and causes.
The Samantabhadra Contemplation Sutra teaches: “Nhuoc duc sam hoi da, doan toa quan thiet tuong, toi nghiep nhu suong lo, Phat nhut nang tieu tru,” meaning: If one wishes to repent, sit upright and contemplate the true reality (referring to Rational Nature); sinful karma, like morning dew, is dissolved entirely by the sun of the Buddha.
This method of repentance arises from within one’s own Rational Nature, rather than being an outward, formal act — hence it is called “formless repentance” (vo tuong sam hoi), or “repentance in principle” (ly sam).
REPENTANCE IS A PASSIVE METHOD
The Book of Practice and Verification (Tu Chung Nghia) of the Ts’ao-tung school of Zen (Tao Dong) states: “Though one must personally bear the evil karma accumulated across three lifetimes, if one is capable of repentance, even heavy karma becomes light, or may even be entirely dissolved.” Yet this is, after all, only a passive method — meaning it merely reduces error and dissolves evil karma.
Our heart-mind is like a gardener’s plot of soil. One must diligently pull the weeds and clear the ground. Once the weeds have been pulled and the ground cleared, one must tend to the good seeds already present, so that they may sprout, break through the soil, and grow into full maturity.
Repentance and merit-and-virtue are related to one another in exactly this way: after repentance, one must accumulate merit and virtue. At first, one must repent extensively to dissolve grievances and karmic obstructions — just as one pulls weeds. Later, once merit and virtue have been sufficiently accumulated and Rational Nature shines forth brilliantly — like a tree grown tall — transgressions can no longer sweep us away.
III. MERIT AND VIRTUE (CONG DUC)
THE MEANING OF “MERIT AND VIRTUE”
Commonly, people understand it thus: Cong (merit) refers to good and righteous deeds. Duc (virtue) refers to the heart-mind’s knowledge of goodness and righteousness. A Buddhist scripture states: “Thi vat danh cong, quy ky vi duc,” meaning: Giving something to another is called merit; claiming that merit as one’s own is called virtue.
The Hinayana school commonly considers building temples, supporting monks, giving alms, and making offerings to be “merit and virtue.” But the Sixth Patriarch held that these are matters of “blessing and virtue” (phuoc duc), not “merit and virtue” (cong duc).
In the Platform Sutra (Phap Buu Dan Kinh), he taught: “Merit and virtue reside within the Dharma-body (one’s own nature), not in the seeking of blessings. When one’s thoughts flow smoothly, constantly perceiving one’s original nature in its complete and marvelous function, this is called merit and virtue. Humility and self-lowering within the heart is called merit; outward conduct in every matter in accordance with propriety is called virtue. That one’s own nature establishes all things and all affairs is called merit; that the substance of the mind is free of all wandering thoughts is called virtue. If you wish to seek the merit and virtue of the Dharma-body, simply act accordingly — only this is true merit and virtue. Cultivating one’s own nature is called merit; cultivating one’s own person is called virtue. O virtuous and wise ones! Merit and virtue can only be perceived within one’s own nature — they cannot be sought through giving alms or making offerings. Thus, merit and virtue differ from blessing and virtue.“
DO NOT MISTAKE BLESSING AND VIRTUE FOR MERIT AND VIRTUE
When the First Patriarch Bodhidharma (Dat Ma) first came from the West to the Eastern lands, he first went to convert Emperor Wu of Liang. The Emperor asked the Patriarch: “Throughout my reign, I have built temples, supported monks, given alms, and held vegetarian feasts. What merit and virtue has this earned me?” The Patriarch replied: “Truly, there is no merit or virtue in this at all.“
The Sixth Patriarch explained: “Emperor Wu’s heart was deviant; he did not understand the true Dharma. Building temples, supporting monks, giving alms, and holding vegetarian feasts are what is called seeking blessings. One must not mistake blessing for merit and virtue.” This is because his heart still harbored the vain hope of seeking blessing, preoccupied with selfish concerns, rather than acting out of a genuine sense of righteousness simply because it was the right thing to do.
TRUE MERIT AND VIRTUE RESIDES IN RATIONAL NATURE
This kind of merit and virtue is called “unconditioned merit and virtue of one’s own nature” (vo lau tanh cong duc). “Unconditioned” (vo lau) means without leakage or loss. One who cultivates unconditioned merit and virtue simply does what they themselves consider good and right, without any inclination to seek any external reward or benefit whatsoever.
Mencius, in teaching how to nurture the “flood-like vital energy” (khi hao nhien), said: “Thi tap nghia so sanh, phi nghia tap nhi thu chi da,” meaning: This flood-like vital energy is generated by the accumulation of righteous deeds; it cannot be obtained merely by gathering many righteous acts from without.
To know a person’s true virtue, one should not look merely at the great deeds they perform on a single occasion. Only one who cultivates true merit and virtue possesses a heroic, unwavering nature — holding to a single heart and a single virtue to the very end, regardless of circumstance or era.
A BRIEF EXPLANATION OF THE TWOFOLD CULTIVATION
Twofold cultivation (song tu) means cultivating both Nature (Tanh) and Destiny (Mang). Those of the highest capacity and virtue, upon merely hearing the Way, enter directly into the realm of the Tathagata in a single stroke: cultivating Nature is, for them, identical with cultivating Destiny. The Buddha calls this the “sudden teaching” (don giao).
Those of middling and lesser capacity, however, must proceed gradually, step by step: cultivating Nature, then cultivating Destiny, then cultivating Nature again, and so on, until both are fully accomplished. The Buddha calls this the “gradual teaching” (tiem giao).
- Performing good and righteous deeds in accordance with conscience and Rational Nature is cultivating Nature.
- Refining Posterior-Heaven energy so that it returns to the Prior-Heaven — that is, causing Kan and Li to return to Chien and Kun — is cultivating Destiny. In the oral instructions (khau quyet) of Minh Ly Dao, there is a verse: Most subtle and profound is the Great Way, no different for Buddha or Immortal. The energies of yin and yang unite as one, taking Kan to patch the broken line of Li. Returning to the trigrams of Chien and Kun — this is the very loftiest thread of the Way.
The Tao Te Ching (Dao Duc Kinh) states: “Quy can viet tinh, tinh viet phuc mang, phuc mang viet thuong, tri thuong viet minh,” meaning: To return to the root is called stillness; stillness is called the restoration of destiny; the restoration of destiny is called constancy; and to know this constancy is called Illumination (Minh). This represents yet another, higher meaning of the word Minh in the religious name Minh Ly. This is precisely the essential and subtle practice of Taoism, also called: “refining the golden elixir to return to the pill” (luyen kim dich huon don).
- Only by returning once more to cultivate Nature does one truly verify and attain the fruit of a Perfected Being (Chon Nhon). Cultivating in this manner is called cultivating the principle of the Ho Tu (River Chart), or cultivating Non-Action (Vo Vi). Yet true emptiness is not mere vacancy — one must understand that within true emptiness there exists a marvelous existence, meaning: it contains boundless principle and meaning, and merit and virtue more abundant even than the grains of sand in the Ganges River.
Only by cultivating both Nature and Destiny together can one achieve complete success. The Taoist Immortal Lu Tung-pin (Lu To) said: “Tu mang bat tu tanh, thu thi tu hanh de nhut binh. Tu tanh bat tu mang, van kiep am linh nan nhap thanh,” meaning: To cultivate Destiny without cultivating Nature is the very first ailment of religious practice. To cultivate Nature without cultivating Destiny leaves one’s spirit bound to yin for ten thousand kalpas, unable to enter the realm of Sagehood.
The Diagram and Explanation of the Boundless Ultimate (Vo Cuc Do Thuyet) states: “Phu Dao gia, tanh du mang nhi di. Tanh vo sanh da, mang huu sanh da,” meaning: The Dao is nothing other than Nature and Destiny. Nature is unborn (and hence also undying); Destiny is born (and hence also subject to death).