The Profound Yogācāra Meaning of the Diamond Sutra (Thirty)

The causes, conditions, and karmic retribution of giving (dāna) are realized through the tathāgatagarbha. The entire process of the act of giving is held and recorded by the tathāgatagarbha. When the causes and conditions ripen, the tathāgatagarbha outputs this karmic seed, and sentient beings receive the retribution of merit. Generally speaking, this retribution is received in a later life, which is called ripening karma (vipāka-karma); but if this karma is very great and can ripen within the conditions of this present life, then the retribution is received in this life. The karma created by sentient beings—its retribution never disappears. Wholesome karma, unwholesome karma, and neutral (avyākṛta) karma are all collected and output by the tathāgatagarbha, never confused, never lost; karma created by person A will not be recorded under person B's name and have B receive the retribution. Generally speaking, once the retribution of wholesome and unwholesome karma has been fully received, the karmic seed disappears. Evil karma that has been created can also be eliminated through repentance of sins; after attaining realization of the fruits or awakening to the true mind and seeing one's nature, the karma leading to the three evil destinies can be eliminated, so that in later lives one will not fall into the three evil destinies. Whichever karma is stronger, its retribution is received first. Practitioners should always ensure that their wholesome karma outweighs their unwholesome karma, so that the unwholesome karma temporarily does not receive retribution; after a very long time, the karmic seeds wither away. For example, for sentient beings who have committed the five rebellious acts and are reborn in the lowest grade of the lowest tier in the land of bliss (Sukhāvatī), for twelve great kalpas they are within the lotus flower with no opportunity to create karma; the karmic seeds slowly wither, and once the mind is purified, they emerge from the lotus flower.

The giving of fearlessness includes saving the lives of sentient beings, resolving their hardships and perils, and relieving their psychological obstacles; one can receive the retribution of health and longevity, peace and happiness, smooth success in all matters, and wealth and honor. Sometimes giving of wealth contains giving of fearlessness, and giving of fearlessness contains giving of wealth. The giving of Dharma brings retribution in both merit and wisdom, and also the retribution of giving fearlessness. Expounding the sutras and teaching the Dharma on behalf of the Buddha is direct giving of Dharma; printing sutra books, protecting the Saṅgha jewel in its propagation of the Dharma, and so forth are indirect giving of Dharma. But it is best to have first cultivated realization and obtained the eye of the Path, having opened the wisdom of both the Greater and Lesser Vehicles, so that one will not misstate the fundamental Buddha-Dharma, will not mislead sentient beings in the wrong direction of practice, and even more will not sever sentient beings' Dharma-body and wisdom-life; only then should one personally expound the sutras and teach the Dharma to guide sentient beings—this is the best way. When sentient beings support a Dharma master in propagating the Dharma, they must also possess the eye of Dharma-selection; the eye of Dharma-selection is one of the seven factors of enlightenment, the ability to discern right from wrong in the Dharma. Otherwise, if the fundamental Buddha-Dharma is propagated or assisted in propagation incorrectly, the retribution is also very heavy—one must be extremely careful.