Chung Tai Shan Magazine #207
佛法告訴我們，一切法都是因緣和合而生，因緣和合就能產生業果。業，有惡業、善業、淨業、不動業、白業。從業進一步而生的果報，有惡果、善果、清淨的果報，以及無上菩提妙果；由因緣生業、由業感果，這就是因緣果報。所以如果因是正因、淨因、善因，緣是淨緣、善緣，無論學業、事業、道業都能成就。
Buddhism teaches us that all dharmas arise because causes and conditions come together. This is how karma and its corresponding effects are produced. There are different kinds of karma: good karma, bad karma, pure karma, unmoving karma, and white karma. Arising from karma are their corresponding effects: wholesome effects, unwholesome effects, pure effects, or even the wondrous effect of unsurpassed bodhi. Causes and conditions give rise to karma; karma in turn ripens as effects—this explains the law of causality. Therefore, if we plant causes that are good, pure, or wholesome, and meet conditions that are also pure and wholesome, then we will achieve success in our studies, careers, or spiritual cultivation.
人生脫離不了因緣果報，善業生樂果，惡業感苦果，這是一種真理。如果過去常修善法、結的人緣很好，今生就能左右逢源；如果過去沒有結到善緣，今生就要趕快去努力。如果前生沒有結到善緣，今生又不努力，那就成了悲觀的宿命論者，只能坐以待斃了。
Our lives are inseparable from the law of causality. Good karma produces wholesome effects, while bad karma produces unwholesome effects. This is a truth. In the past, if we regularly cultivated wholesome dharmas and developed wholesome relationships with others, then things will often go our way. If not, then we must work hard to do so in this life. If we neglected to cultivate wholesome conditions in the past and continue to do so now, that is to be like a pessimistic fatalist, just sitting there waiting for the inevitable.
增上修因 住於真實
Proactively cultivate right causes, abide in the reality of truth.
佛法講的因果是最積極的，能知因識果，就能建立因緣、創造因緣，這就是真正的菩薩行。時時要檢討反省，自己現在的所作所為是什麼因？對人、對事是什麼緣？所謂「未成佛道，先結人緣」，要靠自己的努力。如果對他人都很客氣，人家也會對我們很客氣；如果自己不結人緣，反而怪別人對自己不好，這樣自己的心胸就會愈來愈狹窄、心念愈來愈糊塗，無明煩惱一大堆，行住坐臥都不得安寧。
Buddhadharma takes a most proactive approach to causality: by understanding cause and effect, we can create and develop the right causes and conditions—a true bodhisattva practice. We should always perform self-reflection: what kind of causes are we acting upon? What kind of conditions are we creating in relation to other people and affairs we are involved in? The ancients said, "Before realizing buddhahood, develop good affinity with all.” This requires us to make real effort. If we are kind to others, they will be kind in return. Otherwise, if we blame people for mistreating us instead of developing good affinity with them, we will only become more narrow-minded, and our thoughts more befuddled, leading us to accumulate a heap of ignorance and afflictions, unable to find peace in our daily routines.
除了知因識果外，還要面對因果、面對現實、不逃避責任。社會上一般人容易逃境安心，假使覺得所處的環境不好，就想逃離，另外找一個好的境界。但是「天下的烏鴉一般黑」，如果不能面對現實，永遠是「這山望那山高」，走到哪裡都是煩惱。要改變目前的因緣果報，就要靠現在的努力。別人對我不好，要先檢討反省自己是不是有對不起別人的地方？要先從自己來改進，先對別人好，這樣彼此之間的緣馬上就能改變。此外，還要修戒、修定、修慧，修種種善法。善法成就、三昧成就，就能改變自己的因果。所以，一切都掌握在自己的手上，這是非常重要的觀念。
Besides understanding causes and their effects, we must also face our causality and our present reality. Do not avoid taking responsibility. In society, it is common for people to try and escape from difficult situations by searching for peace elsewhere. So, when they become dissatisfied with their circumstances, they often believe things will improve if they can just get away. But “crows everywhere are equally black.” If we cannot face reality, or believe the grass is always greener on the other side, afflictions will follow us wherever we go.
We must work on the present moment to change our causality. When others mistreat us, examine and reflect on our past actions: have we wronged them in any way? If we start by improving ourselves and being kind to others, our karma with other people begins to change right away. Additionally, we must also uphold the precepts, cultivate samadhi and wisdom, and practice all manner of wholesome dharmas. When we succeed in cultivating wholesome dharmas and attain samadhi, we will have the means to change our causality. Therefore, everything is up to us.
「法界」，就是指我們這念心。心想到什麼地方，將來的果報就在這個地方。所以，一切都是以我們這念心作為源頭所發動，將來就產生相應的果報，所以「菩薩畏因，眾生畏果」，起心動念是因、所作所為也是因，經上說：「因地不真，果招紆曲。」所以，我們的思想很重要，時時刻刻都要有正知正見，時時刻刻都要調整我們的心念。
In Buddhism, Dharma realm refers to this very mind. Whatever our mind does, we will experience its corresponding effects in the future. Everything is rooted in this very mind, so unrealized causal effects will eventually manifest, sooner or later. Thus “bodhisattvas fear causes, while mundane beings fear effects.” Our thoughts and actions are both causes. The Shurangama Sutra says “If causes are not grounded in truth, its effects will go awry.” Therefore, our thoughts are very important. We must always maintain right understanding and right view. Always be mindful and adjust the mind accordingly.
能夠知道調整自己的心念，就知道善調身心。調身、調心，這就是道，這是方便道。沒有這個方便道，也沒有究竟道。為什麼呢？心當中沒有煩惱，就是究竟；心當中清淨，就是究竟；心當中證到無為法了，就是究竟。要想達到這個境界，先要從我們的起心動念開始下手。
Being mindful of our thoughts and adjusting the mind means knowing how to properly regulate our body and mind. Regulating the body and mind is the way—the expedient way. Without this expedient way, there is no ultimate Way. Why is that? If there are no afflictions in the mind, it has reached the ultimate state; if the mind is completely pure, it has reached the ultimate state; if the mind realizes the unconditioned dharma, it has reached ultimate state. But to realize this state, we must begin with our present thoughts and actions.
如理思惟 恆順善法
Think in accord with the principle, always practice wholesome dharmas.
三十七助道品當中的「八正道」，告訴我們要「正思惟」。什麼是「正思惟」？就是「如理觀察籌量，了無邪曲謬亂」。「如」什麼「理」？如俗諦之理、真諦之理、中道第一義諦之理；如果是修對治法門，四正勤、四念處、四如意足……這些也是理。
The thirty-seven factors of enlighten-ment include the noble eightfold path, which tells us to have right thought. What is right thought? It means to “Observe and contemplate all phenomena in accord with principle, free from aberrance and confusion.” According with what principle? According with the principles of worldly truth, absolute truth, and the ultimate truth of the middle way. When we are practicing expedient methods to counteract our afflictions, the four right efforts, four foundations of mindfulness, four bases of samadhi, etc., are also principles we should follow.
什麼是「觀察籌量」？心當中起了男女的貪愛，一起念，馬上覺察，這就是「觀察籌量」。貪愛的心平時就存在，這是我們無始劫來的習氣。習氣有如賊人，當發現它的時候，要怎麼轉呢？就是要正思惟──觀身不淨、觀受是苦、觀心無常、觀法無我。
What is to "observe and contemplate?" When the mind gives rise to sexual desire, we must immediately observe and contemplate it with awareness—this is to observe and contemplate. The mind of desire and attachment is always there; it is a habitual tendency from beginningless time. Habitual tendencies are like thieves. When we discover them, how should we turn them around? We must do so with right thought—contemplate the body as impure, contemplate feelings as suffering, contemplate the mind as impermanent, and contemplate all dharmas as having no-self.
觀身不淨，可以修九孔流不淨，或是修三十六物不淨、九想觀，或是自我檢討反省。又如，起了無明、生了煩惱，發現自己的脾氣很大，要如何對治？一方面，從現在起要修忍辱；二方面，要修四無量心或七周緣慈，用慈悲心來化除瞋心。修，就是想念、思惟，如理入觀。
To contemplate the body as impure, we can consider how the nine orifices of the body all produce impurities, or contemplate the impurities of the thirty-six body parts or the nine stages of decay of a corpse; or we can also look inward and perform self-reflection. Another example is: if we gave rise to ignorance and afflictions, and therefore realize we have a bad temper, how should we counteract it? On one hand, we must cultivate tolerance; on the other, we should practice the four immeasurable minds or the seven-round compassion contemplation—this is using a compassionate heart to eliminate anger. Thinking and contemplating are important aspects of cultivation. In this way, we can “enter contemplation in accord with principle.”
「觀察」就是返照自己，觀察外境、觀察心念、觀察事、觀察理。什麼是觀察外境、觀察心念？譬如見到某個東西，經常想著這個東西實在很好，希望占有、希望得到。貪心一起，馬上就思惟：「外境是無常、苦、空，這個世界有成、住、壞、空，一切眾生有生、老、病、死……世間上的事物沒有永久不變的，一切都是無常、都是虛妄不實的。」這樣就是正思惟，就是「如理」。
"Observation" means reflecting on ourselves and bringing awareness back to the mind. This can include observing external circumstances, our thoughts, practice, or principle. What is to observe external circumstances and our thoughts? For instance, if we see some object and think about it constantly, perceiving it as something good and valuable that we should possess—when greed arises, we should immediately think, “Impermanence, suffering and emptiness inhere in all external phenomena. This world goes through the stages of arising, abiding, dissolution, and voidness. All sentient beings have birth, aging, illness, and death. There is nothing in this world that is unchanging, everything is impermanent and illusory without substantial existence.” This is to have right thought in accordance with principle.
什麼是觀察如理？譬如，觀外境不淨、自己的身體也不淨；外面一切人的心不淨、自己的心也不淨，內外都想一遍。這就是理。想，就是觀照、過濾、思惟這個道理。假使懈怠了，就想：「為什麼會懈怠？應該要精進才對！」所以，正思惟就是要如理；假使不如理，就是打妄想。
What is to practice contemplation in accord with principle? When contemplating on the impurity of external phenomena, we should also contemplate on the impurity of our own body. When contemplating on the impurity of others’ minds, we should also contemplate on the impurity of our own mind. Contemplate both the external world and the internal self—this is the principle [of contemplating impurity]. So, practicing contemplation on impurity means to observe, reflect inward, and think according to this principle.
Also, if we become lazy in cultivation, we should contemplate, “Why did I slack off? I should be diligent!” Therefore, right thought is to abide by principle; if not, that means we are giving rise to delusive thoughts.
再舉例來說，師父讚歎某個人很有道心、很精進，你聽到以後，心想：「這個人沒有什麼了不起！師父可能是故意抬舉他、誇獎他，其實他根本沒有什麼功夫！」這就是嫉妒、仇恨，就不是正思惟。相反地，假使心想：「我應該讚歎他，向他學習！」這就是正思惟。
Another example is if Shifu praises someone for having a heart set on spiritual cultivation and being diligent. You hear this and think, “What’s so great about that guy? Shifu must be saying good things about him on purpose. In fact, I know his practice isn’t that good!” This is called having jealousy and animosity. It is not right thought. On the contrary, if you think, “I should also praise and learn from this person!”, this is to have right thought.
凡事從正面觀察，就是正思惟。「籌量」，就是比較。舉例來說，知道自己的智慧不如人，就要趕快用功。別人只要聽一次就聽懂、只要讀一遍就記得，自己聽一遍不懂、聽兩遍也不懂，甚至聽三遍也不懂，背一遍、背兩遍……甚至背十遍也記不住，那就要更用功，如《中庸》云：「人一能之，己百之；人十能之，己千之。」發心一定要學會。別人是自己的好榜樣，要向他看齊。這就屬於正思惟。所以，一件事情有正面、也有負面。從負面觀察，就是煩惱；從正面觀察，就是功德、就能得解脫。
Viewing things from a positive perspec-tive is also to have right thought. The practice of contemplation includes an aspect of comparison. For example, if you know your wisdom inferior to others, you must work hard on it right away. Some people may be able to understand something the first time they hear it, or commit to memory something they read only once. However, we might need to hear or read something multiple times…if we still cannot understand or remember it, then we need to try even harder. The Doctrine of the Mean says, “Though others succeed with one try, we can try a hundred times. Though others succeed with ten tries, we can try a thousand times.” We must have the determination to learn and make it happen.
When we see others as role models we can learn from, this is right thought. Every matter has a positive and negative side. Whereas viewing things from a negative perspective gives rise to afflictions, seeing them in a positive light brings merits that lead to liberation.
過去，印度有一位皇帝帶著大臣上山去打獵。走了一段時間，肚子餓了、口也渴了，大臣就去摘了一些樹上的果實，讓皇帝充飢、解渴。皇帝拿到這個果子，準備用刀削皮，一不注意就把自己的手指削掉了一塊，流了很多血。皇帝起了無明，就把大臣痛罵了一頓。
Once, there was an Indian king who went hunting in the mountains with one of his ministers. After a long walk, they were hungry and thirsty, so the minister picked some wild fruit for the king. While peeling the fruit, the king, in a moment of absent-mindedness, accidently peeled a piece of skin off from his hand. In pain and bleeding profusely, the king gave rise to anger and berated the minister.
大臣聽到皇帝責罵他，說：「大王啊！你破皮流血，不一定是壞事情。」皇帝聽了大發雷霆，說：「我不但流血，而且痛得要命，怎麼不是壞事情？你這個蠢才真是跟我作對！」皇帝脾氣一來，就把大臣趕回宮裡去了。
The minister said, “Your Majesty! Your injury may not be such a bad thing.” Hearing these words, the king was infuriated. “I am in pain and losing blood. How can this be ‘not such a bad thing?’ You are a fool to placate me!” Having completely lost his temper, the king ordered the minister back to the palace.
正在這個時候，山上來了一群野人，準備要抓個人去祭拜天神。酋長看到這個皇帝長得白白胖胖的，命令部下把皇帝的衣服脫掉，正準備要開膛破肚、挖出心臟時，看到皇帝的手正在流血，覺得很不吉祥：「把這種人獻給天神，實在太失敬了。」就把皇帝放走了。
Shortly after, a group of savages searching for a human sacrifice captured the king. Their chief saw that the king was soft and plump and ordered his clothes to be removed. As they were about to cut out the king’s heart, someone spotted his bleeding hand. Sensing it was a bad omen, the chief said, “Sacrificing one like this to our god is a sign of disrespect!” Thus, the savages let the king go.
皇帝這時才知道大臣所說是對的，覺得很對不起大臣，回到宮裡就問：「我在山上大發脾氣把你趕走了，你心中恨不恨我？」大臣回答：「啟稟皇帝，我不但不恨您，還非常感謝您！」皇帝覺得很奇怪，問道：「為什麼呢？」大臣說：「如果您不把我趕走，這群野人一定會把我抓去祭拜天神，所以我非常感謝您救了我一命。」
The king then realized his minister was right. Feeling he had wronged a loyal subject, the king hurried back to the palace. He apologized and asked the minister, “On the mountain, I lost my temper and sent you away. Do you resent me for that?” “Your Majesty, I don’t resent you at all,” said the minister. “In fact, I am filled with gratitude!” “Why?” asked the king. “Had you not sent me away, I would have been the one cut open by the savages as an offering to their god. So thank you for saving my life.” said the minister.
由此可知，禍、福是不一定的。無論面對順境或逆境，只要本著正念、本著正面的想法來面對、處理，做任何事情都能夠成功，遇到壞的事情，也會變成好事；遇到好事，則會變得更好、更完美。佛法說：「萬法唯心所造」，就是這個道理。
This story shows that blessings and misfortune are not fixed. Whatever we are faced with, whether favorable or unfavorable circumstances, as long as we handle them with right thought and positive thinking, we will always succeed in our endeavors. We can transform bad situations into good ones and make good situations better or even reach perfection. As Buddhism teaches: “All dharmas are created by the mind.”