謹按：因果法則，客觀存在；因果學說，為佛法核心。不明白因果，就很難懂得佛法；不信因果，就很難獲得學佛的真正利益。目前不少學佛的人，認為因果是對愚夫愚婦的說教，不屑一顧。明代憨山大師，禪門宗匠，大徹大悟，著述等身。『禪海十珍』附錄師所作『感應說』一篇，闡述因果之理，深入淺出，啟人猛省。今特語譯，以饗讀者。
～釋昌臻 四川樂至報國寺
佛說一切世間善惡因果報應，如影隨身，沒有絲毫差錯，可是不相信因果的人卻當作空談。孔子講安命的說法，有些人相信，常去推算命運，只求福報，聽好事便高興，不願聽災厄禍患，這是十分糊塗的。其實一生一死就像一晝一夜，三世輪迴，就像昨天與今天的事情一樣。拿日常事作比喻。如請客，凡筵席上需要的物品，樣樣都預備好，到時擺出來纔一切齊備；如果稍有欠缺，那一定是不完美，這是必然的事。人生一輩子，正報壽命的長短，依報家庭經濟，事業功名和富貴貧賤，這一切，都是前生種的業因。今生所享用的並非從外來，全是自作自受。所以說，「你要知道前世的業因，今生所受的報應便是；你要知道來世的果報，今生所作的便是。」人總是仗恃自己有學識才能，以為可以獲取功名富貴。殊不知功名富貴不是才智所能獲取的，主要是自己前世種的因，今生由才智的條件結合而實現。所以，獲得便喜歡是錯誤的。
還有，自己應得到的富貴功名被別人破壞，便怨恨這個人。殊不知自己應享的福報只有這麼大，那被破壞的部份，都不是自己份內所應有的，且有些本是差欠那人的。因此，失掉便憂傷，便怨天尤人，甚至結成冤仇，不能諒解，也是錯誤的。
由此可知，孔子講的安命，就是佛教的因果。如果懂安命，那麼富貴得失，一切都取決於前因，本是自作自受；貧窮與顯達，長壽與短命也原是前因注定。如果更能明白和相信因果規律，知道今生一切享用，都是自己前世種的因，不是別人給你的，也不是憑你的才智獲得的，那麼，縱使是你用才智取得的，其實也是屬你福報內的。
這樣，又何苦斤斤計較，患得患失，勞心焦慮，甚至結冤結仇？若是明智的人，應當深信因果報應，不計較眼前得失。只是根據現有的條件，種植未來的福田。像農民種莊稼選擇土壤，及時播下良種，精耕細作，那麼到秋天的收獲，必定按十倍百倍增長，這是非常清楚的事。只不過各人所種的土地有肥瘦的差別罷了。
佛說，供養佛法僧叫勝田；孝順父母叫敬田；救濟貧苦叫心田。我希望明智的人們，不去計較以往的得失，只是播種未來的福田！假使能節省那些無益或過度的消費，節省吃和穿方面奢侈的開支，用來播種在上述的三種福田裡面，不但能增長未來的福報，而且眼前便得身心安樂，成為第一等有福氣的人。
如能將福報種在三田中，更能懂得佛法：用念佛消除妄想；用慈悲轉變貪嗔；用柔和感化強暴；用謙遜折服傲慢。這樣，便是發大心的菩薩行為。真能相信，可稱為殊勝勇猛的大丈夫！
(附憨山大師原文，請看16頁。) |
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Note: The law of cause and effect has objective existence. The doctrine of cause and effect is the core of the Buddhadharma. Without understanding cause and effect, it is very difficult to understand the Buddhadharma. Without believing in cause and effect, it was difficult to obtain genuine benefit from studying Buddhism. At present, quite a few Buddhists feel that cause and effect is a theory for the ignorant masses, and is not something worth looking into. Great Master Hanshan of the Ming Dynasty, an illustrious member of the Chan School who was greatly enlightened, was a prolific author. His essay, “A Discussion of Responses,” published as an appendix to Ten Treasures in the Ocean of Chan, provides a simple yet insightful explanation of the profound doctrine of cause and effect. I have paraphrased it in colloquial terms for the benefit of the reader.
~by Chang-zhen Shi, Bao Guo Temple, Sichuan, China
The Buddha taught that all good and bad causes have their corresponding retributions without fail, just as a person’s shadow always follows his body. However, people who don’t believe in cause and effect regard this as nonsense. Confucius promoted the idea of being content with one’s lot. Some people, believing in this, constantly get their fortunes told. They only seek to have blessings. They are happy to hear about good things, but don't wish to hear about disasters; this is totally muddled. Actually, one birth and death is just like one day and night. The concept of past and present lives is analogous to that of yesterday and today. To draw an analogy with daily life, consider when you invite guests to your home. You will set out everything you need for the party. If even the slightest thing is lacking, it will be imperfect. In our life, the length of our life span (proper retribution), our family and financial situation (dependent retribution), our career, reputation, and social status--these all depend on the karmic causes we planted in past lives. The things we use and enjoy in this life come not from outside; they are all consequences of our own actions. Thus it's said, "If you want to know the karmic causes from your past lives, just take a look at what kind of retribution you're undergoing now. If you want to know the retribution you'll receive in future lives, take a look at what you're doing now." People think they can use their erudition and talent to gain status and honor. Little do they know that status and honor cannot be gained through talent and intelligence alone; they are gained primarily through the causes planted in past lives, combined with the conditions of talent and intelligence in this life. Therefore, those who rejoice when they obtain these things are mistaken in their attitude.
Also, when someone destroys the the wealth and honor which one is supposed to obtain, one hates that person. One doesn’t realize that one really only has that amount of blessings; the part that is ruined wasn’t due to come to one anyway, and one maybe even owes a debt to that person. Thus, if one grieves and complains, or bears a grudge and cannot forgive the person, one’s attitude is wrong.
From this, we can understand that the Confucian doctrine of “being content with one’s lot” is equivalent to the Buddhist doctrine of cause and effect. If you understand the principle of being content with one’s lot, then you will accept that everything is determined by prior causes. Basically, you undergo the consequences of whatever you do. Whether you are rich or poor, long- or short-lived, is all determined by previous causes. If you understand and believe the law of cause and effect, then you will realize that everything you use in this life comes from causes planted in past lives, and is not give to you by others or obtained through your own talents and intelligence. Even if you obtain something through your talent and intelligence, it is actually part of the blessings you were due to receive.
Therefore, what need is there to suffer by bearing grudges and wearing yourself out worrying about gains and losses, to the point of making enemies? If you are an intelligent person, you should deeply believe in cause and effect and not be attached to what you gain or lose at present. And you should plant blessings for the future as present conditions allow. By analogy, if a farmer chooses a fertile field and plants good seeds, and tills and plows diligently, then clearly his autumn harvest will certainly be bountiful. The only differences will result from the varying degree of fertility of each farmers plot of land.
The Buddha said that making offerings to the Buddha, the Dharma, and the Sangha is called [planting] a supreme field; being filial to one’s parents is called [planting] a field of respect; helping the poor is called [planting] the field of the mind. I hope intelligent people will not worry about past gains and losses, but will simply plant seeds in the field of future blessings. If you reduce useless or excessive expenditures, spend thriftily on food and clothes, and use what’s saved to plant seeds in the three fields of blessings mentioned above, not only will you increase your future blessings, but at present you will enjoy mental and physical peace and be a most blessed person!
If you can plant blessings in these three fields, then you can understand the Buddhadharma. You can then recite the Buddha’s name to get rid of discursive thoughts, overcome anger with compassion, overcome violence with gentleness, and subdue arrogance with humility. That is the conduct of a Bodhisattva who has made a great resolve. If you have true faith, you can be called a supremely courageous hero.
(For Great Master Hanshan’s original text in Chinese, please turn to page 16.) |
