Chung Tai Shan Magazine #249
佛法說：「有此則有彼，無此則無彼；此生則彼生，此滅則彼滅。」無論是世間法、出世間法，都要靠自己從因當中努力才能成就，絕對不可以空坐等待。佛法講三世因果：過去因，現在果；現在因，未來果。天下沒有任何一件事情是僥倖成功的。一切都是有因有果，今生的富貴，是過去種善因所得的善果；要想未來事事如意，現在就必須努力修善法，這就是正知正見。
The Buddhadharma teaches: “As this exists, so does that; as this does not exist, neither does that; as this arises, that also arises; as this ceases, that also ceases.” Both worldly and supra-worldly dharmas require us to cultivate the right causes diligently before we can achieve anything—we absolutely cannot just sit and idly wait for results. Buddhism teaches that there is the causality of three periods: past causes, present results; present causes, future results. Nothing in this world happens because of chance—everything has its causes and its effects. Having wealth and eminence in this life is the wholesome result of wholesome causes planted in the past. If we hope the future unfolds according to our wishes, then we must diligently cultivate wholesome dharmas in the present. This is right understanding and right view.
積功累德 當下修因
Accumulate merits and virtues, cultivate the right causes here and now.
有些人對佛法三世因果的道理不了解，認為過去已經過去了，未來則是人死後的事情、遙不可及，果報不會馬上現前，因而認為因果是消極的；這樣就把過去、未來解釋得太狹隘，對因果的看法也不正確。什麼是過去、未來？昨天是過去、前一刻鐘、前一秒鐘也是過去；明天是未來，下一刻鐘、下一秒鐘也是未來。我們仔細觀察，每天從早到晚，都在因果的定律當中。例如：我對你笑一笑，這是「因」；你馬上回應我、對我點點頭，這就是「果」。學生用功讀書，不懈怠、不放逸，這是「因」；將來一定能得到好成績，這就是「果」。在社會上工作也是如此，如果我們奉公守法、不遲到早退，做事認真負責、不苟且，除了把自己分內的事情做好，還多做一點，這就是布施、就有福德，將來有了好的機會，主管一定會立刻想到提拔自己；相反地，如果我們工作時懈怠、放逸，乃至私自取用公家的信紙、信封，以為這些只是小事、微不足道，殊不知影響卻很大，將來就算有升遷的機會，恐怕也輪不到自己，這就是因果。從這個角度來認識因果，才是真實的。
Some people do not understand Buddhism’s teaching of the causality of three periods. They believe that the past is already gone and the future is what comes after death, something distant and unreachable. They think the results of our actions will not appear right away, and thus see causality in a passive light. This is to define “past” and “future” too narrowly and misunderstand the principle of causality.
What is the past and what is the future? Yesterday, the last quarter hour, and even the last second are all “the past.” Tomorrow, the next quarter hour, and the next second are all “the future.” Let us observe carefully: all our everyday activities, from morning to night, are in line with the law of causality. For example, I give you a friendly smile; this is a cause. You immediately respond with a nod; this is an effect. Students study hard, never slack off or cut loose; this is a cause. They have the potential to perform well in the future; this is an effect.
The same is true for having a job or career. If we put work first and follow the law, never arrive late or leave early, perform our duties conscientiously and responsibly, refrain from cutting corners, and do a little more than what’s expected of us—this is to practice giving and we will thus have merits. If there is an opportunity for promotion in the future, our supervisor will immediately think of us. On the contrary, if we slack off at work, indulge our bad habits, or take company paper and envelopes for personal use, believing these to be trivial matters not worth considering, then we do not see the seriousness of their ramifications. If there is a promotion in the future, unfortunately, it will not go to us. This is cause and effect.
When we understand causality in this way, we will see how things truly are.
《法句經》云：「莫輕小善，以為無福，水滴雖微，漸盈大器。」屋簷的水，從早到晚、一點一點滴落，一天下來，也可以接個半桶水；到銀行存款，今天存一百塊，明天存一百塊，存個三年、五年、十年，也能累積成一筆財富。修善也是如此，今天做一點善事、明天做一點善事……這樣繼續不斷地做下去，小善日積月累變成大善，就是很大的功德。
The Dharmapada says: "Disregard not the small good deeds, assuming they bring no merits. Tiny are droplets of water, but gradually they fill a great vessel." Water on the eaves, falling drop by drop from morning till night, can fill half a bucket as the day goes by. Saving money in the bank is similar. If we save a few dollars today and a few dollars tomorrow, continuing this way for three years, five years, ten years…we can accumulate a small fortune.
Cultivating wholesome dharmas is like this too. Perform a few good deeds today, a few good deeds tomorrow…if we keep practicing like this without fail, small good deeds will accumulate over time to become great virtue, thus bringing us great merits.
修善的方法有很多，例如布施就屬於善法，除了布施金錢，還可以布施智慧、體力，或是看到別人做善事，我們也可以讚歎對方、布施歡喜；儒家所說的孝順父母、恭敬師長、友愛兄弟、對國家盡忠、對朋友有義……這些也都是善法，能夠做到，就能增長福德，使自己心情開朗、家庭和氣，和氣即能生財，乃至產生光明瑞相、感得善神護持，這就是因果。因此，不要把因果看得很遙遠。明白因果的道理，就知道現在要從因上努力，才是最重要的。
There are many ways to cultivate wholesome dharmas; for example, practicing giving is one of them. Besides giving money, we can also donate our expertise and labor. Or when we see other people doing good deeds, we can praise them and be joyful in their efforts. Confucianism teaches having filial piety for our parents, respecting our elders and teachers, loving our siblings, being loyal to the country and upright with friends…these are all wholesome dharmas. If we can practice them, our blessings and merits will grow, our minds will be joyful, and our families harmonious. Harmony can lead to good fortune, bring auspicious signs, and even cause Dharma guardians to sympathetically support our cultivation. This is also cause and effect.
Therefore, do not think of causality as something lofty and remote. If we understand the principle of cause and effect, then we know that cultivating the right causes here and now is the most important thing.
福慧雙修 富貴光明
Cultivate both merits and wisdom, realize wealth, eminence, and a luminous future.
佛法告訴我們要福慧雙修。福德是從修善法而來，要靠日積月累才能成就。不僅要修福德，進一步還要修智慧；修善不是為了自己，而是為了利益大眾、普度眾生，使更多的人重見光明，這就是智慧；否則思想觀念不正確，即使有了福報，也會為自己帶來煩惱。例如：錢財很多、很富有，雖然這是福報，但因為沒有智慧，不懂得正確運用，把錢財用在吃喝玩樂、花天酒地、胡亂投資……反而造了惡業。有智慧的人就不同，懂得正確地運用錢財，把錢財拿來布施利益他人，這樣就更超越、更提升了；乃至進一步，布施了以後不做布施想，了達三輪體空、不執著善法。如《金剛經》云：「以無我無人無眾生無壽者，修一切善法，即得阿耨多羅三藐三菩提。」修善不執著善，這樣世間法就是佛法。
Buddhism teaches us to cultivate both merits and wisdom. Merits come from performing wholesome deeds and must be accumulated over time. In addition to merit, we must also cultivate wisdom: perform wholesome deeds not for personal gain, but to benefit the public, liberate all sentient beings, and help more people awaken and enlighten themselves. This is wisdom.
Without wisdom, we have erroneous thoughts and views. Even with blessings and merits, we will likely bring ourselves trouble. For example, say we are rich and affluent, which is a blessing, but because we lack wisdom, we do not know the right way to use our wealth. We squander the money on overeating, drinking, entertaining ourselves, living the high life, and investing indiscriminately, otherwise creating unwholesome karma with the “blessing” of wealth.
People who have wisdom are different. They know how to use their wealth, using it to practice giving and benefit others. In this way, they improve and elevate themselves. Taking it one step further, they practice giving without the notion of giving, realize triple emptiness, and relinquish attachment even to wholesome dharmas. As the Diamond Sutra says, "By cultivating all good without the notions of a self, a person, a sentient being and a lifespan, one attains anuttara-samyak-sambodhi (unsurpassed complete enlightenment)." When we cultivate wholesome dharmas without attaching to them, worldly dharmas are then none other than Buddhadharma.
佛法的道理有深有淺，要想達到最高的境界，就要從基礎做起。不管是出家也好、在家也好，都要了解，修善是我們成就道業的本錢、資源，就算辛苦，也很值得；假使沒有這些資源，就沒有辦法走長遠的路。所謂萬丈高樓從地起，每一個人都想做大事、成大功、立大業，都想證無上菩提，這是一個很遠大的願望、目標；要達到這個目標，就要從日常生活上去努力。「四正勤」云：已生善念令增長，未生善念令速生；已生惡念令滅除，未生惡念令不生。我們心起善念、口說好話、身行善事，就是無量的福報；如果沒有機會做善事，最低限度要心存善念；這樣來努力，廣積福慧資糧，步步都是光明，就能圓滿菩提。
The teachings in Buddhism can be both profound and accessible. If we wish to reach the highest teaching, we must begin with the basics. Both monastics and lay-practitioners alike must understand: cultivating wholesome dharmas is like investing capital and provisions for our success in realizing the Way. Even if it is hard work, it is still worth doing. Without these provisions, it will be impossible for us to go far.
It is said, “towering buildings are built from the ground up.” Everyone hopes to achieve great things, leave a great legacy, accomplish great undertakings, or even realize the unsurpassed bodhi. These are high aspirations and long-term goals. If we want to reach them, we must make effort in our daily lives. The four kinds of right effort are:
“Grow the wholesome thoughts that have already arisen.
Quickly raise the wholesome thoughts that have yet to arise.
Eradicate the unwholesome thoughts that have already arisen.
Never raise the unwholesome thoughts that have yet to arise.”
We raise wholesome thoughts with the mind, speak wholesome words with the mouth, and perform wholesome deeds with the body; this is to have immeasurable merits. When we do not have the opportunity to perform good deeds, at the very least, we can still raise good thoughts. Practicing like this, broadly accumulating provisions of merits and wisdom, walking a luminous path every step of the way, we will perfectly realize unsurpassed bodhi.
修行是終生乃至盡未來際的事，不是十天半月的事情。這一生廣積福慧資糧，成道自然有自己的一份；這樣持續不斷地努力，人生就能從貧窮達到富貴，從黑暗達到光明，從生死達到涅槃，從凡夫達到聖人境界，成就真正的大富大貴。
Buddhist cultivation is a lifetime endeavor, even one that spans the measureless future. It is not something we do for ten days or half a month. When, in this life, we accumulate provisions of merits and wisdom, it naturally brings us one step closer to realizing the Way. By continuing to practice diligently in this way, we can go from poverty to wealth, from darkness to light, from samsara to nirvana, from mundane existence to the realms of enlightened beings, and realize the true wealth and eminence in life.