“因果”二字，全把佛所说法包括无余了
“因果”二字，
全把佛所说法包括无余了
‘Cause and Effect’
Encompasses All that
the Buddha has Taught
Buddha
🍂
经诠定学，
律诠戒学，
论诠慧学。
BEGINNING OF
AUTUMN
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释迦如来说法四十九年，谈经三百余会，归摄在三藏十二部中。三藏者，经藏、律藏、论藏是也。三藏所诠，不外戒定慧三学。经诠定学，律诠戒学，论诠慧学。
Shakyamuni Buddha taught the Dharma for 49 years, expounding sutras for over 300 sessions, all categorized into the Tripitaka and the Twelve Divisions. The Tripitaka consists of the Sutra, Vinaya, and Abhidharma treasuries, all of which expound the principles of precepts, meditation (samadhi), and wisdom. The Sutra treasury expounds the study of meditation (samadhi); the Vinaya treasury expounds the study of precepts; and the Abhidharma treasury expounds the study of wisdom.
再约而言之，则因果二字，全把佛所说法包括无余了。因果二字，是一切圣凡，世间出世间，都逃不了的。因是因缘，果是果报。比如种谷，以一粒谷子为因，以日光风雨为缘，结实收获为果。若无因缘，决无结果也。
In brief, cause and effect encompasses all the teachings of the Buddha without exception. This principle applies to all beings, both mortal and sacred, in both the mundane and the supermundane realms. Causes are conditions, and effects are results. For example, when planting grains, a single seed is the cause, while sunshine, wind, and rain serve as the conditions, and the harvest is the result. No results can emerge without causes and conditions.
一切圣贤之所以为圣贤者，其要在于明因识果。明者了解义，识者明白义。凡夫畏果，菩萨畏因。凡夫只怕恶果，不知恶果起缘于恶因，平常任意胡为，以图一时快乐，不知乐是苦因；菩萨则不然，平常一举一动，谨身护持，戒慎于初，既无恶因，何来恶果？纵有恶果，都是久远前因，既属前因种下，则后果难逃，故感果之时，安然顺受，毫无畏缩，这就叫明因识果。
All the saints and the virtuous cultivate themselves by understanding causes and recognizing effects. Understanding means comprehending the meaning, and recognizing means being aware of the implications. Ordinary beings fear the consequences, while Bodhisattvas fear the causes. Ordinary beings are afraid of evil consequences, not knowing that these arise from bad causes. They act thoughtlessly and recklessly for temporary pleasures, not realizing that these pleasures are the causes of suffering. Bodhisattvas, however, are different. They are cautious in every action, upholding every precept. Since they do not create bad causes, how could they suffer from adverse consequences? Even if they do face adverse consequences, they know these stem from past causes. Since these consequences are tied to previous causes, knowing it is impossible to escape them, Bodhisattvas accept all sufferings willingly and without fear. This is called understanding causes and recognizing effects.
例如古人安世高法师，累世修持，首一世为安息国太子，舍离五欲，出家修道，得宿命通，知前世欠人命债，其债主在中国。于是航海而来，到达洛阳，行至旷野无人之境，忽觌面来一少年，身佩钢刀，远见法师，即怒气冲冲，近前未发一言，即拔刀杀之。法师死后，灵魂仍至安息国投胎，又为太子。迨年长，又发心出家，依然有宿命通，知今世尚有命债未还，债主亦在洛阳。于是重来，至前生杀彼身命者家中借宿。饭罢，问主人曰：“汝认识我否？”答曰：“不识。”又告曰：“我即为汝于某月某日在某旷野中所杀之僧是也。”主人大惊，念此事无第三者能知，此僧必是鬼魂来索命，遂欲逃遁。僧曰：“勿惧，我非鬼也。”即告以故，谓“我明日当被人打死，偿夙生命债，故特来相求，请汝明日为我作证，传我遗嘱，说是我应还他命债，请官不必治误杀者之罪。”说毕，各自安睡。次日，同至街坊，僧前行，见僧之前，有一乡人挑柴，正行之间，前头之柴忽然堕地，后头之柴随亦堕下，扁担向后打来，适中僧之脑袋，立即毙命。乡人被擒送官，讯后，拟定罪。主人见此事与僧昨夜所说相符，遂将僧遗言向官陈述。官闻言，相信因果不昧，遂赦乡人误杀之罪。其僧灵魂复至安息国，第三世又投胎为太子，再出家修行，即世高法师也。
因此可知虽是圣贤，因果不昧，曾种恶因，必感恶果，若明此义，则日常生活逢顺逢逆，苦乐悲欢，一切境界，都有前因，不在境上妄生憎爱，自然能放得下，一心在道，什么无明贡高习气毛病，都无障碍，自易入道了。
Thus, even saints cannot obscure the law of cause and effect. Bad causes planted will inevitably lead to evil retributions. If we understand this, we know that in daily life all states and conditions—whether favorable or unfavorable, sufferings, pleasures, miseries, or joys—are born out of previous causes. We can then effortlessly let go of everything, without harboring hatred or attachment to situations, and devote ourselves to the Way with a single-minded focus. In this way, we can easily access to the Way, free from the faults of ignorance and conceit, removing all barriers and obstacles.
——1955年农历闰三月十一日
虚云老和尚开示于云居山
🍂
英文翻译：张蜜；英文朗诵：善恩
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