业可以转变吗？──见可法师

前言
　　两千五百多年前，佛陀为印度的阶级制度带来希望的信息：并非你的出身决定你是高贵或贫贱，而是你的业(巴利文称之为kamma) 决定你的一切。在佛陀的教导里，业是一又广又深的论题。

何谓业﹖
　　「karma」(业)这个字出自于梵文「kR」 这个动词词根，意指造作、执行、完成、准备、从事，它的名词「karman」，字面的意思为行为、履行、活动，或是宗教行为或仪式。
　　如果我们先了解佛陀时代的文化历史背景，就更能了解佛陀所说的业。在佛陀时代，业会产生果报以及轮回转世等观念，已深植于印度的宗教。根据古典吠陀的祭祀宗教，如果神对所献的礼满意，就会赐给人们好运。这整套祭祀仪典的理论基础就是—正确的仪式规范就会带来如愿的果报，包括为个人、社会和宇宙带来福祉。今生行为的好坏决定来生的幸或不幸。然而，行为的好坏却是取决于是否遵守正确的仪式规范。
　　佛陀吸收了印度多世再生的轮回观念，但把业的概念从仪式层面提升到伦理道德层面，从外在的表现提升为内心的力量。在《增支部》（Anguttara-Nikaya）里，佛陀为业下了定义﹕「比丘们，我把思(cetana) 称之为业。因为必先作意，才能引发身、口、意的行为。」佛陀说，业就是思，因为业的果报是由行为背后的动机来决定的。经由我们的意志，我们可以形塑心的样貌，引发身、口、意的行为。
　　在佛陀的教诲里，业并非单一的行为，而是我们生命互动的过程。业的法则就是因果律。我们所做的一切必定会产生果报，而我们迟早要承受这份果报。在法句经(Dhammapada) 双品开头的两句偈颂就精确地诠释出业的法则﹕
　　「心是诸（名）法的前导者，心是主，诸（名）法唯心造。若人以邪恶之心言行，痛苦将跟随著他，有如车轮跟随拉车之牛的足蹄。
　　心是诸（名）法的前导者，心是主，诸（名）法唯心造。若人以清净之心言行，快乐将跟随著他，如影随形。」
　　佛陀的教导启发我们觉察到：心是如何创造我们自己的世界，及塑造我们的命运。业是确切且必然的，我们必得经验自己行为所产生的后果。因此，我们就是自己行为的继承人。

业可以改变吗？
　　当我们思及业的定律时，另一个问题就产生了﹕「业是命定的吗？」「业可以改变吗？」我想先借由一则寓言故事回答这个问题。
　　在一个小村庄里住了两个人。因为偷盗，他们被惩罚在额头上烙印两个大字母「ST」。其中一个人认为自己这辈子注定是失败了，因此就自暴自弃，酗酒并累犯多次抢劫。结果他被判了无期徒刑，大家称他为「超级强盗」(Super Theft) 。另一个却相信自己可以洗心革面。虽然刚开始时，他一再遭人谴责，但他都没有反抗。他将人们的唾骂当成警讯，是来提醒他更要精进行善。十年后，他终于受到人们尊敬及爱戴，大家称他为「圣者」（SAINT）。
　　这个故事对我们揭示因果律的法则，那就是：在片刻间，我们可对某个情况作出不当的反应，而开始引发一连串负面的业；也于片刻间，我们可因正念，而作出智慧的抉择。故事中的「圣者」承担了自己过去所做的一切(业果)，因此对于他人的羞辱，他不再产生新的恶意，也不因此而贬低自己(业因)。反而他珍视生命的每一个新时刻(业因)，也为自己铺出一条充满可能的新道路(业果)。
　　由此我们可看到业有两个层面﹕第一，过去的业无法改变。第二，我们未来的新业可由现在的行为而改变。事实上，法兰西斯．史托利主张：所有不好的业报都有可能被减轻。他说：「人们会相信决定论、宿命论，那纯粹是因为他们只看到果，没看到因。」
　　向智尊者也清楚表示：业的法则不是僵化的。业是可转的，因为业的成熟与否，是由外在和内在的因素所决定。在因与果之间，还存在著许多可被改变的因缘。支助业使其增强，阻碍业使其削弱，甚至毁坏业使其废止，都可能影响著业使其产生后来的结果。如果该具足的因缘未成熟，后果也会延迟出现。而这份延迟可能又提供了支助业、阻碍业和毁坏业运行的机会。此外，向智尊者也说：「业的内在条件，也就是行为源头的整体心性品质结构，也影响著业的成熟与否。对于富有道德与灵性修养的人，不会因犯了单一的错误而牵涉到严重的后果。但是对于缺乏良善品德保护的人，一样的过错却让他们承受严重的后果。」
　　业果是可以转变的事实，让我们不再受制于决定论与宿命论，并让解脱之道永远为我们敞开。

结论
　　佛陀对于业的诠释，著重于要我们为自己心灵成长负责。我们是自己业的继承者及主人。借由活在当下及觉察自己的起心动念，我们可以重塑及主导心向，进而改变我们生命的业。因此，只要我们时时刻刻觉照自己的心念，我们就可以转化自己的品格，超越生命的限制，同时创造新的福祉。
------ 摘自《香光庄严》第85期
http://www.gaya.org.tw/magazine/v1/2005/85/85c4.htm
香光资讯网 http://www.gaya.org.tw/photo by Jenjin

The Modifiability of Karma--释见可
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We are the heirs and owners of our karma.

Through being present and awake to our intention at the beginning of an action,

we can reshape and direct the patterns of our mind, and then change the karma in our life.

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Introduction

More than two thousand and five hundred years ago, Buddha sent a hopeful message addressing the caste hierarchy of India : it is not your birth that decides if you are noble or lowly; it is your karma (kamma in Pali) that decides what you will be. Karma is a vast and profound topic in Buddha’s teaching.

What is karma?

The word karma comes from the Sanskrit verbal root kṛwhich means “to make, perform, accomplish, prepare, undertake.” The noun form ‘karman’ literally means “action, performance, activity.” or “religious act or rite”.

To gain a better understanding of karma in Buddha’s teaching, it will be helpful to relate it to the cultural and historical context first. At the time of the Buddha, the notion that karma brings result and the doctrine of transmigration were deeply ingrained in Indian religion. According to the classic Vedic sacrificial religion, if the gods are pleased, they will grant good fortune. The fundamental rationale of the whole sacrificial system is that correct ritual actions will bring about desired results: the well-being of the individual, society and universe. The good or bad deed that one performs in this life will decide if one’s next life is fortunate or unfortunate. However, how to tell if the deeds are good or bad is based on correctly or incorrectly performing the ritual action.

The Buddha assimilated the notion of rebirth in a series of lives, but transformed the concept of karma from the ritual level to the ethical level, from outer performance to inner power. In Anguttara-Nikaya Buddha gave this definition: “It is volition (cetana), monks, that I call kamma. For having willed, one performs an action through body, speech and mind.” Buddha said that karma is volition, because it is the motivation behind the action that directs the karmic result. Through our volition we can shape the patterns of our mind and perform the action of mind, the action of speech and the action of body

In the context of Buddha’s teaching, karma is not only a single action, but also a dynamic process in our life. The law of karma is the law of cause and effect. Everything we do must produce results which we will have to experience sooner or later. Two twin verses indicate precisely the principle of karma in the opening sentences of the great Dhammapada :

All the phenomena of existence have mind as their precursor, mind as their supreme leader, and of mind are they made. If with an impure mind one speaks or acts, suffering follows him in the same way as the wheel follows the foot of the drawer (of the chariot).

All the phenomena of existence have mind as their precursor, mind as their supreme leader, and of mind are they made. If with a pure mind one speaks or acts, happiness follows him like his shadow that never leaves.

The Buddha’s teaching inspires us to pay attention to how our mind creates our own world and shapes our destiny. Karma is certain and definite. The consequence of our actions will definitely be experienced. Thus, men become heirs of their own deeds.

Is karma modifiable?

When we consider the strict lawfulness of karma, another question arises. “Is karma fatalism?” “Is it modifiable?” I would like to answer this question by relating the following fable:

In a small village lived two people. Because of their stealing, they were punished by having two big letters, “ST”, carved on their foreheads. One of them thought that he was doomed to failure all the time; then, he abandoned himself to drinking and committing more robberies. Consequently, he was sentenced to life imprisonment and was called “Super Thief”. However, another one believed that he could create a new life. Even though at first abuse rained down on him again and again, he didn’t resist it. He considered the scolding as an alarm to warn him to be benevolent diligently towards people. After ten years, people respected and loved him; they called him “SAINT”.

The story shows us the law of cause and effect: in one short moment, an individual can respond poorly to a situation and begin a negative chain of karma. And in one short moment, he can make a wise choice through right mindfulness. The “saint” character took all the responsibility for what was happening to him (the karma of result), and did not form new ill intentions toward the people who insulted him nor did he underestimate himself (the karma of cause). On the contrary, he respected every new moment of his life (the karma of cause), and was able to find a path filled with opportunity (the karma of result).

Thus, we can see two dimensions of karma: (1) Our past karma, which is unchangeable. (2) Our future new karma, which we can change by our present actions. Asserting that all the effect of the bad karma can be mitigated, Francis Story said “People believe in determinism, fatalism, merely because they see results, but do not see causes.”

The Ven. Nyanaponika also states clearly that the lawfulness of karma is not rigid. Karma is modified as it ripens by both external and internal factors. Between the cause and effect, a lot of changeable conditions exist. A karma event may have its result strengthened by supportive karma, weakened by counteractive karma, or even abolished by destructive karma. If the combination of all the causes and conditions required has not ripened yet, the result can also be delayed. At the same time, the delay may give another opportunity for supportive karma, counteractive karma, and destructive karma to operate. In addition, the Ven. Nyanaponika said, “The ripening also reflects the kamma’s ‘internal field’ or internal conditions—that is, the total qualitative structure of the mind from which the action issues. To one rich in moral or spiritual qualities, a single offence may not entail the weighty results the same offence will have for one who is poor in such protective virtue.”

The fact that karmic results are modifiable frees us from determinism and fatalism, and keeps the road to liberation constantly open before us.

Conclusion

The Buddha’s interpretation of karma had the profound meaning of making us responsible for our own spiritual progress. We are the heirs and owners of our karma. Through being present and awake to our intention at the beginning of an action, we can reshape and direct the patterns of our mind, and then change the karma in our life. Therefore, through simple awareness of intention moment to moment, we can transform our personalities, overcome the limitation of our lives and create new patterns of well-being.

------ 摘自《香光庄严》第85期
http://www.gaya.org.tw/magazine/v1/2005/85/85c4.htm