..續本文上一頁ents, children, and the other factors involved are all considered causes and conditions.

　　Causes and conditions can also be thought of as “dharmas”, a Sanskrit term referring to all phenomena, whether physical or mental. This meaning is distinct from “Dharma”─with a capital D─which refers to the teachings of the Buddha, and the methods and principles of practice. However, even the teachings of the Buddha and the methods of practice are themselves phenomena, or dharma.

　　In any case, the condition (one dharma) that intersects with a cause (another dharma) must have itself been caused by something else, and so on and so on, infinitely in all directions throughout space and time. All phenomena arise because of causes and conditions. Any phenomenon that arises is itself a consequence of a previous cause and arose because of the coming together of causes and conditions. This leads to the concept of conditioned arising, also known as dependent origination, which means that all phenomena, or dharma, no matter when or where they occur, are interconnected.

　　Since all dharmas are the consequences of causes and conditions, their arising is conditional. This includes not only arising and appearing but also perishing and disappearing. A person begin born is a phenomenon, and a person dying is phenomenon; a bubble forming is a phenomenon, and a bubble bursting is a phenomenon; a thought appearing is a phenomenon, and a thought disappearing is a phenomenon. All dharmas arise and perish because of causes and conditions.

　　The second of the four practices recommended by Bodhidharma is “adapting to conditions”. It also requires an understanding of causes and conditions. Adapting to is conditions means that we should do our best within the constraints of our environment. If our circumstances are fortunate or something good happens to us, we should not get overly excited. Good fortune, like bad, is the result of karmic retribution. Why should we feel excited when we are only enjoying the fruits of our bank accounts. By the same token, we should not be overly proud, because good fortune, like bad, is the result of many causes and conditions coming together. How can we take credit for our accomplishments, when they depend so much on the good will of others, on the sacrifices of our parents, on the circumstances of history

　　 The practice of adapting to conditions means that you accept your karma, or cause and consequence, without being overly joyful, self-satisfied, or disappointed.

　　Accepting karmic retribution and adapting to conditions are very helpful practices in daily life. They allow us to improve our conditions and karma and maintain a positive attitude toward life. They help us enjoy equanimity in the face of changing circumstances, improve our behavior, and keep our relationships harmonious. These teachings of Bodhidharma are not hard to understand, and any ordinary person can make use of them. If we can apply them in daily circumstances, we will fulfill our responsibilities. In this way, life will be more meaningful.

　　The third of Bodhidharma”s four practices is “no seeking”. There is a Chinese saying that “people raise children to help them in old age, and people accumulate food in case of famine”. Today, people in the West may not raise children just to support them in old age, but people probably still accumulate food, or wealth, in case of hardship. This attitude is not the attitude of no seeking. In the practice of no seeking, we continually, diligently engage in useful activity, yet we have no thought that this activity is for our personal gain now or in the future. We do not look for personal benefits. This is not easy, and it is a higher level of practice than the second practice. In fact, in order to completely avoid self-centered …

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