..續本文上一頁also be compared to a bank account: a person who is virtuous, charitable and benevolent in his present life is like a person who is adding to his good kamma. This accrued good kamma can be used by him to ensure a trouble-free life. But he must replace what he takes or else one day his account will be exhausted and he will be bankrupt. Then whom will he be able to blame for his miserable state

　　 He can blame neither others nor fate. He alone is responsible. Thus a good Buddhist cannot be an escapist. He has to face life as it is and not run away from it. The kammic force cannot be controlled by inactivity. Vigorous activity for good is indispensable for one”s own happiness. Escapism is the resort of the weak, and an escapist cannot escape the effects of the kammic law.

　　業力的作用，也可以用銀行的戶口來作比喻。一個人在今生的德行、慈悲、仁愛，就會令他的善業增加，這有如戶口裏的儲蓄，然而他必須不斷的儲蓄，要不然戶口裏的積蓄用完了，他就會破産。到時，他將歸咎于誰導致他造成悲慘的環境呢？他既不能責備別人，也不能抱怨命運，他要爲自己負責，這一切都是他一手造成的。

　　做爲一個優秀的佛教徒，絕不會是一個逃避者，他必須面對生活。業力不是逃避就能擺脫的，積極的行善和個人的幸福是分不開的。不造業就無業是一種錯誤的觀點，終究逃避不了業力的牽絆。

　　佛陀說：「想要逃避惡業的人，在這世間是無法找到躲藏的地方。」《法句經》

　　The Buddha says, ”There is no place to hide in order to escape from kammic results.” (Dhammapada 127).

　　Our Own Experience

　　對業力的理解：

　　To understand the law of kamma is to realize that we ourselves are responsible for our own happiness and our own misery. We are the architects of our kamma. Buddhism explains that man has every possibility to mould his own kamma and thereby influence the direction of his life. On the other hand, a man is not a complete prisoner of his own actions; he is not a slave of his kamma. Nor is man a mere machine that automatically release instinctive forces that enslave him. Nor is man a mere product of nature. Man has within himself the strength and the ability to change his kamma. His mind is mightier than his kamma and so the law of kamma can be made to serve him. Man does not have to give up his hope and effort in order to surrender himself to his own kammic force. To off-set the reaction of his bad kamma that he has accumulated previously, he has to do more meritorious deeds and to purify his mind rather than by praying, worshipping, performing rites or torturing his physical body in order to overcome his kammic effects. Therefore, man can overcome the effect of his evil deeds if he acts wisely by leading noble life.

　　理解業力，就會讓我們了解到，我們要對自己的悲傷或快樂負責，我們是自己業力的締造者。佛教認爲人類有一種塑造自己的業力來影響自己生命的本能。另一方面，人類不是自己行爲的囚犯，也不是業力的奴隸，也不是受業力操縱的機器，反而我們是業力的主人，業力自動自發的爲我們服務。人類不是業力的産品，人類具有強大的能力去控製業力，人類心識的原動力比業力更強大，因此他可以完全控製業力，讓業力爲他服務。人類不需要臣服于自己所締造的業力，而放棄了自己的希望和努力，他可以累積善業來抵消惡業，他可以用善行和德行來使自己的心識獲得淨化，不須要靠禮拜、祈禱或其它宗教儀式來消災去惡。人類只要以智慧去嘗試過崇高的佛教生活，必定能自我解救和獲得心靈的解放。

　　人類必須應用後天的一切條件來達到自己的理想，命運就掌握在自己手中。雖然， 一切都不是我們最初自覺性的選擇，但卻能追溯到我們過去的業力。目前，如果我們放縱自己的行爲，根據現有的因緣來行動，我們將可能有得亦有失。業力等于人類的行爲，人類的行爲締造了業力。人類的行爲並非全部都帶意識性的，業力也一樣，無法全部都以善業或不善業來區分。佛陀因此宣說了業力與心識活動的關系。無論是善行或惡行，如果當初是在沒有任何意識或任何意圖之下實行的，就不一定在來世獲得強有力的果報。然而，這些非意識性的行爲，如果其本質是屬于愚癡的，就免不了果報。無知的小孩子也和成人一樣會種下惡因，只要他們的行爲是屬于有意識性的惡行，就逃避不了惡報。比如，一個小孩子碰觸一根燒紅的鐵棒，他不可能不被燙傷。業力的作用也是一樣的，不偏不倚，就如地心吸力一樣。

　　Man must use the material with which he is endowed to promote his ideal. The cards in the game of life are within us. We do not select them. They are traced to our past kamma; but we can call as we please, do what suits us and as we play, we either gain or lose.

　　Kamma is equated to the action of men. This action also creates some karmic results. But each and every action carried out without any purposeful intention, cannot become a Kusala-Kamma (skillful action) or Akusala-Kamma (unskillful action). That is why the Buddha interprets kamma as volitional activities. That means, whatever good and bad deeds we commit ourselves without any purposeful intention, are not strong enough to be carried forward to our next life. However, ignorance of the nature of the good and bad effect of the kamma i…

《業力 What is Kamma

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