..续本文上一页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.

　　业力的作用，也可以用银行的户口来作比喻。一个人在今生的德行、慈悲、仁爱，就会令他的善业增加，这有如户口里的储蓄，然而他必须不断的储蓄，要不然户口里的积蓄用完了，他就会破产。到时，他将归咎于谁导致他造成悲惨的环境呢？他既不能责备别人，也不能抱怨命运，他要为自己负责，这一切都是他一手造成的。

　　做为一个优秀的佛教徒，绝不会是一个逃避者，他必须面对生活。业力不是逃避就能摆脱的，积极的行善和个人的幸福是分不开的。不造业就无业是一种错误的观点，终究逃避不了业力的牵绊。

　　佛陀说：「想要逃避恶业的人，在这世间是无法找到躲藏的地方。」《法句经》

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

　　Our Own Experience

　　对业力的理解：

　　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.

　　理解业力，就会让我们了解到，我们要对自己的悲伤或快乐负责，我们是自己业力的缔造者。佛教认为人类有一种塑造自己的业力来影响自己生命的本能。另一方面，人类不是自己行为的囚犯，也不是业力的奴隶，也不是受业力操纵的机器，反而我们是业力的主人，业力自动自发的为我们服务。人类不是业力的产品，人类具有强大的能力去控制业力，人类心识的原动力比业力更强大，因此他可以完全控制业力，让业力为他服务。人类不需要臣服于自己所缔造的业力，而放弃了自己的希望和努力，他可以累积善业来抵消恶业，他可以用善行和德行来使自己的心识获得净化，不须要靠礼拜、祈祷或其它宗教仪式来消灾去恶。人类只要以智慧去尝试过崇高的佛教生活，必定能自我解救和获得心灵的解放。

　　人类必须应用后天的一切条件来达到自己的理想，命运就掌握在自己手中。虽然， 一切都不是我们最初自觉性的选择，但却能追溯到我们过去的业力。目前，如果我们放纵自己的行为，根据现有的因缘来行动，我们将可能有得亦有失。业力等于人类的行为，人类的行为缔造了业力。人类的行为并非全部都带意识性的，业力也一样，无法全部都以善业或不善业来区分。佛陀因此宣说了业力与心识活动的关系。无论是善行或恶行，如果当初是在没有任何意识或任何意图之下实行的，就不一定在来世获得强有力的果报。然而，这些非意识性的行为，如果其本质是属于愚痴的，就免不了果报。无知的小孩子也和成人一样会种下恶因，只要他们的行为是属于有意识性的恶行，就逃避不了恶报。比如，一个小孩子碰触一根烧红的铁棒，他不可能不被烫伤。业力的作用也是一样的，不偏不倚，就如地心吸力一样。

　　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…

《业力 What is Kamma

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