⊙身口意三業之所造作者，習作業為因。
而前所習作者，為後之種。
如善人習善而益善，惡人習惡而益惡。
⊙「所謂諸法如是相、如是性、如是體、如是力、如是作。」《法華經方便品第二》
⊙「如是因、如是緣、如是果、如是報、如是本末究竟等。」《法華經方便品第二》
⊙十法界中：六、由所造作種植的因，名如是因。
⊙十法界中：七、助因生果的助緣，名如是緣。
⊙十法界中：八、由緣助因發生的結果，名如是果。
⊙十法界中：九、所招感的報應，名如是報。
⊙十法界中：十、以上相為本，報為末，最後的歸趣即究竟，名如是本末究竟。
⊙十法界中的每一界，情與無情，色心萬法，皆具此十如是。
*************************
【證嚴上人開示】
⊙ 「身口意三業之所造作者，習作業為因。而前所習作者，為後之種。如善人習善而益善，惡人習惡而益惡。」
身口意
三業之所造作者
習作業為因
而前所習作者
為後之種
如善人習善而益善
惡人習惡而益惡
也是要與大家分享，我們日常生活，不離身、口、意三業。我們三業所造作，這樣不斷地複習，不斷地複製，這就是「因」。常常說，開口動舌無不都是業，無不都是罪，這是我們的習氣。所以，「習作業為因」，常常這樣複習，常常這樣所造之業，如此不斷，這顆種子就是叫做「因」。
所以，「前所習作」，前面——昨天、前天……、無始無始以前，不斷累積下來，就是「為後之種」。我們過去這樣做，這顆種子已經存在，我們來生，就是這顆種子就是延續於來生。
所以比如「善」，我們若為善之人，平常看事情很寬，對人很純，這種寬心念純，這樣也是一種習氣。無論人家怎麼說，過去就好了，什麼人做好事情，聽了就很歡喜，見聞隨喜，自作、教人作，這全都是好事。所以，善人所做的、所習的，都是有善的習氣。而這善的習慣，他所做的一切，永遠永遠都是善，所以善再加上善，這輩子造善的因，成了善的種子，善的種子加上了善的緣，就成為善的果報。這是一定的道理。
若是惡，同樣，「惡人習惡而益惡」。惡的念頭，時時與人計較，人與人之間，彼此這種習氣，無法寬心對人，都是用疑心防著別人。若是如此，這個習氣也會愈來愈重。所以我們常說貪、瞋、癡，接下來是我慢，再接下來是懷疑。所以懷疑別人，沒有信任感，我們若對人沒有信任感，讓別人對我們，還是無法肯定我們。
所以，我們要能是非分清楚。善的事情，我們要自作、教人作。善就不斷不斷這樣複製善、累積善。
我們知道不對的事情，我們要及時改除。若是不肯去除我們不好的習慣，每天的時間，每天這樣作，那麼(惡習)愈來愈複製就愈多，惡的因就結下不好的緣，劣因、劣緣，所造作就是惡的事情。所以修行，實在是沒有其他的方法，就是我們要很瞭解人世間，我們要如何來做，能回歸清淨的本性。
佛陀不斷向我們說法，前面我們說過了「如」——「如是相、如是性、如是體、如是力、如是作」。
所謂諸法
如是相
如是性
如是體
如是力
如是作
《法華經方便品第二》
這是之前，我們說過有「十如是」，前面那個「五如」。知道「如是性」，大地萬物都有它的本性存在。人有人性，那麼，在天地間一切，只要有生命的東西，都有它各不同的相與不同的性。但是，真如本性是一。六道輪迴都有一樣真實本性，但是牠的形象不同，虎、獅、豹，如這一類同樣有生命，但是不同的形態，牠們有不同的習性。
下面再來，「如是因、如是緣、如是果、如是報、如是本末究竟等」。
如是因
如是緣
如是果
如是報
如是本末究竟等
《法華經方便品第二》
「如是因」，就是「由作種植的因，名如是因」。
十法界中：
六、由所造作種植的因
名如是因
就如我們在撒播種子一般，你將它種下去，長大了，同樣它會開花、結果。同樣這顆種子的因入土，將這棵樹種起來，這棵樹木長大了，開始開花、結果。源頭是一顆因，但是樹木若是開花、結果，所收成的，同樣這顆因，又再複製了多少的種子。這就是我們在造作，不斷不斷複製，不斷讓不好的事情，還是不斷一直蘊釀下去，不斷在複製。就如一顆種子能複製，再收成有很多無明的種子。
惡的是這樣，相反的，正確的是善，善的也同樣是這樣。所以，我們若是作善的事情，善不斷加上善，同樣在複製善，所以道理相同，只是善、惡不同。「諸惡莫作」，惡因，我們不可種。「眾善奉行」，我們要多造善因、造福業。這就是我們要努力的地方。
第七就是「助因生果的助緣，名如是緣」。
十法界中：
七、助因生果的助緣
名如是緣
其實這顆種子，我們若單獨這顆種子放著，它什麼都沒有作用。你一定，這顆種子要有緣來會合。這個緣：土、水、陽光、空氣等等，來與它會合起來，這叫做助緣，助這顆種子，讓它成為這種子的果樹。
若緣未具足，比如這顆種子只有水分而已，說不定這顆種子它會發芽，芽長出來了，但是你永遠都只看到出來的芽。雖然(芽)生長了，它不會再長大，就是只知道這顆種子是活的。它還欠缺其他的緣，欠缺大地的緣，缺陽光、缺空氣……，還缺很多的緣。所以，只是一顆種子一種緣，這樣不夠力量，就是需要有這顆種子的體，也要有這顆種子的力，而要助它的力，就要有其他的緣。
所以，雖然它的性、相全都有，但是緣若未足，力就無法發揮出去。所以要因、緣，要有這個緣助因生果。這個因就是種子，因要變成果，你這顆種子是什麼樣的種子？龍眼的種子，你種下去，等它長大，收成下來，這叫做果，結果我們收成的是龍眼。(種)龍眼絕對不會變成荔枝。所以，助因生果，要用種種的緣會合。
這是我們用種種的例子，來瞭解善、惡種子是一定的。有了善、惡的種子，必定要有善、惡的緣，若惡的緣就是惡的成長，善的緣就是善的成長。但是，人間就是善、惡雜揉，有惡的、有善的，有不好的脾氣，這個人本來就很好，只是脾氣不好而已，這就是善、惡雜揉。所以，助因生果，叫做助緣，這個助緣，讓它能夠有果實完成。
第八就是「由緣助因發生的結果」，這叫做「如是果」。
十法界中：
八、由緣助因發生的結果
名如是果。
剛才有因，也有緣，終歸現出了它的果。過去生我們所造的因、所結的緣，所以就會牽引到這輩子。這輩子的父母，與我們這輩子成長中至老、死，這段期間所遇到的人，這都是過去有緣人。是有惡的因、緣？或者是有善的緣呢？有善的緣，我們這輩子見到就很歡喜，有惡的緣，這輩子將你層層障礙。這就是惡因、惡緣，自然我們來到這世，就惡果、惡報，這是一定的道理。
第九是「招感」，所招之感，這個報應。報應，不是壞的才叫做報應，好的也是叫做報應。
十法界中：
九、所招感的報應
名如是報
看，做好的事情應現了，很多人大家共同，來完成一件好事。所以常常說很感恩，我們人人於過去生中，都有結了好緣。慈濟這個大團體，人人互相見面都是招呼，很親切，「師兄，您好啊！」彼此之間，一個動作，「感恩！師姊，感恩！」很多(人)開口就是感恩、問好等等。
這種這麼大的團體，共同為一件事情去努力，完成之後，彼此感恩，互相讚歎，這就是因為好的緣。大家有心，應現了我們人人的理想，這就是招感來的好因、好緣，共聚起來，有這樣的形態。這就是我們要時時用心。這「如是報」。
第十，就是以上有九種，前面，這第十的前面，以上從相，性、相開始，那個相為本。
十法界中：
十、以上相為本
報為末
最後的歸趣即究竟
名如是本末究竟
人人若本具此相為本，報為末。你看你是何種形象，人是人的形象，你能得到佛法，好好接受佛法，信受奉行，我們的人生，那個歸究，我們就是得到很多法，得到很多法。每一天所生活的，每一天所作之造業是惡或是福，這都是我們從這個形象開始。
我們的形象，我們是人的形象，我們能看天下萬物，各不相同的形象。我們能聽到佛法，有很多為我們分析，叫做「一理通，萬理徹」。所以，我們為人的身體，所以我們能接受這微妙，無上微妙法，所以最後我們到底歸趣於何處？
前面所說的形相，有很多不同的形相，惡因、惡緣、惡果，究竟就是再受報；好因、好緣、好果，究竟就是又再有好的，我們更上一層樓。
既然是「六凡」，我們脫離了六道，由不得自己的果報——我們結什麼因，得什麼緣，由不得自己，招(感)來生的果報。現在我們知道了，「六凡」我們去除它，好好提高警覺。「四聖」聲聞，我們用聲音聽進來，聲聞用聲音了解法；或者是獨覺，見天地無常來瞭解(法)；於聽法之後，瞭解、發心，體會到人生無常，把握時間，發大心、立大願，好好當菩薩；步步精進向前走，菩薩道的盡頭，那就是究竟的佛果。
十法界中的每一界
情與無情
色心萬法
皆具此十如是
所以，各位，大家要瞭解這「十如是」，我們用心去體會它，從六道開始「六凡四聖」，六道如何在輪迴，由不得我們自己；因為在人間，所以我們能聽到佛法，從聲聞由聲音來覺悟；(緣覺)由天地萬物體會無常，覺悟了；瞭解佛法、體會無常，我們就要發大心，開始行菩薩道；菩薩道的盡頭，就是我們所要追求的「佛」道，能夠體悟宇宙的真理，這就是我們究竟之法。
所以，十如是，若能透徹瞭解，我們對所有的法就能更清楚。所以，這每樣東西，都有它的性、它的相、它的力量存在。希望我們人人用心去體會，我們自己的性、相、體、力，要造作的是什麼？所以因、緣、果、報這種種，我們要在語默動靜中，身、口、意三業造作中，請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Thoroughly Understand the Law of Karma (因緣果報本末究竟)
Date: December. 30. 2013
“Body, speech, and mind create the Threefold Karma. The habitual creation of karma is a cause. These habitual creations in previous lifetimes form the seeds for future lifetimes. So, good people habitually do good deeds and accumulate more goodness and accumulate more evil.”
This is to share with everyone that our daily living cannot be separated from the Threefold Karma of body, speech and mind. We continuously and repeatedly replicate the Threefold Karma. So, it is a “cause”. I often say that whenever we open our mouths, we create karma, we commit transgressions. These are our habitual tendencies. “The habitual creation of karma is a cause.” We keep repeatedly creating such karma. This is a continuous [cycle]. This seed is known as a “cause”. “The habitual creation in the past” has, from earlier, yesterday, the day before, since Beginningless Time, been continuously accumulated and “forms a seed for the future.” In the past, we did these things, so these seeds already exist. In our future lifetimes, the [presence of these] seeds continues on. So, take “good” for example. If we are people who do good deeds, we usually have a broad view of things and pure [intentions] toward others. Having an open heart and pure thoughts is also a kind of habitual tendency.
No matter what people said, it remains in the past. When people do good deeds, we are glad to hear about them. We rejoice in others’ accomplishments. We do [good deeds] and teach others to do them. These are all good things. So, the things good people do and practice are all good habitual tendencies. Moreover, with these good habits, everything they do will always be good. Therefore, good begets good. In this lifetime, we create causes for goodness, which become seeds for goodness. When good conditions are added to seeds of goodness, this creates good karmic retributions. This principle is certain.
As for evil, “evil people habitually do bad deeds and accumulate more evil.” Evil thoughts lead us to constantly take issue with others. If people interact with such habitual tendencies, they cannot treat others with an open heart. They use their suspicions to keep others out. If they do this, these habitual tendencies will also grow stronger. So, I often mention greed, anger and ignorance. This is followed by arrogance, then followed by doubt. When we doubt others, we do not trust them. When we do not trust others, they feel uncertain of us as well. So, we must clearly distinguish right from wrong. Good deeds are what we must do and teach others to do. Then goodness can endlessly reproduce goodness, so more goodness will accumulate. When we know something is not right, we must promptly change [our ways]. If we refuse to change our bad habitual tendencies,if we act this way at all tumes,every day, our [negative habitual tendencies] will replicate and grow.
Negative causes will create negative conditions, which lead to negative things.
So, indeed there is no other way to engage in spiritual practice but to really understand the world and other people so we know what we must do to return to our pure intrinsic nature.
The Buddha constantly expounds the Dharma to us.
Earlier we spoke of the “Suchnesses: the suchness of form, the suchness of nature, the suchness of embodiment, the suchness of power, the suchness of function”.
I have spoken of the Ten Suchnesses, and these are the first five.We must recognize “the suchness of nature”.All things have their own fundamental nature.Humans have a human nature.Therefore, all living things in the world have their individual appearances and their individual natures.But their true nature is the same.Beings that transmigrate in the Six Realms all have the same true nature but different forms.
Tigers, lions and leopards are all living beings but have different appearances and habitual natures.
[The next five are] “the suchness of causes, the suchness of conditions, the suchness of effects, the suchness of retributions, the suchness of ultimate [wholeness] from beginning to end”.
“The suchness of causes,” are “the seeds planted by creating karma.”This is “the suchness of causes”.
This is similar to planting seeds.After we sow them, they will grow, flower and produce fruits.In the same way, when the seed of a tree is planted in the ground, it will also grow, flower and produce fruits.Its origin is a single seed.But after the tree blooms and bears fruit, what we harvest has, from this one seed, reproduced into many many seeds.This is how we create [karma] and continuously replicate it to cause bad things to endlessly aggregate and multiply.
One [bad] seed can multiply, so it will then yield many seeds of ignorance.This applies to evil.The opposite, the correct thing, is goodness.Goodness also works similarly.So, if we do good things, good will continuously beget good and reproduce goodness.The principles are the same; the only difference is good or evil.
“Refrain from all evils” means we cannot plant evil causes.“Do all good deeds” means we must create more good causes and blessings.This is something we must strive to do.
The seventh is , “Assisting conditions that enhance fruition are the suchness of conditions”.
Indeed, if we put this seed over there by itself, it will be of no use.We must ensure that this seed converges with conditions.Conditions such as soil, water, sunlight, air, etc must come together with it.These are assisting conditions.They assist this seed in becoming a fruit tree.
If the conditions are insufficient, for example is this seed only encounters water, it may germinate and sprout, but that is the only thing we will ever see.Although the sprout appears, the plant will not grow beyond that.We can then only tell that this seed is alive.It still lacks other conditions. It lacks conditions such as soil, sunlight, air and many other conditions. So, just one seed and one condition will not have enough strength. It must have the embodiment of a seed, as well as the power. To have assisting power, there needs to be other conditions.
Although it has both nature and form, if the conditions are inadequate, it will not be able to exercise its power. So, there needs to be causes and conditions. Conditions are necessary to assist the causes in bearing fruit. This cause is the seed, which becomes the effect. What kind of seed is this? A longan seed. We plant it, wait for it to grow and then harvest it. This is called the effect. The resulting fruit we harvest is the longan. Longan seeds will never produce lychees. To help a cause bear fruit, we need various conditions.There are the examples we use to understand that [what comes out of] good and evil seeds is predetermined. Once we have good or evil seeds, we need good or evil conditions. evil conditions will give rise to evil. Good conditions will give rise to good. But good and evil are intermixed in this world. There is both evil and good. There are bad temperaments. This person is good; he just has a bad temper. This is how good and evil are intermixed. So, things that assist causes to produce fruit are called assisting conditions. These assisting conditions allow [the seeds] to bear fruit.
The eighth is “the fruit resulting from assisting conditions and seeds is call the suchness of effects”
I just spoke of causes and conditions, and now the effects have manifested. All the causes and conditions we created in our past lives will then influence this life, including the parents we have and every person we meet as we grow old and die. Everyone we encounter during this period of time is someone we created affinities with them?Do we have bad or good affinities with them? If the karmic connections are good, we are happy to see them in this lifetime. If the karmic connections are bad, they will obstruct and impede us on many levels. Because of bad causes and conditions, naturally, when we come to this world, there will be negative effects and retributions. This is a definite principle.
The ninth is the retributions that are reaped.
Retribution does not only refer to bad things. Good things can also be retributions. Look at all the good things that are accomplished. [This is because] many people come together to complete good things. So, we often say we are very grateful that in our previous lives we created good affinities [so that we can be here]. In Tzu Chi, this big organization, when people see each other, they warmly say , “My Dharma-brother, how are you?” This is how they interact with each other. “Thank you, Dharma- sister; I am grateful”. When people speak, they express their gratitude, ask after each other. In this large organization, we all work toward one thing. When it has been completed, we express our gratitude and mutually praise one another. Because we have good affinities, we are determined to manifest our ideals. When we reap and gather [the fruits] of good causes and conditions, this is the form that manifests. This is what we must put our hearts into; this is the “suchness of retribution”.
After the previous nine comes the tenth. The ten began with nature and form. Form is the foundation. People intrinsically have form as their beginning, and retribution as the end. A lot depends on our form. If we take the form of a human, we can attain and accept the Buddha-Dharma. If we “faithfully accept and practice it,” during our lives, in the end we will ultimately attain many teachings. Attaining many teachings [affects] the way we live every day. Whether we create good or bad karma begins with this form. Our form is that of a human. We can see that all things on Earth have all kinds of different forms. When we listen to the teachings, we hear many analyses of things, so “by grasping one truth, we understand all truths.” Because we have a human form, we can receive this unsurpassed, subtle and wondrous Dharma.
So in the end, what is the final destiny we head toward? In the beginning, I mentioned many forms. Bad causes, conditions and effects will ultimately produce [negative] retributions. Good causes, conditions and effects will ultimately produce good [retributions], and then we will attain the next level and transcend the Six unenlightened Realms, where we cannot control our retributions. We create certain causes, so we encounter certain conditions, and then we cannot control the karmic retributions we must face. Now that we recognize this, we want to do with the Six Realms and also heighten our vigilance [to enter] the Four Noble Realms, which include Hearers. By hearing [the teachings], we understand them. We may also be Solitary Realizers who observe the impermanence of this world to understand the Dharma. After hearing the Dharma, we understand and develop aspirations. By realizing the impermanence of life, we will seize the day to form great aspirations and vows to be a Bodhisattva and diligently advance [on this path]. At the end of the Bodhisattvas-path is the ultimate states of Buddhahood.
Every realm within the Ten Dharma-realms, all things sentient or non-sentient, all phenomena of form or mind, are all replete with the Ten Suchnesses.
So everyone, we must understand the Ten Suchnesses. We must mindfully comprehend them, starting from the Six Realms of the [Ten Dharma-realms]. How we transmigrate within the Six Realms is beyond our control. Because we live in the human realm, we can listen to the Buddha-Dharma. By listening to the Dharma, we become awakened. Through realizing the impermanence of all things, we become awakened. After we understand the Dharma and realize impermanence, we must develop great aspirations and begin walking the Bodhisattva-path. At the end of the Bodhisattva-path is the Buddhahood we seek; then we can realize the true principles of the universe, which is the ultimate teaching. So as for the Ten Suchnesses, if we can thoroughly understand them, we will become clearer on all Dharma.
Every single thing has its own nature and form, its power. I hope we can all mindfully comprehend how our own nature, form, embodiment and power will function and [create] cause, conditions, effect and retributions. Whether we are speaking or silent, moving or still, we are creating the Threefold Karma. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
而前所習作者，為後之種。
如善人習善而益善，惡人習惡而益惡。
⊙「所謂諸法如是相、如是性、如是體、如是力、如是作。」《法華經方便品第二》
⊙「如是因、如是緣、如是果、如是報、如是本末究竟等。」《法華經方便品第二》
⊙十法界中：六、由所造作種植的因，名如是因。
⊙十法界中：七、助因生果的助緣，名如是緣。
⊙十法界中：八、由緣助因發生的結果，名如是果。
⊙十法界中：九、所招感的報應，名如是報。
⊙十法界中：十、以上相為本，報為末，最後的歸趣即究竟，名如是本末究竟。
⊙十法界中的每一界，情與無情，色心萬法，皆具此十如是。
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【證嚴上人開示】
⊙ 「身口意三業之所造作者，習作業為因。而前所習作者，為後之種。如善人習善而益善，惡人習惡而益惡。」
身口意
三業之所造作者
習作業為因
而前所習作者
為後之種
如善人習善而益善
惡人習惡而益惡
也是要與大家分享，我們日常生活，不離身、口、意三業。我們三業所造作，這樣不斷地複習，不斷地複製，這就是「因」。常常說，開口動舌無不都是業，無不都是罪，這是我們的習氣。所以，「習作業為因」，常常這樣複習，常常這樣所造之業，如此不斷，這顆種子就是叫做「因」。
所以，「前所習作」，前面——昨天、前天……、無始無始以前，不斷累積下來，就是「為後之種」。我們過去這樣做，這顆種子已經存在，我們來生，就是這顆種子就是延續於來生。
所以比如「善」，我們若為善之人，平常看事情很寬，對人很純，這種寬心念純，這樣也是一種習氣。無論人家怎麼說，過去就好了，什麼人做好事情，聽了就很歡喜，見聞隨喜，自作、教人作，這全都是好事。所以，善人所做的、所習的，都是有善的習氣。而這善的習慣，他所做的一切，永遠永遠都是善，所以善再加上善，這輩子造善的因，成了善的種子，善的種子加上了善的緣，就成為善的果報。這是一定的道理。
若是惡，同樣，「惡人習惡而益惡」。惡的念頭，時時與人計較，人與人之間，彼此這種習氣，無法寬心對人，都是用疑心防著別人。若是如此，這個習氣也會愈來愈重。所以我們常說貪、瞋、癡，接下來是我慢，再接下來是懷疑。所以懷疑別人，沒有信任感，我們若對人沒有信任感，讓別人對我們，還是無法肯定我們。
所以，我們要能是非分清楚。善的事情，我們要自作、教人作。善就不斷不斷這樣複製善、累積善。
我們知道不對的事情，我們要及時改除。若是不肯去除我們不好的習慣，每天的時間，每天這樣作，那麼(惡習)愈來愈複製就愈多，惡的因就結下不好的緣，劣因、劣緣，所造作就是惡的事情。所以修行，實在是沒有其他的方法，就是我們要很瞭解人世間，我們要如何來做，能回歸清淨的本性。
佛陀不斷向我們說法，前面我們說過了「如」——「如是相、如是性、如是體、如是力、如是作」。
所謂諸法
如是相
如是性
如是體
如是力
如是作
《法華經方便品第二》
這是之前，我們說過有「十如是」，前面那個「五如」。知道「如是性」，大地萬物都有它的本性存在。人有人性，那麼，在天地間一切，只要有生命的東西，都有它各不同的相與不同的性。但是，真如本性是一。六道輪迴都有一樣真實本性，但是牠的形象不同，虎、獅、豹，如這一類同樣有生命，但是不同的形態，牠們有不同的習性。
下面再來，「如是因、如是緣、如是果、如是報、如是本末究竟等」。
如是因
如是緣
如是果
如是報
如是本末究竟等
《法華經方便品第二》
「如是因」，就是「由作種植的因，名如是因」。
十法界中：
六、由所造作種植的因
名如是因
就如我們在撒播種子一般，你將它種下去，長大了，同樣它會開花、結果。同樣這顆種子的因入土，將這棵樹種起來，這棵樹木長大了，開始開花、結果。源頭是一顆因，但是樹木若是開花、結果，所收成的，同樣這顆因，又再複製了多少的種子。這就是我們在造作，不斷不斷複製，不斷讓不好的事情，還是不斷一直蘊釀下去，不斷在複製。就如一顆種子能複製，再收成有很多無明的種子。
惡的是這樣，相反的，正確的是善，善的也同樣是這樣。所以，我們若是作善的事情，善不斷加上善，同樣在複製善，所以道理相同，只是善、惡不同。「諸惡莫作」，惡因，我們不可種。「眾善奉行」，我們要多造善因、造福業。這就是我們要努力的地方。
第七就是「助因生果的助緣，名如是緣」。
十法界中：
七、助因生果的助緣
名如是緣
其實這顆種子，我們若單獨這顆種子放著，它什麼都沒有作用。你一定，這顆種子要有緣來會合。這個緣：土、水、陽光、空氣等等，來與它會合起來，這叫做助緣，助這顆種子，讓它成為這種子的果樹。
若緣未具足，比如這顆種子只有水分而已，說不定這顆種子它會發芽，芽長出來了，但是你永遠都只看到出來的芽。雖然(芽)生長了，它不會再長大，就是只知道這顆種子是活的。它還欠缺其他的緣，欠缺大地的緣，缺陽光、缺空氣……，還缺很多的緣。所以，只是一顆種子一種緣，這樣不夠力量，就是需要有這顆種子的體，也要有這顆種子的力，而要助它的力，就要有其他的緣。
所以，雖然它的性、相全都有，但是緣若未足，力就無法發揮出去。所以要因、緣，要有這個緣助因生果。這個因就是種子，因要變成果，你這顆種子是什麼樣的種子？龍眼的種子，你種下去，等它長大，收成下來，這叫做果，結果我們收成的是龍眼。(種)龍眼絕對不會變成荔枝。所以，助因生果，要用種種的緣會合。
這是我們用種種的例子，來瞭解善、惡種子是一定的。有了善、惡的種子，必定要有善、惡的緣，若惡的緣就是惡的成長，善的緣就是善的成長。但是，人間就是善、惡雜揉，有惡的、有善的，有不好的脾氣，這個人本來就很好，只是脾氣不好而已，這就是善、惡雜揉。所以，助因生果，叫做助緣，這個助緣，讓它能夠有果實完成。
第八就是「由緣助因發生的結果」，這叫做「如是果」。
十法界中：
八、由緣助因發生的結果
名如是果。
剛才有因，也有緣，終歸現出了它的果。過去生我們所造的因、所結的緣，所以就會牽引到這輩子。這輩子的父母，與我們這輩子成長中至老、死，這段期間所遇到的人，這都是過去有緣人。是有惡的因、緣？或者是有善的緣呢？有善的緣，我們這輩子見到就很歡喜，有惡的緣，這輩子將你層層障礙。這就是惡因、惡緣，自然我們來到這世，就惡果、惡報，這是一定的道理。
第九是「招感」，所招之感，這個報應。報應，不是壞的才叫做報應，好的也是叫做報應。
十法界中：
九、所招感的報應
名如是報
看，做好的事情應現了，很多人大家共同，來完成一件好事。所以常常說很感恩，我們人人於過去生中，都有結了好緣。慈濟這個大團體，人人互相見面都是招呼，很親切，「師兄，您好啊！」彼此之間，一個動作，「感恩！師姊，感恩！」很多(人)開口就是感恩、問好等等。
這種這麼大的團體，共同為一件事情去努力，完成之後，彼此感恩，互相讚歎，這就是因為好的緣。大家有心，應現了我們人人的理想，這就是招感來的好因、好緣，共聚起來，有這樣的形態。這就是我們要時時用心。這「如是報」。
第十，就是以上有九種，前面，這第十的前面，以上從相，性、相開始，那個相為本。
十法界中：
十、以上相為本
報為末
最後的歸趣即究竟
名如是本末究竟
人人若本具此相為本，報為末。你看你是何種形象，人是人的形象，你能得到佛法，好好接受佛法，信受奉行，我們的人生，那個歸究，我們就是得到很多法，得到很多法。每一天所生活的，每一天所作之造業是惡或是福，這都是我們從這個形象開始。
我們的形象，我們是人的形象，我們能看天下萬物，各不相同的形象。我們能聽到佛法，有很多為我們分析，叫做「一理通，萬理徹」。所以，我們為人的身體，所以我們能接受這微妙，無上微妙法，所以最後我們到底歸趣於何處？
前面所說的形相，有很多不同的形相，惡因、惡緣、惡果，究竟就是再受報；好因、好緣、好果，究竟就是又再有好的，我們更上一層樓。
既然是「六凡」，我們脫離了六道，由不得自己的果報——我們結什麼因，得什麼緣，由不得自己，招(感)來生的果報。現在我們知道了，「六凡」我們去除它，好好提高警覺。「四聖」聲聞，我們用聲音聽進來，聲聞用聲音了解法；或者是獨覺，見天地無常來瞭解(法)；於聽法之後，瞭解、發心，體會到人生無常，把握時間，發大心、立大願，好好當菩薩；步步精進向前走，菩薩道的盡頭，那就是究竟的佛果。
十法界中的每一界
情與無情
色心萬法
皆具此十如是
所以，各位，大家要瞭解這「十如是」，我們用心去體會它，從六道開始「六凡四聖」，六道如何在輪迴，由不得我們自己；因為在人間，所以我們能聽到佛法，從聲聞由聲音來覺悟；(緣覺)由天地萬物體會無常，覺悟了；瞭解佛法、體會無常，我們就要發大心，開始行菩薩道；菩薩道的盡頭，就是我們所要追求的「佛」道，能夠體悟宇宙的真理，這就是我們究竟之法。
所以，十如是，若能透徹瞭解，我們對所有的法就能更清楚。所以，這每樣東西，都有它的性、它的相、它的力量存在。希望我們人人用心去體會，我們自己的性、相、體、力，要造作的是什麼？所以因、緣、果、報這種種，我們要在語默動靜中，身、口、意三業造作中，請大家要時時多用心。
Explanations by Master Cheng-Yan
Subject: Thoroughly Understand the Law of Karma (因緣果報本末究竟)
Date: December. 30. 2013
“Body, speech, and mind create the Threefold Karma. The habitual creation of karma is a cause. These habitual creations in previous lifetimes form the seeds for future lifetimes. So, good people habitually do good deeds and accumulate more goodness and accumulate more evil.”
This is to share with everyone that our daily living cannot be separated from the Threefold Karma of body, speech and mind. We continuously and repeatedly replicate the Threefold Karma. So, it is a “cause”. I often say that whenever we open our mouths, we create karma, we commit transgressions. These are our habitual tendencies. “The habitual creation of karma is a cause.” We keep repeatedly creating such karma. This is a continuous [cycle]. This seed is known as a “cause”. “The habitual creation in the past” has, from earlier, yesterday, the day before, since Beginningless Time, been continuously accumulated and “forms a seed for the future.” In the past, we did these things, so these seeds already exist. In our future lifetimes, the [presence of these] seeds continues on. So, take “good” for example. If we are people who do good deeds, we usually have a broad view of things and pure [intentions] toward others. Having an open heart and pure thoughts is also a kind of habitual tendency.
No matter what people said, it remains in the past. When people do good deeds, we are glad to hear about them. We rejoice in others’ accomplishments. We do [good deeds] and teach others to do them. These are all good things. So, the things good people do and practice are all good habitual tendencies. Moreover, with these good habits, everything they do will always be good. Therefore, good begets good. In this lifetime, we create causes for goodness, which become seeds for goodness. When good conditions are added to seeds of goodness, this creates good karmic retributions. This principle is certain.
As for evil, “evil people habitually do bad deeds and accumulate more evil.” Evil thoughts lead us to constantly take issue with others. If people interact with such habitual tendencies, they cannot treat others with an open heart. They use their suspicions to keep others out. If they do this, these habitual tendencies will also grow stronger. So, I often mention greed, anger and ignorance. This is followed by arrogance, then followed by doubt. When we doubt others, we do not trust them. When we do not trust others, they feel uncertain of us as well. So, we must clearly distinguish right from wrong. Good deeds are what we must do and teach others to do. Then goodness can endlessly reproduce goodness, so more goodness will accumulate. When we know something is not right, we must promptly change [our ways]. If we refuse to change our bad habitual tendencies,if we act this way at all tumes,every day, our [negative habitual tendencies] will replicate and grow.
Negative causes will create negative conditions, which lead to negative things.
So, indeed there is no other way to engage in spiritual practice but to really understand the world and other people so we know what we must do to return to our pure intrinsic nature.
The Buddha constantly expounds the Dharma to us.
Earlier we spoke of the “Suchnesses: the suchness of form, the suchness of nature, the suchness of embodiment, the suchness of power, the suchness of function”.
I have spoken of the Ten Suchnesses, and these are the first five.We must recognize “the suchness of nature”.All things have their own fundamental nature.Humans have a human nature.Therefore, all living things in the world have their individual appearances and their individual natures.But their true nature is the same.Beings that transmigrate in the Six Realms all have the same true nature but different forms.
Tigers, lions and leopards are all living beings but have different appearances and habitual natures.
[The next five are] “the suchness of causes, the suchness of conditions, the suchness of effects, the suchness of retributions, the suchness of ultimate [wholeness] from beginning to end”.
“The suchness of causes,” are “the seeds planted by creating karma.”This is “the suchness of causes”.
This is similar to planting seeds.After we sow them, they will grow, flower and produce fruits.In the same way, when the seed of a tree is planted in the ground, it will also grow, flower and produce fruits.Its origin is a single seed.But after the tree blooms and bears fruit, what we harvest has, from this one seed, reproduced into many many seeds.This is how we create [karma] and continuously replicate it to cause bad things to endlessly aggregate and multiply.
One [bad] seed can multiply, so it will then yield many seeds of ignorance.This applies to evil.The opposite, the correct thing, is goodness.Goodness also works similarly.So, if we do good things, good will continuously beget good and reproduce goodness.The principles are the same; the only difference is good or evil.
“Refrain from all evils” means we cannot plant evil causes.“Do all good deeds” means we must create more good causes and blessings.This is something we must strive to do.
The seventh is , “Assisting conditions that enhance fruition are the suchness of conditions”.
Indeed, if we put this seed over there by itself, it will be of no use.We must ensure that this seed converges with conditions.Conditions such as soil, water, sunlight, air, etc must come together with it.These are assisting conditions.They assist this seed in becoming a fruit tree.
If the conditions are insufficient, for example is this seed only encounters water, it may germinate and sprout, but that is the only thing we will ever see.Although the sprout appears, the plant will not grow beyond that.We can then only tell that this seed is alive.It still lacks other conditions. It lacks conditions such as soil, sunlight, air and many other conditions. So, just one seed and one condition will not have enough strength. It must have the embodiment of a seed, as well as the power. To have assisting power, there needs to be other conditions.
Although it has both nature and form, if the conditions are inadequate, it will not be able to exercise its power. So, there needs to be causes and conditions. Conditions are necessary to assist the causes in bearing fruit. This cause is the seed, which becomes the effect. What kind of seed is this? A longan seed. We plant it, wait for it to grow and then harvest it. This is called the effect. The resulting fruit we harvest is the longan. Longan seeds will never produce lychees. To help a cause bear fruit, we need various conditions.There are the examples we use to understand that [what comes out of] good and evil seeds is predetermined. Once we have good or evil seeds, we need good or evil conditions. evil conditions will give rise to evil. Good conditions will give rise to good. But good and evil are intermixed in this world. There is both evil and good. There are bad temperaments. This person is good; he just has a bad temper. This is how good and evil are intermixed. So, things that assist causes to produce fruit are called assisting conditions. These assisting conditions allow [the seeds] to bear fruit.
The eighth is “the fruit resulting from assisting conditions and seeds is call the suchness of effects”
I just spoke of causes and conditions, and now the effects have manifested. All the causes and conditions we created in our past lives will then influence this life, including the parents we have and every person we meet as we grow old and die. Everyone we encounter during this period of time is someone we created affinities with them?Do we have bad or good affinities with them? If the karmic connections are good, we are happy to see them in this lifetime. If the karmic connections are bad, they will obstruct and impede us on many levels. Because of bad causes and conditions, naturally, when we come to this world, there will be negative effects and retributions. This is a definite principle.
The ninth is the retributions that are reaped.
Retribution does not only refer to bad things. Good things can also be retributions. Look at all the good things that are accomplished. [This is because] many people come together to complete good things. So, we often say we are very grateful that in our previous lives we created good affinities [so that we can be here]. In Tzu Chi, this big organization, when people see each other, they warmly say , “My Dharma-brother, how are you?” This is how they interact with each other. “Thank you, Dharma- sister; I am grateful”. When people speak, they express their gratitude, ask after each other. In this large organization, we all work toward one thing. When it has been completed, we express our gratitude and mutually praise one another. Because we have good affinities, we are determined to manifest our ideals. When we reap and gather [the fruits] of good causes and conditions, this is the form that manifests. This is what we must put our hearts into; this is the “suchness of retribution”.
After the previous nine comes the tenth. The ten began with nature and form. Form is the foundation. People intrinsically have form as their beginning, and retribution as the end. A lot depends on our form. If we take the form of a human, we can attain and accept the Buddha-Dharma. If we “faithfully accept and practice it,” during our lives, in the end we will ultimately attain many teachings. Attaining many teachings [affects] the way we live every day. Whether we create good or bad karma begins with this form. Our form is that of a human. We can see that all things on Earth have all kinds of different forms. When we listen to the teachings, we hear many analyses of things, so “by grasping one truth, we understand all truths.” Because we have a human form, we can receive this unsurpassed, subtle and wondrous Dharma.
So in the end, what is the final destiny we head toward? In the beginning, I mentioned many forms. Bad causes, conditions and effects will ultimately produce [negative] retributions. Good causes, conditions and effects will ultimately produce good [retributions], and then we will attain the next level and transcend the Six unenlightened Realms, where we cannot control our retributions. We create certain causes, so we encounter certain conditions, and then we cannot control the karmic retributions we must face. Now that we recognize this, we want to do with the Six Realms and also heighten our vigilance [to enter] the Four Noble Realms, which include Hearers. By hearing [the teachings], we understand them. We may also be Solitary Realizers who observe the impermanence of this world to understand the Dharma. After hearing the Dharma, we understand and develop aspirations. By realizing the impermanence of life, we will seize the day to form great aspirations and vows to be a Bodhisattva and diligently advance [on this path]. At the end of the Bodhisattvas-path is the ultimate states of Buddhahood.
Every realm within the Ten Dharma-realms, all things sentient or non-sentient, all phenomena of form or mind, are all replete with the Ten Suchnesses.
So everyone, we must understand the Ten Suchnesses. We must mindfully comprehend them, starting from the Six Realms of the [Ten Dharma-realms]. How we transmigrate within the Six Realms is beyond our control. Because we live in the human realm, we can listen to the Buddha-Dharma. By listening to the Dharma, we become awakened. Through realizing the impermanence of all things, we become awakened. After we understand the Dharma and realize impermanence, we must develop great aspirations and begin walking the Bodhisattva-path. At the end of the Bodhisattva-path is the Buddhahood we seek; then we can realize the true principles of the universe, which is the ultimate teaching. So as for the Ten Suchnesses, if we can thoroughly understand them, we will become clearer on all Dharma.
Every single thing has its own nature and form, its power. I hope we can all mindfully comprehend how our own nature, form, embodiment and power will function and [create] cause, conditions, effect and retributions. Whether we are speaking or silent, moving or still, we are creating the Threefold Karma. So everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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