20150209《靜思妙蓮華》大寶莊嚴(第497集)
（法華經•譬喻品第三）
⊙「作諸業成因種，善惡納種在識，永劫不壞隨業，因果實無虛妄。」
⊙「舍利弗！彼佛出時，雖非惡世，以本願故，說三乘法。」《法華經 譬喻品第三》
⊙「其劫名大寶莊嚴。何故名曰大寶莊嚴？其國中以菩薩為大寶故。」《法華經譬喻品第三》
⊙劫波，難計其量時數。
⊙太陽系與行星，公轉週期。
水星：八十八日；金星：二二五日；地球：三六五日；火星：六七八日；土星：一0七六0日；天王星：三0七九九日。海王星：一百六十五年。
⊙劫，梵語，劫波，華言分別時節。
⊙謂人壽八萬四千歲時，歷過百年則壽減一歲，如是減至人壽十歲則止；復過百年則增一歲，如是增至八萬四千歲。此一增一減，名為一小劫。如是二十增減，名為一中劫，乃至一世界之成住壞空，經長時間，均得名為一大劫。
⊙「何故名曰大寶莊嚴？其國中以菩薩為大寶故」：以大乘真實妙法為大寶莊嚴，又其報土國中亦以菩薩為大寶。
【證嚴上人開示】
「作諸業成因種，善惡納種在識，永劫不壞隨業，因果實無虛妄。」
作諸業 成因種
善惡納種在識
永劫不壞隨業
因果實無虛妄
這幾天一直和大家來分享，我們所做一切善惡業，都是歸納在藏識。造善，就是善因，造惡，那就是惡因，不論是為善造惡，所造的業，都成為種。
平時我們就是這樣在人群中，看到事情歡喜，歡喜心向人讚歎，甚至見作隨喜。若是相反，那就是人家在做好事，我們不歡喜，不只不歡喜，又毀謗人、造謠等等，這就是惡業，惡業就成惡因，也是同樣一顆種子。
像這樣，一輩子的時間，不知面對多少有緣人，我們與他隨喜做了好事情；我們也不知道一輩子有遇到多少無緣的人，反正他做什麼事情，我們就是不歡喜，甚至嫉妒、毀謗。像這樣，有善、有惡，這叫做凡夫。
凡夫就是在五趣雜居地，在這麼混雜，人間的世間，到底我們做多少是善、惡的業？「善惡納種在識」，這些種子不論是善、不論是惡，完全都歸納在我們的第八識。
「永劫不壞隨業」。這個種子，不是這輩子做的，只到下輩子就結束。善、惡業，在下輩子，也是很複雜的生活，同樣又做了很多複雜的業，所以這樣，業不斷納受，下一生報不完，又再下一個後世。不論是做人、做牛、做馬等等，就是隨著一輩子所做的，善惡歸納在五趣雜居，應我們所造作，這樣就是(在第八識）藏住了，同樣的道理，這是永劫不壞。
就是這個善、惡因果，不論你多久，幾世，就是隨著我們這樣所造作。除非，除非我們有什麼樣的好因緣，遇到好人，而且覺悟的人，和我們有緣，他說的法，我們歡喜，我們接受、我們會改。過去一切的錯誤，我現在全要改了。
改，過程很辛苦，要決心，既然要改了，現在要改，不是說慢慢來；慢慢來，同樣還是受我們的習氣，很快就忘記了好的法，還是隨著業緣牽轉，陷阱一步步，一直陷下去。
像舍利弗雖然修行、修行，遇到一次的逆境，他就將發大心、立大願，這樣很快就取消。不過，他有一個好處，就是，累生累世獨善其身，將自己的心保持得清淨，沒有什麼污染，沒有什麼惡緣，再怎麼樣能將他拖走，他還是能夠隨著釋迦佛，生生世世修行。只是那個發大心、立大願，這樣一次他自己執著，就是自己執著。所以，一直到釋迦佛這個道場，四十幾年間，他還是固執著，一直到法華會上，終於打開了他的心門，現在發心立願。
這是很不容易！舍利弗他已經累生累世，有緣隨著釋迦佛，這樣在修行。而我們凡夫，不知脫離了釋迦佛，多久的時間了，我們過去是不是有那個因緣，和釋迦佛真正有結到好緣嗎？若有，應該也是很微弱，才讓我們在六道不斷輪轉，在芸芸眾生中，還是凡夫的心，有起有落，起起落落，不定性。這就是凡夫心，我們的心就是顧不好。
我們要相信，「永劫不壞」。因果隨著業，來如何造業，什麼樣的因、什麼樣的果，那就是永遠隨著我們所造作的，永劫不壞。
「因果實無虛妄」。這個因果永遠都是存在，所以我們要好好，將我們的藏識要全清過，那些惡業，我們要趕快，趕快將它清除。要如何清除呢？隨緣消業障。
我們在人群中，我們要懂得如何看透了人生，人間就是這樣，我們若有什麼不如意，比較別人看看，我們比別人有福。雖然我們有煩惱，卻是我們已經了解，煩惱來自造作，既然自己自造煩惱的因，結了現在煩惱的果，現在知道了，我們就能夠很甘願接受，過去那種不好的因、緣，很甘願。因為我們在芸芸眾生中，看到了，所以於自己消業障，對別人造福業，所以我們能夠守住自己的心，在芸芸眾生中不受影響，自己雖然還很苦，但是還去幫助別人。
我們在慈濟這麼大團體之中，我們是不是常常聽到、常常看到呢？慈濟人，人間菩薩，在人群中修行。他們有的人自己很辛苦，但是還是盡心力，在幫忙別人。雖然辛苦，他很滿足，他很感恩。像這樣，不就是人間的菩薩呢？不就是消業障？這就是我們要很注意，這念心，要顧守得好，因為因果永遠都是真實的，唯有我們自己增長，我們自己將它減消，減消惡業、增長智慧，這都要看我們自己。
前面的(經)文就說，「舍利弗！彼佛出時，雖非惡世，以本願故，說三乘法」。
舍利弗
彼佛出時
雖非惡世
以本願故
說三乘法
《法華經 譬喻品第三》
這尊佛出世之時，雖然不是惡世，那個地方，人人都是在行菩薩道。「以本願故」，因為那尊佛，就是現在的舍利弗，乘著本願，要行菩薩道了。從現在開始，要行菩薩道，所以從開始發願，不只此生此世，是過去無量世中，就已經發心。只是為了一項事情，消失了願，現在要再恢復，恢復在你最初發願那念心，所以，「以本願故」。現在要恢復，恢復過去，這就是因為這樣，那時候有發願，就是行三乘法。因為眾生根機不整齊，所以要使眾生，人人能成佛，那必定要用三乘法，去引導每一個眾生，能夠啟發大心、立大願，行菩薩道。
接下來這段(經)文就說，那尊華光佛，那麼莊嚴的國土，時間要好久，來，就是祇劫。
其劫名大寶莊嚴
何故名曰
大寶莊嚴
其國中
以菩薩為大寶故
《法華經譬喻品第三》
那個國家開始，不論是佛壽、人壽等等的時間，「劫」的名叫做大寶莊嚴，我們現在，我們娑婆世界，到底有多少國家？多少的國家，都不同的名，在那個國家，那個時代、那個地方，那個時代的名稱，這個國的名稱，它的劫，它的時間，就像我們現在娑婆世界，到底我們人壽多少？我們現在的人壽，要超過百(歲)的很少，聽說平均的人壽七十。
幾天前，看到一則新聞，玻利維亞有一位老人，一百二十三歲，他自己一個人，獨居在山上曠野的地方，他自己一個人住，行動很自由，比去採訪他的人走路更快。很挺、很直，說話清楚、行動俐落，非常敏捷、非常俐落，看，像這樣百多歲的生命，，在現在的世間還有。
前次，我在臺北所看到的，那位老菩薩，是一百零二歲，上樓梯不必人扶，下樓梯不必人牽。來看師父，站得非常直挺，一點駝、一點老態都沒有，看他能這樣壽命長，又是健康。這是在這個世間，有的壽命非常長，有的人的，壽命就是很短，全都平均起來，七十。
總而言之，佛陀的時代，到現在的時代，過一百年減一歲，到底也已經減了二十多歲了，所以以現在的科學來平均人壽，也是很接近。所以說來，這個世間的壽命多長，在那個國家，劫名就是大寶莊嚴，那個時代，名，像我們現在說，現在是什麼樣的時代，就是什麼樣的名，「何故名曰，大寶莊嚴，其國中，以菩薩為大寶(故)。那個時代、那個國家，就是以菩薩為大寶，因為那個地方(有)很多菩薩。
我們要來了解這個「劫」。「劫」，就是時分，「劫波」是梵語，翻成我們能了解的意思，就是長時間，這個長時間是很難計算，很難計算。
劫波
難計其量時數
尤其，我們在這個地球上，地球是一個太陽系，這個太陽系有行星，這八大行星，它這樣繞著太陽公轉、自轉，這樣在轉，就像水星，它這樣轉一圈，用我們人間(地球時間) ，來計算，那就是八十八天；還有金星，金星那就是二百二十五天，一個公轉一圈；我們地球呢？地球一公轉，那就三百六十五天。而若是在火星，就離太陽有比較遠了，所以它這樣在繞，轉一圈，那就要六百八十七天。在土星，這個土星就長了，它要一萬零七百六十日。還有天王星，天王星它一個公轉，那就是三萬零七百九十九日。那就已經是我們人間，我們地球就八十四年了。還有海王星，它一個公轉就很多了，就已經是我們的人間，一百六十五年。
太陽系與行星
公轉週期
水星：八十八天
金星：二二五日
地球：三六五日
火星：六七八日
土星：一0七六0日
天王星：三0七九九日
海王星：一百六十五年
總而言之，這個「時」，實在很難計算。所以這個時分，這個時分難計。劫波的長時間，還有比這個更長的，我們現在所說的，只是在這個宇宙間的，一個小角落的一個太陽系，這樣就無法定下來說，到底是時日多長？所以我們常常說天長地久，所以這個劫，劫波，分別時節，要如何來分別呢？用佛經來分別，這是很難算的數字。
劫
梵語 劫波
華言分別時節
謂人壽
八萬四千歲時
歷過百年
則壽減一歲
如是減至
人壽十歲則止
復過百年
則增一歲
如是增至
八萬四千歲
此一增一減
名為一小劫
如是二十增減
名為一中劫
乃至一世界之
成住壞空
經長時間
均得名為一大劫
用佛經在說，就是說人壽八萬四千歲，經歷了一百年，減一歲，減到人壽到十歲。你們想，這樣已經過了多久？無法去算數。
我們現在愈來五濁惡世，天災人禍。天災的地球被傷害、人類傷亡，或者者人禍不斷發生，生命，今天不知明天的事情。所以說來，雖然現在人口很多，不過，這種人禍造成的傷亡，天災所所造成的傷亡，所以像這樣，不斷五濁惡世，愈來、愈來人的生命，愈是無常。
所以，一直到人壽十歲開始，大家覺悟了、反省了，慢慢年歲就又再增加。每一百年多一歲，每一百年多一歲，一直增加到人壽八萬四千歲。
這樣一增一減，一增一減，這樣叫做一小劫，一增一減，叫做一小劫；二十個小劫合起來，就是一個中劫；四個中劫再合起來，叫做一大劫。這個時間真的是很長。總而言之，八十小劫就是一大劫，這樣時間這麼長，叫做「劫」，這樣才一大劫而已。所以說，在華光如來那個世界，他的時間是很長的時間，人的壽命也很長。
「何故名曰大寶莊嚴？其國中以菩薩為大寶故。」因為那個地方，就是用大乘真實妙法，來莊嚴菩薩的道場，人人所行的是實乘，一實乘的妙法，人人就是行菩薩道。又在這個報土，這些全都是菩薩。
何故名曰大寶莊嚴
其國中
以菩薩為大寶故
以大乘真實妙法
為大寶莊嚴
又其報土國中
亦以菩薩為大寶
我們昨天有說過依報，正報、依報。我們不論做什麼，我們現在所做的，未來我們到底生在什麼國家？我們現在若是感覺，華光佛的時代，那個國家，那個地方，國土又是豐富，人的壽命又是長，應該我們現在就要，好好多結福緣，我們要好好，保護我們這念心，我們的心，不要去受污染，我們就不必，再來這個污濁的世間。即使來到污濁的世間，我們也應該要發大心、立大願，在人群中去付出，鍛練我們的心不受污染，來穢濁我們的心地，我們也要這樣鍛鍊出來。
所以「作諸業、成因種，善惡納種在識，永劫不壞隨業」，很長久的時間，我們要如何造作，所以我們要相信因果，造什麼因，得什麼果，報在什麼樣的國度裡，這都是要看我們自己，自作自受，造善得善報、享福業。總而言之，一切的因緣，都是由我們自己開始。我們要時時多用心。..
Explanations by Master Cheng-Yan
Subject: The Magnificence of Great Treasures (大寶莊嚴)
Date: February.09. 2015
“All karma we create becomes causes and seeds. Good or bad, they are planted in our consciousness. Throughout kalpas, these seeds never decay, so we will follow our karma. The karmic law of cause and effect is true, not false.”
Over the last few days I have shared this with you. All the good and bad karma we create is stored in our storehouse consciousness. If we do good deeds, we create positive causes. If we do evil deeds, we create negative causes. Whether we do good or evil, all the karma we create becomes seeds. Normally, when we are with other people and see them do things that make us happy, we will joyfully praise them. We will even take joy in their work. The opposite of this is, when we see others doing good deeds, we are unhappy with them. Not only are we unhappy, we may slander them and spread malicious rumors. This creates bad karma. Each evil deed will produce a negative cause, which also becomes a seed. In this way, over our entire lifetime, we do not know how many times we have rejoiced in the good deeds of those we have an affinity with. We also do not know, over our entire lifetime, how many times we have met people we have no affinity with, and no matter what they do, we are unhappy with them and are even jealous of them and slander them. So, we may create good or bad karma. This is because we are ordinary people.
Ordinary people live in a place where the Five Destinies coexist. In a world filled with such a chaotic mix, no matter how much good or bad karma we create, “Good or bad, [seeds] are planted in our consciousness.” Whether these are good or bad seeds, they are stored in our eighth consciousness. “Throughout kalpas, these seeds never decay, so we will follow our karma.” When we create a seed in this lifetime, it may not necessarily run its full course in the next life. Our good and bad karma will cause our next life to be complicated, leading us to create even more complicated karma. Therefore, we continue to store up more karma. If we cannot exhaust our retributions in our next life, they will be carried over to the life after that. Whether we end up as a human, an ox or a horse, that is the result of the karma we have created. All the good and evil we do leads us somewhere in the Five Destinies. Whatever karma we create is stored [in our consciousness].
Based on this principle, throughout kalpas, the seeds never decay. With these good and evil causes and effects, no matter how many lifetimes we go through, we still follow the karma that we have created. The only exception is if we have the good karmic conditions to encounter wholesome and awakened people who have a karmic affinity with us. When they share the Dharma, we will feel happy. We will accept it and change our ways. We will correct all the various mistakes we have made in the past. Making changes is very hard; we must be determined. Since we want to change, we must do it now, not say, “Let me take my time.” If we take our time, we continue to act out of our habitual tendencies and will quickly forget the wholesome teachings. We will still be dragged by our karmic conditions and be drawn deeper into this trap, step by step.
Look at Sariputra, though he engaged in spiritual practice, when faced with just one instance of adversity, his great aspirations and vows immediately vanished. Nonetheless, he had one advantage, which was that in lifetime after lifetime, he continually sought to awaken himself. So, he kept his mind pure and undefiled, without any negative affinities that could pull him away [from his spiritual cultivation]. Thus, he was able to follow Sakyamuni Buddha in spiritual practice life after life. But as for forming great aspirations and vows, because of that one time, he remained stubborn and still clung to [the Small Vehicle].
So even after he came to Sakyamuni Buddha’s place of practice, for more than 40 years he remained unyielding.Finally, at the Lotus Dharma-assembly, he finally opened up his mind and formed aspirations and made vows.This is really not an easy matter.
Sariputra already had the karmic affinity to follow Sakyamuni Buddha and engage in spiritual practice for many lifetimes.As for ordinary people like us, who knows how long we have been separated from Sakyamuni?In the past, did we have the karmic conditions to create good affinities with Him?If so, our connection must have been very weak, as we have continued to transmigrate in the Six Realms.Living among the multitude of sentient beings, we still have an unawakened mind that fluctuates; it goes up and down and is not fixed.This is the mind of ordinary people.
We just cannot take care of our mind.We must believe that “through kalpas these seeds never decay”.Through cause and effect we follow our karma.However we create karma, these causes will result in their effects, so we always follow the karma we create.Thus, these seeds will never decay; “The karmic law of cause and effect is true, not false.”
These causes and effects will always exist.So, we must thoroughly cleanse our storehouse consciousness and quickly clear out our bad karma.How do we eliminate [bad karma]?
We eliminate karma whenever conditions appear.When we are among people, we must know how to see into [the truth of] life.
This is the way the world is; when things do not go the way we want, if we compare ourselves to other people, then we will realize how blessed we are.
Although we have afflictions, we already understand that we have created them ourselves.We created the causes of afflictions, resulting in the effect of being afflicted.Now that we understand this, we can willingly accept [the results of] the unwholesome causes and conditions we created in the past.This is because while among sentient beings, we can see this happen.So, we can eliminate our own karmic obstructions and create blessings [by helping] others.Thus, we can safeguard our minds and not be affected by sentient beings.
Sometimes, even when we are suffering greatly, we can still help others.In this big organization of Tzu Chi, don’t we often hear about this and see it happening?Tzu Chi volunteer are Living Bodhisattvas who engage in spiritual practice among people.
Some of them live a tough life themselves, but they still do their best to help others.Although their lives are hard, they feel very content and grateful.Doesn’t this make them Living Bodhisattvas?Aren’t they eliminating karmic obstructions?
This is something we must be very careful of; we must take good care of our minds, because the law of karma is always truly in effect.Only we can increase our own [good] karma; only we can weaken and eliminate our karma.Eliminating bad karma and increasing our wisdom all depends on us.
The previous sutra passage states, “Sariputra, when you manifest as a Buddha, although it will not be in an evil world, because of your original vows, you will teach the Three Vehicles”.
When this Buddha appears in the world it will not be in an evil world.In that land, everyone will be practicing the Bodhisattva-path.“Because of your original vows” means that that [future] Buddha is now Saripurtra, who was starting to follow his original vows and walk the Bodhisattva-path; starting now, he will practice the Bodhisattva-path.The first time he made these vows was not in this lifetime.Countless lifetimes ago, he had already formed this aspiration.But because of one single event, his aspirations vanished.Now he was restoring that initial aspiration.
“Because of [his] original vows” means he wanted to restore the vows he made.This was why he aspired to carry out, the teaching of the Three Vehicles.
Because sentient beings’ capacities varied greatly, to teach all sentient beings to attain Buddhahood, he has to make use of the Three Vehicles to guide every sentient beings to form great aspirations, make great vows and walk the Bodhisattva-path.
The next sutra passage states that this Flower Light Tathagata will appear in such a magnificent land.How long will this period of time be?It will be a great kalpa.
That kalpa is named Great Treasure Adornment.Why will it be named Great Treasure Adornment?Because in that land, Bodhisattvas are considered great treasures.
This starts with that country. Whether [we calculate] the time from the lifespan of a Buddha or a human, that kalpa is named Great Treasure Adornment. Right now, in our Saha World, how many countries are there? Different countries have different names. In that country, in that time and that place, that era will have the same name as the country, that is its kalpa, its era. In our Saha World, for example, what is the average lifespan?
Nowadays, very few people live past 100 years. The average lifespan is around 70 years. A few days ago, I saw a news report about an old man in Bolivia who is 123 years old. He lives by himself on a remote hillside. Though he [is old], he still moved around easily, walking even faster than his interviewers. His posture was very straight. His speech was clear, his actions were energetic. He was still very nimble. See, there are still people in this world who live for more than 100 years.
When I was in Taipei the last time, I saw an 102-year-old elderly Bodhisattva. He did not need any assistance to walk up stairs, nor does he need any help going down the stairs. When he visited me, he stood up very straight. He was not hunched over and did not look worn out. He is not only long-lived, but also healthy. In this world, some people have long lifespans, while others may have very short ones. This averages out to about 70 years.
In summary, from the Buddha’s lifetime until now, if the average lifespan decreased by 1 year, after every 100 years, it would have decreased by over 20 years. If we use modern science to calculate the average lifespan, the number is quite close. So in the end, just how long can people live in this world? The name of that county, that kalpa, is Great Treasure Adornment. That era has a name, much like how we have a name for the current era we live in.
“Why will it be named Great Treasure Adornment? Because in that country, Bodhisattvas are considered great treasures in that era, that country will consider Bodhisattvas to be great treasures”. This is because in that country, there are many Bodhisattvas. Let us understand the word “kalpa”. Kalpa is a unit of time. Kalpa is a Sanskrit word. It means a very long period of time. It means a very long period of time. This very long period of time is very difficult to calculate.
We are living on Earth. The Earth is in a solar system. This solar system contains planets. These eight planets orbit the Sun as they rotate around their axis. This is how they move. For Mercury to orbit the Sun, we calculate that it takes about 88 Earth days. For Venus, it takes 225 Earth days to complete one orbit of the Sun. What about Earth? For the Earth to orbit the Sun, it takes 365 days. As for Mars, since it is relatively far from the sun, when it revolves, it takes 687 Earth days to orbit the Sun. For Saturn, it takes even longer. It takes 10760 Earth days. Then there is also Uranus, which takes 30799 days to orbit the Sun. [30799 Earth days] is equal to about 84 years on Earth. There is still Neptune. The time it takes to orbit the Sun is quite long! It takes 165 Earth years.
In summary, “time” is very difficult to calculate. Units of time [are relative], so they are difficult to define. A kalpa is a long period of time, and there are even longer periods of time. What we are discussing now is only one solar system that occupies a small part of the universe. Therefore, we cannot definitively say that this is how long one day is.
So, we use sayings like as long as the earth and the heavens exist” or [concepts] like kalpa. A kalpa is a way to distinguish a period of time. How can we distinguish these period? Buddhist sutras tell us how. This is a difficult number to calculate.
When the average human lifespan is 84,000 years, with the passage of every 100 years, it grow shorter by one year. This decrease continues until the average human lifespan is ten years. Then with the passage of every 100 years, the average increases by on year. This increase continues until the average is 84,000 years. The time it takes for this decrease and increase is called one small kalpa. 20 of these increase and decrease is one medium kalpa. The time it takes for a world to form, exist, decay and disappear, this long period of time, is one great kalpa.
According to the Buddhist sutras, when the average human lifespan is 84,000 years with the passage of every 100 years, the average human lifespan is ten years. Think about it, how long would this take? It is very hard to calculate.
Our world is increasingly turning into the evil world of Five Turbidities, with many natural and manmade disasters. During natural disasters, the Earth is damaged and people are hurt or killed. Manmade disasters also constantly occur, so life becomes increasingly unpredictable.
Thus, although the world population is large, both manmade calamities and natural disasters have caused many injuries and deaths. Thus, as time passes in this evil world of Five Turbidities, people’s lives will be [shortened]. Then, when the average human lifespan is ten, people will awaken and reflect in themselves, so their lifespan will gradually increase again.
It will increase by year every 100 years, until the average human lifespan reaches 84,000. The time it takes for this decrease and increase is called one small kalpa. One decreasing kalpa and one decreasing kalpa form one small kalpa.20 small kapla comprise one medium kalpa. Four medium kalpas become one great kalpa. One great kalpa is truly a very long time.
In summary, 80 small kalpas comprise one great kalpa. This very long period of time is a “kalpa”. All this time is still just one great kalpa. So, this means that in the world of Flower Light Tathagata, His time there will be very long, and the human lifespan will also be very long.
“Why will it be named Great Treasure Adornmant? Because in that country, Bodhisattvas are considered great treasures.”
This is because in that country, the true and wondrous Dharma of the Great Vehicle is used to adorn the Bodhisattva training ground. Everyone practices the True Vehicle, the wondrous Dharma of the One Vehicle. Everyone walks the Bodhisattva-path.
Thus, in this reward-land, everyone is Bodhisattva. Yesterday, we mentioned circumstantial retribution and direct retribution. No matter what we do, the things we are doing now [determine] what kind of country we will be born in next life. If we now feel that in the era of Flower Light Tathagata, in that country, that place, the world will be very prosperous and people there will be a long lifespan, then we must immediately begin to create blessed karmic affinities. We must take good care of our mind and not allow it to be polluted. Then we will not have to come back to this defiled and turbid world. Even if we do come to this turbid world, we still must form great aspirations and vows and vows to practice giving among the people while training our minds to not become polluted by all of these turbidities. We must train ourselves to do this.
“All karma we create becomes causes and seeds. Good or bad, they are planted in our consciousness. Throughout kalpas, these seeds never decay, so we will follow our karma.” Since they will last a very long time, we must be careful with the karma we create. We must believe in the law of karma; the causes we create will determine the fruits we reap and the kind of place we are born into. All of this depends on us. We face the consequence of our own actions.
Good deeds bring good retributions and blessed [rewards]. In summary, all our causes and conditions originate with us. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「作諸業成因種，善惡納種在識，永劫不壞隨業，因果實無虛妄。」
⊙「舍利弗！彼佛出時，雖非惡世，以本願故，說三乘法。」《法華經 譬喻品第三》
⊙「其劫名大寶莊嚴。何故名曰大寶莊嚴？其國中以菩薩為大寶故。」《法華經譬喻品第三》
⊙劫波，難計其量時數。
⊙太陽系與行星，公轉週期。
水星：八十八日；金星：二二五日；地球：三六五日；火星：六七八日；土星：一0七六0日；天王星：三0七九九日。海王星：一百六十五年。
⊙劫，梵語，劫波，華言分別時節。
⊙謂人壽八萬四千歲時，歷過百年則壽減一歲，如是減至人壽十歲則止；復過百年則增一歲，如是增至八萬四千歲。此一增一減，名為一小劫。如是二十增減，名為一中劫，乃至一世界之成住壞空，經長時間，均得名為一大劫。
⊙「何故名曰大寶莊嚴？其國中以菩薩為大寶故」：以大乘真實妙法為大寶莊嚴，又其報土國中亦以菩薩為大寶。
【證嚴上人開示】
「作諸業成因種，善惡納種在識，永劫不壞隨業，因果實無虛妄。」
作諸業 成因種
善惡納種在識
永劫不壞隨業
因果實無虛妄
這幾天一直和大家來分享，我們所做一切善惡業，都是歸納在藏識。造善，就是善因，造惡，那就是惡因，不論是為善造惡，所造的業，都成為種。
平時我們就是這樣在人群中，看到事情歡喜，歡喜心向人讚歎，甚至見作隨喜。若是相反，那就是人家在做好事，我們不歡喜，不只不歡喜，又毀謗人、造謠等等，這就是惡業，惡業就成惡因，也是同樣一顆種子。
像這樣，一輩子的時間，不知面對多少有緣人，我們與他隨喜做了好事情；我們也不知道一輩子有遇到多少無緣的人，反正他做什麼事情，我們就是不歡喜，甚至嫉妒、毀謗。像這樣，有善、有惡，這叫做凡夫。
凡夫就是在五趣雜居地，在這麼混雜，人間的世間，到底我們做多少是善、惡的業？「善惡納種在識」，這些種子不論是善、不論是惡，完全都歸納在我們的第八識。
「永劫不壞隨業」。這個種子，不是這輩子做的，只到下輩子就結束。善、惡業，在下輩子，也是很複雜的生活，同樣又做了很多複雜的業，所以這樣，業不斷納受，下一生報不完，又再下一個後世。不論是做人、做牛、做馬等等，就是隨著一輩子所做的，善惡歸納在五趣雜居，應我們所造作，這樣就是(在第八識）藏住了，同樣的道理，這是永劫不壞。
就是這個善、惡因果，不論你多久，幾世，就是隨著我們這樣所造作。除非，除非我們有什麼樣的好因緣，遇到好人，而且覺悟的人，和我們有緣，他說的法，我們歡喜，我們接受、我們會改。過去一切的錯誤，我現在全要改了。
改，過程很辛苦，要決心，既然要改了，現在要改，不是說慢慢來；慢慢來，同樣還是受我們的習氣，很快就忘記了好的法，還是隨著業緣牽轉，陷阱一步步，一直陷下去。
像舍利弗雖然修行、修行，遇到一次的逆境，他就將發大心、立大願，這樣很快就取消。不過，他有一個好處，就是，累生累世獨善其身，將自己的心保持得清淨，沒有什麼污染，沒有什麼惡緣，再怎麼樣能將他拖走，他還是能夠隨著釋迦佛，生生世世修行。只是那個發大心、立大願，這樣一次他自己執著，就是自己執著。所以，一直到釋迦佛這個道場，四十幾年間，他還是固執著，一直到法華會上，終於打開了他的心門，現在發心立願。
這是很不容易！舍利弗他已經累生累世，有緣隨著釋迦佛，這樣在修行。而我們凡夫，不知脫離了釋迦佛，多久的時間了，我們過去是不是有那個因緣，和釋迦佛真正有結到好緣嗎？若有，應該也是很微弱，才讓我們在六道不斷輪轉，在芸芸眾生中，還是凡夫的心，有起有落，起起落落，不定性。這就是凡夫心，我們的心就是顧不好。
我們要相信，「永劫不壞」。因果隨著業，來如何造業，什麼樣的因、什麼樣的果，那就是永遠隨著我們所造作的，永劫不壞。
「因果實無虛妄」。這個因果永遠都是存在，所以我們要好好，將我們的藏識要全清過，那些惡業，我們要趕快，趕快將它清除。要如何清除呢？隨緣消業障。
我們在人群中，我們要懂得如何看透了人生，人間就是這樣，我們若有什麼不如意，比較別人看看，我們比別人有福。雖然我們有煩惱，卻是我們已經了解，煩惱來自造作，既然自己自造煩惱的因，結了現在煩惱的果，現在知道了，我們就能夠很甘願接受，過去那種不好的因、緣，很甘願。因為我們在芸芸眾生中，看到了，所以於自己消業障，對別人造福業，所以我們能夠守住自己的心，在芸芸眾生中不受影響，自己雖然還很苦，但是還去幫助別人。
我們在慈濟這麼大團體之中，我們是不是常常聽到、常常看到呢？慈濟人，人間菩薩，在人群中修行。他們有的人自己很辛苦，但是還是盡心力，在幫忙別人。雖然辛苦，他很滿足，他很感恩。像這樣，不就是人間的菩薩呢？不就是消業障？這就是我們要很注意，這念心，要顧守得好，因為因果永遠都是真實的，唯有我們自己增長，我們自己將它減消，減消惡業、增長智慧，這都要看我們自己。
前面的(經)文就說，「舍利弗！彼佛出時，雖非惡世，以本願故，說三乘法」。
舍利弗
彼佛出時
雖非惡世
以本願故
說三乘法
《法華經 譬喻品第三》
這尊佛出世之時，雖然不是惡世，那個地方，人人都是在行菩薩道。「以本願故」，因為那尊佛，就是現在的舍利弗，乘著本願，要行菩薩道了。從現在開始，要行菩薩道，所以從開始發願，不只此生此世，是過去無量世中，就已經發心。只是為了一項事情，消失了願，現在要再恢復，恢復在你最初發願那念心，所以，「以本願故」。現在要恢復，恢復過去，這就是因為這樣，那時候有發願，就是行三乘法。因為眾生根機不整齊，所以要使眾生，人人能成佛，那必定要用三乘法，去引導每一個眾生，能夠啟發大心、立大願，行菩薩道。
接下來這段(經)文就說，那尊華光佛，那麼莊嚴的國土，時間要好久，來，就是祇劫。
其劫名大寶莊嚴
何故名曰
大寶莊嚴
其國中
以菩薩為大寶故
《法華經譬喻品第三》
那個國家開始，不論是佛壽、人壽等等的時間，「劫」的名叫做大寶莊嚴，我們現在，我們娑婆世界，到底有多少國家？多少的國家，都不同的名，在那個國家，那個時代、那個地方，那個時代的名稱，這個國的名稱，它的劫，它的時間，就像我們現在娑婆世界，到底我們人壽多少？我們現在的人壽，要超過百(歲)的很少，聽說平均的人壽七十。
幾天前，看到一則新聞，玻利維亞有一位老人，一百二十三歲，他自己一個人，獨居在山上曠野的地方，他自己一個人住，行動很自由，比去採訪他的人走路更快。很挺、很直，說話清楚、行動俐落，非常敏捷、非常俐落，看，像這樣百多歲的生命，，在現在的世間還有。
前次，我在臺北所看到的，那位老菩薩，是一百零二歲，上樓梯不必人扶，下樓梯不必人牽。來看師父，站得非常直挺，一點駝、一點老態都沒有，看他能這樣壽命長，又是健康。這是在這個世間，有的壽命非常長，有的人的，壽命就是很短，全都平均起來，七十。
總而言之，佛陀的時代，到現在的時代，過一百年減一歲，到底也已經減了二十多歲了，所以以現在的科學來平均人壽，也是很接近。所以說來，這個世間的壽命多長，在那個國家，劫名就是大寶莊嚴，那個時代，名，像我們現在說，現在是什麼樣的時代，就是什麼樣的名，「何故名曰，大寶莊嚴，其國中，以菩薩為大寶(故)。那個時代、那個國家，就是以菩薩為大寶，因為那個地方(有)很多菩薩。
我們要來了解這個「劫」。「劫」，就是時分，「劫波」是梵語，翻成我們能了解的意思，就是長時間，這個長時間是很難計算，很難計算。
劫波
難計其量時數
尤其，我們在這個地球上，地球是一個太陽系，這個太陽系有行星，這八大行星，它這樣繞著太陽公轉、自轉，這樣在轉，就像水星，它這樣轉一圈，用我們人間(地球時間) ，來計算，那就是八十八天；還有金星，金星那就是二百二十五天，一個公轉一圈；我們地球呢？地球一公轉，那就三百六十五天。而若是在火星，就離太陽有比較遠了，所以它這樣在繞，轉一圈，那就要六百八十七天。在土星，這個土星就長了，它要一萬零七百六十日。還有天王星，天王星它一個公轉，那就是三萬零七百九十九日。那就已經是我們人間，我們地球就八十四年了。還有海王星，它一個公轉就很多了，就已經是我們的人間，一百六十五年。
太陽系與行星
公轉週期
水星：八十八天
金星：二二五日
地球：三六五日
火星：六七八日
土星：一0七六0日
天王星：三0七九九日
海王星：一百六十五年
總而言之，這個「時」，實在很難計算。所以這個時分，這個時分難計。劫波的長時間，還有比這個更長的，我們現在所說的，只是在這個宇宙間的，一個小角落的一個太陽系，這樣就無法定下來說，到底是時日多長？所以我們常常說天長地久，所以這個劫，劫波，分別時節，要如何來分別呢？用佛經來分別，這是很難算的數字。
劫
梵語 劫波
華言分別時節
謂人壽
八萬四千歲時
歷過百年
則壽減一歲
如是減至
人壽十歲則止
復過百年
則增一歲
如是增至
八萬四千歲
此一增一減
名為一小劫
如是二十增減
名為一中劫
乃至一世界之
成住壞空
經長時間
均得名為一大劫
用佛經在說，就是說人壽八萬四千歲，經歷了一百年，減一歲，減到人壽到十歲。你們想，這樣已經過了多久？無法去算數。
我們現在愈來五濁惡世，天災人禍。天災的地球被傷害、人類傷亡，或者者人禍不斷發生，生命，今天不知明天的事情。所以說來，雖然現在人口很多，不過，這種人禍造成的傷亡，天災所所造成的傷亡，所以像這樣，不斷五濁惡世，愈來、愈來人的生命，愈是無常。
所以，一直到人壽十歲開始，大家覺悟了、反省了，慢慢年歲就又再增加。每一百年多一歲，每一百年多一歲，一直增加到人壽八萬四千歲。
這樣一增一減，一增一減，這樣叫做一小劫，一增一減，叫做一小劫；二十個小劫合起來，就是一個中劫；四個中劫再合起來，叫做一大劫。這個時間真的是很長。總而言之，八十小劫就是一大劫，這樣時間這麼長，叫做「劫」，這樣才一大劫而已。所以說，在華光如來那個世界，他的時間是很長的時間，人的壽命也很長。
「何故名曰大寶莊嚴？其國中以菩薩為大寶故。」因為那個地方，就是用大乘真實妙法，來莊嚴菩薩的道場，人人所行的是實乘，一實乘的妙法，人人就是行菩薩道。又在這個報土，這些全都是菩薩。
何故名曰大寶莊嚴
其國中
以菩薩為大寶故
以大乘真實妙法
為大寶莊嚴
又其報土國中
亦以菩薩為大寶
我們昨天有說過依報，正報、依報。我們不論做什麼，我們現在所做的，未來我們到底生在什麼國家？我們現在若是感覺，華光佛的時代，那個國家，那個地方，國土又是豐富，人的壽命又是長，應該我們現在就要，好好多結福緣，我們要好好，保護我們這念心，我們的心，不要去受污染，我們就不必，再來這個污濁的世間。即使來到污濁的世間，我們也應該要發大心、立大願，在人群中去付出，鍛練我們的心不受污染，來穢濁我們的心地，我們也要這樣鍛鍊出來。
所以「作諸業、成因種，善惡納種在識，永劫不壞隨業」，很長久的時間，我們要如何造作，所以我們要相信因果，造什麼因，得什麼果，報在什麼樣的國度裡，這都是要看我們自己，自作自受，造善得善報、享福業。總而言之，一切的因緣，都是由我們自己開始。我們要時時多用心。..
Explanations by Master Cheng-Yan
Subject: The Magnificence of Great Treasures (大寶莊嚴)
Date: February.09. 2015
“All karma we create becomes causes and seeds. Good or bad, they are planted in our consciousness. Throughout kalpas, these seeds never decay, so we will follow our karma. The karmic law of cause and effect is true, not false.”
Over the last few days I have shared this with you. All the good and bad karma we create is stored in our storehouse consciousness. If we do good deeds, we create positive causes. If we do evil deeds, we create negative causes. Whether we do good or evil, all the karma we create becomes seeds. Normally, when we are with other people and see them do things that make us happy, we will joyfully praise them. We will even take joy in their work. The opposite of this is, when we see others doing good deeds, we are unhappy with them. Not only are we unhappy, we may slander them and spread malicious rumors. This creates bad karma. Each evil deed will produce a negative cause, which also becomes a seed. In this way, over our entire lifetime, we do not know how many times we have rejoiced in the good deeds of those we have an affinity with. We also do not know, over our entire lifetime, how many times we have met people we have no affinity with, and no matter what they do, we are unhappy with them and are even jealous of them and slander them. So, we may create good or bad karma. This is because we are ordinary people.
Ordinary people live in a place where the Five Destinies coexist. In a world filled with such a chaotic mix, no matter how much good or bad karma we create, “Good or bad, [seeds] are planted in our consciousness.” Whether these are good or bad seeds, they are stored in our eighth consciousness. “Throughout kalpas, these seeds never decay, so we will follow our karma.” When we create a seed in this lifetime, it may not necessarily run its full course in the next life. Our good and bad karma will cause our next life to be complicated, leading us to create even more complicated karma. Therefore, we continue to store up more karma. If we cannot exhaust our retributions in our next life, they will be carried over to the life after that. Whether we end up as a human, an ox or a horse, that is the result of the karma we have created. All the good and evil we do leads us somewhere in the Five Destinies. Whatever karma we create is stored [in our consciousness].
Based on this principle, throughout kalpas, the seeds never decay. With these good and evil causes and effects, no matter how many lifetimes we go through, we still follow the karma that we have created. The only exception is if we have the good karmic conditions to encounter wholesome and awakened people who have a karmic affinity with us. When they share the Dharma, we will feel happy. We will accept it and change our ways. We will correct all the various mistakes we have made in the past. Making changes is very hard; we must be determined. Since we want to change, we must do it now, not say, “Let me take my time.” If we take our time, we continue to act out of our habitual tendencies and will quickly forget the wholesome teachings. We will still be dragged by our karmic conditions and be drawn deeper into this trap, step by step.
Look at Sariputra, though he engaged in spiritual practice, when faced with just one instance of adversity, his great aspirations and vows immediately vanished. Nonetheless, he had one advantage, which was that in lifetime after lifetime, he continually sought to awaken himself. So, he kept his mind pure and undefiled, without any negative affinities that could pull him away [from his spiritual cultivation]. Thus, he was able to follow Sakyamuni Buddha in spiritual practice life after life. But as for forming great aspirations and vows, because of that one time, he remained stubborn and still clung to [the Small Vehicle].
So even after he came to Sakyamuni Buddha’s place of practice, for more than 40 years he remained unyielding.Finally, at the Lotus Dharma-assembly, he finally opened up his mind and formed aspirations and made vows.This is really not an easy matter.
Sariputra already had the karmic affinity to follow Sakyamuni Buddha and engage in spiritual practice for many lifetimes.As for ordinary people like us, who knows how long we have been separated from Sakyamuni?In the past, did we have the karmic conditions to create good affinities with Him?If so, our connection must have been very weak, as we have continued to transmigrate in the Six Realms.Living among the multitude of sentient beings, we still have an unawakened mind that fluctuates; it goes up and down and is not fixed.This is the mind of ordinary people.
We just cannot take care of our mind.We must believe that “through kalpas these seeds never decay”.Through cause and effect we follow our karma.However we create karma, these causes will result in their effects, so we always follow the karma we create.Thus, these seeds will never decay; “The karmic law of cause and effect is true, not false.”
These causes and effects will always exist.So, we must thoroughly cleanse our storehouse consciousness and quickly clear out our bad karma.How do we eliminate [bad karma]?
We eliminate karma whenever conditions appear.When we are among people, we must know how to see into [the truth of] life.
This is the way the world is; when things do not go the way we want, if we compare ourselves to other people, then we will realize how blessed we are.
Although we have afflictions, we already understand that we have created them ourselves.We created the causes of afflictions, resulting in the effect of being afflicted.Now that we understand this, we can willingly accept [the results of] the unwholesome causes and conditions we created in the past.This is because while among sentient beings, we can see this happen.So, we can eliminate our own karmic obstructions and create blessings [by helping] others.Thus, we can safeguard our minds and not be affected by sentient beings.
Sometimes, even when we are suffering greatly, we can still help others.In this big organization of Tzu Chi, don’t we often hear about this and see it happening?Tzu Chi volunteer are Living Bodhisattvas who engage in spiritual practice among people.
Some of them live a tough life themselves, but they still do their best to help others.Although their lives are hard, they feel very content and grateful.Doesn’t this make them Living Bodhisattvas?Aren’t they eliminating karmic obstructions?
This is something we must be very careful of; we must take good care of our minds, because the law of karma is always truly in effect.Only we can increase our own [good] karma; only we can weaken and eliminate our karma.Eliminating bad karma and increasing our wisdom all depends on us.
The previous sutra passage states, “Sariputra, when you manifest as a Buddha, although it will not be in an evil world, because of your original vows, you will teach the Three Vehicles”.
When this Buddha appears in the world it will not be in an evil world.In that land, everyone will be practicing the Bodhisattva-path.“Because of your original vows” means that that [future] Buddha is now Saripurtra, who was starting to follow his original vows and walk the Bodhisattva-path; starting now, he will practice the Bodhisattva-path.The first time he made these vows was not in this lifetime.Countless lifetimes ago, he had already formed this aspiration.But because of one single event, his aspirations vanished.Now he was restoring that initial aspiration.
“Because of [his] original vows” means he wanted to restore the vows he made.This was why he aspired to carry out, the teaching of the Three Vehicles.
Because sentient beings’ capacities varied greatly, to teach all sentient beings to attain Buddhahood, he has to make use of the Three Vehicles to guide every sentient beings to form great aspirations, make great vows and walk the Bodhisattva-path.
The next sutra passage states that this Flower Light Tathagata will appear in such a magnificent land.How long will this period of time be?It will be a great kalpa.
That kalpa is named Great Treasure Adornment.Why will it be named Great Treasure Adornment?Because in that land, Bodhisattvas are considered great treasures.
This starts with that country. Whether [we calculate] the time from the lifespan of a Buddha or a human, that kalpa is named Great Treasure Adornment. Right now, in our Saha World, how many countries are there? Different countries have different names. In that country, in that time and that place, that era will have the same name as the country, that is its kalpa, its era. In our Saha World, for example, what is the average lifespan?
Nowadays, very few people live past 100 years. The average lifespan is around 70 years. A few days ago, I saw a news report about an old man in Bolivia who is 123 years old. He lives by himself on a remote hillside. Though he [is old], he still moved around easily, walking even faster than his interviewers. His posture was very straight. His speech was clear, his actions were energetic. He was still very nimble. See, there are still people in this world who live for more than 100 years.
When I was in Taipei the last time, I saw an 102-year-old elderly Bodhisattva. He did not need any assistance to walk up stairs, nor does he need any help going down the stairs. When he visited me, he stood up very straight. He was not hunched over and did not look worn out. He is not only long-lived, but also healthy. In this world, some people have long lifespans, while others may have very short ones. This averages out to about 70 years.
In summary, from the Buddha’s lifetime until now, if the average lifespan decreased by 1 year, after every 100 years, it would have decreased by over 20 years. If we use modern science to calculate the average lifespan, the number is quite close. So in the end, just how long can people live in this world? The name of that county, that kalpa, is Great Treasure Adornment. That era has a name, much like how we have a name for the current era we live in.
“Why will it be named Great Treasure Adornment? Because in that country, Bodhisattvas are considered great treasures in that era, that country will consider Bodhisattvas to be great treasures”. This is because in that country, there are many Bodhisattvas. Let us understand the word “kalpa”. Kalpa is a unit of time. Kalpa is a Sanskrit word. It means a very long period of time. It means a very long period of time. This very long period of time is very difficult to calculate.
We are living on Earth. The Earth is in a solar system. This solar system contains planets. These eight planets orbit the Sun as they rotate around their axis. This is how they move. For Mercury to orbit the Sun, we calculate that it takes about 88 Earth days. For Venus, it takes 225 Earth days to complete one orbit of the Sun. What about Earth? For the Earth to orbit the Sun, it takes 365 days. As for Mars, since it is relatively far from the sun, when it revolves, it takes 687 Earth days to orbit the Sun. For Saturn, it takes even longer. It takes 10760 Earth days. Then there is also Uranus, which takes 30799 days to orbit the Sun. [30799 Earth days] is equal to about 84 years on Earth. There is still Neptune. The time it takes to orbit the Sun is quite long! It takes 165 Earth years.
In summary, “time” is very difficult to calculate. Units of time [are relative], so they are difficult to define. A kalpa is a long period of time, and there are even longer periods of time. What we are discussing now is only one solar system that occupies a small part of the universe. Therefore, we cannot definitively say that this is how long one day is.
So, we use sayings like as long as the earth and the heavens exist” or [concepts] like kalpa. A kalpa is a way to distinguish a period of time. How can we distinguish these period? Buddhist sutras tell us how. This is a difficult number to calculate.
When the average human lifespan is 84,000 years, with the passage of every 100 years, it grow shorter by one year. This decrease continues until the average human lifespan is ten years. Then with the passage of every 100 years, the average increases by on year. This increase continues until the average is 84,000 years. The time it takes for this decrease and increase is called one small kalpa. 20 of these increase and decrease is one medium kalpa. The time it takes for a world to form, exist, decay and disappear, this long period of time, is one great kalpa.
According to the Buddhist sutras, when the average human lifespan is 84,000 years with the passage of every 100 years, the average human lifespan is ten years. Think about it, how long would this take? It is very hard to calculate.
Our world is increasingly turning into the evil world of Five Turbidities, with many natural and manmade disasters. During natural disasters, the Earth is damaged and people are hurt or killed. Manmade disasters also constantly occur, so life becomes increasingly unpredictable.
Thus, although the world population is large, both manmade calamities and natural disasters have caused many injuries and deaths. Thus, as time passes in this evil world of Five Turbidities, people’s lives will be [shortened]. Then, when the average human lifespan is ten, people will awaken and reflect in themselves, so their lifespan will gradually increase again.
It will increase by year every 100 years, until the average human lifespan reaches 84,000. The time it takes for this decrease and increase is called one small kalpa. One decreasing kalpa and one decreasing kalpa form one small kalpa.20 small kapla comprise one medium kalpa. Four medium kalpas become one great kalpa. One great kalpa is truly a very long time.
In summary, 80 small kalpas comprise one great kalpa. This very long period of time is a “kalpa”. All this time is still just one great kalpa. So, this means that in the world of Flower Light Tathagata, His time there will be very long, and the human lifespan will also be very long.
“Why will it be named Great Treasure Adornmant? Because in that country, Bodhisattvas are considered great treasures.”
This is because in that country, the true and wondrous Dharma of the Great Vehicle is used to adorn the Bodhisattva training ground. Everyone practices the True Vehicle, the wondrous Dharma of the One Vehicle. Everyone walks the Bodhisattva-path.
Thus, in this reward-land, everyone is Bodhisattva. Yesterday, we mentioned circumstantial retribution and direct retribution. No matter what we do, the things we are doing now [determine] what kind of country we will be born in next life. If we now feel that in the era of Flower Light Tathagata, in that country, that place, the world will be very prosperous and people there will be a long lifespan, then we must immediately begin to create blessed karmic affinities. We must take good care of our mind and not allow it to be polluted. Then we will not have to come back to this defiled and turbid world. Even if we do come to this turbid world, we still must form great aspirations and vows and vows to practice giving among the people while training our minds to not become polluted by all of these turbidities. We must train ourselves to do this.
“All karma we create becomes causes and seeds. Good or bad, they are planted in our consciousness. Throughout kalpas, these seeds never decay, so we will follow our karma.” Since they will last a very long time, we must be careful with the karma we create. We must believe in the law of karma; the causes we create will determine the fruits we reap and the kind of place we are born into. All of this depends on us. We face the consequence of our own actions.
Good deeds bring good retributions and blessed [rewards]. In summary, all our causes and conditions originate with us. Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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