緣起法的運用 Application of Pratītyasamutpāda

緣起法的運用  Application of Pratītyasamutpāda

 

來說說我主修的佛學：緣起法的運用。簡單來說緣起法就是因 ， 緣，果三個過程，一般人的觀念裡，都認為佛教講究因果報應，其實因果兩個字的意義是一種所謂的定論，定論是已經發生而且沒有更改的餘地，完全固定化的人事物叫因果，例如，我做錯一件事，必須去接受做錯事的後果，做錯了就一定要接受後果，完全沒轉圜餘地的叫做因果。

Application of Pratītyasamutpāda(Dependent Origination) [Glossary 1][Translator’s Note]

Let’s discuss my major in Buddhism, Application of Pratītyasamutpāda(Dependent Origination). To dress it simply, Dependent Origination refers to three processes, Yin (Cause), Yuán (Conditions) and Guo(Karmic Result). [Glossary 2] Most people think Buddhism emphasizes karma(punitive justice of ‘Causes and Results’). Actually, ‘Cause and Result’ focuses on inevitability and may be viewed as a definition kind of so-called definite theory. The definite theory suggests that all the things and people involved are completely fixed and leaves no room for change. For instance, if I have a misdeed, it’s absolutely inevitable and unchangeable, that I am bound to face the result of this misdeed. The theory of ‘Causes and Results’ leaves no leeway for change.

 

而因緣果是一種不定論，例如，我做錯事，中間一直在找做錯事的原因，雖然也必須承擔錯誤的後果，但中間的過程在起變化，因為我去找原因，把必須的後果傷害降低，很努力一直去改變自己的做法，也促使將要有的結果一再的改變，這就是因緣果與因果的大不同。

In contrast, ‘Cause, Conditions and Karmic Results’ [Glossary 3] may view as an indefinite theory. For example, I have a misdeed and keep figuring out the reason for the misdeed before the Karmic Results occur. Though I still have to face the results of my misdeed, the process in between “cause and result” changed as I try to find the reason in order to lower the inevitable damage. The Conditions changed the expected final result accordingly as I strived to alter the ways of doing things. This is what differs between the theory of ‘Cause and Result’ and ‘Cause, Conditions and Karmic Result’.

 

A+B⇒C1 , C2......（因 +緣 ⇒ 果) A=C (因= 果)

A+B⇒C₁ , C₂......（Cause with the assistance of Conditions results in various Karmic Results.）

A=C           (Cause results in definite Karmic Result.）

 

真正講起來，因果報應沒有任何意義！因為這種論述邏輯性就講不通，因果的解釋是做好事就有好的果實，做壞事一樣有不好的果(報應，懲罰)等著，其實做一件事不論好與壞，中間的過程才是決定有沒有果可以產生的關鍵，而過程就是緣的力量，我去做好事，是一個想法加動作，動作是最有力的，動作決定我要出多少的力量去完成我想要的事，這就是緣的加工，比方說我捐款去幫助人，一般都認為這樣就有好的果報，但其實捐款是一個因，好的果實要形成是要緣的助力去使它成熟的，假設我把錢捐給了救濟單位，那這個善果也得等被救濟的人有能力回饋時，才能形成，而過程中一旦不能等待，心理後悔捐款，緣起了變化，好的果也會大打折扣。

Strictly speaking, karma is meaningless as this thesis is illogical. According to the theory of ‘Cause and Result’, having a good deed will end up a good result and having a misdeed will result in retribution and punishment. Regardless the natural of the act is good or bad, it’s the process in the middle that crucially determines the result of an act. Having a good deed is the thought coupled with the action, the action is more influential as it determines how much efforts I need to put in to achieve the desired result. This is the strength of Conditions. For instance, it is generally agreed that I will get a reward for donating money and helping people. However, donating money may be viewed as a Cause, a start. It still needs the assistance of Conditions to facilitate the maturity of good Karmic Result. Assuming that I donate money to a charity, the good result will reveal only when the person being helped is capable of giving back. Once I am reluctant to wait and regret the donation during the process, the Conditions varies the final result at a discount.

 

同樣的我做錯事，一發現錯了，或者被教導發現錯了，便盡力的去補償，改善，到果要形成時，也減少了力量。

Likewise, when I have a misdeed, either self-perceived or instructed, I strive for to remedy and improvement. The effect will weaken the final result which might turn out worse without remedy and improvement process.

 

 前面這兩種情形，中間扮演扭轉力量的便是緣(創造的能力)，佛教一個著名又留於世間的宗教，如果只談定論的思想，絕對留不到今天，因為太簡單，根本不須要耗費那麼多的資源去談論它，定論的內容是做善事有好報，做壞事有壞的報應，乍看起來好像很對又很合理，但討論深一點時，就會發現走不動 ! 而不定論的想法所要傳遞的內容；深且廣，像有名的放下屠刀，立地成佛也是不定論的內容之一，這裡面說著拿屠刀的人，心裡邊起了變化，該不該給機會 ?

Based on previous two examples, it is Conditions, creation abilities, in the middle process that play the role of reversing power. Buddhism remains a well-known religion until now. It won’t survive until nowadays if it only preaches ideas of the definite theory, which are too simple and don’t demand so many resources for discussion. The ideas of ‘virtue has its reward and evil has its retribution’ may seem fair and reasonable at first. But when discussing further, it becomes infeasible. In contrast, the concepts which the indefinite theory tries to transmit cover more profoundly and extensively. For example, the well-known Chinese saying ‘Put down the butcher's knife and become Buddha’ is a typical example of the indefinite theory. It focuses on the mental changes of the butcher. The butcher is mentally changed, shouldn’t he be given a chance?

 

定論(因果)中間已沒有空間再做改變，意義不大，捐錢以後就等著善報，跟做錯事以後等著懲罰，不再有可能變化，這樣的理論對人幫助不大，而且人們應該都清楚，播種不等於收成。

The definite theory (Cause and Result) has little meaning because nothing is going to be changed or improved. A person can only passively wait for the reward after donation or get punishment for a misdeed, and it is unchangeable. This kind of theory doesn’t help much. Moreover, as people know clearly, sowing seeds doesn’t guarantee harvest.

 

因，緣，果(不定論)可以涵蓋的範圍，深且遠，一件好事可以隨著我對緣(助力)的認知不同，而產生極大的變化，從只是捐錢，到去改變裡面的成長過程，給錢跟給釣竿，都是有心人運用 【緣與果】去觀察的結果。

‘Cause, Conditions and Karmic Result’ (the indefinite theory) covers broader scope and discusses more profoundly and extensively. A virtuous act may vary considerably according to my perception of Conditions (boosting power). It may vary from a simple act of donating money to a deliberate effort of elevating oneself. Instead of just donating the money, the strength of Conditions changed the final result. Whether to give fish or to give a fishing rod to fish depends on a person’s final decision after deliberating upon and applying ‘Conditions and Karmic Results’.

 

學習緣起法，會讓人想去創造，進而產生能力，有能力就不怕欠債（業的牽引），只怕不會還債（能力也是抵抗力，不再只是被牽著走），俱有創造的能力很重要。

Learning Dependent Origination motivates people to create and therefore cultivates ability. Once having enough ability, you do not afraid of running into debts (the lead of deeds[Glossary 4]), but fears that if you don’t repay the debts(having enough ability also implies having ability to resist against being led blindly). It is really crucial to gain creative ability.

 

因為傳播過程產生的錯誤，讓非常優良的學說，變成只是消極懲罰的性質，實在是萬分可惜，一個善於用因緣法的人，會隨著歲月的累積，越年長越有智慧，因為常去觀察「因與緣」，該改善的會去改善，該不足的會去填補不足，一段時間下來，一定會建立屬於自己的運作系統，創造自己的人生，這樣的學說，才是世人期待的思想。

It is unfortunate that an outstanding theory becomes passive and punitive due to the mistakes in the process of spreading. A person who makes good use of Nidānas will grow wisdom over times. With frequent observation of “Cause and Conditions”, things get improved and make up if insufficient. In the long run, you will establish your own methodology and create your own future. This kind of doctrine is what people are aiming to learn.

 

緣起法的探討很深刻，上述的這些，都只是緣起法的內容之一而已，緣起法裡面一定有「空」的思想，空應該是佛學裡面最大的精華，緣起性空，是依據佛學中觀論為主要的論述，中觀論本身就是一本辯論書籍，重要思想為辯論【空】的成立，由龍樹菩薩所論述，空的主要經典為【般若波羅蜜多心經】。有興趣的讀者可以閱讀印順導師【空的系列】，我在部落格【南禪精舍修行的探討】也有部份的討論。

半寄

Dependent Origination discusses profoundly and all the ideas and examples mentioned above are just part of its contents. Dependent Origination must include the concept of Śūnyatā, which should be the ultimate essence of Buddhism. "Because of dependent origination, all thing's characteristics are Śūnyatā." is mainly discussed in Mūlamadhyamakakārikā (Knowledge of the Middle Way). Knowledge of the Middle Way, discoursed by Nāgārjuna, is a book of debates itself. It mainly debates the establishment of Śūnyatā. The major Buddhist sutra that investigates Śūnyatā is Heart Sutra. You can look at Master Yin Shun's books on Śūnyatā. I also discuss partly on my blog ‘Search For Enlightenment with Nan Zen Vihara; An Investigation into Practice of Buddhism’.

  Master Ban Ji
  Translated by Grace Tsai

   Proofread by Sophiea Kuo

 

Glossary

[Glossary 1] 緣起 Pratītyasamutpāda: Pratītyasamutpāda means dependent origination. A phenomenon's origination has all the dependencies fulfilled. All phenomena arise together in a mutually interdependent web of Cause and Conditions.

[Glossary 2] 因Yin(Cause) is a “possibility” of a phenomenon. 緣 Yuán (Conditions) are the conditions that must be satisfied before a phenomenon can occur. 果Guo(Result) refers to phenomena or Karmic results.

[Glossary 3] 因緣Nidānas : In English, it can be simply defined as “causation.” However, in Chinese's interpretation, there are two components to the “causation”, Yin (因) and Yuán (緣). Yin is a “possibility” of a phenomenon and Yuán is the pre-requisites (elements and conditions) that are necessary for a phenomenon  (果Guo(Result)) to occur. If both the possibility and the pre-requisites for a phenomenon come together, then this phenomenon will occur. For example, in order to create a dish, we need a “motivation to make the dish” (Yin), the “ingredient for the dish” (Yuán, elements) and “some one to make the dish” (Yuán, conditions).Then we can create a dish (Guo, Result).  

[Glossary 4] 業 are often translated as "Karma", but I think "deed" is better here. 業 in here means "action that was accomplished"

[Translator’s Note1] All the glossaries in this article are quoted from the former translator, Yuán zhé.