初果的完備2 The Completeness of the First Stage of Enlightenment2

 初果的完備2

用佛法的條件學說，精神與肉體都是「因緣所生」的理念去「破身見」後，

進而轉變人性的牽制，才能入「疑」做探討。

「疑」既然是探索前因與後果的問題，

便會有時間與空間的產生，

最具體的說法，因果是；不是不報，只是時間未到？

而福與禍產生的時間點誰說的準呢？

中間還有「緣」條件起變化的問題，

這一課應該是世間最困難的生命交織課題，

複雜到不可置信的地步，

衝破對「前因與後果」的不能理解，

佛法修持才有可能再往前走。

半寄

The Completeness of the First Stage of Enlightenment2

 

By applying the Buddhist teaching of conditionality—that both mind and body arise from causes and conditions—one can begin to dismantle the view of self (sakkāya-diṭṭhi).

Only after loosening the constraints of our human habitscan we proceed to investigate through doubt.

 

Since doubt is essentially about exploring causes and results, it naturally involves time and space.

 

A common way to explain karma is:

it is not that karmic results do not occur, but that their time has not yet matured.

 

However, who can precisely determine the timing of the arising of fortune and misfortune?

 

Furthermore, intervening conditions (pratyaya) continue to shift and influence outcomes.

This makes the whole process extremely complex—perhaps one of the most difficult topics in life.

 

Only by breaking through our inability to understand causes and results can Buddhist practice continue to progress further.

 

Master Banji