《做完人生便會很吉利的38樣事情》
《做完人生便會很吉利的38樣事情》
《做完人生便會很吉利的38樣事情》
《大吉祥經》的義註中記載了一個故事，在佛陀時代，在人間的一個集會堂生起了關於吉祥的討論。
有些人認為看到什麼什麼便是吉利的，例如早晨起來見到孕婦，盛服莊嚴的孩子們，駿馬等等就是吉祥。
有些認為聽到什麼什麼便是吉利的，例如聽到『增長』、『正在增長』、『圓滿』、『美好』等等的話就很吉祥了
有些人為覺知到什麼什麼便是吉利的。例如起來，嗅到蓮花香等花香、咀嚼到美味的齒木，或者摸觸到土地、青翠的農作物、新鮮牛糞、烏龜等等。
他們各執一詞，致使那些人類的保護天神也開始留意到他們的討論了。
那些保護天神的地居天神朋友也因此而了知到這件事，也開始思維這個議題。
慢慢傳到了空居天，由四天王天到色究竟天的天神，也各執一詞，不能說服對方。
十萬個圍輪世界都生起了這樣的討論，經過了十二年後，三十三天的天神終於忍不住了，去到問當時被二千一百萬位天女圍繞的帝釋天。
帝釋天聽到後，便反問那些天神：你們為什麼可以捨棄火，而認為螢火蟲是光明的呢？你們怎可以繞過佛陀而來問我呢？
於是帝釋天便命令一位天子去問佛陀這樣的問題。
佛陀便給出以下的答案，做到這三十八樣東西，比起見到什麼，聽到什麼，感知到什麼還要吉利：
1.不親近愚人
佛陀說，身口意行惡的是愚人（MN129）
2.應親近智者
佛陀說，身口意行善的是智者（MN129）
透過親近善人，我們自己也會被他們感染，逐漸變得有智慧，累積很多功德
3.敬奉可敬者
義註說，那是指沒有一切過失，具備一切德行的佛陀，其次是獨覺佛以及諸位聖者。即使對他們作些少供養，也會帶來長久的利益與快樂。
有時向他們作出的小小的善舉，已可以帶來數萬個大劫的幸福與快樂了
再者，對在家人而言，哥哥及姊姊，父母親，丈夫，丈夫的父母，也是應當尊敬的。其他出家人，家族中的長輩，受持善法者，也是值得尊敬的。
佛陀說在法句經109中說，經常禮敬年長者的人，增長四法：長壽，美貌，幸福和力量
4.居住適宜處
義註說，那是指有比丘，比丘尼，男居士，女居士的地方。因為可以讓我們修布施等善法，並有佛法存在。
雖然現今世代已經能夠輕易在網絡上學習佛法，捐錢做布施。但能夠親身去侍奉師父，向他們請法，親身做布施；利益與功德會更大。會更接近涅槃
5.往昔曾修福
義註說，任何人在佛陀，獨覺佛，阿羅漢那裡累積過善業，只要今生聽聞到佛陀或佛弟子說佛法，很快便可以開悟。
假如任何人過去有做善業，現在便能夠具有富有，有影響力等等的幸福
6. 自立正志向
義註說，假如有人沒有戒德，便應該持守戒。沒有對三寶和業力的信心，就應該培育起來。慳吝的人應使自己培育布施的美德。 這也是吉祥--因為（這能）捨斷現法及來世的怨敵，並證得各種利益的原因。
7.多聞
義註解釋，那是多聞佛法，知道什麼是善與不善，知道怎樣證果解脫。
因為多聞佛法，所以能為我們帶來今生和來世的幸福，知道什麼應該做，什麼不應做。帶來許多功德。 這亦是智慧之因
8.具有技術
義註說，在家的技術是指由避免傷害其他生物而遠離不善的珠寶匠、金匠等工作，由於那能帶來此世的利益，所以是吉祥。
9.具備律儀
義註解釋，
在家人來說，要持好五戒十善業
出家人來說，是要額外持好比丘戒
10.所說皆善語
佛陀說，具備這四個條件的語言是善說的 （SN8.5）
1善說的：不壞有敵意的
2說法，非非法：不離間語，不閒雜語（說廢話），說佛法
3說讓人喜歡，可愛的說話
4說真實的說話
11.奉養父母親
義註解釋，例如為他們洗腳、按摩、塗油、沐浴，為他們提供一切生活所需。
由於父母親對子女們是多所助益、想要他們得到利益及慈愍的。
當看到（自己的）子（女）們在外面遊戲 ，身體沾滿塵垢而回來時，即會生起慈愛擦去塵垢，嗅並遍吻其頭。子（女）們即使將父母頂在頭上一百年，也無法報答他們的恩情。而且由於他們是這世間的教養、養育及教導者，他們被共稱是梵天、先前的導師。因此奉事他們能帶來此世別人的讚美，及來世天界的快樂，所以稱為吉祥。
佛陀說，作為子女，也應該盡這樣的責任：（DN31）
1. 養活維持
2.優先幫父母辦事
3.維持那些良好的家風，例如供僧，不良的就捨棄
4.跟隨父母正確的教誡、繼承祖業
5.為逝世的父母作佈施
義註說，假如能讓父母相信三寶，持戒，或者出家，這是對父母最上的供養。
12.養育妻兒
佛陀說，應以五事奉侍妻子：（DN31）
1.尊重（像對母親那樣尊重地説話）
2.不輕蔑（不像對奴僕那樣鄙視地説話）
3.不通奸
4.讓與主權（家務等就讓她打理，以免她憤怒）
5.贈送飾品
父母應以五事慈愍兒子：
1.勸阻諸惡，
2.令立於善，
3.令學技能，
4. 爲他撮合合適之妻，
5.適時授與遺產。
義註說，也應以布施，愛語，帶來利益的行為（例如教誡他們什麼能帶來利益，什麼不能等等）等來扶養他們。
這能為我們產生許多善業，如果這樣做，連天神帝釋天等都會禮敬尊重我們
13.正當的職業
義註解釋，沒有不法的行為的職業（如法的職業）。由於正當的職業，自己會因此而得到財富。所以稱為吉祥
14.布施
佛陀在AN5.33中說，布施會得到五個現世報：
1.會受許多人鍾愛和歡喜。
2.能夠結交寂靜的善人（佛陀，獨覺佛，佛弟子等等）
3.良善的名聲散開
4.在任何大眾之中，都會有自信、沒有不安。
5.死後生人界或天界
15.法行
義註解釋為（五戒）十善業。
假如做到，一個人可以因此而生天
16.接濟諸親戚
義註解釋，當他們遭遇財富損失，或生病，時，可以依照自己的能力以食物，衣服，財物等等來接濟他們
17行為無過失
義註解釋，沒有身口意的過失，身口意良善。可以是持八戒，服務他人，種植園林，造橋等等。因為這樣的功德，能夠在未來獲得快樂。
而且不會遭人責備指責
18-19.避免離開諸惡事
義註解釋，那是殺生，偷盜，邪淫，妄語等十惡業
如果能夠避免作惡，將能減少今生來世的怖畏與怨敵
20.自制不飲酒
義註解釋，因為飲酒，所以神識昏昧，不辨是非，會對父母，聖者或其他人構成冒犯。今生會遭受呵斥，來世會投生到惡道。飲酒是不善業。
21.於法不放逸
義註解釋，對於任何善法（布施，持戒，禪修）。要恭敬，有恆心，有責任感地去努力，修習，不放逸地做
22.恭敬
Ajahn anan 開示說，要時常留意別人的好，別人的美德。那麼就能恭敬尊重任何人了
《小業分別經》中，佛陀說，任何人假如恭敬尊重別人，他將能再生天界，再來人間的時候都是出身高貴的人，處處受人尊重。
23.謙虛
義註解釋，沒有我慢，不自大。溫和、親切，及容易與他交談這是謙遜。這是獲得名譽的其中一個原因（DN31）
要時時留意自心，不要讓心膨脹，覺得自己很重要，和人比較，覺得自己比人好，和人平等，比人差
24.知足
義註解釋，假如已經擁有了衣服，食物，住處，藥物等資具，他便不希求其他的，就算別人給他也不接受，有多便布施出去。
知足能捨斷過份的欲求，惡欲求，是投生到善道，資助我們證果的資糧
25.感恩
義註解釋，無論別人幫助過自己多少，都時常憶念起他們的恩德。感恩的特質被諸善人所讚美
26.適時聽聞法
義註解釋，當心掉舉散亂，被連結欲樂，惡意，加害的思維所征服時，就要為了要去除他們而聞法
聽法能去除自己的疑惑。
當專心聽法的時候，心將會離開五蓋。
死後再生天界後也
1.輕易想起法句而證果
2.聽比丘在天眾中說法而迅速證果
3.聽天子在天眾中說法而證果
4.被天神同伴提醒，記起所聞而速速證果
27.忍耐
義註說，當別人怒罵，殺害，傷害我們，要猶如沒聽到、沒看見時一般，保持不變，猶如忍辱主義者一般
忍辱被佛陀，帝釋天等有德者所讚美
28.易受勸
義註說，當別人）如法地勸告時，不做出支吾其詞〔使別人混亂〕、保持沉默，或思考對方的德行過失。
而是以極度的尊敬、恭敬與謙卑地說出：「 善哉（ s ā dhu ）」。易受勸是獲得同梵行者們教誡、教導的原因，以及捨斷過失、獲得諸德的原因，所以稱為吉祥。
29.得見諸沙門
義註說，是指前往、奉侍、憶念、 聽聞、看見阿羅漢。假如看見如此高貴的人時，有東西布施時就應布施，能夠禮敬時就禮敬，不能禮敬的話至起碼要以淨信的愛眼去看視他。
對阿羅漢或聖者做的任何善業是巨大的。
單單只是以淨信的愛眼去看視他，將可在數千生沒有眼睛的疾病、缺失，而且眼睛明淨並散發五色的祥光，十萬劫在天與人之中獲得一切成就。
30.適時討論法
義註說，可以適時討論經，律，論，義註的內容。這是為了淨化消沉，掉舉散亂，懷疑的心。
31.熱枕
義註說，是指守護諸根，而焚燒貪嗔癡等不善法，或者以精進來焚燒懈怠。
由於熱枕，而能證果和獲得禪那，所以是吉祥的
32.梵行
義註說，是指不淫。也可以指八正道。
這是證果，升天，獲得幸福等等的原因
33.照見聖諦
義註解釋，因為照見四聖諦，而能出離輪迴，所以是吉祥的
34. 體證於涅槃
義註說，那即是證悟阿羅漢果。
佛陀說，涅槃之樂勝過天神和人類的任何欲樂。
阿羅漢擁有無時無刻滿足快樂的心，不需要什麼也可以很快樂
35. 接觸世間法，心毫不動摇。
義註說，是指當在被利養、無利養，聲譽 、無聲譽、貶抑 ，讚揚 、樂、苦 等八世間法所接觸時，其心不動搖。
36.無愁
義註：不會感到憂愁
37.無染
義註：不生起貪嗔癡
38.安穩
義註：安穩而無畏，無災難，破除了慾望，存在，邪見與無明。
以上其實是指阿羅漢的心，他們已解脫於一切苦。這豈不是最殊勝的事嗎？
佛陀說，任何人能這樣實行的話，在到處都沒有東西能征服他，無論他去到那裡，他一樣會那麼安穩。這是最吉祥的事了
《導致衰敗的十七件事》
佛陀在《衰敗經》中提到，有十七樣因素會導致我們衰敗
1. 愛法者繁榮，厭法者衰敗。
這裡的法，義註解釋為十善業。但其實任何佛法都能引導我們提升。所以厭惡法者會衰敗
2. 喜愛不善人，不喜愛善人，甚至讚美不善人之法
義註解釋，不善人之法就是那些具有邪見和十不善業的教導
3. 慣於睡眠
義註：無論走著、坐著、站著、躺著都在睡眠
4. 慣於聚會
義註：喜於從事社交、閒聊
5. 不奮起、懶惰
6. 以憤怒為標誌
義註：易怒
7. 有能力但卻不贍養年邁的父母
義註：勢必招致「他連父母都不贍養，怎會贍養其他人」之非難、迴避及惡道
8. 以妄語欺騙出家人或其他乞食者
義註解釋，就是邀請出家人提出所需並答應，但後來卻不布施使其希望落空
這屬於妄語
根據AN4.79 ,這樣的業會導致未來任何的生意都失敗
9. 自己富有、有食物，但卻只獨自享用
義註：對食物慳吝，會招致非難、迴避、惡趣等
10. 驕傲於自己的出身，財產和種族；鄙視自己的親戚
義註：他的親戚們只希望他衰敗
11. 沉湎女人，傾盡所有
義註：迷戀女人，把一切都給予一個又一個的女人
12. 嗜酒，傾盡所有
13. 賭博，傾盡所有
14. 不滿於自己的妻子，廝混與妓女和人妻之中。
義註：他因此而遭遇政府的懲罰
15. 老男人佔有年輕女人，因為妒忌他而無法入睡
義註：他自己知道年輕的女人不會對自己滿意的，但又妒忌她希望他不要和其他年輕男人一起。因為這樣而被愛欲和妒忌燃燒，無法專心工作，導向衰敗
16. 對那些上癮於某事的貪婪者、揮霍者委以權柄
義註：讓他處理家中事務的話，他會因此而耗盡家財
17. 那些錢不多又很貪心的王族，而希求王位
義註：希求不屬於自己的王位。因為把錢全用在戰士上，卻始終無法得到王位，因此導向衰敗
"Seventeen Things which Leads to Decline"
The Buddha mentioned in the "Decline Sutta" that there are seventeen factors that can lead to our downfall:
1. Prosperity for Lovers of the Dhamma, Decline for Haters of the Dhamma.
Here, "Dhamma" is interpreted by the commentary as the ten wholesome deeds. However, any Buddhist teaching can guide us to happiness. Thus, those who dislike the Dhamma will decline.
2. Favoring unwholesome people, disfavoring wholesome people, and even praising the teachings of unwholesome people.
The commentary explains that the teachings of unwholesome people refer to those with wrong views and the ten unwholesome deeds.
3. Habitual sleepiness.
Commentary: Sleeping whether walking, sitting, standing, or lying down.
4. Love gatherings.
Commentary: Enjoying socializing and chatting.
5. Lack of motivation and laziness.
6. Marked by anger.
Commentary: Easily angered.
7. Being capable yet not supporting elderly parents.
Commentary: This inevitably invites criticism, such as, "If he doesn't support his parents, how can he support others?" leading to avoidance and downfall .
8. Deceiving monks or other beggars with lies.
Commentary: Inviting monks to express their needs and promising to fulfill them, but later failing to give, thereby thwarting their hopes. This falls under lying. According to AN 4.79, such actions will lead to failure in any future business.
9. Being wealthy and having food but enjoying it alone.
Commentary: Being stingy with food will invite criticism, avoidance, and lower realms.
10. Being proud of one's lineage, wealth, and race; despising one's relatives.
Commentary: His relatives only wish for his decline.
11. Indulging in women and spending all resources.
Commentary: Obsessed with women, giving everything to one after another.
12. Addicted to alcohol, spending all resources.
13. Gambling, spending all resources.
14. Dissatisfied with one's wife, consorting with prostitutes and married women.
Commentary: He may face punishment from the authorities.
15. Old men possessing young women, unable to sleep due to jealousy.
Commentary: He knows that young women will not be satisfied with him , so he is jealous of her wanting her not to associate with other young men. Consumed by lust and jealousy, he cannot concentrate on work, leading to decline.
16. Entrusting power to greedy spendthrifts who are addicted to something.
Commentary: If they handle household affairs, they will exhaust the family fortune.
17. Greedy royalty with little money seeking the throne.
Commentary: Seeking a throne that does not belong to them. Spending all their money on warriors yet failing to attain the throne leads to decline.
中國明朝袁了凡先生曾以自身的經驗教誡他的兒子袁天啟關於命運的真相，著了《了凡四訓》這本書。
話說了凡先生年輕的時候遇到了一位精通術數的老人。當時老人為他算命，推算出他往後所有考試會得的名次，到某一年會當上四川省的一個縣長，在做縣長的任上三年半後，便該辭職回家鄉。甚至算到他到53歲那年何月何日何時會死去，命中沒有兒子
了凡先生就記住了算命師的推算。後來發現所有考試的名次都命中。他就自此信持‘宿命論’ ，認為凡事的吉凶都是命中註定的。
一天，他拜訪得道高僧雲谷禪師。
他和禪師對坐三天，妄念卻不曾起過。禪師就好奇問他緣由，他就將算命師的話和盤托出。
禪師聽後便笑到：‘我本來認為你是一個了不得的豪傑，那裏知道，你原來只是一個庸庸碌碌的凡夫俗子。 ’
禪師之後解釋，平常人才會被數所束縛，但假如是一個極善之人，數就束縛不住他了。
禪師繼續說：‘極善的人，儘管本來他的命數裏註定吃苦；但是他做了極大的善事，這大善事的力量，就可以使他苦變成樂，貧賤短命，變成富貴長壽。
而極惡的人，數也拘他不住。因為極惡的人，儘管他本來命中註定要享福，但是他如果做了極大的惡事，這大惡事的力量，就可以使福變成禍，富貴長壽變成為貧賤短命。’
禪師之後引導他反省以自己所作的行為是否真的值得享有功名和兒子；讓他明白命運可以改變，要多行善積德。
了凡先生明白後便在佛前懺悔一切罪過，發誓要做三千件善事，禪師也教導他念誦來禪修。
自此他生起了很強烈的慚愧之心。然後開頭那位算命先生所算的事情開始算不准了。原本算到考第三，變成考第一。自此他就相信了雲谷禪師所說：‘命運是可以改造的 ’ 了。
後來他在四位大和尚的見證下迴向了他所完成的三千件善事；並許下願；其中一個就是希望生子；然後他再許願做三千件善事。 過了一會兒竟然破除命數魔咒，生了兒子袁天啟。
後來他的心越來越善良，一天可以做十幾件善事。並竟然中了進士--這是那位算命師沒有算到的。當圓滿了三千件善事後，又發願要做一萬件善事。後來他施行仁政，為百姓減稅，並供養一萬位僧人。
原本算命先生算到他53歲便要死，但到69歲還活著呢～又打破了算命的魔咒。
所以我們可以看到，命運並不是注定的。透過行大善大惡；必定能讓算命師們懵掉。
Mr. Yuan Liaofan from the Ming Dynasty in China once used his own experiences to teach his son, Yuan Tianqi, about the truth of fate, writing the book "Liaofan's Four Lessons."
When Mr. Liaofan was young, he encountered an elderly man skilled in fortune-telling. The old man predicted all the ranks Mr. Liaofan would achieve in future exams, that he would become a county magistrate in Sichuan at a certain year, and that after three and a half years in that position, he would return to his hometown. He even predicted the exact date and time he would die at the age of 53 and mentioned that he would have no children.
Mr. Liaofan remembered the fortune-teller's predictions and later found that all the exam results came as predicted. From then on, he believed in fatalism, thinking that all good and bad fortune was predetermined.
One day, he visited the enlightened monk, Master Yungu. They sat facing each other , for three days , Mr Yuan had no thoughts arising. The master, curious about this, asked him why. Mr. Liaofan then revealed the fortune-teller's words.
After listening, the master laughed and said, "I initially thought you were an extraordinary hero, but now I see you are merely an ordinary person." The master explained that ordinary people are bound by fate, but an extraordinary virtuous person cannot be constrained by it.
The master continued, "A very virtuous person, even if destined to suffer, can transform that suffering into happiness through great good deeds. Conversely, an extremely wicked person, although destined for fortune, can turn that fortune into misfortune through their evil actions."
The master guided Mr. Liaofan to reflect on whether he truly deserved the benefits of fame and children, helping him realize that destiny can be changed through good deeds.
Understanding this, Mr. Liaofan repented before the Buddha for all his sins, vowed to perform three thousand good deeds, and learned to meditate through chanting. From then on, he developed a strong sense of shame (hiri & ottappa). Subsequently, the predictions made by the fortune-teller began to falter. Initially predicted to rank third in exams, he instead achieved first place. From that point on, he believed what Master Yungu said: "Destiny can be transformed."
Later, under the witness of four great monks, he dedicated the three thousand good deeds he completed and made wishes, one of which was to have a child. He then vowed to perform three thousand more good deeds. Eventually, he broke the spell of fate and had a son, Yuan Tianqi.
As his heart grew increasingly virtuous, he performed over ten good deeds a day and unexpectedly passed the highest examination—a feat the fortune-teller had not predicted. After completing three thousand good deeds, he vowed to perform ten thousand. He then implemented benevolent governance, reducing taxes for the people and offering to ten thousand monks.
Originally, the fortune-teller had predicted he would die at 53, but he lived until 69—thus breaking the spell of fate.
This shows us that destiny is not fixed. By engaging in great good or evil, one can surely leave fortune-tellers baffled.
《命運》
問 ：今生貧窮、多病的果報，跟過去世有關嗎？如果有，是不是宿命論，還是常見？
帕奧禪師答：對於這件事，你必須分辨人道生活與天道、地獄道生活的差異。天道與地獄道，稱為業果生活地，意即該道的眾生，透過業力的果報而得到其生活。人道，則稱為精進果生活地，意即人道的眾生，透過精進的結果，而得到其生活。
由於過去世業力的緣故，天道與地獄道的眾生，不需要付出任何的努力，自然就能得到快樂或痛苦的生活。人道的眾生則不同，他們的生活，不僅與過去世的業力有關，也受到今世的努力與智慧影響。因此，業力、努力與智慧，是決定人生幸福的三個因素。
就以你所提到的貧富問題為例，如果一個人有發財的善業成熟，並且付出足夠的努力與運用智慧，他就能夠變成大富翁，並且享用自己的財富。
然而，如果一個人只是有發財的善業成熟，但是不付出努力，也不運用智慧，那麼即使得到了大量的財富，他也無法保有其財富，終究會失去而變得貧窮落魄。
生在佛陀時代的大富長者子，就是一個很好的例子，他與妻子都各得到多達八億元的遺產，然而，後來他們失去了所有的財富，而變成了乞丐。
除此之外，儘管他有足夠的善業力，能支持他在那一世就證得阿羅漢果，但由於他不付出努力與運用智慧，來修行佛法，所以他一直到死亡，都還只是一個可憐的凡夫。
如果一個人，沒有致富的善業力成熟，但是付出努力與運用智慧，去努力賺錢，他無法變成大富翁。然而，他仍能享有某種程度的舒適生活。由此可見，在人間，人們的努力與智慧，比過過世的業力更為重要。
有一個關於三條魚的故事，能夠給我們更清楚的了解：從前，有個漁夫在恆河捉到了三條魚。在這三條魚當中，一條相信努力，一條相信業力，另一條相信智慧。
相信努力的那條魚，認為自己單靠努力，就能夠逃脫，因此它一再地奮力跳躍，企圖掙脫漁網。漁夫被它激怒了，就用划船的槳狠狠地打它，把它打死了。
相信業力的那條魚，認為自己若有逃脫厄運的善業，該業力會自動地產生果報。因此，它就靜靜地躺在甲板上，等待好運自動來臨，一點也不想付出任何努力。
第三條魚相信智慧，它認為自己能採取理智的行動而逃脫，因此，它一直觀察周圍的情況，留意適合採取行動的時機。
漁夫將船劃向岸邊，當船接近岸邊時，他一腳跨上岸，另一腳還留在船上。那時，他無意中讓漁網，打開了一道縫隙，那條相信智慧的魚，把握住這稍縱即逝的良機，迅速地從那道縫隙中，跳出漁網，落入水中，並且立刻遊回恒河去。
由這個故事的啟示，我們可以了解到，智慧是這三個因素當中最重要的。
至於生病，有四項可能的因素，即業力、心理、時節(火界)與食物。因此，並非所有疾病都由業力造成。
佛教是分辨道理的，教導人有因才有果，沒有因就沒有果。如此的因果正見，既不是宿命論，也不是常見。
如果你相信自己的命運，已經完全注定，無法改變，那麼你就是宿命論者。根據佛陀的教導，當一個業力成熟，而且即將結成果報時，那業力的果報，是決定的、無法改變的；但是，當一個業力尚未成熟時，它的果報，是尚未決定的、是可以改變的。
大目犍連尊者，就是一個明顯的例子：在他般涅槃之前，他在過去世的某一生中，企圖殺害父母的惡業成熟了，因此，他被痛打到全身的每一塊骨頭都粉碎。即使他已經證得阿羅漢果，仍然無法改變這種惡報。
然而，由於他已經斷盡一切煩惱，所以除了當生已經成熟的那些業力之外，其他所有的業力，都不能產生出果報。般涅槃之後，他就解脫了生死輪迴，這已經改變了命運。
如果你相信，你的前世和今世是同一個人，意即同樣的那個人，從前世，投生到今世來；或者，你相信有一個靈魂，從一世投生到另一世，那麼你就是有常見。
根據佛陀的教導，沒有靈魂或自我存在。你的前世，只是由剎那生滅的名色法構成；你的今世，也是由剎那生滅的名色法構成，它們是不同的，沒有一個不變的「你」或「人」存在。
然而，有情透過離世累積的業力，產生今世的有情五蘊，它們之間有因果關係，而不是完全不相關的。因此，佛教既不是宿命論，也不是常見。
"Destiny"
Question: Is the result of poverty and illness in this life related to past lives? If so, is it fate or something else?
Pak Auk Sayadaw's Answer: Regarding this matter, you must distinguish between human existence and the lives in heavenly realms or hell. Heavenly and hellish existences are considered "lives of karmic results," meaning beings in those realms receive their lives through the results of their karma. Human existence, on the other hand, is termed "lives of diligent results," meaning that beings in the human realm derive their lives from their efforts and diligence.
Due to the karmic forces from past lives, beings in heavenly and hellish realms do not need to exert any effort; they naturally receive joyful or painful lives. Human beings are different; their lives are influenced not only by karmic forces from past lives but also by their efforts and wisdom in this life. Therefore, karma, effort, and wisdom are the three factors that determine happiness in life.
Taking the issue of wealth as an example: if a person has good karma for wealth that is maturing and puts in sufficient effort and wisdom, they can become very wealthy and enjoy their riches.
However, if a person has matured good karma for wealth but does not make an effort or use wisdom, even if they receive a large fortune, they will not be able to maintain it and will eventually lose it, becoming impoverished.
A prime example is a wealthy elder during the Buddha's time, who inherited up to 800 million from his wife. However, they later lost all their wealth and became beggars.
Moreover, even though he had enough good karma to attain Arahantship in that life, due to not putting in effort and wisdom to practice the Dharma, he remained a pitiable ordinary person until death.
If a person does not have matured good karma for wealth but puts in effort and uses wisdom to earn money, they may not become a millionaire. However, they can still enjoy a certain level of comfortable living. This shows that in the human realm, effort and wisdom are more important than past karmic forces.
There is a story about three fish that illustrates this clearly: once, a fisherman caught three fish in the Ganges. Among them, one believed in effort, one believed in karma, and the other believed in wisdom.
The fish that believed in effort thought it could escape solely by trying hard, so it kept jumping to break free from the net. The fisherman, angered by its struggle, hit it with a paddle, killing it.
The fish that believed in karma thought that if it had good karma for escaping misfortune, that karma would automatically yield results. So, it lay still on the deck, waiting for good fortune to come without putting in any effort.
The third fish believed in wisdom. It thought it could take rational action to escape, so it observed the surroundings and waited for the right moment to act.
As the fisherman rowed toward the shore, he stepped onto the shore with one foot while the other remained on the boat. At that moment, he inadvertently opened a gap in the net, and the wise fish seized this fleeting opportunity, quickly jumping through the gap and returning to the water.
From this story, we can understand that wisdom is the most important of the three factors.
Regarding illness, there are four possible factors: karma, psychology, season (environment), and food. Therefore, not all illnesses are caused by karma.
Buddhism teaches us to discern the truth: there is a cause for every effect; without a cause, there is no effect. This understanding of cause and effect is neither fatalism nor eternalism.
If you believe that your destiny is entirely predetermined and unchangeable, then you are a fatalist. According to the Buddha's teachings, when a karma matures and is about to yield results, that result is determined and unchangeable; however, when a karma has not yet matured, its results are undecided and can be changed.
Venerable Mahamogallana is a clear example: before his parinirvana, a bad karma from a past life in which he attempted to kill his parents matured, leading him to suffer immense physical pain. Even though he had attained Arhatship, he could not change this karmic result.
However, because he had completely eradicated all defilements, aside from the matured karmas from that life, all other karmas could not produce results. After parinirbanna, he was liberated from the cycle of birth and death, which changed his destiny.
If you believe that your past and present lives are the same person, meaning the same individual reborn, or that there is a soul that transitions from one life to another, then you have an eternalist view.
According to the Buddha's teachings, there is no soul or self that exists. Your past life is composed of momentary arising and passing away of phenomena, just as your present life is also made up of momentary phenomena; they are different, and there is no unchanging "you" or "person" that exists.
However, sentient beings accumulate karma through their lives, which produces the five aggregates in this life. There is a causal relationship between them, rather than being completely unrelated. Thus, Buddhism is neither fatalism nor eternalism.