时间：01/09/2027 01/10/2027
地点：星海禅修中心
主讲：净诚
佛法修行
善恶业因果报自召
昔日，佛接受频婆娑罗王供养，住于杖林塔，为频婆娑罗王演说法要。
世尊问频婆娑罗王：「你观察色法是常？非常？」频婆娑罗王回答：「非常。」佛问：「是苦？非苦？」王回答：「是苦。」佛又问：「受、想、行、识是常？非常？」王回答：「非常。」佛又问：「是苦？非苦？」王回答：「是苦。」佛说：「色、受、想、行、识都是非常、是苦、是颠倒法，一切法无我。」
佛又对频婆娑罗王说：「大王！当以正智正慧观察五蕴真实本质，色、受、想、行、识，有过去、现在、未来否？有内外、粗细、贵贱、远近否？」频婆娑罗王回答：「色、受、想、行、识，非过去、现在、未来，亦非内外、粗细、贵贱、远近等。」佛说：「善哉，大王！如果能如实了知五蕴是非常、苦、空、无我之法，且能以正智观其真实本质，知五蕴非过去、现在、未来，乃至非内外、粗细、贵贱、远近等，又能不着不舍，就是真解脱。大王！得此解脱者，是智解脱，梵行已立，所作已办，我生已尽，永不复趣轮回之道。」
佛说是法时，频婆娑罗王及八万天人，及在会的婆罗门、长者、百姓等百千人众，皆离尘垢得法眼净。频婆娑罗王得法知见、于法坚固，断贪爱心，去除疑惑、正信不退，即从座起，偏袒右肩，合掌向佛禀白说：「世尊！我心柔顺，皈依佛、皈依法、皈依僧，受持五戒永不杀生。今祈请世尊常住我国，我愿尽形寿供养衣服、饮食、卧具、汤药，常无匮乏，乃至尽形寿供养诸圣众。」佛当下默然。频婆娑罗王见佛默然受请，极为欢喜雀跃，立即至诚礼佛双足，右绕佛毕，告辞而退。
此时在会的诸比丘众，见频婆娑罗王蒙佛演说妙法，当下远尘离垢得法眼净，心中皆生疑惑：「此王为何遇见世尊，便得闻法，证法眼净除去尘垢？」诸比丘作此心念，佛即了知，告诉大众说：「诸比丘！此频婆娑罗王于过去世作大善业，所作业因决定感得果报，丝毫无差。今生得为人王，具足大福德，乃是宿世善因缘感得如此果报。诸比丘！地、水、火、风，蕴、界、六根，一切好坏，随其所作善恶之业，因缘成熟时，悉皆获得果报不虚。」当时佛即说偈言：「众生之所作，善恶经百劫；因业不可坏，果报终自得。」
「诸比丘！过去世时有佛出世，名阿啰曩毘，十号具足为人天师。当时，阿啰曩毘佛为众生说种种法，利济众生毕，即入涅槃。佛弟子们收其舍利，选择清净地建立舍利宝塔，又以种种香花恒常供养。
经过长久岁月，有转轮王出现于世间，名羯里计，统领兵众十八百亿。羯里计王常率领这些兵众飞行空中出巡，又有七宝常为前导。有一天，从阿啰曩毘佛舍利塔上空飞过，有虚空神捉住羯里计王之轮宝，使其停在空中不能前行。羯里计王思惟：『我正在行进，而轮宝却停在空中，恐怕是我福报已尽而现此感应。』此时，虚空神告诉羯里计王：『大王！不是你福报已尽，而是下方有阿啰曩毘佛舍利塔，佛塔顶端指着轮宝，所以不得直行而过。』
于是，羯里计王与十八百亿飞空兵众，同时从空中降下，至阿啰曩毘佛舍利塔前，王及眷属众等，各以上妙衣裳擦拭佛塔，将佛塔擦拭清洁后，散众妙花及燃宝香，又作种种乐音而为供养，至诚顶礼阿啰曩毘佛舍利塔，并发誓愿：『愿今日师事于佛所设供养种种功德，将来获得果报不虚。』
诸比丘！那时的羯里计转轮圣王及眷属众等，即是现今频婆娑罗王及其眷属。以其供养阿啰曩毘佛舍利塔种种功德，当感得后世无数百千亿劫受天上人间最上快乐。因其本愿力故，现今能值遇如来、又作供养，所获功德与供养阿啰曩毘佛平等无异。
诸比丘！一切众生，造作恶业者，恶业果相续，造作善业者，善业果不断；造作善恶夹杂之业，也是如此。诸比丘！一切众生所获果报，皆从所造作之业因而来，汝等当知因果不虚之理，并广为大众宣说。」
Date: 01/09/2027 01/10/2027
Location: Star Ocean Meditation Center
Teacher: Jason
Dharma Talk
Causes of Good and Evil Karma Bring Forth Their Own Retribution
In the past, the Buddha accepted offerings from King Bimbisāra and resided at the Staff Grove Stupa, where he expounded the Dharma to the king.
The World-Honored One asked King Bimbisāra, “Do you observe form as permanent or impermanent?” The king replied, “Impermanent.” The Buddha asked, “Is it suffering or not?” The king replied, “It is suffering.” The Buddha further asked, “Are feeling, perception, formations, and consciousness permanent or impermanent?” The king replied, “Impermanent.” The Buddha asked, “Are they suffering or not?” The king replied, “They are suffering.” The Buddha said, “Form, feeling, perception, formations, and consciousness are all impermanent, suffering, and inverted phenomena; all dharmas are without self.”
The Buddha then said, “Great King! With right wisdom, observe the true nature of the five aggregates. Do form, feeling, perception, formations, and consciousness have past, present, or future? Do they have inside or outside, coarse or fine, noble or base, near or far?” The king replied, “They are not past, present, or future, nor are they inside or outside, coarse or fine, noble or base, near or far.” The Buddha said, “Excellent! If one truly understands the five aggregates as impermanent, suffering, empty, and without self, and observes their true nature with right wisdom, without attachment or rejection, that is true liberation. One who attains this is liberated by wisdom: the holy life is fulfilled, what was to be done is done, birth is ended, and there is no further return to the cycle of rebirth.”
When the Buddha spoke this Dharma, King Bimbisāra, eighty thousand devas, and countless Brahmins, elders, and people present all attained the pure Dharma-eye. The king gained firm understanding, abandoned craving, removed doubts, and established irreversible faith. Rising from his seat, baring his right shoulder, and joining his palms, he said, “World-Honored One! My mind is gentle. I take refuge in the Buddha, the Dharma, and the Saṅgha. I uphold the Five Precepts and vow never to kill. I request that you remain in my land. I will provide robes, food, lodging, and medicine for life without shortage, and support the noble Saṅgha.” The Buddha remained silent in acceptance. The king rejoiced, paid homage, circumambulated the Buddha, and departed.
At that time, the bhikṣus present wondered why the king, upon meeting the Buddha, so swiftly attained the Dharma-eye. The Buddha, knowing their thoughts, said, “Bhikṣus! In past lives, King Bimbisāra performed great wholesome deeds. Karma inevitably bears fruit without error. In this life he is born as a king with great merit due to past causes. All phenomena—earth, water, fire, wind, aggregates, elements, and sense faculties—whether good or bad, ripen according to the karma created. Thus the fruit is never lost.” The Buddha then spoke: “What beings have done, whether good or evil, over hundreds of kalpas—karma does not perish; its results must be received.”
“Bhikṣus! In the past there was a Buddha named Araṇavibhi. After teaching beings, he entered nirvāṇa. His disciples built a stupa for his relics and made constant offerings.
After a long time, a Wheel-Turning King named Kalika appeared, leading vast armies. One day, flying above the stupa, his wheel-treasure stopped. A deity explained that it was due to the presence of the Buddha’s relic stupa below.
The king and his retinue descended, cleaned the stupa, made offerings of flowers, incense, and music, bowed, and vowed that such merit would surely bear fruit in the future.
Bhikṣus! That Wheel-Turning King is now King Bimbisāra and his retinue. Because of those offerings, they enjoy great happiness over countless lifetimes. By the power of their vows, they now meet the Tathāgata and make offerings again, gaining equal merit.
Bhikṣus! All beings who create evil karma experience its continuation; those who create good karma experience its continuation; mixed karma likewise bears results. All results arise from their causes. You should understand that cause and effect are never in vain and proclaim this widely.”
