懿敕拱衡堂
輪播1
因果病象析論(英文版)

  • 恭接《因果病象析論》著書玉旨▲

    恭接《因果病象析論》著書玉旨
    昊天玉詔

    本堂主席關恩師 登台
    聖示：恭接玉旨頒臨。
    金闕御史王天君 降

    詩曰：輪迴苦海苦無休。庶子淪沈實可憂。
              降賜真詮憑啟度。慈悲大願駕慈舟。

    聖示：玉詔宣讀，神人俯伏！

    欽 奉

    玉皇大天尊玄靈高上帝詔曰：

    朕居金闕，上掌卅六天，下轄七十二地，統籌天運化育，無時不以蒼生是念。茲爾懿敕拱衡堂，短短期間普化業績斐然，協助代天宣化，救渡蒼生，功不可沒。再為大道普化計，將因果輪迴所牽纏之罪業，如何影響後天命運及身體之理論，公開闡述於世。朕特敕旨，命懿敕拱衡堂由接旨日起，為期五個月著作「因果病象析論」，由南海觀音菩薩為主著仙佛，命勇筆王奇謀為主著正鸞。願爾神人，全力以赴。

    欽哉勿忽，叩首謝恩。
    天運戊辰年五月初五日
     


    Respectfully receiving the Imperial Edict to author the book “Discussion of the Cause and Effect on Illness”.

    Heavenly Decree

    Chairman deity of this hall, Lord Guan Yu will take the stage.

    Divine Instruction: Respectfully welcome the imperial Edict.

    Imperial Official of the Golden Palace, Celestial Lord Wang Arrived.

    In the relentless cycle of rebirth, the ocean of suffering knows no reprieve.

    Indeed, it's heart-wrenching to witness souls ensnared within.

    Blessed with true teachings that guide and enlighten,

    The boundless compassion and great vow steers the boat of mercy.

    Divine instruction: As the Jade Edict is proclaimed, all divine beings bow down in respect!

    By Decree

    Supreme Heavenly Venerable Jade Emperor edict:
    I reside in the Golden Palace, governing the thirty-six heavenly realms and the seventy-two worlds. I preside over the celestial transformations and nurturing all beings, with an unceasing mindfulness towards all. Gong Heng Temple Hall has, within a short span of time, achieved remarkable successes in promulgating the teachings, assisting in proclaiming divine will, with the objective of salvation for the sentient beings. Your contributions cannot be overlooked. As part of the broader plan for the wider promulgation of Dao teachings, I hereby decree to publicise the understanding of how karmic misdeeds entwined in the rebirth cycles influence one's destiny and physical health. Therefore, I expressly instruct this Hall, from the date of this decree, to compile “Discussion of the Cause and Effect on Illness” over a period of five months. The divine author will be Guanyin Bodhisattva and Wong as the medium translator. May all beings put forth their full effort.
    Behold! Do not disregard this edict and show your appreciation with a respectful bow.

    On 18 June 1988

  • 地藏王菩薩 降 序▲

    地藏王菩薩 降
    序

    嗟夫！人間有如苦海煉獄，煎熬及苦磨一波又一波，無休無止。何以故？前因造而承後果；消前因，又造新因，關鍵就在因果也。何謂因果？凡諸一切行皆為因，凡諸一切受是為果。

    輪迴者，因果之未了所產生，亦為因果具體形式；換言之，欲超脫輪迴，必須了因斷果。否則，有因必有果，輪迴則如影隨形，牽纏不休也。

    凡人不信因果，不知造善因而得善果，反頻造惡孽之因，而承受冤怨之報。不思反省，未能開悟，一旦遭受苦磨，動則怨天尤人，亦有自暴自棄，諸此種種，承受前因之餘，並添新因，則後果倍加不堪設想，悲夫！世人胡不深思？

    幸上天慈憫，憐世人靈性蒙昧不明，降旨豐原懿敕拱衡堂，開著《因果病象析論》一書，並由大慈大願觀世音菩薩主著。則是書之著，洵為救苦救難，解脫因果纏擾之聖書也。有此聖書，世人閱之自有以明悟何謂因果？因果又如何產生人世間諸般之苦磨？進而有助解脫牽纏。

    際值著書之初，吾悲憫之宏願，甚願世人無再受因果輪迴之苦，特施感應：

    1. ※凡能以財施助印，利聖書之普化。
    2. ※凡能勸引他人施財助印以利聖書普化。
    3. ※凡能身體力行發心流通聖書以利普化。
    4. ※凡能勸勉他人流通聖書以利普化。
    5. ※凡能講解聖書，以啟悟他人向善。

    以上功德，求吾解化冤業，吾格外施恩，將照會地府辦理。

    甚願世人能得此寶貴之因果聖書，珍而重之，切莫以一般吟風弄月之雜詠視之，則受福多矣！亦世人之幸也。

    地藏王菩薩序於豐原懿敕拱衡堂
    天運戊辰年五月十二日
     


    Ksitigarbha Bodhisattva Arrived

    Preface

    Alas! The human realm is like a purgatory of suffering, subject to relentless waves of torment and hardship. But why is this so? It is because we must bear the consequences of our past actions. And while we are dealing with these past deeds, we concurrently created new causes. The crux of the matter lies in the principle of cause and effect. What is this principle? All actions are causes, and all experienced consequences are effects.

    Reincarnation, with its ceaseless cycle, arises from unresolved matters of cause and effect, and thus is a tangible manifestation of this principle. In other words, to transcend reincarnation, one must resolve past causes and break the chain of ensuing effects. Otherwise, where a cause exists, an effect will invariably follow. Like a shadow, reincarnation follows unceasingly, endlessly entwining.

    People often disregard the karma concept. They fail to understand that good deeds yield good consequences and instead commit wrongs oftentimes, thereby inviting resentments and retributions. They fail to reflect upon themselves nor enlightened to their current sufferings, they turn to blaming others and the heavens when faced with hardship, or even resort to self-destruction behaviours. All these, on top of bearing the consequences of past deeds, create new causes and compound the severity of future repercussions. It's a tragedy! Why don't people ponder deeper?

    Fortunately, heaven is merciful, and sympathizes with the spiritual obscurity that shrouds the human realm. It decreed Gong Heng Temple Hall to author “Discussion of the Cause and Effect on Illness”, with the compassionate Guanyin Bodhisattva, as the principal divine author.

    Indeed, this book serves as a sacred text aimed at alleviating suffering and liberating one from the entanglements of karma cause and effect. With this sacred text, people can attain a deeper understanding of what cause and effect entail and how they perpetuate all sorts of torment in the human realm, thereby freeing themselves from these entanglements.

    As the outset of this endeavour, my profound wish is for people to no longer endure the sufferings brought about by the ceaseless cycle of cause and effect. I extend my blessing for the followings:

    1. Those who help fund the printing and distribution of this sacred book.
    2. Those who encourage others to donate money to help make this sacred book widely available.
    3. Those who personally work to distribute this sacred book to facilitate its propagation.
    4. Those who inspire others to actively distribute copies of this sacred book, thus extending its reach.
    5. Those who explain the teachings of this sacred book, guiding others understand and follows virtuous paths.

    For those who perform the above meritorious deeds to lessen their karmic debts, I will provide extra help and coordinate with the underworld authority accordingly.

    I sincerely hope that people will treasure and value this precious book on the principle of karma cause and effect. It is not just a regular book for casual reading. Those who respect and appreciate this book will indeed receive abundant blessings. It is indeed a boon for humanity.

    On 25 June 1988

  • 觀音菩薩 降 自序▲

    觀音菩薩 降
    自序

    試觀世人之受苦，或身體病痛，或恩怨情仇，甚有自身悒結不解，尤有為名利而用盡心機，似入愁城等，均在造因承果之中。漫言身體病痛乃人吃五穀雜糧，凡體自有病菌之侵蝕所致。但若深思，若無受苦之因，為何會吃下造成病苦之物而成果。設若無業因，何以故身體有莫名之病痛？甚至有人明知病因，而不能根治，諸此種種，盡在因果之牽纏也。當然並非一概之人世事，盡為因果牽纏；有牽纏之果，始為有因。深入的解說，一個人的運數興衰主宰成敗，何以有人行福運諸事順利，何以有人偏多不幸之運，亦在因果形成造善因得福報，當然多得助力而諸事順利，福運亦是因果形成；反之，不幸事亦是惡孽之因果造成。

    上天降旨賜著《因果病象析論》，命吾開著，則是要闡明因果所產一諸般之現象，以啟悟世人明白因果施與受之間差別所在。進而勸化世人，齊趨善果所在之善因；切莫受制於惡果之中。

    吾膺此重命大責，除衷心為眾生之能得機緣，有啟迪如座右銘之聖書而幸外，更願世人能得閱書而覺而悟，從此明澈「因果」牽纏之可怕。而欲脫出如此可怕有如夢魘般之因果牽纏，唯有以造善因得善果，乃唯一之良方也。

    著書之初，感謝地藏菩薩之為聖書特施感應，吾亦有大悲願以勉世人：

    一、為眾生解一切病苦。
    二、因果牽纏業障。
    三、靈性受阻障不安。
    四、重業夙累不休。
    五、聞聲救苦，隨應減半罪業。

    凡有眾生能助聖書之普化功德者而祈求，吾將本「大悲願」之力以隨應。甚願書之著，眾生襄助，得沐天恩。並以此為書之自序。

    觀世音菩薩 序於豐原懿敕拱衡堂

    天運戊辰年五月十九日  
     


    Guanyin Bodhisattva Arrived

    Let's take a look at the difficulties that people face in life. These could be physical illnesses, troubles in relationships, or stress due to chasing fame and money. It all boils down to a simple cause-and-effect process. Our actions lead to specific outcomes.

    Some may think that illnesses just come from eating the wrong types of food or getting infected by germs. But if you really think about it, why would you eat something that makes you sick in the first place? If there weren't any underlying cause, why would you have strange illnesses that you can't explain? Even when some people know their illness diagnosis, they still can't fully recover. All these situations highlight how our actions, or karma, impact our lives.

    However, not everything in life is governed by karma. Whenever there is a cause, there will be a corresponding consequence. Digging deeper, the highs and lows of a person's life, their wins and losses, are all shaped by their actions.

    Why do some people have good luck and everything goes well for them? It's because of their good deeds in the past, which also attract help and support. This good fortune is a result of positive karma. On the other hand, bad luck and misfortunes are outcomes of negative actions or bad karma.

    The heavens have tasked me with writing this book, "Discussion of the Cause and Effect on Illness." The idea is to make clear the various consequences caused by karma, thereby enlightening human the difference between the karma we create and the karma we receive. Hopefully, it'll encourage everyone to choose good actions that lead to good results and not being trapped in the consequences of negative karma.

    Accepting this important task, I sincerely hope all beings to be enlightened and awakened by this sacred book as if it were a motto by their side. And that they would clearly understand the terrifying entanglement of karma. If we want to break free from this dreadful nightmare of karmic entanglement, the only way out is to start making good actions that lead to good consequences.

    At the start of this book, I want to express my gratitude Ksitigarbha Bodhisattva for His divine blessings. I would like to share my vows with everyone to encourage your assistance to spread the teachings of this sacred book:

    1. to relieve everyone from all kinds of diseases and sufferings.
    2. to help everyone to untangle from the chain of their bad karma.
    3. to help everyone to find their spiritual peace.
    4. to ease the heavy karma we've built up over lifetimes.
    5. whenever I hear calls for help, I will respond and relieve your sufferings in half.

    So, for those who responded to help with the dissemination of this book and ask for my assistance, I promise to respond to your calls. Here's hoping that this book, and with your help, brings us some divine favour. This is my preface to the book.

    On 2 July 1988

  • 第一篇 析論「業債牽纏初始之現象」▲

    第一篇 析論「業債牽纏初始之現象」
    觀音菩薩 降

    詩曰：凡事無風不起浪。有徵即兆慎為防。
              牽纏業債千般苦。明悟堪期免作忙。

    凡事無風不起浪，空穴豈有來風？是以故，事生之前必有徵兆，只在你是否有夠細心詳察而已。察事之先，免事後之苦，古有明訓也。業債牽纏，其苦萬般，其烈如火燎原，但事先必有警訊，如果能得明悟此一警訊，則何患不能解消。語云「欠債還錢」。天下無不可解之事也！吾開著《因果病象析論》之初，首先說明此現象，以啟悟世人。

    大略業債可分為：前世業、夙累業，及輕業、重業等。當然，各業債之中，又可區分淫業、殺業、口業…等。但，在此不周詳區分解釋，僅就前夙輕重之分而作析論，蓋其間區分之牽纏初始警訊，大同小異，一理通，萬理澈也。

    「前業」即前世所造之罪業，牽纏討報之初，均為當事者開始，以迥異日常言行作祟。淺言之，某人日常生活並無逾越，前業將纏之際，必有令其言行怪異之徵兆可觀察。如不能警醒，業債牽纏討報也。

    「夙業」即幾世累積之罪業，因素不一，乃不能隔世討報之業。牽纏討報之微兆，大多由親近之人作警訊對象。如父母、妻兒，甚至兄弟姊妹；當然，警訊之對象，或多或少均與當事兩方有因果牽連。

    「輕業」乃較輕之罪業，並且是為前業，牽纏討報亦為當事者開始。其徵兆多為夢示，或病痛。若無警醒，業債討完為止。
    徵兆亦不定是由當事者開始。但必定有一現象，即重業將要牽纏之際，當事者所屬之家運必敗。

    由上的說明，將有助於明瞭日常間的遭遇是否有著業債的牽纏，甚至由警訊中也可區分出是造何業因。比如說：多有惡靈顯現兆示，多屬殺業；言語失常，或為人際關係莫名其妙損敗，將是口業；色相顯示，婚嫁之不順，包括已婚或未婚，均有可能是淫業。什麼樣的業因，會有什麼樣的徵兆，這是點示的徵兆，是輕易可以化解的現象。

    但如果徵兆不明，纏擾撲朔迷離，則這種情形的業債，將不好化解，很可能牽纏的結果，令人損害慘重，切宜特別當心防範。遇此情形，最好能夠力求化解，莫使纏上了，擺脫即不容易。

    在此吾先略述梗概，作開章明義的講解，往後每篇吾將會逐一舉例析論。甚願世人能夠多加研閱，參悟因果輪迴中業債牽纏的情形，那麼因果病象就不會帶來很大的困擾，使你們能善用有用之身。
     


    Chapter One: Analysis On The Phenomenon Of Karmic Debt Entanglement

    Guanyin Bodhisattva arrived.

    Without wind, there are no waves.

    Signs foretell; cautiously prevent harm.

    Entangled in karmic debts brings endless suffering.

    Understanding clearly can save one from futile efforts.

    There is no smoke without fire. Thus, there must be signs before events arise; it depends on whether you are observant enough to notice them. As the ancient texts has wisely taught, observing before events occur can prevent future suffering. The suffering of entangled karmic debts is manifold and intense like a wildfire. But there will be warnings beforehand and if one can understand these warnings beforehand, there is no worry about not being able to resolve them. It is said, "to repay what is owed", there is no insoluble problem in the world! I begin the writing of "Discussion on the Cause and Effect of Illness" by first explaining this phenomenon to enlighten people.

    Karmic debts can be generally grouped as follows: previous life karma, past-lives karma, light karma, heavy karma, etc. Of course, within each karmic debt, there are further distinctions such as lust, killing, defamation, etc. However, I will not elaborate on these distinctions here, but only discuss the differences between previous, past-lives, light, and heavy karmas. The initial warnings within these distinct karmic debts are similar, and understanding of the principle understands all.

    "Previous-life karma" refers to the sins committed in previous lives. At the early stage of retribution, the person involved will display unusual daily behaviours. In simple terms, if someone is prim and proper in their daily life, but when previous-life karma is about to manifest and seek settlement, they will start to exhibit unusual behaviours which are observable. If they are not vigilant to these observable signs, their karmic debt will eventually manifest into consequences.

    "Past-lives karma" refers to the misdeeds accumulated over several lifetimes and due to various factors, it cannot be settled in the preceding next life. The sign of its’ manifestation is subtle, mostly involve close relatives, such as parents, spouses, children, or even siblings. Of course, the subjects of these warnings often are entangled with the same karmic cause between the parties involved.

    "Light karma" refers to relatively minor wrongdoings and is also related to past-life actions. The entanglement and retribution process also begins with the person involved. The signs of light karma often manifest in the form of dreams or physical ailments. If the person is not vigilant, the karmic debt will continue until it is settled.

    The sign for "Heavy karma" may not necessarily happen on the person involved. However, there is a definite phenomenon that when heavy karma is about to entangle someone, their family fortune will start to experience decline.

    The above explanation will help to clarify whether daily encounters involve karmic debt entanglement, and through the type of warning signs determine the type of karma debt. For example, the apparitions of evil spirits often indicate killing karma debt. Unusual speech patterns or inexplicable breakdown of interpersonal relationships could be a sign speech karma (harmful speech, lying, harsh, gossip, and any form of speech that causes harm, conflict, or suffering); outwardly display of lustful behaviours, difficulty in getting married or difficult marriage life (whether for married or single individuals), could suggest lust karma. Every type of karma debts has its corresponding signs; these are hints that, when recognized, can be easily dealt with.

    However, when the signs are unclear and the situation is filled with confusing entanglements, the corresponding karmic debt could be hard to resolve. The results of this karmic debt could lead to severe damage, therefore it's crucial to be particularly vigilant and cautious for these signs. When encounter such situations, it's best to strive for resolution cos once you're entangled, it's not easy to break free. Here, I provide a brief overview and an summarised explanation. In the following chapters, I will discuss and provide each examples. I sincerely hope that people can study more and contemplate the situations of karmic debt entanglement in the cycle of cause and effect. In this way, karmic illnesses will not cause significant distress, thereby allowing you to stay healthy and contributing to the society.

  • 第二篇 勸：「正信因果」▲

    第二篇 勸：「正信因果」
    觀音菩薩 降

    詩曰：前業今承果與因。牽連禍福事詳臻。
              明明鑒察無私報。苦口諄諄勸庶民。

    因果之牽連廣闊，不是三言兩語可以說盡；甚至可以說，日常間任何一個動作或意念，都可能產生因果。這不是玄虛不可測的空洞理論；若無因果報應，目蓮尊者何苦打破地獄門救母？

    因果的作用，是賞善罰惡，至正無私的一個定論，也是具體的實踐；當然，人生也是因果所貫穿，才會有如今這個人類的世界。截至目前為止，還沒有任何一種理論可以肯定人際間關係，是怎樣連繫。產生，生滅過程沒有具體的答案。只有「因果論」可以作代表性的理論及答案。

    所以世人切要明白這一點：「因果」無時無刻都存在你們的左右，只有明白它，體會它，才能打破它的束縛，才能解脫它的力量牽掣，使靈性永遠跳出它輪迴所產生的吸引力。但是，並不是要你們怕因果，怕它的吸引力，有因必有果，知頭好收尾；想要抗拒它，就必須熟悉它。很多陷入輪迴中，就是因為對它不熟悉，才會很容易的掉入它的漩渦中。

    些話的目的，是要你們明白「因果」對於人的重要，慢慢的研閱下去，從本書中體會出一點心得，逐漸的減輕它的束縛力量；更希望從此擺脫它。

     


    Chapter 2: Right Belief In Karmic Cause And Effect

    Guanyin Bodhisattva arrived.

    The fruit of past deeds is now reaped, interwoven with causes.

    The strings of fortune and misfortune are intricately linked.

    Observe clearly as there's no unjust retribution.

    With earnest and repeatedly, I advise all the people.

    The reach and entanglement of karma cause and effect is vast – it’s not something that can be summed up in a few words. In fact, every single thing we do or think in our daily lives could potentially create karma. It's not some mysterious, hard-to-grasp idea. If karma wasn't real, why would someone like Maudgalyayana, a highly revered figure, go to great lengths to save his mother from hell (see note below)?
    Karma works in a straightforward, fair way. It rewards the good things we do and punishes the bad. It's not just a concept; it's a real thing that impacts our lives and shaping the world we live in today. No other theory can explain how relationships between people are connected and how life's cycles of birth and death unfold. Only the idea of karma can give us a good explanation.

    So it's important to understand this: karma is always around us. Only by understand and comprehend its nature can you break free from its binds, freeing yourself from its pull and escaping the cycle of reincarnation that follows. However, this doesn't mean you should be afraid of karma as for every cause, there will be an effect and knowing the causes help to resolve the corresponding consequences. If we want to manage it, we need to understand it. Many people fall into the repeated cycle of reincarnation because they do not understand karma, thus getting themselves suck into its vortex.

    The goal of these words is to help you understand the importance of karma. As you continue reading this book, you will gain some insights and gradually reducing its’ binding hold over you. Ideally, to break free from it entirely.

    Note:
    According to Buddhist folklore, Maudgalyayana's (目蓮尊者) mother passed away and was reborn in the realm of hungry ghosts, a realm characterized by immense suffering and insatiable hunger. Upon discovering his mother's unfortunate rebirth, Maudgalyayana, who possessed extraordinary supernatural powers, was deeply concerned about her well-being.

    Determined to help his mother, Maudgalyayana first tried to provide her with food. However, each time he offered her food, it transformed into flames or burning coals. This distressing experience made him realize the intensity of his mother's suffering and the limitations of his own abilities to directly alleviate it.

    Realizing that he needed additional assistance, Maudgalyayana turned to the Buddha for guidance. The Buddha instructed Maudgalyayana to gather a large assembly of monks on the fifteenth day of the seventh lunar month and perform a special ceremony. This day is now known as the Ghost Festival.

    Following the Buddha's guidance, Maudgalyayana organized the assembly of monks and engaged in the ceremony with utmost devotion. During the ritual, Maudgalyayana made numerous offerings, performed virtuous deeds, and chanted sutras on behalf of his mother and other suffering beings.

    Through the power of his sincere efforts, the blessings of the assembly of monks, and the Buddha's compassionate influence, Maudgalyayana's mother's suffering was gradually alleviated. Eventually, she was liberated from the realm of hungry ghosts and attained a more favourable rebirth.

  • 第三篇 聾啞今生多苦果，皆為惡口道無存▲

    第三篇 聾啞今生多苦果，皆為惡口道無存
    觀音菩薩 降

    聖示：吾奉旨著造本書，為要妥切而適用之析論出因果現象，故擬採取多元化之體裁，或由吾自以問答式，或以主著正鸞提出問題由吾答示分析，甚或以事實之案例來析論。題裁變化，不但可免於枯燥，容易吸引讀者之閱興，更可廣為包羅，談論觸角延伸。勇筆：菩薩如此聖示，先容弟子請教一個問題：今生聾啞是何因？

    菩薩：今生聾者，前世必造有聞法、聞道，心懷不信之因；或是父母訓言，馬耳東風，不受教之人，均為前因也。啞口者，或謗道，或惡口罵辱雙親者是。

    勇筆：然則受此苦果欲解有門否？

    菩薩：有！但機率不大。造因輕，解則容易，造因重，惡果難解。解法者，造如是因，補如是行，恆必有應。

    勇筆：意思是聾者改過，聞道信受再勸人向道以解前因；啞口者，闡道之妙，以渡人向道以解前業。然則既已聾啞，如何渡人、闡道？

    菩薩：耳不能聽、口不能言，卻有文字因緣可結；以書闡道、渡人豈非可行。最後，以自身之受，析解因果報應，以作惕人，則更為解業之上策也。

    勇筆：再請教菩薩，造因之果報，有者非先天性。聾啞者，亦有後天形成，這個徵兆是否可預先偵知，以及如何預防。

    菩薩：當然可以！造了聾啞報的前世因，在人之初生時即果報形成者，是比較難解。可是初生時正常，果報未形成者，在果報須施行時，會有一些徵狀讓你去察覺，比如夢示他所造的前世因情景，或者有實際情形讓他有機會去體察；不過，這些現象都會直接在當事人身上發生，能不能察覺，那就需視當事人的造化了。當然，有更多的施行方法是以染病而遂行果報的目的，這個就更加容易去防範了。

    勇筆：還請菩薩詳細解釋。

    菩薩：當一個人生病時，這個病有可能導致聾啞的後果，那麼，就可以一方面治病，一方面預先實行解因的功德，雙管齊下，不是很有機會避開這個果報？

    勇筆：果報可以避開？那豈非不是註定？再者，病情雖有可能導致聾啞的現象，假設結果不會，那豈不是又白忙了？

    菩薩：此言差矣！果報的註定，是以何因成何果，至於能夠避開，那是因為有了功德成了替代。也就是說，造功德解除那個惡因。吾舉例：你欠人一筆錢而逃到國外，逍遙很久，最後卻又與債權人碰上了，你是不是要還人錢？縱然，國度不同，律法有異，你逃過了法律的制裁，可是債權人的討債方式，也有可能迥異於正常的討債方式。你如果要安然度過這一種情形，是不是你必須要讓他心甘情願的放棄這個要債的心念，比如說有恩於他或他的親人？

    勇筆：弟子明白了，因果也是如此。你造了因，這個果就絕對跑不掉，可是你也能以別的方法去償還這個因，並不一定有必要以什麼方式去償還。

    菩薩：就是這樣！一旦造下業因，你就必須還，只不過受果的方式可以改變。
     


    Chapter 3: The Suffering of Deaf and Mute in this Life Are Caused by the Hurtful Speech In The Past

    Guanyin Bodhisattva arrived.

    Divine guidance: I am entrusted to author this book in order to provide an appropriate and practical analysis of the phenomena of karma cause and effect. Therefore, I will use different styles, such as a question-and-answer format or discussing real-life case studies for analysis. The variation in the presentation style avoids monotony and captures the interest of readers, but also allows for a wide range of topics and scope of discussion.

    Wong: Given your holy guidance, Bodhisattva, I have a question on the cause of being deaf and mute in this life?
    Bodhisattva: The deaf in this life likely had disbelief in religious teachings or did not heed their parents' advice in their past lives. Those who are mute may have slandered the religious teachings or disrespected their parents with harsh words.

    Wong: Then, is there a way to resolve this suffering?

    Bodhisattva: Yes, but chances of it are slim. If the causes are light, it is easy to resolve, conversely it is difficult to resolve if the causes are heavy. The resolution method is listened to and believe in the religious teachings, take heed to parents’ well-meaning advice, promoting the religious teachings or kind words to your parents. Practise these consistently and eventually you will see results.

    Wong: So you mean a deaf person should change their ways, believe in the teachings, encourage others to follow the path to resolve their past deeds. A mute person should spread the subtleties of the teachings to guide others and resolve their past karma. But if they are already deaf or mute, how can they guide and teach others?

    Bodhisattva: Even if one cannot hear or speak, they can still write. Spreading teachings through written words is indeed feasible. Ultimately, using one's own experience to explain karma can serve as a warning for others, which is a good strategy to resolve their own karma consequences.

    Wong: I would like to ask the Bodhisattva again; some effects of karma are not always congenital. Deafness and muteness can also be acquired later in life. Are there any signs that can be detected in advance, and how can they be prevented?

    Bodhisattva: Of course it's possible! However, it is more difficult for those born dead or mute, to resolve their past life causes of deafness and muteness karma. If one is normal at birth and the karmic consequence has not yet manifest, there will be some signs before its manifestation, such as dreams revealing past life events of the deaf and mute causes, or real-life situations that give them a chance to notice it. However, these phenomena will directly occur onto the person involved, whether they can be noticed or not depends on the individual's fate. Of course, many of the consequences manifestation are achieved through illness, and this is even easier to prevent.

    Wong: Please elaborate, Bodhisattva.

    Bodhisattva: When a person falls ill and there is a possibly that the disease may lead to deafness or muteness, then one could both treat the disease and pre-emptively perform merits to resolve the karma cause. This dual approach provides a greater chance to avoid the karmic consequence.

    Wong: Can karmic consequences be avoided? Doesn't that mean they are not predestined? Moreover, while the disease might potentially lead to deafness or muteness, what if it doesn't end up causing such a condition? Wouldn't it be a wasted effort?

    Bodhisattva: Your understanding is incorrect. Karma is predetermined by its causes and effects, but it can be avoided with the help of merits, which serve as a substitute. That is, performing merits can eliminate the adverse cause. For instance, let's say you owe someone money and escape abroad. After a long time of carefree living, you encounter your creditor again. Don't you have to repay the money? Even though the countries laws may differ, and you may have evaded legal sanctions, the creditor's way of reclaiming the debt might differ from the norm. If you wish to avoid such a situation, wouldn't you need to make them willingly abandon their intention to collect the debt, such as by showing kindness to them or their loved ones?

    Wong: I understand, karma works the same way. Once you create a karma cause, you cannot escape its effect. However, you can use different methods to repay this karma debt; it doesn’t have to be paid back in a certain way.
    Bodhisattva: Exactly! Once you've created karma, you must face the consequences, but the way you experience the consequences can be changed.

  • 第四篇 造因最要前因解，眾善護持得好音▲

    第四篇 造因最要前因解，眾善護持得好音
    觀音菩薩 降

    聖示：世人受苦難，拖磨不休，那就是業因作祟；人生苦海，也是許多惡因形成。悲於世人沉浮苦海不能自拔，每每聞聲救苦；但人間苦，苦多？正本清源，從頭救起。世人能明悟「因」之可怕，慎而勉之，可免無限後患也。

    勇筆：菩薩大慈悲，人盡皆知。容弟子請教，小兒麻痺症如何形成？

    菩薩：破壞路、橋的惡因，或是造了很多禍患不能根除的惡因，才會受到殘障的果報；這一類果報，大多屬於不利於人的業因形成。

    勇筆：這病症也是有先後天之分，那解法是否也跟前篇所述一樣？

    菩薩：然也！

    勇筆：那麼後天形成的果報，是否也可以預先防範：若然可以，其徵又如何？

    菩薩：也可以！形成這個果報的先徵，許多是惡夢連連，甚至在惡夢中會囈語出自己的惡行前因。

    勇筆：是了，每一種果報的形成之前，旁人若發覺，是否可以對他有所幫助。

    菩薩：可以！問題在於當事人是否肯接受正確的指導，而行功立德解前因。

    勇筆：如果是在果報已成形中，換句話說是已經受報。而這種殘障病，在目前醫學上仍屬很難痊癒的。請問菩薩，是否仍有解法可免除殘障的痛苦。

    菩薩：當然也有。不過，預防勝於醫治，也就是說，預防較容易，醫治較困難。

    勇筆：那豈非過於殘酷了？

    菩薩：造因的時候，有可能你加諸於別人的，比你受報時更殘酷。

    勇筆：較困難並非絕望，有一線之機，還請菩薩明示，總有希望。

    菩薩：聾啞症，解了前因之後，如果能度百眾，三年不退，得壹佰果，生福慧靈神如脫胎換骨，其症可消。這是以度人向善的功果為原動力，因為眾善其力轉輸於一個人身上，可以激發人身及靈神的潛在力相契合，突破障礙。

    勇筆：那麼肢體殘障也一樣呢？

    菩薩：原則相同，最好再加上身體力行的實踐，則更有助益於復健。也就是說，以殘障之身，奔波度眾，眾善護持，則更有奇蹟顯應，解脫困苦束縛凡身。
     


    Chapter 4 - Resolving A Previously Created Cause; With Good Deeds, Good Outcomes Can Be Expected.

    Guanyin Bodhisattva arrived.

    Divine guidance: It is the work of karma that people suffer unending hardships and torments. Life is a sea of suffering, formed by many evil causes. As I pity those people who are unable to free themselves from the sea of suffering, I often responding to their cries to alleviate their sufferings. However, the suffering in the human world is immense. The solution lies in understanding the root of the issue and addressing it from there. If people could understand the horrible consequences associated with cause, and exercise caution not to commit them, they could avoid the endless troubles.

    Wong: Bodhisattva, your great compassion is known to all. Please allow me to ask, how is infantile paralysis (Poliomyelitis) formed?
    Bodhisattva: This is a karmic consequence of evil causes such as damaging roads or bridges, or creating numerous calamities that persist despite attempts to eradicate it. Most of the karma causes are those that are detrimental to human.

    Wong: This condition can be either congenital or acquired later in life. Is the solution the same as previously described?
    Bodhisattva: Indeed!

    Wong: Then can the acquired karma consequence also be pre-emptively prevented? If so, what are the signs?
    Bodhisattva: Yes, they can! The early signs of forming this karmic consequence often include frequent nightmares, even muttering about the evil acts committed in the past during these nightmares.

    Wong: I see. If others notice these warning signs before the karmic consequence take shape, can they help the person in question?
    Bodhisattva: Yes, they can! The issue lies in whether the person is willing to accept correct guidance and perform good deeds to resolve the past karma causes.

    Wong: If the karmic consequence has already formed, in other words, the retribution has already taken place and this kind of disability disease is still very difficult to cure in modern medicine. May I ask Bodhisattva, is there still a solution to avoid this disability suffering?
    Bodhisattva: Of course, there is. However, prevention is better than cure, which means it is easier to prevent, and harder to treat.

    Wong: Isn't that too cruel?

    Bodhisattva: When you commit the cause, the pain you might have inflicted on others could be even more cruel than what you experience when receiving the karma consequence.

    Wong: Difficult to treat doesn't mean despair. If there's a slim chance to get better, could the Bodhisattva please enlighten us? There must be hope.

    Bodhisattva: In the case of deaf-mute syndrome, after resolving the past causes, if one can guide one hundred people to righteousness for three years without regressing, one will accumulate one hundred merits. Thereafter, one will cultivate both blessings and wisdom as if having a spiritual transformation and rejuvenation, and their symptoms can be eliminated. This is powered by the merit of guiding others towards goodness. The collective power of goodness is channelled into one person can stimulate the potential synergy of the body and spirit to overcome obstacles.

    Wong: What about physical disabilities?

    Bodhisattva: The principle is the same. However, it's best to also incorporate physical activities, which can further aid in rehabilitation. That is, with a disabled body, if you strive to guide others towards righteousness, with the support of collective goodness, there's an even greater chance for a miracle to happen, thereby liberating the physical body from the shackles of suffering.

  • 第五篇 菩薩慈悲施仁憫 聞聲救苦佛熙披▲

    第五篇 菩薩慈悲施仁憫 聞聲救苦佛熙披
    觀音菩薩 降

    聖示：吾雖早證佛果，但不願居佛，乃因世人尚苦，吾惻隱難忍，四大宏願，救渡眾生之苦楚。但，芸芸蒼生，幾許能體仙佛之慈悲，言者諄諄，聽者渺渺，良可悲嘆也。阿彌陀佛！

    勇筆：菩薩仁憫，四大宏願；南海古佛之聖號，早已人盡皆知，但每下顯應救苦仍是觀音菩薩。善慧之人，應由此可體會菩薩之仁慈救苦。哦！對了，弟子想請教一個問題；菩薩仁憫如此慈悲，如果有因果病之人，發愿以本《因果病象析論》一書之助印、流通、講解、勸化、度眾之功德，是否可得菩薩之殊恩，破格庥佑，解除因果病症？

    菩薩：問得好！吾既承上天賜旨，開著因果書，當然有方便賜准解除因果病。一般印贈善書之功德，除助道推行，度眾向善之功德，今吾再特准以因果書解因果病，凡有因果現象不能解者，均可呈案，吾自有方便感應也。

    勇筆：如此好消息，弟子公佈世人知道，會不會增加菩薩困擾。

    菩薩：不會！不過吾特別聲明，因果有定律，替代亦有定律，吾並不能違背天律，只能在可能範圍賜予周全感應。
     


    Chapter 5 - Bodhisattva Shows Compassionate Charity, Hearing the Cries and Alleviating Suffering - The Buddha's Grace Unfolds
    Divine Guidance: Even though I attained enlightenment early, I chose not to dwell in Buddha realm. This choice stems from my deep compassion for the sufferings of human endure. My four great vows aim to alleviate the sufferings of all sentient beings. Yet, how many among the teeming masses can truly appreciate the benevolence and compassion of the immortals and Buddhas? The speaker is serious and earnest, but the listener may not fully grasp the message - a deeply lamentable situation. Amitabha!

    Wong: Bodhisattva, your boundless compassion and four great vows are widely known, and you have been consistently manifests response to alleviate human suffering. All those who are discerning should be able to perceive your benevolent. Allow me to ask you a question: if a person suffering from a karmic disease vows to assist with the publishing, distribution, explanation, persuasion, and guidance of others using this book, "Discussion of the Causes and Effects on Illness," can they receive Bodhisattva's grace, assistance, and relief from their karmic illness?

    Bodhisattva: An excellent question! Given that I have been tasked by the heaven to write this book on karma, I certainly have the means to alleviate karmic illnesses. In addition to the usual merit of publishing and distributing benevolent books which aids in the propagation of the righteous path and guides many towards goodness, I will assist those who has insurmountable karma illnesses when they present their issues. I will offer an appropriate response to them.

    Wong: If we broadcast such good news to the world, wouldn't it add to the Bodhisattva's burden?

    Bodhisattva: No, it won't! However, I must specifically declare that karma has its celestial laws that all must follow, and so does any repayment substitution. I cannot violate these heavenly laws and can only grant resolute within possible limits.

  • 第六篇 因果業報輪迴轉 醍醐灌頂悟遵行▲

    第六篇 因果業報輪迴轉 醍醐灌頂悟遵行
    觀音菩薩 降

    聖示：著書以來，吾接到各地有緣佛子，及助道善信之呈疏立愿，以求化解冤業牽纏之因果報，吾心一則以喜，一則以憂。喜則，助道有人，書之普化層面愈加廣闊。憂者，塵世間「因果報」之冤業似已愈演愈烈，實值深憂也。

    勇筆：菩薩悲天憫人，以眾生是念，言詞間可見一斑。然則，果報既屬天律，有無趨避之良方？

    菩薩：「因果報」乃是一種業力的牽掣；亦即是「因」隨輪迴轉，而產生的力量促成「果」，所以趨避之法，唯有「慎因」，取其無因即無果。不過，這只是最消極的一種方法。因為，既生為人，「人」即乃靈性溶入假體，而假體又需依賴五行生存，五行衍化，自會產生許多誘因，亦即是，人很容易造因。是以故，唯有以積極的「廣結善緣，多立善因」，以備爾後不慎造下惡因之時，有以彌補之，才是最為上策。

    勇筆：這是理論，但在過程中如何實踐，以及趨避。也就是說，如何來減輕業力的牽掣，使它們減低至最小的干擾。

    菩薩：這有很多種方法，比如說修立善功德迴向；當然，一般人不知道「因果」的真義，無從得知；但是，未雨綢繆，修善功德就迴向消業，無形中解了業債的牽掣。因為，「業債討報均有時限，時辰未到，它們不可討報，平素未受它牽纏的時候，就迴向解業，是趨避之上策。另外，受業債討報時，如果能發心立愿而實踐，不論何種善愿，對於解業亦是很有效應。最後，更有一招殺手可使，那就是求修大道，立愿持齋。

    勇筆：求修大道，立愿持齋可以解業？尚請菩薩述分明，啟弟子愚冥。

    菩薩：因為求修大道，必有魔考、道考，諸般考驗，「天律明定，凡諸考可代業債討報」。則求道受考，過關有成，又可消除業債，是一舉兩得，何樂不為？而持齋，乃發心不殺生、不傷生，以此仁德之愿，化解冤業剛酷之氣，正合「以柔克剛」之理論，焉有不成之理。
     


     Chapter 6: The Cycle Of Karma Spins, Leading To Never-Ending Reincarnation. It Is Through Enlightenment That One Understands And Follows The Right Path.

    Guanyin Bodhisattva arrived.

    Divine guidance: Since the writing of this book, I have received many prayers and vows from the faithful everywhere, hoping to resolve their karmic debts from their past transgressions. This fills my heart with both joy and worry. The joy comes from seeing people contribute to this charitable event, which broadens the reach of the book's teachings. The worry is that the cycle of karmic retribution in the human world seems to be intensifying, a truly worrying situation.

    Wong: Bodhisattva, through your statement, you are compassionate and cares for all sentient beings. However, if karma is a celestial law, is there a solution to avoid it?

    Bodhisattva: “Karmic retribution” is like a pull from karmic forces produced by the causes during one’s endless reincarnations that leads to the effects. Therefore, to avoid the dreadful effects one must be cautious of the causes, since without a cause, there will be no effect. But this is the most passive method because being born as a human (i.e., the spirit has merged into the physical body), the physical body relies on the five elements (metal, wood, water, fire, and earth) to survive. The five elements, through its interactions and evolutions, produce many inducements that tempt desires, thus making it easy for humans to create causes. Therefore, the best strategy is to actively build positive relationships with everyone and create good causes so that when one inadvertently creates bad causes in the future, there is something to compensate for it.

    Wong: This is the theory, but how to practice and avoid it in the process? That is, how to reduce the pull of karmic forces to minimise its disturbances?

    Bodhisattva: There are many methods, such as doing meritorious deeds and dedicating its merits to offset the bad causes. Of course, most people don't know the true meaning of karma causes and effect, so they won’t know how to do this. Nevertheless, it's better to prepare for the future by doing good deeds and dedicate the merits to dissipate karma, they unconsciously resolve the pull of karmic debts. Because karmic debts have a timeline for their retribution. When the time is not up, they cannot seek retribution. As such, it is advisable to dedicate and resolve your karmic debts before its’ time for retribution and entanglement. This is the best strategy to mitigate its disturbances. However, if you are in a karmic retribution or entanglement, if you can make a vow devoting yourself to good causes, regardless of what kind of good vow, it is also very effective for resolving karma. Lastly, there is a trump card that can be used, which is to seek the path of enlightenment and cultivation, at the same time, vow to refrain from eating meat and to be a vegetarian.

    Wong: How is it possible that seeking the path, and making a vow to be a vegetarian resolve karma? Please enlighten me, Bodhisattva.
    Bodhisattva: Because when you seek the path, there will be trials and tribulations on your resolve to stick to it. As the celestial law stipulates that all trials and tribulations can be substitute for karmic retribution. So, seeking the path and overcoming these trials not only help in your progression on the path to enlightenment and cultivation, but also help resolve karmic debts. It's a win-win situation so why not do it? As for vowing to be a vegetarian means not to kill or harm any living beings. With this benevolent and compassion vow, one can transform the hard and harsh energy of karmic debt. This aligns with the principle of “using one gentleness to conquer strength”, and hence there is no reason why it would not be successful.

  • 第七篇 師生對答一番話，解業良方信不訛▲

    第七篇 師生對答一番話，解業良方信不訛
    觀音菩薩 降

    聖示：「因果病」大致區分為「精神」與「身體」兩種，亦即是有形與無形之區分。而「無形」尤勝於「有形」，亦即是無形之因果病較為難解也。

    勇筆：弟子深有同感。根據弟子十數年來為善信呈辦因果冤業之事件，綜合心得之結論，亦是如此。唯其中例外者，少之又少，但既有例外，則必有其因緣，是否可請菩薩開述！

    菩薩：當然可以。所謂例外者，其中有發願和解，冤業離去，因果無形病症不藥而癒，這當然不用解釋。但，另外尚有不知不覺不藥而癒者，這就有加以詳細解說之必要了；大致可分為兩種情形。其一，因為業債討報的期限到了，它們必須離去，而受纏擾者的症狀，全部是因為業債的牽掣所造成，所以，它一離去，症狀不藥而癒。其二，是受纏擾者元神抗力增強，驅逐或暫時壓制了業債的牽掣力，所以不藥而癒。

    勇筆：菩薩所說的第二種情形中，請問如何增強元神抗力而暫時壓制了業債的牽掣力？是否意味著尚有後遺症？

    菩薩：增強元神抗力方法有數種：「靜坐」、「誦持真言、神咒、經典」以及求得「仙佛加持靈神」等均是。而暫時壓制業債會有後遺症，因為元神加強，對假體肉身的主宰力也更鞏固，業債不易侵擾，轉而有形之干擾或祟運，這些都是後遺症，只減輕而已。

    勇筆：這豈非挖東牆補西牆？

    菩薩：倒也不盡然。這不但減輕，也是逐步化解，因為從無形轉化到有形，就能夠對症下藥。所謂「明槍易躲，暗箭難防」。你能夠說毫無益處嗎？

    勇筆：說得也是。感謝菩薩開示，弟子有如茅塞頓開。不過，弟子有一愚之得，想請菩薩聖裁。

    菩薩：說來聽聽。

    勇筆：菩薩與弟子奉旨著書，書名《因果病象析論》。顧名思義，是要闡述因果病症的現象；開著至今，一些理論上的解說，已蒙菩薩慈悲開示。而一般善信也都明白「因果業唯有功德解」。但是，卻有許多人不明白「怎樣的症狀是因果業力」造成。所以我們著書的方針，是否循此而恭請菩薩開示。

    菩薩：果然不愧無極金鸞轉世的通天靈筆，吾等下期就循此進行。
     


    Chapter 7: A Dialogue Between Teacher and Student: Resolving Karma

    Guanyin Bodhisattva Arrived.
    Divine guidance: Karmic illnesses can be generally grouped into two types: "mental" and "bodily", that is, between “visible” and “invisible”. And those “invisible” karmic illnesses are more severe than those karmic illnesses “visible”, meaning that they are more challenging to resolve.

    Wong: I agree based on my experiences over the past decade of handling karmic grievances for devotees. However, there are a few rare exceptions. Since there are exceptions, there must be reasons. Could Bodhisattva please explain?

    Bodhisattva: Of course. These exception cases include those who reconcile and resolve their karmic grievances with vows to do meritorious deeds. As a result, the wronged parties willing to part amicably thereby the “invisible” karmic illnesses are cured without treatment. This, of course, does not require an explanation. However, there are also instances where recovery happens unknowingly and without medication, and this required a detailed explanation.

    It can be broadly divided into two scenarios. The first is where the time for seeking retributions has passed, therefore the wronged parties must depart. As all the symptoms of these karmic illnesses are entirely due to the pull of the karmic debt, hence once they depart, the symptoms heal without medication. The second scenario is due to the strengthening of the afflicted person Yuan Shen or the vital spirit (see note below) resistance, which temporarily dispelling or suppressing the karmic retribution forces, leading to healing without medication.
    Wong: In the second scenario, how to strengthen one’s vital spirit resistance to suppress the pull of the karmic debt temporarily? Will there be any after-effects?

    Bodhisattva: There are several ways to strengthen your vital spirit resistance such as meditation, chanting of mantras / divine spells / scriptures, or seeking divine blessings etc. However, temporarily suppression of “invisible” karmic illnesses does have after-effects, as strengthening your vital spirit also intensify its dominance over your physical body, making it harder for karmic debt cause disturbances. Instead, they manifest as physical disturbances or ill fortune - these are the after-effects which are less intensive.

    Wong: Isn't this like paying left pocket from right pocket?

    Bodhisattva: Not necessarily. This approach not only mitigates the problem, but also gradually resolves it. Because the transition from “invisible” to “visible” allows us to prescribe appropriate treatment. As the saying goes, “better the devil you know than the devil you don't”, can you say it has no benefits?

    Wong: Indeed. Thank you, Bodhisattva, for your teachings; I have gained enlightenment. However, I have a question I would like the Bodhisattva to answer.

    Bodhisattva: Let's hear it.

    Wong: We both have been ordered to write this book on the karma cause and effect on illness to explain its phenomena. So far, you have kindly enlightened us on some theoretical explanations and most devotees also understand that "only good merits can resolve karmic debt". However, many people do not understand what kind of symptoms are caused by karmic forces. So, should our writing direction follow this? I would like to seek your guidance.

    Bodhisattva: You are indeed the worthy reincarnation of the Golden Phoenix from the celestial palace. In the next chapters, we shall proceed as you suggest.

    Note:
    "元神" (Yuanshen) is a concept rooted in traditional Chinese culture and philosophy, particularly within Taoism and Chinese medicine. It can be translated as "primordial spirit," "original spirit," or "vital spirit."

    In Daoist philosophy, the concept of "元神" refers to the spiritual essence or soul that is considered to be the highest and most refined aspect of a person's consciousness. It is seen as the divine or transcendent aspect of one's being, connected to the spiritual realm and the eternal Tao.
    Within Chinese medicine, "元神" is associated with the mind and mental activities. It is believed to reside in the Heart organ and is responsible for consciousness, thinking, memory, emotions, and spiritual awareness. The balance and harmonious interaction between the physical body (精), energy (气), and spirit (神) are considered essential for overall health and well-being.

    It's important to note that the concept of "元神" may have different interpretations and understandings depending on the cultural and philosophical context.

  • 第八篇 精神錯亂無邊苦 開示形成有遠因▲

    第八篇 精神錯亂無邊苦 開示形成有遠因
    觀音菩薩 降

    聖示：了解「因果」的形成及現象，能夠避免它的「形成因」，就可以解脫它的「業報果」；更可以對因果的了解，知道來龍去脈，更有助於「因果輪迴」的解脫。俗云「解鈴還須繫鈴人」，又云「一物剋一物」。這說明了萬物凡事，均有其可解之道。也可以對正受苦難的親友加以解說、幫助，間接的以「了解因果」而修立「廣結善緣的良因」，可以說是「有助人生平安與順利」。

    勇筆：是了！菩薩這一番話可真是一針見血之論。一般人未受因果報之苦，不知其苦如何？欲解不得其門而入！于今菩薩詳解「因果現象」，則可謂居家必備，對它了解，自己用不上，幫助別人也是無量功德。

    菩薩：是的！著書不是燃眉之急的派上用場，而是要讓人人都能夠知道其理，自己沒用上，幫助別人也是一樁功德，備而不用，總比要用無備好。

    勇筆：弟子嘗見許多善信叩示化解冤業，最常見的就是「精神錯亂」。這一點現象的「形成因」，以及如何避免、解脫，尚請菩薩慈悲開示。

    菩薩：精神錯亂屬於果報無形病象，在醫理上歸屬於「神經科」，但根治率卻極低，癥結即在業力的牽掣。它的「形成因」，大都屬於「殺業」所造成，也有因「忤逆直系尊長」而成。但業報討債卻非隔世即成，有者牽連好幾世，故成夙世業。最好的方法即是勤行放生功德以迴向，或多持誦印贈「往生放生咒」，尤其在日常間似醒非醒則見不相干的人與物的纏擾時，即是這個業報的先兆，此時非要有大善愿，或大功德的修立，才能夠解脫或者避免立即發生。

    勇筆：可是，有許多突發事件，根本沒有先兆，又如何去化解它？

    菩薩：沒有突發事件造成精神錯亂？

    勇筆：可是弟子就曾辦理過一精神錯亂的事件，據當事信士的親人說，好端端的就日漸異常，終致不可收拾。

    菩薩：他的親人當然不知道。因為這種業報的肇示，都是本人才能得到，而當事人疏忽或不以為意，到了業債討報之時，旁人就以為是突然變成的事情了。

    勇筆：這種案例幾乎是「果報」最常見，請菩薩開示有無解法。

    菩薩：果報最常見的事例，除了「精神錯亂」以外，還有屬於「身體症狀」，下期吾再析論。至於這一事例的解法，頗為麻煩，如果在剛討報之際還好解，如果拖到業債侵損太過之際，幾乎就難辦了，除了修功德解冤之外，立清口愿以解「殺業業力」的牽掣，要有仙佛賜助加靈以固元神等，或得奏功。所以，平素最好多注意這個「形成因」的化解，不要等到它臨頭再抱佛腳就嫌遲。
     


    Chapter 8: Explaining The Cause Of Mental Conditions Which Brings About Endless Suffering

    Guanyin Bodhisattva arrived.
    Divine guidance: Understanding the formation and phenomena of karma help to avoid the causes thereby liberating from its karmic effects or consequences. Moreover, with better comprehension of karma and understand what the causes of the karmic effects are, aids in freeing from the bind of karmic reincarnations. As the sayings go, “the one who tied the bell on the tiger must be the one to take it off” and “one thing counteracts another”, illustrate that all things have their solutions. Additionally, offer explanations and assistance to family and friends who are currently undergoing hardships, indirectly helps them to understand karma and thereby encourage them to plant the seeds of good affinities. This can be regarded as helping people live a peaceful and successful life.

    Wong: Indeed! Bodhisattva's words really hit the nail on the head. Ordinary people who have not suffered the pain of karma do not know how bitter it is, and they do not know where to seek for solution! Now that the Bodhisattva has thoroughly explained the karma phenomena, this book should be a household necessity. After you have understood the karma phenomena and even if you don't need the solutions for yourself, helping others to understand it and resolve their karma issues is also a merit.

    Bodhisattva: That's right! Writing this book isn't about providing immediate remedies, but about letting everyone understand its’ principles. Even if you don't need it for yourself, helping others is also a merit. It's better to be prepared and not need it, than to need it and not be prepared.

    Wong: I have seen many faithful devotees seek to resolve their karmic debts, the most common of which is mental disorders. I would like to ask the Bodhisattva for the cause of this phenomenon, as well as how to avoid and liberate from it.

    Bodhisattva: Mental disorders are part of the “invisible” symptoms of karmic retribution, and in medical terms, they belong to the neurology field. However, the cure rate is extremely low because of the involvement of karmic forces. The causes are mostly due to “killing karma” or due to disrespectful to elders. But the karmic retribution is not immediate, some span several lifetimes, thus it is a past-lives karma. The best method is to frequently practice the meritorious deeds of saving lives and dedicating the merit to it, recite or publish the 'rebirth and life-release mantra' regularly. A potential indication of impending mental disorder entanglement is when you experience intermittent lapses of consciousness and begin to hallucinate during your daily activities. These hallucinations may involve perceiving unrelated individuals and objects. When this happens, you must have great benevolent vows or accumulated great merits to alleviate or avoid the entanglement from happening.

    Wong: But, there are many sudden events happen without warning, how can we resolve them?

    Bodhisattva: Are there sudden events causing mental disorders without warning?

    Wong: I have handled a mental disorder case. According to the family members, it just gradually became abnormal until it was out of control.

    Bodhisattva: Of course, his family members wouldn't know. Because the onset of this kind of karmic retribution is only known by the person themselves. And the person neglects or dismiss it which by the time the karmic debt manifest, others may think it is a sudden event.

    Wong: This kind of case is the most common karmic retribution, does Bodhisattva have any solution?

    Bodhisattva: Other than mental disorders, physical disorders is another common case of karmic retribution which I will discuss in the next chapter. As for the solution to this sudden mental disorder, it can be quite complex. If it is addressed right when the retribution begins, it is easier to resolve. However, if the remedy is delayed until the karmic debts have caused significant harm, it is almost too late to handle. Apart from performing meritorious deeds to resolve grievances, it also involves making sincere vows to be a vegetarian to alleviate the pulling force of killing karma. Of cos, it also requires the divine blessings to strengthen one’s Yuan Shen” or the vital spirit to be effective. Therefore, it is always best to pay more attention to resolving these causations in normal times, rather than waiting until it is too late and resorting for divine assistance.

  • 第九篇 莫名病症牽纏久，脫苦良方慎莫忘▲

    第九篇 莫名病症牽纏久，脫苦良方慎莫忘
    觀音菩薩 降

    聖示：最常見的果報症狀，除了前述精神錯亂外，還有屬於身體症狀，也是隨處可見。吾著書之目的，主旨勸勉世人，「預防勝於治療」，希望世人閱書能夠體會各種業報的形成因，而日常行事之間避免種下這個惡因。

    勇筆：是的！相信絕大多數的人都能體會出這句至理名言的正確性。而如果能針此宣導一條正確的遵行方針，則間接亦可減少許多苦痛的產生，防微杜漸之功於焉而生。但願這一點微薄的心意，對芸芸眾生有所貢獻。

    菩薩：果報中在身體方面產生的症狀可分類許多種，諸如：某部份的器官症狀，外表皮症狀，以及血氣經脈症狀等三大類，而最常見，也最難辦的就是某部份器官症狀，以及血氣經脈症狀，外表皮症狀則輕易可解。它們的現象大部份是：胸口莫名其妙的脹痛，或者阻塞欲悶的感覺。另外有無形病痛竄走，今日在胸，明日在背，甚或足部。

    勇筆：記得這種現象弟子曾接到善信的要求叩示辦理，而經恩師聖示排解的過程也是繁複麻煩，請菩薩多加開示。

    菩薩：這種現象的形成因，大都是造了「睚眥必報而害人致命的惡因」，而業因討報大都隔世而成，這種業力的牽掣，尤於修道者更明顯，它的目的是一次了結，或以劫苦代考關消業。

    勇筆：怎麼這樣呢？那豈不是讓人「聞道而退步」，大背廣渡向道之旨。

    菩薩：差矣！這種果報的產生，如果應在一般人身上，有致死的可能，人命債是以命償命的討報；而修道人卻可「以考代命」，不會致命。這就是知「道」之可貴，修持奉行的珍貴處了。

    勇筆：那這個現象的先兆呢？

    菩薩：這個現象的肇示大部份是「沖煞」而起，煞屬陰、陰入陽體。而煞去業力趁虛而起作用，終致形成無形病痛。

    勇筆：那麼，沖煞就危險了？

    菩薩：如果有此業因，當然就要避免沖煞了，否則，沖煞只要祭解就沒事了。

    勇筆：那就是要注意「避免沖煞」，再了解是否有此「隔世因」這樣就可以預防及避免這個現象的形成了。

    菩薩：大致上是如此。但有例外的情形，比如說，無心之中造了大功德、陰德，或者修善功德持之以恆，日積月累的福慧，消弭了業力。也有可能在這個肇示才開始時，或者剛才討報就解脫它的牽掣力了。當然有好的一面，也有壞的一面，那就是加重，肇示及討報的期限，剎那即至，幾乎連接一起而來。

    勇筆：是否請菩薩試舉一例說明。

    菩薩：比如說一般人「沖煞」，而這個「業因體」又已存在，在人身因煞祟而剛起變化時，蒙仙佛之賜解，煞已離去，這已是一段時日，而這個業因就會趁著人身受煞祟後的空虛，就起作用，而造成了果報的現象。可是，這個人本身累積福慧，亦起作用，消抵果報，就產生了剎那的異狀，而自行消失的奇蹟。

    勇筆：換句話說也有可能剛受煞沖時，福慧亦可彌補這個空虛，而免於果報。

    菩薩：當然。不過，這端視平素所累積的福慧深淺而定了。
     


    Chapter 9: Remedies To Alleviate Suffering For Unexplained Symptoms That Linger Long

    Guanyin Bodhisattva arrived.
    Divine guidance: The most common karma illnesses, apart from mental disorders mentioned earlier, is physical disorders. The primary purpose of me writing this book is to urge people that "prevention is better than cure", hoping that by reading, people will become aware of the causes that give rise to various forms of karmic retribution and avoid sowing these harmful seeds in their daily life.

    Wong: Indeed! I believe that most people can appreciate the truth in this well-known maxim. If we can promote the right guidelines based on this, we can indirectly reduce the occurrence of many sufferings, and the merit of nipping potential problems in the bud will be accomplished. It is my modest hope that this small contribution will benefit all sentient beings.

    Bodhisattva: The physical symptoms that manifest due to karmic retribution can be categorized into three main types, such as related to the organs, related to the skin, or related to the flow of Qi (vital energy) through the meridians. Among these, the most common and difficult to handle symptoms are related to the organs and those related to the flow of Qi. Symptoms related to the skin are relatively easy to resolve. Most of these manifestations include unexplained chest tightness or blocked feeling. In addition, there are cases of inexplainable pain that moves around, one day in the chest, the next day in the back, or even in the foot.

    Wong: I remember receiving requests from the faithful devotees seeking divine instruction on how to handle such phenomena. The process of alleviating these symptoms, as guided by the divine master, was also complex and troublesome. Please provide more explanation, Bodhisattva.
    Bodhisattva: The causes of these phenomena are mostly due to having committed fatal incidents from revengeful actions over trivial matters. And the karmic retribution typically occurs in the next life. This karmic entanglement is especially more noticeable in those who are cultivating their spiritual path as it aims to resolve the karma debt once and for all or as a substitute for the trial and tribulations with the suffering.

    Wong: How could this be? Wouldn't it make people withdraw from self-cultivation or think twice before walking the self-cultivation path? This greatly contradicts the intention of guiding everyone toward self-cultivation.

    Bodhisattva: Not quite! When such karmic retribution was to happen to a normal person, it might be lethal as the debt of life is repaid with life. However, for those who are self-cultivating, they can resolve their karmic debt through enduring the trial and tribulations instead, thus not facing death. This is the valuable aspect of knowing the self-cultivation path, and the preciousness of adhering to its practice.
    Wong: What are the early signs of this phenomenon?

    Bodhisattva: The initial sign of this phenomenon is mostly triggered by clashing of “sha”, a form of negative energy. As “sha” clashes with the body, it invades it and leaves behind a void when it subsequently dissipates. The karmic force takes advantage of the void left behind and begins to manifest, ultimately leading to the formation of “invisible” illnesses.

    Wong: So, is clashing of “sha” dangerous?

    Bodhisattva: If there's such karmic debt, of course one should avoid “sha”. Otherwise, as long as the “sha” is resolved through rituals, there will be no problems.

    Wong: So, we should pay attention to avoid “sha”, and finding out whether we have this past life karma so that we can prevent and avoid the formation of this phenomenon.

    Bodhisattva: Generally speaking, that's correct, but there are exceptions. For instance, unknowingly performed great meritorious acts or hidden virtue deeds, or doing good deeds consistently and amass wealth of blessings. These can dissipate the karmic force, making it possible to be freed from the phenomena just as the warning signs start to show or when the retribution is just about to be manifested. Of course, there are both good and bad sides to this. The bad side is shortening the period for both warning signs and retribution such that both happen almost instantaneously.

    Wong: Could you please give an example to illustrate this?

    Bodhisattva: Take for example a normal person who has already clashed with “sha” for a while with the karmic force already in existence. Just when the person’s body is about to be affected by “sha”, they are blessed with divine intervention and the “sha” is being expelled and leave behind a void. The karmic force will take advantage of the void and trigger the retribution to manifest result in the phenomena. But at the same time, this person accumulated blessings work to counteract the retribution, creating a momentary anomaly that miraculously disappears on its own.

    Wong: In other words, it is also possible that just as one clashes with “sha”, the person blessings can fill this void and avoid karmic retribution.

    Bodhisattva: Of course. However, this depends on the depth of the blessings accumulated over time.

  • 第十篇 淫業造成遺後患 人生苦病竟無休▲

    第十篇 淫業造成遺後患 人生苦病竟無休
    觀音菩薩 降

    聖示：果報中有一環很特殊的例子，那就是造「淫業」之因。所謂特殊，是指它討報的現象。換句話說，很容昜就可以分辨出目前的業報，是否淫業業力。

    勇筆：尚請菩薩淺舉一例說明。

    菩薩：淫業討報有分別乾坤兩道，男者受淫業力牽掣，最明顯的現象即是「身體日漸衰弱」。婦女就有些異樣，或心思行為不正，或自甘墮落，亦有夢冤業纏擾而日愈萎靡者，但這較少數。

    勇筆：為何會有這種分別？

    菩薩：蓋「淫業業力屬極陰之氣」，干擾乾道傷陽，干擾坤道助陰而遐思叢生。

    勇筆：那麼極多數側身風塵之坤道，是否俱屬菩薩所云現象。

    菩薩：大致如此，但非一概而論。未側身風塵，亦有如是墮落者。

    勇筆：淫業業力將至，先兆是如何？

    菩薩：淫業業力屬極陰之氣，故會織成魔障，是以淫業之報，關鍵即在魔障。

    勇筆：魔障之現象又如何？

    菩薩：最常見者有下列幾樁：時有綺夢。似有鬼交。最難纏者是有陰氣侵身。以上是為乾道的現象。而坤道亦有鬼交之現象，大多數卻是虛榮心先引，或者偏激思想作祟。

    勇筆：時有綺夢，以及坤道的現象，應該屬於後天的因素，這樣一來，豈不是防不勝防了？有無簡易的先兆可資辨識？

    菩薩：後天因素倒容易解決，所謂「鬼迷心竅」就難辨了。乾道之時有綺夢可以剋制自己的感官不接受粉紅色的動靜事物；但如果由潛意識受業力牽掣，本身剋制就無以為力了，坤道的情形亦如是；所以，解脫淫業業力的討報，先決條件是「清心寡欲」。

    勇筆：弟子接辦類似事例，善信本人亦極力控制，但魔障干擾，卻幾乎無孔不入，又該如何辦？

    菩薩：所謂魔障，俱屬乘虛而入。後天破解之法，有正人倫之常，則可望解除它的侵擾。否則，以正法靜坐亦有效益。

    勇筆：菩薩是說結婚可解除魔障之干擾：請再道其詳。

    菩薩：淫業之形成，乃是造下不正當之色戒成因，它來討報也必是以此而行。所以後天行正道人倫之常，以陰陽調和之力來袪除它的力量。而靜坐則是以人身小週天之契合天地大週天，所產生的力量亦足以解破魔障之力，其理是相同，就正如：犯淫戒，印贈戒淫書，蓋以勉別人戒淫之功德，贖補己身犯淫戒之罪過，以正袪邪，道理是相同。

    勇筆：若然！淫業之報，則屬較易解，也比較不那麼厲烈了！

    菩薩：這就要看你從何角度論斷了！以受苦情形論，不用受實質傷痛，但是精神壓力卻可能拖垮了人。而易解倒是有此一說，因為它容易辨認，就可對症下藥來解脫它；但是，就怕魔障過深，不但自拔無力，連助力亦無以發揮。
     


    Chapter 10: Lustful Actions Lead to Lingering Troubles: Endless Suffering and Illness in Life

    Guanyin Bodhisattva arrived.
    Divine guidance: There is a very special case in karmic retribution, which is the cause of "sexual misconduct karma". What is special refers to the phenomena of its retribution. In other words, it's easy to discern whether the current karmic retribution is due to the force of sexual misconduct karma.

    Wong: Please provide an illustrative example, Bodhisattva.

    Bodhisattva: The retribution of sexual misconduct karma differs between the two sexes. For men, the most obvious symptom of being affected by sexual misconduct karma is gradual physical weakening. Women are somewhat different; some have improper thoughts and behaviours, some willingly degrade themselves, or be tormented by haunting dreams, which leads to a gradual decline in energy and spirit. Yet, these cases are comparatively infrequent.

    Wong: Why is there such a difference?

    Bodhisattva: This is because the energy of sexual misconduct karma belongs to the extreme Yin (see note below). It interferes and damage the Yang energy within the male and amplifies the Yin energy within the female leading to the emergence of wild thoughts.

    Wong: So, is it true for most of the women who involve in morally questionable trades or lifestyles exhibit the phenomena you mentioned?
    Bodhisattva: General speaking, yes, but it is not always the case. Even those who are not engaging in such trades or lifestyles may be living in a degrading manner.

    Wong: What are the early signs that the karmic retribution from sexual misconduct cause is about to come?

    Bodhisattva: The energy arising from sexual misconduct karma is deeply Yin in nature, and thus form a sort of malevolent hindrance (see note below). Therefore, the main element of the karmic retribution for sexual misconduct centres around this hindrance.

    Wong: What are the manifestations of this malevolent hindrance?

    Bodhisattva: There are several common phenomena related to this: frequent erotic dreams seemingly copulation with ghosts. The most challenging one to deal with is the invasion of Yin energy into the body. These are the signs for the male. For the female, there can also be dreams of copulation with ghosts, but more often, it is driven by vanity or radical thoughts.

    Wong: Occasional erotic dreams and the manifestations in female seem to be influenced by external environmental factors. If so, isn't it impossible to guard against them all the time? Are there any simple early signs to help identify them?

    Bodhisattva: External environmental factors are relatively easy to resolve, but being obsessed to the extent that rational thinking becomes clouded is harder to discern. For men, one can restrain themselves from getting attracted to sensually appealing or seductive things to counteract the erotic dreams; but if the subconscious mind is drawn by karmic forces, the self-control and restrain will be powerless; the same applies to women. Therefore, the prerequisite to liberate oneself from the retribution of sexual misconduct karma is to purify the mind and reduce desires.

    Wong: When I handle similar cases, the devotees themselves also strive to self-control, but the interference from malevolent hindrance is almost ubiquitous. What should they do?

    Bodhisattva: Malevolent hindrance tend to seize opportunities to interfere. If you uphold and maintain a healthy martial conduct, you can overcome the hindrance and interference. Otherwise, proper meditation can also be effective.

    Wong: Bodhisattva, you are suggesting that marriage life could alleviate the interference of the malevolent hindrance. Could you please elaborate?

    Bodhisattva: The formation of sexual misconduct karma arises from the immoral sexual behaviours or activities as cause. When it comes to its retribution, it also proceeds in this way. Therefore, upholding proper marital conduct according to social norms harmonise and balance force of Yin and Yang to dispel the improper interference. As for meditation, it can draw upon the universe energy to generate a force that is powerful enough to dispel the malevolent hindrance. Adopting the same neutralising approach, if you violated the precept of sexual misconduct, you could offset your wrongdoing by encouraging others to abstain from sexual misconduct, thereby using righteousness to eliminate evil.

    Wong: If so, the karmic retribution of sexual misconduct seems relatively easy to resolve and not so severe!
    Bodhisattva: Your conclusion depends on the perspective from which you judge it! If you talk about suffering, you might not experience physical pain, but the mental pressure could potentially break a person down. As for the ease of resolution, there is some truth to it because it is easy to identify, which allows for targeted solutions to relieve from it. However, if the malevolent hindrance is too extensive, not only will you be unable to free yourself, but even external assistance will be of no avail.

    Note:
    Yin and Yang

    Yin and Yang are fundamental concepts in Chinese philosophy and cosmology that describe the dynamic interplay and interconnectedness of opposite and complementary forces or energies. They represent the dualistic nature of the universe yet also presence in one another.
    Explanation of Yin and Yang is best through illustrations:

    Yin represents the feminine, passive, and receptive aspect. It is associated with qualities such as darkness, coldness, stillness, introspection, and the moon. Yin energy is often symbolized by the colour black. Yin is considered the nurturing, cooling, and grounding force.

    Yang represents the masculine, active, and assertive aspect. It is associated with qualities such as light, warmth, movement, outward expression, and the sun. Yang energy is often symbolized by the colour white. Yang is seen as the energizing, expanding, and dynamic force.
    Malevolent hindrance "魔障" or malevolent hindrance is a concept commonly found in Buddhism and Taoism, referring to various forms of negative influences or hindrances that obstruct spiritual progression or lead individual astray from the path of enlightenment or self-cultivation. These influences or hindrances can be either internal or external obstacles, challenges, or temptations that manifest as negative emotions, delusions, attachments, desires that divert individuals away from the path of enlightenment or self-cultivation. They can be seen as forces that lead to suffering and perpetuate the cycles of unenlightened existence.

  • 第十一篇 惡靈作祟無時在 異象由來最可驚▲

    第十一篇 惡靈作祟無時在 異象由來最可驚
    觀音菩薩 降

    聖示：吾嘗聞世人多有怨言，世間苦，苦不堪言，仙佛既抱如是慈悲，為何不能解盡世間苦？其聲哀悽，吾不禁惻然。

    勇筆：菩薩尚請不要悲嘆，世間苦，但仍有淨士，世人苦，苦在不知修而已。以菩薩之大慈大悲，世人若知修，定能感動菩薩救苦。

    菩薩：話是不錯。但世間苦，絕大多數牽扯因果業力，此乃天律明定，世人求仙佛解苦，其先決條件卻是本身有善德足以感天地，解冤業，仙佛之賜助乃在減輕其苦至最低限度而已。世人多不明其理，不知「解諸般苦仍在自身」。

    勇筆：唉！弟子深有同感，辦道亦如是，欲求助道者，若無本身率先行道，則何人助之。可是人總在三界中，跳不出五行外，多少俗事纏身？

    菩薩：感嘆無益，著書要緊。本書的發佈流通，你倒是多費心些，流通愈廣，閱者愈多，則「因果論」更深入人心，將不止解除人間苦而已，更能令人畏業力而不敢造業，世道趨善以致詳和，將非空談，而指日可待矣！

    勇筆：菩薩放心，弟子已大致擬妥流通計劃，並已呈稟恩主作主，必不負菩薩苦心之厚望。對了，日前弟子曾接到一位讀者來電，大意是說她時常會有看見一些奇怪的現象，比如說噁心動物，恐怖景像，甚至會覺得夢睡中有人坐床頭。而她本身經多處仙佛指示，有陰纏身，這又是怎樣的果報呢？信女本身是位虔誠的修持助道者，怎會如此呢？

    菩薩：大體上來講，這是冤親債主的討報沒錯。這是一種直接討報的現象，不止是無形的力量干擾而已。

    勇筆：「果報」分有形及無形，但陰靈亦屬無形，怎麼解釋呢？

    菩薩：這可區分成：無形中的無形，及有形。比如說：莫名其妙的病痛屬無形，知道症狀屬有形。冤親債主直接討報屬有形中之有形，侵身作祟屬無形。

    勇筆：怪了！冤靈屬有形，身體症狀屬無形，恰好相反。而冤親債主直接討報又是怎樣的情形呢？

    菩薩：冤親債主之可直接向陽人申討，均須經由地府准旨申冤之裁定。所以，它們可到陽世侵擾陽人。而能夠如此的先決條件是它們佔理極直。換句話說即是碰到這種情形的人，形成因屬理虧者。

    勇筆：這可麻煩了，冤靈纏身，不要說嚇人，那些異常現象就夠人頭痛了！難道都沒有兆示，好讓人先防備嗎？

    菩薩：難了！因為冤親債主經地府准旨，就直接討報，它肇示的現象就難以辨察了。不過，有利亦有弊，它們准旨申冤，可是陽人亦可禱求仙佛，以修功德迴向，從地府註銷業因，業因一消，冥旨收回，它們就不能再討報了。

    勇筆：嗯！這種情形，弟子呈辦過許多事例。不過，弟子請教，冤親債主直接討報，會不會形成精神錯亂，更甚至會造成身死慘禍？

    菩薩：都有可能。

    勇筆：然則，都無先兆，這樣的討報是否太過厲烈？地府的准旨，豈非過失？

    菩薩：不盡然！地府准旨乃本天律而行，並無過失。問題在於冤靈本身即已積怨過重，一旦得旨准申冤怨，則討報過烈而致傷生，其本身亦須回地府受罰。

    勇筆：那假如說，平素如果能夠多修善功德迴向冤親債主，這樣是否可以減輕它一旦領旨申討時，不過份酷烈。

    菩薩：當然！只不過亦須視形成因之種類而定。有者平素修善功德迴向，在地府即可註銷它領旨的權利，或者是討報時有特定現象，餘則無影響。

    勇筆：這怎麼說呢？

    菩薩：因為特定現象的討報，地府放冤靈之際會以仙法鎮靈，使其不能暢所祟禍，則受報人除此無害矣！
     


    Chapter 11: The Terrifying Evil Spirits Haunting Phenomena

    Guanyin Bodhisattva arrived.
    Divine guidance: I have often heard many complaints from people, expressing the immense suffering in the world. If the heaven and deities are compassion, why can't they eliminate all these sufferings? Their voices are sorrowful, and I can’t help but feel deeply moved.

    Wong: Bodhisattva, please don't be saddened. Despite the undeniable suffering that pervades our world, there remains a beacon of hope in virtuous individuals. The root cause of people's sufferings is due to them not walking on the path of self-cultivation. But, with your boundless compassion, Bodhisattva, if individuals were enlightened about the path, surely you would be touched and lessen their suffering.

    Bodhisattva: You are not wrong. Yet, most of the worldly suffering is interwoven with karmic forces, governed by the celestial laws. For individuals who seek divine relieve, the prerequisite is that they embody virtuous traits that move heaven. The relief from deities can only mitigate their suffering to the least possible degree. Unfortunately, many people do not understand this and do not realize that the relief from all kinds of suffering still lies within themselves.

    Wong: Alas, I deeply share the sentiment. When I took on the mission to bring enlightenment and lessen the suffering to people, I realise that I must be an exemplary figure myself in order to seek aid from other people to the cause. Yet people are always caught up in the material world, unable to escape from mundane affairs. Bodhisattva: Lamenting is of no use, you should focus on writing this book. Put in more effort into the circulation of this book, the wider it circulates, the more readers it has, the more the people with understand the karma principles. This will not only alleviate human suffering but also discourage people from committing bad deeds due to the fear of karma consequences, leading to a more harmonious society. This is not empty talk, it is a foreseeable future!

    Wong: Rest assured, Bodhisattva, I have already roughly devised a circulation plan and have submitted it for approval. I will not disappoint your high hopes. By the way, I recently received a call from a reader who often sees strange phenomena, such as repulsive animals, terrifying images, and even feels someone sitting at her bedhead while she sleeps. She has been told by various divine beings that she is plagued by malevolent entities. What kind of karma is this? The woman herself is a faithful devotee who has been supportive of the enlightenment path and practise self-cultivation herself, why would this happen to her?

    Bodhisattva: Generally speaking, this is indeed a case of retribution by the malicious spirit seeking retribution for karmic debt. This is a form of direct retribution, and it goes beyond just an invisible force causing disturbances.

    Wong: Malicious spirits are invisible, yet their retributions can be both visible and invisible? How do you explain that?
    Bodhisattva: We can categorize it as follows: invisible within the invisible, and visible. For instance, unexplainable illnesses are part of the invisible, whereas recognizable symptoms are part of the visible. Direct retribution from malicious spirits of karmic debt is considered a visible entity within the visible realm, while their interference and meddling are seen as invisible.

    Wong: It's strange! Malicious spirits are deemed visible, physical symptoms are considered invisible, quite the opposite of what I would expect. What is the circumstance when a spirit can directly seeks retribution?

    Bodhisattva: When the malicious spirits to directly exact retribution from the living, they required authorisation from the underworld, granted only after the judgement of their grievances. Therefore, they can extend their disturbances to the living world. The prerequisite for such an action is that they have a strong case. This means that individuals who find themselves in such situations likely are the ones who are at fault due to their past actions.

    Wong: This sounds quite complicated! With malicious spirits haunting us, not to mention the fear they induce, those abnormal phenomena alone are enough to cause distress! Are there no warning signs to allow us to prepare in advance?

    Bodhisattva: That's where the challenge lies! Since these spirits receive approval from the underworld to exact retribution directly, their initial manifestations are hard to discern. However, there is always a silver lining. While they can express their grievances via the underworld's authorization, the living also has the option to appeal for divine intervention. By accumulating merits through good deeds, they can potentially nullify the karmic cause from the underworld's record. With the elimination of the karmic cause, the underworld's approval is rescinded, thus stopping these spirits from seeking retribution.

    Wong: Hmm! I have dealt with many such cases related to this scenario. However, I would like to ask, when a spirit directly seeks retribution, could it cause mental disorder, or even lead to a tragic death?

    Bodhisattva: It's possible.
    Wong: Then, without any warning, isn't this kind of retribution too harsh? Isn't the approval of the underworld a mistake?
    Bodhisattva: Not necessarily! The mandate of the underworld is guided by the celestial laws, and thus are not flawed. The problem is that the spirits themselves are already deeply aggrieved. Once they are given the permit to seek revenge, their retributions may exceed the limit and are so severe that cause harm or even death, which they also must return to the underworld for punishment.

    Wong: So, if one could frequently perform good deeds and dedicate the merits to the spirits one has wronged, can it lessen the intensity of their revenge once they are allowed to exact it, ensuring it does not turn too brutal?

    Bodhisattva: Of course! However, it also depends on the nature of initial karmic cause. For some people, regularly dedicating the merit from good deeds can revoke the right of the spirits to receive the underworld approval to exact retribution, or may result in specific manifestations as retribution, thus not affecting other aspects.

    Wong: Could you explain that a bit further?

    Bodhisattva: Because in the case of specific retribution, the underworld will suppress the spirits with divinity power before they are released, thereby limiting their ability to wreak uncontrollable havoc. The target person to receive the retribution is harmless beyond the specified retribution!

  • 第十二篇 體質異常筋骨痛 早修解業免拖磨▲

    第十二篇 體質異常筋骨痛 早修解業免拖磨
    觀音菩薩 降

    聖示：俗云「平安就是福，健康就是財富」。如果身體時常有莫名其妙的毛病，那麼精神就不能安適與集中，也就無法專心的發展事業，也就註定了磨苦。

    勇筆：在日常間時常有這種事，弟子就碰到許多善信呈辦的例子。據恩師聖示：有者是其運入殃星而毛病不斷；有者是冤業牽纏，菩薩之意又如何？

    菩薩：是的！如果是殃星入運，那好辦，運過也就無大關礙了！

    勇筆：菩薩的意思是說，如果不是殃星入運，那就是麻煩大了？

    菩薩：倒也不是！時常有莫名其妙的病痛，除了有關「運」之外，那就是「因果業力的牽掣」，是比較麻煩，但也不至於如你所說的那樣麻煩大了。

    勇筆：那又是怎樣的情形呢？

    菩薩：因果業力的牽掣，使身體時常有病痛，尚須分成兩方面講。其一是筋骨方面酸痛不已，不定時的陣痛；以及固定傷痛；而共同點就是難以醫治。醫者常說「筋骨毛病最難醫」，雖然這是因人體構造而言沒錯，但是若再牽纏上業力，那是難上加難。其二是體質方面異常，也就是很衰弱，偶而疏忽就有毛病。或許有人說是營養方面未作適當調配，以及日常間缺少運動及正常作息所致。這話也沒錯，但是基本上這卻是因果業力造成的現象。

    勇筆：這又是怎樣的因果而形成？

    菩薩：形成因大都是造了「暗箭傷人」的業債，也有少數是好鬥逞武，冤怨牽纏，才會成此世果。

    勇筆：那麼這個現象形成的先兆？ 菩薩：在身體方面的果報，先兆很難明確劃分。因為從開始到最終，情形如一，至多也是愈形惡化，拖磨不休而已。 勇筆：菩薩的意思是無從得知了？

    菩薩：不！相反的是很容易就知道了。當人們一有了這種病痛情形時，數次醫療未見效果，或者反覆不定，即可確定。

    勇筆：那麼，這種因果病也是最好辦了！一旦碰上這種情形，能夠立即消解冤業，則萬事ＯＫ了！

    菩薩：大致如此。不過，怕有重業者，恐怕就不能輕易如願化解。

    勇筆：沒關係，既知此因，求仙佛作主化解，想必沒問題了吧？

    菩薩：說得也是！只要有心懺悔解業，仙佛總會慈悲代為作主。
     

     

    Chapter 12: Act Early To Resolve The Karma Debts Causing Physical Abnormalities And Pain To Avoid Prolonged Suffering Guanyin Bodhisattva arrived.

    Divine guidance: As the saying goes, "Peace is a blessing; health is wealth." If the body is frequently plagued with inexplicable problems, then the mind cannot be at ease and focused, nor can one concentrate on their career, thus destined for hardship.
    Wong: This happens quite often in daily life, and I have encountered many cases brought by devotees. According to the divine guidance, some are having a run-in of calamitous star in their life, thus leading to unending ailments; others are entangled by their karmic debts. What is your take on this, Bodhisattva?

    Bodhisattva: If it's the calamitous star affecting one's fortune, it is manageable. Once the influence has passed, there won’t be any significant issues!

    Wong: Does the Bodhisattva mean to say, if it's not the calamitous star affecting one's fortune, then the trouble is much greater?

    Bodhisattva: Not necessarily! If one is frequently experiencing inexplicable pain, apart from the misfortune aspect, it could be the tug of karmic forces, which can be a bit troublesome, but not as grave as you imagined.

    Wong: Then what is the situation is it?

    Bodhisattva: The tug of karmic forces causing frequent bodily pain can be explained in two ways. The first is incessant aches in the muscles and bones, unpredictable spasms, as well as persistent pain. What they have in common is that they are difficult to cure. Physicians often assert that musculoskeletal disorders pose the greatest treatment challenge. While this is true due to human anatomy, if karmic forces are involved, it adds another layer of difficulty. The second is abnormalities in physical constitution, such as unusual frailty that leads to illness with even minor neglect. Some might argue this is due to improper nutritional intake, lack of regular exercise, and irregular lifestyle routine. This statement is not wrong, but fundamentally, these are manifestations shaped by the karmic forces.
    Wong: How does this kind of karma form?

    Bodhisattva: The root cause of these manifestations is often the karmic debt stems from clandestinely causing harm to others. There are also a few instances where such situations arise from those who are belligerent and love to show off their prowess, leading to entangled grievances and resentment, culminating in such life consequences.

    Wong: What are the early signs of this phenomenon?

    Bodhisattva: It's challenging to discern the early signs of such bodily karmic retribution. This is because the physical condition remains the same from start to end, with, at most, gradual worsening, leading to ongoing torment.

    Wong: Does the Bodhisattva mean that there is no way to know?

    Bodhisattva: No! On the contrary, it's quite easy to identify. When people start experiencing this kind of pain, and multiple treatments don't work, or the symptoms keep recurring irregularly, then one can confirm the karmic root.

    Wong: In that case, dealing with this type of karmic conditions is quite straightforward! Once encountering this situation, if one can immediately resolve the karmic grievance, then everything will be OK!

    Bodhisattva: Generally speaking, yes. However, I’m afraid it might not be as easy to resolve for those burdened with heavy karmic debts.
    Wong: It doesn't matter, as long as we know the cause, and if we pray from divine intervention to help to resolve it, I’m sure there shouldn't be any problem, right?

    Bodhisattva: That's correct! As long as one is sincere to repent and resolve their karmic debts, the divinity will always show compassion and intervene on their behalf.

  • 第十三篇 幻象猶疑心不定 須防魔祟亂靈神▲

    第十三篇 幻象猶疑心不定 須防魔祟亂靈神
    觀音菩薩 降

    聖示：人心不善，日趨惡行多端，以致因果輪迴，無休無止。亦因此多少疑難雜症，層出不窮，非是天心不仁也。

    勇筆：福禍無門，唯人自招，多少人能夠明白此中道理？哦！對了。說到疑難症，容弟子請教，許多人都說：常常看見一些幻影，那些異象，使人疑神疑鬼。這到底是怎樣情形，恭請菩薩開示。

    菩薩：這可分成兩方面講：其一是心魔，其二是冤業將纏的先兆？

    勇筆：嗯！心魔。仙佛時常訓誡，切莫受心魔所擾；人心有欲，難免生障，這從克欲著手。而若是冤業將纏的先兆，弟子就有勞菩薩費神開示是怎樣的現象。

    菩薩：心魔自生，所以端在自己，解鈴還需繫鈴人，無庸贅言。如果不是心魔，就是背負人命債的冤孽將纏的兆示。

    勇筆：那麼這人命債的形成因是前世？或者夙世因呢？

    菩薩：人命債的冤孽最是牽纏不休，不但前世因有之，牽纏幾百甚或千年的夙世因亦有之。因為，人靈怨氣最重，一股暴戾之氣，很難消散。所以，世人最好戒慎不可輕犯，否則果報是很可怕。

    勇筆：如何消除這股暴戾之氣呢？

    菩薩：唯有「大陰德」上天准授權地府自行註銷冤孽人命債，否則就須與冤債主化解，因為人命債地府批准討報的。

    勇筆：既然人命債業報如此之重，可否請菩薩開示詳細徵狀。

    菩薩：一般人如果在光天化日之下也有見到似真如幻的陰影，莫名其妙的心驚膽跳，甚或夢景有冤孽纏身，須提防矣！

    勇筆：如果不自警惕，有何演變？

    菩薩：這是很難論斷，終久有成神經質元辰衰弱，亦有因此傷身敗命，更有因此而家庭事業不振。

    勇筆：那幾乎包括日常間的災難了！好鬥逞武的人如果能夠看到本篇，必有助遏止社會殺風，進而減少紛爭，安居樂業。
     


    Chapter 13: See through the illusions, let doubts subside; Temptations lead astray, so stay vigilant with stride. Guanyin Bodhisattva arrived.

    Divine guidance: Humanity are increasingly unkind, leading to an upsurge in misdeeds. This results in an endless cycle of reincarnation driven by karmic cause and effect. Because of this, many complex and troubling issues continue to emerge. However, this is not because of any lack of compassion from the heavens.

    Wong: One's actions bring about their own blessings or misfortunes. How many can truly understand this principle? Oh, right! Speaking of complex issues, I'd like to ask, many people say they often see illusions or phantoms, leading them to suspicion and fear. What is the real situation here? I humbly ask the Bodhisattva for guidance.

    Bodhisattva: There are two aspects to consider here: one is the inner demons, and the other is the pre-warning signs of impending karmic entanglements.

    Wong: Hmm, inner demons. The divine teachings often caution us not to be led by these inner demons. When human hearts are filled with desires, it become hindrance or impediments on the path of enlightenment. To address this, one should begin with the restraint of desires. But if it is a pre-warning signs of impending karmic entanglements, I would appreciate the Bodhisattva's guidance on what kind of phenomena are these.

    Bodhisattva: Inner demons are self-created, so the solution lies within oneself. As the saying goes, “the one who tied the bell on the tiger must be the one to take it off”. If it is not an inner demon, then it is the omen of imminent karmic entanglement in the karmic debt associated with taking a life.

    Wong: So, is the origin of this life-debt from a previous life, or from an earlier existence?

    Bodhisattva: The grudges associated with life-debt are particularly persistent, that endure not only from previous lives but also from distant past lives stretching back hundreds or even thousands of years. This is because human spirits resentment is incredibly intense, which manifests as a vehement, explosive energy that is incredibly challenging to dissipate. Therefore, it is imperative to exercise utmost caution and refrain from committing such serious misdeeds, as the karmic repercussions can be terrifying.

    Wong: How can we eliminate this potent, volatile energy?

    Bodhisattva: Only through great benevolence virtue can the underworld cancel this karmic life-debt as the authority is granted by the celestial authority. Otherwise, one must resolve it with the debt holder, as the underworld sanctions the collection of life-debts.

    Wong: Given the severity of the karmic repercussions of life-debt, could the Bodhisattva elaborate on the detailed symptoms?

    Bodhisattva: If an average person sees what seem like real but illusory shadows in broad daylight, experiences inexplicable terror, or dreams of being chased by spirits, they should be on guard!

    Wong: If one fails to remain vigilant, what will happen?

    Bodhisattva: It's hard to predict. Over time, one might develop a nervous disorder, their vitality may decline, they could incur physical harm or even lose their life, and their family or business could also suffer misfortunes.

    Wong: That practically covers everyday calamities! If individuals who are belligerent and love to show off their prowess could read this, it would surely help curb the violence trend in society, consequently reducing conflicts and promoting peaceful coexistence.

  • 第十四篇 多行不義招因業 無妄之災自省思▲

    第十四篇 多行不義招因業 無妄之災自省思
    觀音菩薩 降

    聖示：本書即將尾聲，大致上亦已析論，留一篇勇筆賢生發揮吧！

    勇筆：不敢！弟子那有菩薩宏論可資著書立說。不過，弟子把握機會請示，為何會有無妄之災？

    菩薩：問得好！無妄之災是屬按常理不該發生的災害，無端受到牽連。由此可見，它的形成因也就是不義所得造成。

    勇筆：比如說偷、盜、搶、詐騙。

    菩薩：是的！這只是財物，如果再牽涉到人命，那將不止於此了。

    勇筆：不當所得，讓你意外受損，賠上身體磨苦，連本帶利償還。

    菩薩：所以要減少無妄之災，不如平時多積點善德，修功補罪。

    勇筆：仙佛也常勸勉修功立德，不但可積福，原來亦可消除了無妄之災因業。而修功立德的付出，以財施而言，無形中的回收，絕不比付出的少，也是早有驗證。

    菩薩：本書全部結束了！勇筆賢生，吾預祝拱衡道脈，順利推展。

    勇筆：感謝菩薩金玉良言，並恭請菩薩爾後時賜佛光普照助弟子。
    （上集完）
     


    Chapter 14 Committing numerous unjust deeds will invite karmic retribution. One should reflect upon oneself when encountering undeserved misfortune.

    Guanyin Bodhisattva arrived.
    Divine guidance: As this book nears its conclusion and we've covered a lot already. Let's leave the last chapter for you to delve into!
    Wong: I dare not! How could I match your profound teachings, Bodhisattva. However, I would like to seize this opportunity to ask, why do disasters, which seem unwarranted, occur?

    Bodhisattva: Good question! Such unwarranted disasters shouldn't ordinarily occur, but it did and involve innocent bystanders, often have roots in unjust gains.

    Wong: Such as theft, robbery, swindling, fraud?

    Bodhisattva: Exactly! These examples only concern material possessions. If they extend to the taking of human lives, the consequences are far-reaching.

    Wong: Unjust gains leading to unforeseen losses, causing physical suffering, and eventually having to pay back with added penalties.

    Bodhisattva: Therefore, to minimize such unwarranted disasters, it's better to regularly accumulate virtue and use good deeds to atone for past transgressions.

    Wong: Divine teachings also often encourage doing good deeds. Not only does it accumulate blessings but can also mitigate the roots of unwarranted disasters. The sacrifices made in doing good deeds, for example financial donation, often yield unseen dividends that are no less than the initial outlay. This has been repeatedly validated.

    Bodhisattva: With that, we conclude this book! Wong, I wish you every success in promoting your temple teachings.

    Wong: I'm grateful for your invaluable guidance, Bodhisattva, and I humbly ask for your illuminating guidance in the future.

  • 拱衡堂堂主 跋▲

    拱衡堂堂主
    跋

    本書《因果病象析論》之開著，乃由大慈大悲南海觀世音菩薩奉旨開著。顧名思義，乃在闡述輪迴果報，因業現象之聖書。

    正如菩薩著書之時，曾有開示之句：能知因果形成及現象，有助人生平安與順利。就像一些救急的聖藥，居家必備，以防不時之需；那麼，研閱本書，解無形不可測知之病痛，易如反掌，何啻救急聖藥？

    書已著成，即將頒行流通，有見於此書之益世壽人，本堂將長期翻印贈閱。懇請世之大德，慷慨解囊相助，裨使人人有幸得閱是書，而減除因果業報之苦；更願人人能得流通分送，均為無量功德也。

    懿敕拱衡堂堂主王奇謀 敬識
     


    Temple Master of Gong Heng Hall
    Afterword

    The inception of this book, " Discussion of the Cause and Effect on Illness", is guided by the compassionate Guanyin Bodhisattva as mandated by the celestial edict. As the title implies, it explains concept of the karmic retributions, phenomena, and manifestations.

    As the Bodhisattva mentioned during the compilation of this book: understanding the causation and manifestation of karma paves the way to peace and smooth sailing in life. Just like some emergency remedies, they are essential to every household, ready for unforeseen needs. Therefore, studying this book helps decode the invisible and immeasurable pains with ease, akin to an emergency remedy.

    Now that the book is completed and ready for distribution, our hall recognises the potential benefits of this book to society, will continue to reprint and distribute it for free to ensure its longevity. We humbly invite generous benefactors to support us in this endeavour, so that everyone may have the fortune to read this book, alleviating their karmic retribution suffering. Furthermore, we hope that everyone can participate in the distribution of the book, as this act is also a boundless merit in itself.

    Temple Master of Gong Heng Hall – Wong Qi Mou

  • 恭接助印功德玉旨▲

    恭接助印功德玉旨
    欽 奉

    玉皇大天尊玄靈高上帝 詔曰：
    朕居凌霄，上掌卅六天，下轄七十二地，統御萬靈，無時不以蒼生是念。查爾台疆豐原懿敕拱衡堂，欽領玉旨，開著《因果病象析論》一書，業已功成，頒發壽世。繳書儀式，同時焚呈「敘錄助印功德疏文」。

    朕心大喜，爾懿敕拱衡堂，克苦成立代天宣化道場、未及十月，闡教濟世，有此成就，亦屬難能可貴。為酬眾多助道善男信女之功德；除著書之時，佛門兩大菩薩之大愿，著令諸天所屬鑒察司，有關部門，全力配合外，另敕旨一道：

    ※凡有助印者之祈求事項，輕者立決行。重者三月之內立即結案。並書成頒世，凡有受勸化者，功德亦准由助印者領受之。

    ※凡無所求助印是書者，准一本以三功記。印贈壹仟本以至參仟本者賜一福，參仟本至伍仟本者賜二福，伍仟本以上者，准賜三福並准超蔭先靈一位証道功果。

    ※凡有為書奔波流通者，或勸引他人信受因果輪迴而警惕向善者，加以加倍記功，賜准求願錫福庥。

    天心至仁至正，無非勉爾世人向善，今賜此優渥敘錄，亦勉爾懿敕拱衡 堂諸賢生倍加致力輸誠，以期負起代天宣化之聖門教化使命也。

    欽哉勿忽 。叩首謝恩。
    天運戊辰年十一月
     


    Respectfully accepting the imperial decree on merit making through printing assistance

    By Decree
    Supreme Heavenly Venerable Jade Emperor edict:

    I reside in the Golden Palace, governing the thirty-six heavenly realms and the seventy-two worlds, governing all and my thoughts are always with the people. I note that your esteemed Gong Heng Hall, has obediently carried out my mandate to write the book “'Discussion on the Cause and Effect of Illness”. The work has been accomplished and the book has been distributed. The ceremony of handover the mandate and the submission of the recorded meritorious deed for assisting in printing were carried out at the same time.

    I am greatly delighted that your esteemed Gong Heng Hall, despite being established less than ten months ago as a place to promulgate the heavenly path, has achieved such noteworthy accomplishments in spreading the teachings for the benefit of the world. To reward the many kind-hearted individual who assisted in this endeavour, I command all the celestial authorities and related departments to cooperate fully and support the two great Bodhisattvas vows made during the writing of the books. I also decree that:

    • For those who contribute to the printing of this book and have wishes, minor requests will be resolved immediately. Major ones will be settled within three months. Once the book is completed and shared among the world, and if anyone who read the book is influenced by it, the merit of such positive influence will be granted to those who assist in printing.
    • For those who assist in printing this book without any request, each book will be recorded as three merits. For those who print and donate from one thousand to three thousand copies, one blessing is granted. For those who donate from three thousand to five thousand copies, two blessings are granted. For those who donate more than five thousand copies, three blessings are granted and allow deliverance of one ancestor spirit to attain the merit of enlightenment.
    • For those who work tirelessly to distribute the book, or encourage others to believe in karma and reincarnation, and through the cautionary tales reformed themselves to do good deeds, their merits will be doubled, and they are allowed to make a request for blessings and good fortune.

    Heaven is supremely benevolent and righteous, encouraging all human beings to do good. With this generous grant, it is hoped that the esteemed devotees of the Gong Heng Hall will double their efforts and sincerity, to take up the mission of spreading the holy teachings on behalf of the divine.

    Behold! Do not disregard this edict and show your appreciation with a respectful bow.
    Eleventh lunar month of 1988

  • 恭接《因果病象印證》玉旨 本堂主席關恩師 登台▲

    恭接《因果病象印證》玉旨

    本堂主席關恩師 登台

    聖示：今夜恭接玉旨，命本堂福神十里外接駕，命本堂城隍五里外接駕，其餘神人排班候駕。

    欽差大臣太白仙翁 降

    詩曰：賚詔臨堂會眾生。著書玉旨下天京。

    期能道務宏揚盛。普度群黎向善行。

    聖示：宣讀玉旨，神人俯伏。

    欽 奉
    玉皇大天尊玄靈高上帝詔曰：

    朕居靈霄，統御萬靈，居尊而鑒卑，無時不以蒼生是念。茲爾懿敕拱衡堂，恭承無極懿命設堂，大開普度之門；道場設立，僅有年餘，功蹟斐然可觀。且於南海觀音菩薩奉旨著書之《因果病象析論》頒行壽世，闡論因果， 勸人信畏，已得功效；更因此導引世人向善之路。

    朕心大慰，今爾堂中應可勝任廣行頒發是書，乃准旨再著下篇，題其顏曰「因果病象印證」，上下兩篇可為合併頒行壽世，以期盡善盡美析論因果。 蓋有其立論，又有其印證，則勸化之功倍加凸顯矣！茲仍命由南海觀音菩薩為主著仙佛，勇筆為主著正鸞；由己已年二月廿六日起每逢星期二鸞期，木筆揮鸞著書，為期三個月完功繳旨。至希神人各盡厥職，勿負朕望！

    欽哉勿忽，叩首謝恩。
    天運己已年二月廿六日
     


    Respectfully receiving the 'Evidence of the Cause and Effect of Karmic Illness' imperial edict.

    Main deity of this hall, Lord Guan Yu will take the stage.

    Divine instructions: Tonight, we respectfully receive the imperial edict. The local deity of this hall is requested to welcome the arrival of the edict at ten miles away, while the city god of this hall is requested to gather at five miles away. The remaining deities are kindly requested to wait in an organised manner for the edict arrival.

    Imperial Grand Councillor Elder Immortal Taibai:

    The edict is bestowed, coming to the hall to meet all beings.

    The jade mandate written, descends from the heavenly capital.

    It is hoped to make the religious teaching reaches a wider population.

    Guiding all the people towards virtuous actions.

    Divine Decree: Proclaim the Jade Edict, and all beings bow down.

    Humbly announcing Supreme Heavenly Venerable Jade Emperor edict:
    While residing within the gilded halls of the celestial realm, I preside over a plethora of spirits. Although I hold an exalted position, I remain deeply connected to the humble and the lowly. My thoughts are continually occupied with the welfare of all living beings, persistently keeping their well-being at heart.

    The esteemed Gong Heng Hall, founded under the divine edict, stands as an emblem of universal salvation. Although only a year has passed since its establishment, the hall's achievements are already significant and praiseworthy. Furthermore, the enlightening book, 'Discussion on the Cause and Effect of Illness', penned by Guanyin Bodhisattva through divine inspiration, has reached every corner of your realm. This pivotal work not only explains the complex dynamics of causality, but also advocates respect and understanding of the profound implications of karma. It has already made tangible strides, guiding a myriad of individuals towards the path of righteousness and benevolence.

    I am greatly comforted. Your esteemed hall now possesses the capability to distribute this essential work even more extensively. With this in mind, I hereby authorize the creation of a subsequent volume to this enlightening book, suitably titled 'Evidence of the causes and effects of Karmic Illness.' Both parts can be synergistically combined and disseminated, with the noble aim of providing a comprehensive treatise on the principles of causality.

    Indeed, the fusion of insightful discussion and empirical evidence will significantly augment the persuasive power of this work! I hereby assign Guanyin Bodhisattva as the principal celestial author, with Wang holding the crucial responsibility of medium translation. Beginning on the 26th day of the second month of this year, every Tuesday, let the wooden pen traverse the sacred sand, with the goal of completing the work and presenting the edict within a span of three months. I hold unwavering faith that all deities and mortal beings will rise to the occasion and meet my expectations to the fullest extent!

    Behold! Do not disregard this edict and show your appreciation with a respectful bow.
    On April 2, 1989

  • 恭接無極懿旨 本堂主席關恩師 登台▲

    恭接無極懿旨
    本堂主席關恩師 登台

    聖示：恭接 皇母懿駕親臨，命本堂副主席五里外接駕，命本堂城隍十里外 接駕，其餘神人，傳香排班候駕。

    駕前董仙姑 降

    聖示：侍駕臨堂，諸賢生慎勿失儀。接駕，神人俯伏。

    無極老母 降

    懿示：諸賢卿暨諸兒女免禮。

    詩曰：同心策力道宏揚。聖教揮鸞啟義方。
    　　　堂譽馳傳堪遠佈。恩波德業永流長。

    懿旨曰：

    娘於無極，日日盼望九六原靈，龍華會上早聚一堂。可惜凡間迷障，銷魂蝕骨，人心不善，到處罪惡淵藪。雖得聖門方方闡教，代天宣化；秉承懿命著書立說，以拯度靈子善慧之根甦醒。但體世人之苦，欲求勸人向善，先解其苦之源，始得克盡其效。今爾豐原懿敕拱衡堂再領天命，開著《因果病象析論》下篇《因果病象印證》一書，兩書合併，可謂因果論之奧秘盡在書中，將有助世人了悟因果，從中解開枷鎖；並可使世人了解因業之可怕，果報之纏連，進而慎因向善，有助淨化人間成淨土之目標也。甚望書之著、付梓、助印、流通、各盡己力。娘自有鑒納之喜悅也！

    懿旨勿忽，叩首謝恩。
    天運己已年三月初二日
     


    Respectfully receiving the divine edict.

    Chairman deity of this hall, Lord Guan Yu will take the stage.

    Divine instructions: Respectfully welcome the arrival of Eternal Supreme Divine. The vice chairman of this hall is requested to welcome the arrival of the divine presence at five miles away, while the city god of this hall is requested to gather at ten miles away. The rest of deities and sentient beings are kindly requested to wait in an organised manner with incense offering for the divine arrival.
    Imperial attendant Dong the Divine Goddess.

    Divine instructions: Esteemed individual, please be careful not to lose your decorum. All bow to welcome the arrival of the Eternal Supreme Divine.

    Eternal Supreme Divine:

    Divine instructions: My esteemed official and my children, please dispense with the formality.

    With united hearts and concerted efforts, we spread the grand teaching.

    The sacred teachings flourish under the guiding pen, illuminating the path of righteousness.

    The hall's reputation spreads far and wide, worthy of extensive propagation.

    The waves of grace and virtue eternally flow in a long-lasting stream.

    In the boundless universe, I yearn daily for the gathering of all my spiritual children at our next Dharma Assembly. Sadly, the human world is riddled with confusion and temptations that often lead people astray, corrupting their hearts and causing evil to flourish everywhere. You have been bestowed with sacred teachings and given the responsibility to spread these divine lessons to help awaken the inherent goodness and wisdom in all beings. However, to encourage people to choose virtuous paths, we must first understand the root causes of their suffering, so our efforts can effectively address these issues.

    Now, the esteemed Gong Heng Hall, you have once again been bestowed with the divine mandate to craft the second part of 'Discussion on the Cause and Effect of Illness', aptly titled 'Evidence of the causes and effects of Karmic Illness'. Together, these works thoroughly unravel the mystery of causality, enabling people to understand karma, liberate themselves from their chains, and grasp the formidable consequences of karma and the intricate web of its retributions. In doing so, they will be motivated to tread with caution in their actions and foster virtue, thereby playing a part in the transformation of our human world into a pure land."
    I fervently hope that everyone involved in the creation, printing, distribution, and circulation of these books will do their best. In doing so, I will find great joy and satisfaction!

    Behold! Do not disregard this edict and show your appreciation with a respectful bow.
    On April 7, 1989

  • 濟佛師尊 降▲

    濟佛師尊 降
    序

    吾為《因果病象印證》一書作序。

    前有《因果病象析論》剖析果業之形成現象，大體均為理論；今再著《因果病象印證》，則意在使因果的形成因、過程、迄終後果報現象有所註腳，而貫穿一氣呵成。理論加印證，乃原則加實踐，具體的呈現何謂因果，使世人更加容易一目了然「因果的真諦」，這是降著本書的真正用意；使世人易於接受、樂於接受、更不得不接受，凡間事物的「因果關係存在」。

    因此世人在得參閱因果兩冊之際，莫以批風弄月之雜詠視之，而應仔細嚼味，用心體悟，而有所心得，並以幫助人生過程「業之牽纏」。
    吾僅以此數語與世人勉，並作序。

    濟佛降序於懿敕拱衡堂
    天運己已年三月初六日 Jigong Master
     


    I pen this preface for the book 'Evidence of the causes and effects of Karmic Illness.'

    Previously, 'Discussion on the Cause and Effect of Illness' analysed the phenomena of the formation of karmic retributions, which was mainly theoretical. Now, the publication of 'Evidence of the causes and effects of Karmic Illness' aims to annotate the formation causes, processes, and ultimate consequences of karma, making the entire discourse coherent and complete. Combining theory and evidence is akin to merging principles with practice, which vividly illustrates what causality is, enabling people to easily grasp the 'true essence of karma.' This is the true intent of publishing this book, making it easy for people to accept, willing to accept, and even unable to refuse the existence of 'karmic relationships' in worldly affairs.

    Therefore, when people get the opportunity to read these two volumes on karma, they should not regard them as frivolous commentary but should carefully ponder over them, gain insights with a sincere heart, and use these insights to help navigate through the 'tangles of karma' in their life journey.

    With these few words, I encourage all, and hereby present this preface.
    On April 11, 1989

  • 觀音菩薩 降 第一篇 地府因果例證▲

    觀音菩薩 降 第一篇 地府因果例證

    聖示：很高興再降懿敕拱衡堂，記得《因果病象析論》一書著作時，吾與勇筆以「金指妙法」著書。今再領旨續著「因果病象印證」，能得鸞筆著書，則可得丕振鸞務之盛，更可與諸生共為天命努力也。

    勇筆：弟子恭迎菩薩佛駕。自《因果病象析論》一書完成後，無時不念菩薩寶相，今再得與菩薩著書，實乃弟子三生之幸！

    菩薩：爾無須客氣。拱衡道脈短短一年中，在你手中推動甚速，雖然你過去名聲甚著，但亦可見你目前為道脈所付出之心力，吾自樂於助你一臂之力。 勇筆：多謝菩薩誇獎，不敢當。請教菩薩，這本續篇怎麼著造，尚請菩薩先行開示。

    菩薩：可以！原則上延續病象一書，以對白方式。不過，本書多了訪證病象之實。如此，上下兩篇各以理論及案例作貫穿。

    勇筆：那是菩薩要帶領弟子靈遊採訪了？好啊！得到觀音菩薩一再帶遊著書，弟子將是第一人，天大的榮幸呢！

    菩薩：今日吾先引你下地府印證一件案例，你可上吾蓮座，走吧！

    勇筆：弟子遵命。

    菩薩：今日入冥府，第一殿已得照會，至希認真著書。

    勇筆：地府早已去過，可以說是駕輕就熟，菩薩沒有叮嚀，弟子也知道輕重，不會在地府亂闖，有失禮儀。

    菩薩：很好……。已至第一殿，秦廣王已在，你快點上前見禮吧！

    勇筆：弟子參見冥王。

    秦廣王：不用多禮。吾與你可算舊識，那來這樣多禮節。本殿有幸恭迎佛駕了！

    菩薩：冥王客氣了！

    勇筆：您兩位仙佛都這麼客氣了，弟子這凡俗之人，那還敢不一板一眼？

    菩薩：那好！你們倆去談。反正一殿冥王已知你的任務，吾去為罪苦幽魂說法。

    勇筆：好啊！但菩薩可得記著來帶領弟子回堂。（目送菩薩飄飄逸去）大王 啊！今夜是著作《因果病象印證》來此作什麼？

    王曰：今夜菩薩之意，要你查看一件檔案，並由地府顯影印證這位檔案主人目前身受，作一完整明證。

    勇筆：原來如此。那就請大王費心了。

    王曰：檔案在此，你看看。

    勇筆：弟子可以唸出來嗎？

    王曰：當然可以。

    勇筆：姓名費正揚。生辰中華民國七十三年五月一日。籍貫台灣彰化人氏。

    附註：四歲受煞犯未得解，而成痴呆症。補註前世資料。（十殿六殿判決主文）查李毅恆在生不知行善，雖家境小康，反喜佔人便宜，與呂國夢本愛侶，竟因呂女慕虛榮喜揮霍，爭執中失手將之勒斃，乃成此業因。十殿轉輪補附於此中討報詳情。哦！大王那六殿及十殿資料呢？

    王曰：無關要緊，不必調閱，僅本殿資料已可明證。現在你看右前方卅度有面平鏡，仔細看，別漏了。

    勇筆：好的。（照鏡子有什麼稀奇？）剎那間掠見那面鏡子凹進去，起了迷濛濛一片。緊接見到一片綠田中，一個六七歲的小孩坐在田邊拿泥土往身上抹。時光像是倒逝，這小孩的日常生活有種低能的現象，凡食衣住行臥溺均須照料。再回溯某夜，小孩來到溝旁，似見有物欲撈之狀，竟撲面臥倒於水溝中，回去後忽冷忽熱。只見一對年輕夫婦忙著送醫，拖了好久，未見起色，手忙腳亂中，日復一日。終於，小孩不再吃葯打針，但活潑不到兩日，竟又會挖土捉蚯蚓，捉螞蟻往嘴中塞，更會莫名其妙傻笑，終至嚴重而致痴呆。

    王曰：這個小孩還不算嚴重，他在十歲那年會痊癒，只不過問題是他們知否解業。

    勇筆：那還不簡單，弟子我去幫他一把。

    王曰：算了吧！不是你逞強的時候，業債的解決自有雙方適當時機。不過，他參與著書有功，機緣可得早現。

    勇筆：這個倒是不錯。不過，大王指教弟子一下，果如所說，那麼來本堂叩求關恩師解業的時機，全部都對了嗎？

    王曰：當然！所謂貴人其意在此。每個人的貴人是誰，什麼時候出現，都有註定。

    菩薩：（不知何時回到客室中）勇筆啊！有因必有果，但因果卻有因緣及夙果之分。因緣，乃有如是因而成如是緣，形成如是遇。夙果，乃無量劫數以來，一條看不見的牽引。它為因緣作穿針引線，乃致於有大輪迴之苦海也。

    勇筆：感謝菩薩開示，弟子受益匪淺。再容弟子請教這一篇的案例，要印證什麼呢？

    菩薩：費小信士之跌於水中，是起頭。臥病是過程，葯醫不好，父母送醫不癒，不知求解是關鍵。而業因乃在前世失手勒斃之罪，此世以水煞犯命而纏討伸報也。

    勇筆：弟子明白了！

    菩薩：那好！今夜著書結束，打擾冥王了！

    王曰：不敢！本殿送菩薩兩位。

    勇筆：弟子告退了！
     


    Chapter 1: Illustrative Examples from the Underworld

    Divine message: I am pleased to return to Gong Heng Hall once again. I remember when I wrote the book 'Discussion on the Cause and Effect of Illness' with Wong, we used the 'Divine Golden Finger” method. Today, we are continuing with 'Evidence of the causes and effects of Karmic Illness'. If we can record it with the Phoenix Pen, it will greatly enhance our work and also inspire all sentient beings to fulfil their heavenly missions.

    Wong: Disciple warmly welcomes you. Since the completion of the book 'Discussion on the Cause and Effect of Illness', I have been thinking of you. To write a book with you again is truly my blessing in my three life times!

    Bodhisattva: You need not be so polite. The Gong Heng Hall has progressed swiftly under your hand within a short year. Although you were famous in the past, it also shows the effort you have put into the Hall now. I am happy to lend you a hand.

    Wong: Thank you for your praise, I don't deserve it. May I ask, how should we proceed with this sequel? Please provide guidance.

    Bodhisattva: Of course! In principle, it continues from the first book, using a dialogue format. However, this book contains more evidence of the actual symptoms of illness. In this way, the two volumes are connected by theory and case studies.

    Wong: So, does this mean you will lead me to the interviews with the spirits? Great! I will be the first to be led by Guanyin Bodhisattva to write again. What a great honour!

    Bodhisattva: Today, I will take you to the underworld to corroborate a case. You may sit on my lotus throne. Let's go!
    Wong: Disciple obeys.

    Bodhisattva: The first hall of the underworld has been informed of our arrival. Be serious when you write.

    Wong: I have been to the underworld before, so I am quite familiar with it. Even if the Bodhisattva doesn't remind me, I know what is important. I will not act recklessly in the underworld and lose my manners.

    Bodhisattva: Good...We have arrived at the first hall. King Qin Guang is already here. You should go ahead and pay your respects!

    Wong: Disciple pays respect to King of Hell.

    King Qin Guang: There is no need for excessive courtesy. We can be considered old acquaintances, so there is no need for such formality. This hall is fortunate to welcome the Buddha!

    Bodhisattva: King of Hell, you are too courteous!

    Wong: If you two immortals are being so polite, then I, a mortal, dare not act invisibleality.

    Bodhisattva: Good! You two can go on talking. Since the first hall's King of Hell already knows your mission, I will go and preach to the suffering souls.

    Wong: Okay! But, Bodhisattva, please remember to guide me back to the hall. (Watching Bodhisattva float away) Your Majesty! What are we here tonight for the 'Evidence of the causes and effects of Karmic Illness'?

    King: Tonight, it is Bodhisattva's intention for you to review a file, and corroborate the current condition of the person mentioned as proof.
    Wong: I see. Thank you for your efforts, King.

    King: Here is the file, take a look. Wong: May I read it aloud? King: Of course. Wong: The name is Fei Zhengyang. He was born on May 1st in the 73rd year of the Republic of China (1984). He hails from Changhua, Taiwan.

    Note:
    At four years old, he was affected by a malignant spirit and was not relieved, which resulted in his idiocy. Additional notes on his past life data (Judgments from the sixth and tenth halls): Li Yiheng (Fei Zhengyang’s previous life identity), in his lifetime, did not know how to do good deeds. Although his family was well-off, he enjoyed taking advantage of others. His lover, Lu Guomeng, was vain and extravagant. In a dispute, he accidentally strangled her to death, thus creating this karmic cause.

    The tenth hall's reincarnation attachment has the detailed records for this karmic retribution. Ah! Where are the documents from the sixth and tenth halls, King?

    King: It's not important, no need to check. Just the data from this hall is sufficient. Now look at the mirror to your right, watch closely, don't miss anything. Wong: Alright. (What's so special about this mirror?) Suddenly, the mirror seemed to dip inwards, and a hazy scene appeared. I saw a six or seven-year-old child sitting at the edge of a field, smearing dirt on himself. Time seemed to go backwards, and I could see the child living with an intellectual disability, needing care in all aspects of his life.

    I saw a night when the child went to the edge of a ditch as if to pick something up, but he fell face-first into the ditch. When he went back, he was alternately feeling cold and hot. A young couple rushed him to the hospital. After much time, there was no improvement. Amidst the chaos, days turned into nights. Eventually, the child needing the medicine, but after being lively for a couple of days, he would start to dig in the dirt for worms and ants to put in his mouth. He would even burst into inexplicable laughter, finally developing severe idiocy.

    King: This child's case is not too severe, he will recover at the age of ten. The problem is whether they understand how to resolve their

    karma.Wong: That's easy, I'll go help him. King: Forget it! This is not the time for you to show off. The resolution of karmic debt has its own appropriate time between the two parties involved. However, due to his involvement in the book, he may get his chance sooner.

    Wong: That's good. But, King, could you enlighten me, if what you said is true, then all those who came to Gong Heng Hall seeking for a way to resolve their karma, are in their own appropriate time?

    King: Of course! The so-called 'benefactor' is what this means. Who everyone's benefactor is and when they appear is predetermined. Bodhisattva has returned to the hall without Wong noticing.

    Bodhisattva: For every cause, there is an effect or consequences. But there is a distinction among these effects or consequences as either karmic encounter or effects that are carried over from past lifetimes to the present one. Karmic encounter is created from certain past actions, leading to certain conditions, thus forming certain encounters. Past-life effects are an invisible thread from countless eons ago.

    They act as the thread linking all karmic encounters, thereby resulting in the great suffering through the cycle of birth, death, and rebirth. Wong: I am grateful for your teachings which I have benefited greatly. May I ask, what does this case study aim to illustrate? Bodhisattva: The case of the young believer, Fei, begins with his fall into the water.

    His illness was the process. The key point lies in their unawareness of seeking resolution to his condition, thereby leading to the ineffective medicine and the parents' unsuccessful attempt to cure him through doctor visits. The karmic cause lies in the crime of accidentally strangling someone in his previous life. In this life, he encountered water calamity as a consequence, entangling and exacting retribution.

    Wong: I understand! Bodhisattva: That's good! Let's conclude our writing for tonight as we have disturbed the Underworld King.

    King: Not at all! I will see both Bodhisattvas and you off. Wong: I take my leave!

  • 南海觀音菩薩 降 第二篇 淫業因果例證▲

    南海觀音菩薩 降 第二篇 淫業因果例證

    聖示：勇筆賢生，可有對本書著作之意見？

    勇筆：弟子上稟，前期著書有點累，是否可請菩薩略微改變？

    菩薩：然則你有何高見？

    勇筆：是否可由弟子發問？恭請菩薩開示！

    菩薩：那也可以。

    勇筆：那弟子放肆了。請問菩薩：淫業的造成，在果報上佔了很重要的一環。近日中弟子曾接辦幾宗牽連淫業的討報事件，是以恭請菩薩開示，一旦造了淫業之時，今世果報之情形？及如何解開這個結？

    菩薩：這個問題在《因果病象析論》中已有提及。吾再加以解說，淫業之成乃在不當之色欲行為。是以故，其果報情形常會出現在同一種行為上牽纏，而最直接的現象，就是人身日愈羸弱，此中情形在淫業解消之時，會有不葯而癒的奇蹟。

    勇筆：然則，前世犯淫業中，有人會有鬼交，夜夢異象，女鬼纏身，身體日漸衰弱等現象，又是何因？

    菩薩：這就是業障力量所使然。換言之碰上這種情形，就是淫業；業障牽纏上身。

    勇筆：請問菩薩，一旦知道犯淫業後，不論是前世因或今世造，是否有方法解業。

    菩薩：淫業若無毀人貞節，或傷及人命，都可立解。只要誠心懺悔，從此改過，漸修漸補，仍可消此業障。

    勇筆：如果傷人命或毀人貞節呢？

    菩薩：那就難辦。毀人貞節，至少須三世成人貞節之功，或勸化百人戒淫之功，始可抵過。傷及人命者，則須先和解人命冤債，再行戒淫，成人貞節之功，始可補。而今世造又比前業為重。

    勇筆：菩薩之意是有人知道自己今生造淫業，想要懺悔解業必須付出較大的苦心。

    菩薩：然也。因為前造孽，若無重懲，任誰也敢作了再補償。隔世業因有牽纏磨苦，已消部份業障，所以較輕。

    勇筆：原來如此！弟子感謝菩薩開示！

    菩薩：吾顯景，舉一例證，你仔細看。

    勇筆：弟子遵命。（眼前立即出現一張紙，就如前期在地府看到的卷案一樣。上書姓名柳宏寅，住址台南，年歲二十六，症狀記憶日退，綺思不止，行為已若花痴。業因：乃於道光三年，湖南安家集野道上，強辱民女胡氏，女不從嚼舌自盡。因於歲次戊辰年六月借病以行果報，胡氏領旨三十五年。景色又為之一變，有一棟高樓裡，住了一戶人家，看氣派頗為富裕，但是一個年輕人卻坐在沙發椅上看書，並邊吃零嘴。偶然間，卻見書掉落地上，只見滿書盡是春宮圖。是時，夜已深，年輕男子換了衣服走出去，原來他卻是去聲色場所，徹夜不歸。景色再變，有個貴婦人，手中正提著一包鈔票，陪著一位略顯憔悴的婦人，去到一間破落戶中，跟室內一個滿臉橫肉的中年人，爭得面紅耳赤，最後，才不甘願的送出鈔票，帶了一個十五六歲的小女孩回家。那憔悴的婦女，千恩萬謝帶著小女孩走了。天剛亮時，那年輕男子回家後，就倒在床裡睡著了。可見到，竟有一位仙佛臨到，伸手按住他的華蓋，瞬間消失。此後，這年輕人竟一改過去花痴象，能夠堂堂正正的做人。那貴婦人跟這年輕人的關係是母子，兩人相依為命，雖有鉅大產業，但到這時才真正得到溫暖而正常的家庭）。
    請問菩薩，這是何意？

    菩薩：柳信士就是受了淫業業障的纏擾，而他的母親很仁善，姊妹來投訴，女兒被其父逼入火坑，乃來拿錢去贖回其姪，淫業因此依陰德解消了。

    勇筆：原來如此。對了，請教菩薩，那個逼女入火坑的父親，將成何種果報？而那被逼入火坑的小女孩又是怎樣的成因所致？

    菩薩：一樣的戲天天演。那父親造這種孽，他也會受到同樣的報應。而這小女孩的業因也是如此，才會承受今世這種果報。

    勇筆：那就是說，這小女孩也有造孽逼人下火坑，才會受如是報。那個父親造這種孽，下輩子他也會親身去體驗了。咦！不對，那來這麼湊巧，他倆個會成父女？

    菩薩：不是湊巧，是這個小女孩註定這種遭遇，乃使其投入貧困而不仁的人家為女，才形成父女緣。

    勇筆：尚有如此周折。感謝菩薩指教開示。
     


    Chapter 2: Case Illustration of the Karmic Consequences of Sexual Misconduct

    Divine instructions: Wong, do you have any opinions about this book?

    Wong: Respectfully, I find the previous writing a bit tiring, could I possibly request a slight change?

    Bodhisattva: What suggestions do you have then?

    Wong: Could it be possible for me to ask the questions? I humbly request your guidance!

    Bodhisattva: That could work too.

    Wong: Then, I take the liberty. I have a question for you, Bodhisattva. The creation of sexual misconduct karma is a crucial part of its consequences. Recently, I've handled a few cases of retribution incidents related to sexual misconduct. Therefore, I humbly request the Bodhisattva's guidance on this life consequences for sexual misconduct committed, and how to untie this knot?

    Bodhisattva: This question has been mentioned in "Discussion of the Cause and Effect of Illness." I will explain further. The formation of sexual misconduct karma lies in inappropriate sexual behaviours. Therefore, its retribution often appears entangled in the same kind of behaviour, and the most direct manifestation is the gradual weakening of the human body. Upon dissolving the sexual misconduct karma, the body will miraculously recover without medication.

    Wong: In that case, some people who committed sexual misconduct experienced sexual relations with spirits, strange dreams at night, female ghosts clinging to them, and gradual physical weakness. What is the cause of these phenomena?

    Bodhisattva: This is caused by the force of karmic obstacles (note below). In other words, if one encounter such situations, it is due to sexual misconduct karma; the karmic obstacles therefore entangle the body.

    Wong: May I ask the Bodhisattva, once they know they've committed sexual misconduct, regardless of whether it was caused in a past life or committed in this life, is there a way to dissolve this karma?

    Bodhisattva: Sexual misconduct that does not ruin a person's chastity or harm life can be resolved immediately. As long as one sincerely repents and reforms from then on, gradually practicing and making amends, they can still eliminate this karmic obstacle.
    Wong: What if it harms a life or ruins someone's chastity?

    Bodhisattva: That would be difficult. To atone for ruining someone's chastity, at least three lifetimes of helping others to maintain their chastity or persuading a hundred people to abstain from sexual misconduct are needed to counterbalance the misdeed. If it involves harming a life, then it is necessary first to reconcile the karmic debt of that life, and then abstain from sexual misconduct and help others to maintain their chastity, only then can one redeem themselves. And the punishment for karma made in this life is heavier than those that made in previous lives.

    Wong: What you means that if someone knows that they have committed sexual misconduct in this life and want to repent and dissolve the karma, they must make a greater effort.

    Bodhisattva: That's right. Because if the punishment is not severe for misdeeds committed in this life, anyone would then to commit it and compensate later. The karmic causes from previous lives involve suffering and entanglement that some part of the karmic obstacles have already dissipated, so it's relatively lighter.

    Wong: I see! I thank the Bodhisattva for the guidance!

    Bodhisattva: I will present a scene as an example. Watch carefully.

    Wong: As you command. (Immediately, a piece of paper appears in front of me, just like the case files I saw in the underworld previously. Written on it is Liu Hongyin, aged twenty-six, living in Tainan. She is showing symptoms of progressive memory loss, incessant erotic thoughts, and behaving like an infatuated person. Karmic Cause: In the third year of the Daoguang period (1821 – 1850), he sexually assaulted a civilian woman named Hu on a rural road in Hunan. The woman refused and bit her own tongue to commit suicide. The karmic retribution was that he died due to an illness in June 1868, executed by Miss Hu who had been ordered to cause the illness for thirty-five years. The scene then changes, there is a tall building where a family lives, and they appear to be quite wealthy, but a young man is sitting on a sofa chair reading a book and eating snacks. Occasionally, the book falls to the ground, and it is full of erotic pictures. At this time, it was late at night, and the young man changed his clothes and went out to entertainment places and not returning all night. The scene changes again, there is a well-dressed woman, holding a pack of banknotes, accompanying a slightly haggard woman, to a rundown house, and arguing fiercely with a middle-aged man with a face full of coarse features inside the room. In the end, she reluctantly hands over the banknotes and brings a girl of about fifteen or sixteen years old home. The haggard woman gratefully takes the girl away. As dawn breaks, the young man returns home and falls asleep on his bed. Then, a celestial being appears, reaches out and touches his head, and disappears in an instant. After this, the young man changes his frivolous behaviour, able to live a decent life. The relationship between the well-dressed woman and the young man is mother and son. Although they have a great estate, it is only at this time that they truly have a warm and normal family. May I ask, Bodhisattva, what is the meaning of this?

    Bodhisattva: Liu Hongyin was tormented by the karmic hindrances of sexual misconduct. His mother is very kind. When her sisters complained that their daughter was forced into the prostitution by her father, she took her own money to redeem her niece. The sexual misconduct karma was thus dissolved by virtue of the mother's kindness.

    Wong: I see. By the way, may I ask the Bodhisattva, what kind of karmic retribution will the father who forced his daughter into prostitution receive? And what is the cause and condition that led to the little girl being forced into prostitution?

    Bodhisattva: The same plot is played every day. The father who commits such a sin will also receive the same retribution. The cause and condition of the little girl is also such, which is why she has to bear this kind of retribution in this life.

    Wong: That is to say, this little girl also had committed the sin of forcing people into prostitution in her past lives, and that's why she received such a retribution in this life. The father who committed such a sin will experience it personally in his next life. Wait, that's not right, how come it's such a coincidence that they become father and daughter?

    Bodhisattva: It's not a coincidence, it's that this little girl was destined to experience this kind of ordeal, which led her to be born into a poor and unkind family as a daughter, thus forming the father-daughter karmic connection.

    Wong: There are such twists and turns. Thank you, Bodhisattva, for your guidance and teachings.

    Note:
    It refers to the negative consequences or obstacles that arise as a result of one's past actions and past-lives karma.
    In Buddhist belief, actions motivated by ignorance, attachment, and aversion create karmic imprints that influence future experiences. These imprints can manifest as obstacles or hindrances that obstruct spiritual progress and lead to suffering. They can include various forms of mental and emotional afflictions, as well as external circumstances that impede spiritual growth or cause difficulties in life.

    The practice of Buddhism aims to purify and overcome these karmic obstacles through ethical conduct, meditation, and the cultivation of wisdom. By understanding the nature of karma and working to eliminate negative actions and thoughts, one can gradually reduce and transcend the influence of karmic hindrances, leading to spiritual liberation and enlightenment.

  • 南海觀音大士 降 第三篇 腦死因果例證▲

    南海觀音大士 降 第三篇 腦死因果例證

    聖示：吾奉旨再著因果書之續篇，際值目前世道澆漓，人心不古，惡障充斥，以致不善之氣凝結侵襲，演成人身迭受疑難雜症所牽纏。因果病象於焉明顯而迅速遍及於處處矣！是以因果書乃針此而著，欲以解開世人苦結，導引正信而開迷入悟也。

    勇筆：恭領菩薩一席話，弟子感觸良多，依稀記得弟子以前接辦聖門道務之際，鮮少有疑難怪症，大出醫理範疇之病，因而自開辦拱衡道務之後，或許主席關恩師靈威顯赫，每每接辦到很多醫學上診查不出病因的怪症，該是因果成就的討報現象。記得關恩主受禪榮登第十八代玉皇之後，天律明定更改現世報，因而討報加速，才有這個現象。

    菩薩：因果病也是一無形干擾力。人身是小周天，五行生息有其定序，而無形力即是破壞五行定序，人身因而產生病痛不適。

    勇筆：弟子請教菩薩，目前存在好幾個植物人，可否恭請菩薩開示前因後果？

    菩薩：可以！大抵而言，植物人屬腦死。腦，在五行屬主體中央戊己土，乃五行中土受侵損所致，而先天之成因，又是關鍵於業力。換句話說，造了一個特定的業債，在適當時機中，這個業力產生干擾而損傷受報，造成植物人的後果。

    勇筆：然則，弟子再請教！有些植物人是因為車禍而受傷，產生腦死現象，這又如何印證菩薩的理論呢？

    菩薩：你沒了解吾適才之解析，比如說，某甲前世為盜，專伐人祖墳盜寶，造成很大罪業，這一世了結，評定功過後，不論千百年再次為人，這條罪障若無消除，地府十殿在其轉世時，仍註明了受報之因。當某甲再次為人時，他的惡因隨著他再次為人，逐日成熟，當其運入噩敗時，恰好這個惡因成熟，於是，立即干擾，而某甲受報當時，不論他睡覺、走路、行車等等，均無一定限制。

    勇筆：即是說惡因成熟，而受報者正入噩敗之運，那麼他睡覺時也可能成腦死症。

    菩薩：然也！但業之討報大都有業引。

    勇筆：何謂業引。

    菩薩：就如葯引一般輔助本體，產生最大力量。比如說，它成熟討報時，受報人入噩敗，那麼再加上外力。比如說，開車時喝醉酒，跟人相處時，鬧得不歡而散，終至大打出手，甚至醫誤等等，均其業引。

    勇筆：弟子明白了。那就是找出最適當的時機，加上最有利的角度，造成這種病象的假象動作。也就是說，借某一種行為來完成這個討報程序。

    菩薩：是的。

    勇筆：那請教菩薩這能解嗎？

    菩薩：大致上以未討報時好解，初討報時可解，已討報時難解。

    勇筆：也就是說，在平常時這個罪障好解。平素修功德，漸修漸解，但下來怎麼解釋，就要請菩薩開示了！

    菩薩：所謂初討報，亦即在剛發生事故昏迷狀態中立即求解才可以，等到確定腦死時再求解成功率已低，因為業力已完成討報，回冥繳旨，很難再作圓滿解決了。

    勇筆：這個情形關鍵就在業力。但業因是什麼？能否請菩薩開示！

    菩薩：業因歸類於傷土，比如賣國賊，盜墳賊，或與此相關者，須當心受此惡報。

    勇筆：感謝菩薩開示，弟子受教。

    菩薩：那麼今夜著書就此停筆。吾回。
     


    Chapter 3: Case Illustration of the Karmic cause for vegetative state

    Bodhisattva's Instructions: I am divinely ordained to write the sequel to the book “Discussion of the Cause and Effect of Illness”. Presently, the world is in a state of decay; human hearts are not as pure and innocent as they were in the past, resulting in pervasive evil obstacles. This accumulates the negative energy that invades and manifests as various complicated diseases in human bodies. These karma symptoms are evident and proliferating everywhere! Hence, the Book of Cause and Effect is written specifically for this situation, with the aim of helping to untie the knots of suffering for people, guiding them to the true faith, and awakening them from their delusion.

    Wong: With deep respect, I have learned much from the Bodhisattva's discourse, and it has stirred much reflection within me. I vaguely remember that when I first took up the spiritual duties, I encounter very few cases of strange diseases that were beyond the scope of medical reasoning. However, since assuming the responsibilities of managing this Gong Heng Hall, perhaps due to the distinguished spiritual aura of Chairman Lord Guan, I often dealt with many strange diseases that medical science struggled to diagnose. These, presumably, are manifestations of karmic retribution. I remember that after Chairman Lord Guan ascended to as the 18th Jade Emperor, the Heavenly Law was explicitly changed to accelerate the retribution, which led to this phenomenon.

    Bodhisattva: Karma disease is also a form of invisible interference. The human body operates on a microcosmic cycle (see note below) itself, with the five elements regulating each other in a set order. This invisible force is what disrupts this harmonious order, consequently leading to various diseases and discomforts in the human body.

    Wong: May I ask the Bodhisattva, there are currently several vegetative patients, could you kindly explain the cause and effect of this?
    Bodhisattva: Of course! Generally speaking, vegetative patients are brain-dead. In terms of the Five Elements, the brain corresponds to the earth element, which is at the centre of the Five Elements. The damage to the earth element results in this condition. The root cause, however, is closely related to karmic force. In other words, when a specific karmic debt is created, at the right time, this karmic force creates disturbances and damages the recipient of the retribution and leading to a vegetative state.

    Wong: Then, may I ask further! Some vegetative patients are injured due to car accidents, resulting in brain death. How does this confirm the karmic causality theory of the Bodhisattva?

    Bodhisattva: You misunderstood my previous explanation. Let’s take an example. Suppose someone in their past lives was a grave robber, stealing treasures from people's ancestral graves, thus creating a significant karmic debt. In their current life, once their deeds are judged, this sin, unless repaid or eradicated, will still be marked for retribution by the ten courts of hell in their subsequent reincarnation, no matter how many centuries pass. When this person is reborn, the seed of this sin accompanies them, maturing day by day. When their fortunes begin to dwindle, and coinciding with the maturation of this sin, it springs into action, causing interference with no constraint, regardless of whether they are sleeping, walking, driving, etc.

    Wong: So you're saying that when the seed of sin matures during an unfavourable phase of life of the person, they could potentially become brain-dead even in their sleep?

    Bodhisattva: Exactly! But most karmic retribution often has a karmic catalyst.

    Wong: What is a karmic catalyst?

    Bodhisattva: Much like a medicinal catalyst that enhances the main ingredient's potency, a karmic catalyst amplifies the effects of karma. For instance, when it's time for the karma debt to mature, and the person in question is undergoing a period of bad luck, an external factor when added could trigger the retribution. This could be them getting intoxicated while driving, an argument escalating into a brawl, or even a medical mishap. All these are examples of karmic catalysts.

    Wong: I see now. In essence, the karmic retribution process involves identifying the most opportune moment, and using the most effective conduit, thus resulted in the illness manifestation. In other words, a certain action is employed to complete this process of karmic retribution.
    Bodhisattva: Indeed.

    Wong: So, can this be resolved, Bodhisattva?

    Bodhisattva: Generally, it's easier to resolve before retribution has started, possible to resolve when the retribution just begins, and difficult to resolve after retribution has been delivered.

    Wong: Which is to say, it's easier to resolve sins in normal times. Consistent good deeds gradually mitigate these sins. However, I would appreciate further clarification from Bodhisattva why it is possible to resolve when the retribution just begins, and why it is difficult to do so after the retribution has been delivered?

    Bodhisattva: When the retribution just begins refers to the situation after an accident had happened and has caused the recipient to be unconscious. The resolution one seek must be done immediately. By the time brain death is confirmed, the chances of successful resolution are low, because the karmic force has already completed the retribution, and the wrongful party reported back to the nether world, making it difficult to bring about a satisfactory resolution.

    Wong: The key seems to be the karmic force here. But what is the karmic cause? Could Bodhisattva please educate?

    Bodhisattva: Karmic causes are such as damaging to “earth” (soil). For example, traitors to their own country, tomb robbers, or those related to these actions should beware of this kind of retribution.

    Wong: Thank you for your instruction, Bodhisattva. I have learned a lot.

    Bodhisattva: So, let's conclude the writing for tonight. I will take my leave now.

    Note:
    Microcosmic cycle (小周天) is a term used in Daoist and qigong practices. It refers to a specific circulation or pathway of energy within the body, often described as a microcosmic orbit. This practice involves the circulation of Qi (vital energy) along specific pathways or meridians in the body to cultivate and balance one's energy.

    The practice of Qi circulation aims to harmonize and balance the flow of energy in the body, promoting physical health, mental clarity, and spiritual development.

  • 觀音菩薩 降 第四篇 夫妻因果例證▲

    觀音菩薩 降 第四篇 夫妻因果例證

    聖示：續著《因果病象印證》。今日吾略述夫妻因果現象，所謂無恩無怨不成夫妻父子，而這其中關鍵，即在恩怨之因，而成相處之果。

    勇筆：請教菩薩即如是，則恩成緣是如何？怨成緣又如何？

    菩薩：恩成緣之夫妻，大體上會有相互體諒，相互忍讓，更有甘為對方犧牲之感人行為。而怨緣，則多屬針鋒相對，格格不入，更甚有專門為對方惹麻煩，扯後腿的舉動。

    勇筆：比如說一對夫妻由戀愛而結合，三五年之間很恩愛，可是卻演變成不能相容，甚至仳離，這個夫妻因果是恩是怨？

    菩薩：這可分成「恩成緣」及「怨成緣」兩方面。其一，恩成緣，是他們的情投意合，只可惜善因緣不長。若是怨緣，那麼必然仳離的過程很惡劣，甚至有如仇人，乃未了結怨緣。

    勇筆：這樣說來，沒有具體解析，恩怨具有其可能因素，豈非太籠統了。

    菩薩：非也。善因緣有其現象，如上述所云乃緣盡，會有較和諧之結束，如屬惡因緣，即會醜陋不堪的結束場面。

    勇筆：那再請教，如果一對夫妻有第三者介入，又屬何種因果？

    菩薩：這個因緣一定是締結在一個欠債的因緣裡，不論是外遇者，或者介入者，俱有欠債的因緣存在。

    勇筆：糟了！菩薩這句話可要給世間上許許多多有外遇，或者介入人家家庭的人冠冕堂皇的藉口了！比如說有某甲介入某乙及某丙的家庭，某甲可以理直氣壯的說，這是欠債因果，而有外遇之某丙，亦是如此高呼，欠人債總必須還，這下好了，菩薩啊！這一段不妥當，我們刪掉重新再來。

    菩薩：一派胡言！這是說明夫妻因果中的其中一環，並非每個案例絕對不變。況且這種惡因緣，乃是一種自作孽的行為，種下這種因，產生這種現象，如果你以此為藉口，那豈非表示你牯惡不悛，自甘墜落，更造成生生不息的輪迴惡因緣。

    勇筆：那是說有這種情形的人不知道，我們解說因果關係給他們聽，勸他們信畏因果而醒悟，並及時終斷這種孽因的牽纏而已。知道是這種因果的人，就要謹慎，不可去碰觸這種惡因緣。嗯！對了。記得弟子的恩師，在著造五花十色說人生時，也提起過這個案例，那個婦人與兩個丈夫同一屋簷下生活，解析他們的因果，就如菩薩所云。

    菩薩：這是一種惡因緣，由於世道人心之不忠厚造成很多這種因結，目前造成這種不當後果，吾特在書中提起，就是要世人明白，不能輕犯，更不能以它為藉口。

    勇筆：則菩薩應該闡明，是何因業會造成這種後果，才能使世人慎惕。

    菩薩：當然。這種因業，大致可區分如下兩大類：第一不可好佔人便宜，尤其不可以巧計愚弄他人，而得佔便宜。比如說以劣貨售人，使人吃虧上當，積一生之罪業，則得此苦果。第二類不可行騙、以騙人為手段，逞己私欲，亦必受此苦果。

    勇筆：原來如此。可是，那個專好佔人便宜受報應，那另外的人，比如說一對夫妻及第三者，共有三人，這個因結如何成果？不可能三個人都有牽連，而再次轉為人時，再去嚐受這苦果。

    菩薩：有可能如此。也有可能在這一世，他們沒有牽連，可是夙世以來，他們有所牽連，就完結這個苦果。

    勇筆：感謝菩薩開示！弟子明白了。

    菩薩：那麼今夜著書就此結束。
     


    Chapter 4: Case Illustration of married couple karmic causality

    Divine instruction: As we continue with our discussion on "Evidence of the Cause and Effect of Karmic Illness", today's focus will be the context of a husband-and-wife karma relationship. The saying goes that without love or hatred, there cannot be a relationship between husband and wife or parent and child. The crux of this lies within the seed of love or hatred, which then yields the fruit of interaction and relationship.
    Wong: I would like to ask Bodhisattva, how do affection and resentment form a marriage relationship?

    Bodhisattva: Fundamentally, a couple that forms their marriage out of love will often demonstrate mutual understanding and tolerance, and there may be touching acts of sacrificing for the other. In contrast, if the marriage is form from resentment, it usually leads to confrontational relationships, incompatibility, and even intentionally making troubles or sabotaging each other.

    Wong: For instance, a couple falls in love and gets married. They are very affectionate for three to five years, but eventually, they become incompatible to the point of divorce. In this case, is the karmic cause and effect of this couple rooted in love or resentment?

    Bodhisattva: This scenario can be examined from two perspectives: the relationship founded on love and the relationship based on resentment. Firstly, in terms of the relationship founded on love, their mutual affection and compatibility are undeniable; it is simply unfortunate that the wholesome karmic bond wasn't durable. If it is a relationship based on resentment, then the path leading to their inevitable separation will be harsh, even to the point where they treat each other as adversaries. This is a clear indication that the past karmic animosity has not been fully resolved.

    Wong: So, without a specific analysis, isn't it too vague to say that both love and resentment can potentially be the cause of their situation (falling in love but separated in animosity)?

    Bodhisattva: Not necessarily. Wholesome karmic bonds have their own manifestations. As previously mentioned, when the bond ends due to an exhausted good cause, there is usually a more harmonious ending. However, if the karmic bonds are resentment, it will result in an ugly and unbearable end.

    Wong: May I ask then, if a third party is involved in a couple's relationship, what kind of cause and effect does this indicate?

    Bodhisattva: Such a situation is undoubtedly tied to a karmic debt-related cause. Regardless of whether it's the person having an affair or the one who get involved in other’s relationship, both of them have a debt-related with each other.

    Wong: This is quite unsettling, Bodhisattva! This interpretation might unwittingly provide a grand excuse for the numerous individuals in the world who are having affairs or breaking up other people's families! Suppose, for instance, if someone intrudes into the family of two others, the third party can justifiably say that it is due to karmic debt. The person involved in the extramarital affair can also boldly claim that debts must be repaid. Bodhisattva, this passage seems inappropriate. Let's delete it and start over.

    Bodhisattva: Nonsense! This merely illustrates one aspect of the marital karma between spouses, not an absolute unchanging rule applicable for every case. Moreover, such unwholesome karmic cause is a self-destructive behaviour. If you sow these seeds, creating this situation, and then use it as a pretext, it would imply that you are unrepentantly indulging in evil, willingly descending into degradation, and precipitating an unending cycle of unwholesome karmic relations.

    Wong: In other words, for those individuals who are oblivious of such a situation, we explain the principles of cause and effect, hoping they will awaken through a belief in and a fear of karma, ultimately severing these entanglements of unwholesome causes. Those who are aware of these karmic causes and effects should tread carefully, avoiding such unwholesome karmic relations. Yes, that's right! I recall my mentor once discussed a similar case while exploring the multifaceted nature of human life. A woman was cohabiting with two husbands. The analysis of their karmic connections aligns with your explanation, Bodhisattva.

    Bodhisattva: This is indeed an unwholesome karmic relationship, and many such knots are tied due to the lack of loyalty and integrity in the world. These actions often lead to many inappropriate outcomes. I bring this up specifically in this book so that people understand that they cannot commit this lightly, and certainly cannot use it as an excuse to justify for their actions.

    Wong: Therefore, Bodhisattva, you should clarify the causes and actions that could lead to such consequences so that people can be vigilant.

    Bodhisattva: Of course. Such karmic causes and actions can be generally divided into two categories: The first one is fond of taking advantage of others, especially by tricking them for personal gains. For instance, selling substandard products to people, causing them to suffer losses. Once this negative karma accumulated, it leads to such unwholesome consequences. The second category involves fraud or cheating; those who deceive others for their own gains will also suffer from these consequences.

    Wong: I see. But if the person who likes to take advantage of others suffer the retribution, what about the others involved, say a couple and a third party, totalling three individuals? It seems implausible that all three are entangled with one another and suffer the same unwholesome consequences upon their reincarnation.

    Bodhisattva: It is possible that this could happen. It is also possible that in this life, they have no connections, but they were connected in past lives and therefore have to go through these consequences.

    Wong: Thank you for your explanation, Bodhisattva! It’s clearer now.

    Bodhisattva: Then let’s end tonight's writing here.

  • 南海觀音菩薩 降 第五篇 解元辰病▲

    南海觀音菩薩 降 第五篇 解元辰病

    聖示：續著《因果病象印證》一書，勇筆賢生難得前期你有許多問題與吾探討，以目前你所負的事務中想必很難再有時間作自我充實了。

    勇筆：是的！每一個人不論所從事於何種行業都有其瓶頸，若不能加以充實自我將是很難突破的困境。幸好弟子目前手中，領命著作中有許多可以就地取材的資料，否則弟子將要感嘆江郎才盡了。

    菩薩：你越來越知道謙虛了！雖然沒有好好的時間來給你溫習新知識，而能夠有這樣的成果，也不算差強人意。

    勇筆：不敢！弟子不敢以此自滿，待手中這幾本書告一段落後，弟子將請求閉關三天，屆時尚請菩薩加持，並傳授弟子大居士正乘菩提心法。

    菩薩：你想修菩薩戒那容易，到時吾定將臂助。

    勇筆：感謝菩薩佛恩。對了！弟子再請教，這個業力牽掣干擾元辰病，這個理論尚請菩薩開示！

    菩薩：這個在菩薩戒中有一段文提及，雖然文本意不是在解析這個定論，可是卻也可以作為一種印證，你想得起是那一段話嗎？吾可略為提示，就是修持菩薩戒進入初奠基時有個顯化……。

    勇筆：弟子知道了！菩薩恕罪，當時有修行者，歷經生老病死，豁然了悟人生苦海，似真亦假，乃發心願眾生道即成正覺，而陀羅尼衍生正覺是為菩薩戒，今而又名眾生大道菩提心，請問是不是？

    菩薩：很對！這一些印證，說明元辰病就是在眾生苦難中偏離正覺，所受到的磨劫，藉因果考成正覺，也是佛渡有緣的無邊法門之一。

    勇筆：但是陀羅尼乃是法名，他怎樣衍成正覺？

    菩薩：賢生執相了！法中有法，是以生生不息，即如道家所云「道本無名，強名曰道」，其理相同。

    勇筆：感謝菩薩開示這個菩薩戒，弟子本欲不想修，可是在有些大鸞堂領懿命，奉恩主開辦道務，及至有成後，竟棄扶鸞，而妄言要以更深法門傳道，弟子就是不服氣這一點，才拿菩薩戒法門中，一脈修持，以資辨正佛道相輔相成之理。

    菩薩：吾知你心意，好自為之，吾自有助力。對了！關於元辰病表裡的問題，你還有什麼意見。

    勇筆：不敢！既然業力的干擾，影響世人元辰，故病象不定，那麼是否只有解業一途而已。

    菩薩：不！解業只是其中一種，當然「因果業，功德解」是為必然，但是元辰病，卻有另外的方法，比如靜坐，從靜坐中養神，就好像蓄電池充電的道理一樣。

    勇筆：弟子真正明白了。業力形成干擾，凡人受苦，我們可以從靜坐來開導他解業的方法，及進道的方式，正如剛才所唸的一段話，菩薩加以開示正有吻合，弟子才真正的了悟，那是所謂菩薩開示靜坐正確方法。

    菩薩：這不在本章範圍，下期吾解析靜坐的因果病，再詳加闡述可也。今夜述書停筆。吾回。
     


    Bodhisattva: Continuing the discussions in the book "Evidence of the causes and effects of Karmic Illness”, I commend you for the numerous insightful questions you asked. However, given your current commitments, it must be challenging for you to find time for your self-enrichment.
    Wong: Indeed! Everyone encounters obstacles in their respective professions, and it's tough to overcome these without personal development. Fortunately, there's plenty of information in the works I've been assigned that I can leverage; otherwise, I might be lamenting for my loss of words.

    Bodhisattva: You are becoming increasingly humble! Even though you've had little time to learn new knowledge, you've produced acceptable results.

    Wong: I dare not get complacent! Once I've completed these assigned books, I plan to take a three-day spiritual retreat for self-improvement and spiritual development. At that time, I'll request your blessings and ask you to teach me the “Great Layperson’s Path to Enlightenment”.

    Bodhisattva: If you wish to practice the Bodhisattva precepts, I will certainly support you the time comes.

    Wong: I express my deepest gratitude for your kindness, Bodhisattva. Also, I have a question about the theory of karmic forces interfering with the “birth hour” (see note below) that resulted in illness. Could you enlighten me on this?

    Bodhisattva: There's a passage in the Bodhisattva precepts that mentions this. Although the intended meaning of the text is not to explain this theory, it can serve as a form of validation. Can you recall which passage it is? I can give you a hint: it's about a manifestation during the foundational stage of practicing the Bodhisattva precepts.

    Wong: I understand now! Please forgive me, Bodhisattva. There was a practitioner who, after enduring human life cycle - birth, aging, sickness, and death - had a sudden realization about the sufferings of life. Seeing that life is both real and illusory, he made a vow to become enlightened for the sake of all beings. And from this aspiration, the Dharani of Enlightenment (see note below) emerged, which is known as the Bodhisattva Precept. Today, it's also called the Bodhi Mind, the great path for all beings. Is this correct?

    Bodhisattva: That's correct! These corroborations indicate that the illness associated with one’s “birth hour” is the ensuring hardship when one deviates from enlightenment amid the existential sufferings. Achieving enlightenment through the lens of karma retributions is one of the boundless methods through which the Buddha guides those with affinity.

    Wong: But Dharani is a Dharma name. How does it give rise to enlightenment?

    Bodhisattva: You're clinging to forms! Within the Dharma, there exist multiple layers of further Dharma (see note below) which continue indefinitely. As the Daoist saying goes, "The Dao, in its original nature, is nameless, but we forcefully name it Dao." The principles are the same.
    Wong: Thank you for explaining this Bodhisattva precept. I initially didn't want to practise it, but after seeing some divine mediums who, after achieved results, decided to give up Daoist practices in favour of deeper theory to teach. Thus, I resolute to practise the Bodhisattva precept, to illustrate that the Buddha Dharma and Dao complement each other.

    Bodhisattva: I understand your intentions. Be diligent in your practice, and I will certainly support you. By the way, regarding the issue of the “birth hour” illnesses, do you have any other thoughts?

    Wong: Not any more. Since the interference of karmic forces affects people “birth hour”, causing unpredictable illnesses, does that mean the only solution is to resolve the karma debt?

    Bodhisattva: Not quite, as resolving the karma debt is just one way. Of course, resolving karma through merits is inevitable. However, for the “birth hour” illness, there are other methods, for example, meditation. Cultivating the spirit through meditation is like charging a battery.
    Wong: I truly understand now. When karmic forces cause disturbance to “birth hour” and bring suffering to people, we can guide them to resolve their karma through meditation and onto the Dao path. Just as the passage I read earlier matches with the Bodhisattva's guidance, leading to my comprehension of the so-called right method of meditation shown by the Bodhisattva.

    Bodhisattva: This isn't within the scope of this chapter. In the next section, I will elaborate on the karmic diseases related to meditation. Let's conclude our discussion tonight and I will take my leave.

    Note:
    Birth hour: In the context of Chinese astrology and a natal chart, "元辰" often refers to the "birth hour". It's part of the Four Pillars of Destiny (or Ba Zi) which includes the year, month, day, and hour of birth. "元辰病" refer to an illness or condition related to one's birth hour, or a condition believed to be influenced or determined by the cosmic energies at the time of one's birth.

    Dharani of Enlightenment: "Dharani" or "陀羅尼" in Chinese is a concept in Buddhism that represents the spiritual aspect of the religion. Dharanis are often considered as mantras, but they are typically longer and more complex. They are usually found in the form of chants, hymns or verses, and are used for a variety of purposes such as protection, purification, healing, and spiritual development.

    Dharanis are seen as containing the essence of the teachings and wisdom of the Buddha and are used in meditation and ritual to help focus the mind and connect to Buddhist principles. They are also often associated with specific Buddhas or Bodhisattvas.

    It's important to note that the meaning and usage of dharanis can vary widely among different Buddhist traditions. In some traditions, the chanting or recitation of dharanis is seen as a spiritual practice in its own right, while in others it may be used more as a support for other practices.

    The use of dharanis is a complex topic and can encompass a wide range of practices and interpretations, depending on the specific Buddhist tradition or school. As such, it would be best to study these texts or consult with knowledgeable practitioners or scholars.

    Within the Dharma, there exist multiple layers of further Dharma The original statement: “法中有法，是以生生不息” means that within each Dharma, there are further Dharmas to be discovered and understood, and this process of discovery and understanding continues indefinitely.

    This reflects the intricate interconnectedness of all phenomena and the idea that understanding one aspect of the Dharma can lead to the discovery of further aspects in a continuous and indefinite cycle.

  • 南海觀音菩薩 降 第六篇 併發症、符之衍生▲

    南海觀音菩薩 降 第六篇 併發症、符之衍生

    聖示：回顧奉旨著書以來，將近三個月矣，故再加把勁，恐怕逾期繳旨了。

    勇筆：菩薩啊！弟子昨日整理稿件時，約略整理一遍，如果本書單獨成書，當然稍嫌不夠，如果上下兩篇合併，則洋洋大觀了。

    菩薩：不能存有這種想法，上篇是上篇、雖然准予下篇合併，但更應求得完美才是。好了！不談題外話，今日吾邀桐君真人及華陀神醫，就病理與因果相互牽掣及糾纏的現象，提出解析。有此好機緣，你可切莫疏失，枉費了這大好機遇，充實書中內容。好了！真人已到，你且去迎駕。

    桐君真人 降

    聖示：今日辱蒙南海古佛之邀，參著《因果病象印證》一書，實感榮幸也。

    勇筆：弟子接駕，請真人上座，容弟子敬茶再請教。

    真人：不用多禮。著書要緊，有問題儘管發問。

    勇筆：那弟子請教真人，一旦病苦在內不發，積久而成併發症，醫理上如何解釋？

    真人：此乃為本身抗力銳減的一種現象。譬如說，被銹釘刺傷，如果這枝釘子有破傷風菌而受傷的，這個人抗力不夠，那麼註定要倒霉了。換句話說，抗力足夠，而釘子本身的細菌不容易侵蝕，則或可得避免。

    勇筆：那麼這種症狀，有可能是因果病嗎？

    真人：沒有。一般人都以為變幻不定的病症屬於因果病，其實不盡然，像這種併發症，必有其病理存在，不能混為一談。

    勇筆：那麼弟子再請教，有一種病，比如早起會頭痛，眼酸，手發麻，而實際上他並不是粗活的人，也睡得很好，可是醫理上，卻大都診斷為神經衰弱等相關病，這算因果病嗎？

    真人：是的。這是一種因果病，因為這種病症，不是單一病症，頭痛及手麻，一般人診為血氣循環不良，眼酸屬視覺神經有障礙，如果診斷為神經衰弱，則必須再有睡夢不醒，才構成此症。為何說他是因果病，因為這些症狀都屬中樞神經，而此中樞神經又攸關於元神，換句話說，是元神弱。而元神之弱，唯一的解釋，是被業力干擾，所以說它是因果病。

    勇筆：感謝真人開示，弟子想再請教，關於符法所造成的病症，不知真人可否解釋。

    真人：這一點還請你去請教菩薩。吾解釋至此告一段落。可，吾回。

    菩薩：關於符法造成的傷害，本來很少，就是因為符脈旁支過多，才造成如此現象。可以，你提出問題。

    勇筆：有個人心裡上老是疑神疑鬼，認為被放符了竟似要發瘋了，這是因果病嗎？

    菩薩：完全正確。符力是一種藉自然凝聚的力量，被知道方法牽引的人利用，而發出就像水流。本來只是水流而已，可是卻能夠藉它來發電，這中間的過程，只是一個方法而已。再來解釋，為什麼受符者為何是因果病？因為符力既是大自然間的凝聚力，跟人身的小週天，是非常密切而息息相關，所以，人身會被自然力所傷，就是也同屬於自然力的業力祟蝕人身，使他不但不能抗止，進而受傷。

    勇筆：弟子懂了。人本身已受業力所干擾，正常的防護作用消失，這個時候，必定很容易中符了。難怪很多符仔仙，都會先考慮要放符的對象，是否會生效，才肯答應，咦！不對。弟子記得很久以前，符法不是都已收回去了嗎？那來的符法。

    菩薩：你只知其一不知其二，符法不再傳世，但已傳世者，也有人代代相傳，何況符法不再傳世，也是近十來年的事而已。

    勇筆：原來如此，弟子明白了。感謝菩薩開示。可否暫停一下，匆促之間，弟子想不起問題請教神醫，讓弟子休息一會兒，好嗎？

    菩薩：可以暫停，吾退。

    華陀仙翁 降

    聖示：參著寶書吾之幸也。賢生可有問題與吾探討。

    勇筆：弟子恭迎仙翁法駕。有個問題請教，有種因果病卻是從許多微不足道的小毛病引起，這種情形是否在這個小病的時候醫好它，而遏止衍成因果病。

    仙翁：當然可以。只不過，如果是屬於因果病，那麼初期雖屬小毛病，恐怕你也無法將它醫好。

    勇筆：是啊！就比如說感冒，有的竟燒過頭而成聾啞，甚至肢體殘障，有的引起癌症等嚴重病況，這種有病引的因果病是否有方法避免？

    仙翁：這個問題你在上篇有提到，所以吾不贅言。針對因果現象加以解析，大體上一個屬於併發性的因果病還有第三者的因素。何謂第三者？本身及病狀，事與物，或者人均可能構成第三者。

    勇筆：仙翁的意思，應該是指於有外來因素，才會產生這個現象吧！

    仙翁：是的。如果沒有這外來因素，比如說燒過頭，但在發燒的過程中，如果可以細心的照顧，或許將避免它，這也就是說，這個當事人與照顧他的人有因果，同關係才藉他之手完成這個病症，而了結因果業。

    勇筆：仙翁的開示弟子明白了，這種情形屬於間接，所以上天菩薩開示時，也是從平素多修善功德做起，在還沒有業因纏討時，就先迴向消弭是最上策了。
    仙翁：是的。問題既已解析。吾回。

     


    Chapter 6: Medical complications and talisman derivatives

    Divine Guidance: It has been three months since I was mandated to write this book. I must therefore double my efforts to avoid any delay in meeting the deadline.

    Wong: Bodhisattva! I was skimming through the manuscripts while organizing them. If this book is to stand on its own, it appears somewhat scant. But if it were to be combined with the previous book, it will certainty look more presentable.

    Bodhisattva: You should not harbour such thoughts. While it is permissible to combine it with the previous volume, striving for perfection is what truly matters. Enough of this digression! Today, I've invited the esteemed Immortal Tongjun and the divine physician Hua Tuo to provide insight into the interconnectivity of illness and karmic causality. You should not miss out this is a precious opportunity to enrich the content of the book. Enough said! The Immortal has arrived, go welcome him.

    Immortal Tongjun Arrived: Divine Guidance: I feel honoured to have been invited by the Bodhisattva to contribute to the book "Evidence of the causes and effects of Karmic Illness".

    Wong: I welcome your arrival, venerable Immortal. Please take your seat and allow me to offer you tea before asking my questions.
    Immortal Tongjun: There's no need for undue formalities. The priority is our work on the book. Feel free to ask any questions you have.

    Wong: I would like to ask, Immortal, how does medical science explain the latest complications of a disease that remains undetected and accumulates over time until it has become evident once symptoms arise at a later stage?

    Immortal Tongjun: This is associated with the weakening of the body's resistance. For example, if one is pierced by a rusty nail carrying tetanus bacteria, and the individual's resistance is insufficient, they are bound to suffer. In other words, if the body's resistance is strong and the bacteria on the nail is not aggressive, one may be able to avoid the consequences.

    Wong: In that case, could such symptoms be related to karmic illness?

    Immortal Tongjun: No, not necessarily. People often assume that fluctuating symptoms are associated with karmic illness, but it's not entirely the case. For such complications, there is a pathophysiological reason; we cannot just indiscriminately lump everything together.

    Wong: Then I'd like to ask another question. Suppose someone experiences symptoms like a morning headache, sore eyes, and numbness in the hands, even though they do not engage in intense physical labour and generally sleep well. However, from a medical perspective, these symptoms often get diagnosed as related to neurasthenia or similar conditions. Can this be considered as a karmic illness?

    Immortal Tongjun: Yes, it can be considered a karmic illness. This is because the symptoms you've described don't belong to a singular disease. Headaches and hand numbness are usually diagnosed as poor blood circulation, while eye fatigue points to an issue with the optic nerve. If these symptoms are diagnosed as neurasthenia, there would typically be additional symptoms like excessive drowsiness or difficulty waking up. Why do we say this is a karmic disease? Because all these symptoms are associated with the central nervous system, which is closely related to the “Yuan Shen” or the vital spirit. In other words, it implies a weakened vital spirit and the only explanation for a weak vital spirit is interference from karmic forces. Therefore, we call it a karmic illness.

    Wong: I appreciate your explanation, Immortal. I would like to inquire about the medial conditions caused by talismanic practices. Could you elaborate on that, please?

    Immortal Tongjun: This topic may be more adequately addressed by the Bodhisattva. As such, I shall conclude my portion of the explanation here and take my leave.

    Bodhisattva: The harm incidents caused by talismanic practices is initially uncommon, but because of the numerous talismanic branches, it leads to abuse and therefore more such incidents. Feel free to raise your questions.

    Wong: There is an individual who is continuously plagued by suspicions and fears, convinced that they have been targeted by a curse or talisman to the point of madness. Could this be a karmic illness?

    Bodhisattva: Absolutely correct. The force of a talisman is a type of energy coalesced from nature itself, harnessed and directed by those who understand its workings, much like a flowing river. The river's flow is merely water, but it can be harnessed to generate electricity. This transformation process is just a matter of knowing the technique. Let me further explain why the effects of a talisman on a person can be considered as a karmic illness. As the talismanic force is a condensed power drawn from nature, it is closely connected and intricately linked with the microcosmic cycle within a human body. Therefore, when a person is injured by these talismanic / natural forces, it is akin to them being eroded by karmic forces, which are also a part of the natural power. This renders them incapable to resist and thus injured by it.
    Wong: I understand now. When a person is interfered by karmic forces, their normal protective function dissipates. Currently, they're inevitably more susceptible to the talismans influence. No wonder many talisman practitioners would first consider whether the talisman would be effective on the intended person before agreeing to cast it. But wait, I remember that a long time ago, weren't all talismanic practices recalled? So where are these talismanic methods coming from?

    Bodhisattva: You only know one part of the story. While it's true that the talismanic practices is no longer been passed down from the heaven, those that were passed down before the cessation are still handed down from generation to generation. Besides, it's only been about a decade since the cessation of passing down these practices from the heaven.

    Wong: I see, now it makes sense. Thank you for your guidance, Bodhisattva. Could we take a brief pause? In my haste, I can't think of questions to ask the divine physician. Could I have a short break, please?

    Bodhisattva: A break is fine. I shall retreat for now.

    Divine Physician Hua Tuo arrived:

    Divine Guidance: I'm fortunate to contribute to this sacred book. Do you have any questions for us to discuss, wise student?

    Wong: I respectfully welcome your divine presence. I have a question. Some karmic illnesses stem from many seemingly trivial minor ailments. Can we treat these minor ailments to prevent them from developing into karmic illnesses?

    Hua Tuo: Certainly, you can. However, if it's a karmic illness, even though it may appear as a minor ailment in the beginning, I'm afraid you might not be able to cure it completely.

    Wong: Indeed! For example, a common cold can sometimes escalate into more severe conditions, causing deafness, muteness, physical disabilities, or even inducing cancer and other serious illnesses. Is there any way to avoid these disease-induced karmic illnesses?

    Hua Tuo: You raised this question in the previous section, so I won't go into detail again. In general, a karmic illness that is characterised by complication may also involve a third factor. What is this third factor? It could be related to the individual, the disease itself, objects or people - all could potentially constitute this third factor.

    Wong: You are suggesting that these conditions occur due to external factors, right?

    Hua Tuo: Yes. If there were no external factors, for instance, in the case of a high fever, careful attention and care during the fever might prevent the complications. This means that the patient and the caretaker are karmically linked, and this illness is a way of resolving their karmic debts.

    Wong: I understand now. This situation is indirect, which is why bodhisattvas advise us to cultivate good deeds regularly. The best strategy is to mitigate potential karmic consequences before they manifest.

    Hua Tuo: Yes, that's correct. Your question has been answered. I shall take my leave.

  • 南海觀音菩薩 降 第七篇 靜坐因果病象▲

    南海觀音菩薩 降 第七篇 靜坐因果病象

    聖示：著書。今夜吾開示靜坐所連帶產生的因果現象。

    勇筆：菩薩啊！請原諒弟子打岔，靜坐最嚴重的後果是導致走火入魔，弟子尚未聽過靜坐有因果現象的產生，尚請菩薩先解弟子愚昧。

    菩薩：靜坐是一門修持的課程，佛道兩門均有明義傳世，近來連異域洋教，諸如被斥為異教徒的基督別支，亦有流行起靜坐了。吾之所以特別提出，乃闡述靜坐，乃有因人而異之處，在靜坐的過程中，是假體放鬆，靈神復甦。而在平常是靈神被假體束縛，因此顛倒過程中，才會產生靈神受干擾，而這個干擾來自靈界，當然亦包括因果業力了 。

    勇筆：菩薩之意乃業力會在人們修習靜坐課程中干擾，而產生因果病，若如是，誰還敢靜坐。

    菩薩：誰說沒有人敢靜坐？一般傳授靜坐者，都有傳授請護法神護持，則毫無問題了。所可怕者乃在不知靜坐法門而妄行才會產生後遺症。

    勇筆：那麼靜坐的因果病象是產生那種情形。

    菩薩：大體上跟走火入魔的現象差不多，有如瘋狂或者神識不清，但仔細可分別，走火入魔乃多為岔氣神阻，故眼神及臉色屬火紅，而業力的干擾屬陰症，會有眼神及臉色青白之冷煞狀，另外，亦有靜坐而產生氣機不順，身體某部突生病痛，未得其功反受其害的現象。

    勇筆：那麼怎樣才是正確的坐法呢？

    菩薩：如以正宗禪坐而言，雙盤膝，眼觀鼻，鼻觀口，下頷歛，舌抵上齦，深吸氣，徐吐氣，氣納丹田，運行周天，至少須有一柱拱香之時，始有周天經脈行遍之功。丹道衍成手握八卦，置丹田外以助丹田歛氣，成丹出華蓋，結元嬰。以上佛道靜坐乃最為耳熟能詳之法。聖門亦有靜坐，不拘形式以正襟危坐為首要，定靜為先決條件，立德為靜坐目標。但此乃儒門養修智慧之法，與佛道兩門有別，佛道講通氣海、貫任督，儒講心靈智現通慧海。再者密宗之靜坐，其中顯密兩支有其分別，密派講神通，抉手印，此靜坐又有特殊，目前許多修子求神通之靜坐，即本於此，唯非密宗法門，別出心裁，故多有走火入魔者。

    勇筆：菩薩如此開示，那麼，因靜坐而造成業力侵擾，又該如何解？

    菩薩：容易。封其竅，再解其業，則無妨也。不過，有個先決條件，那就是時日愈短復癒愈快。

    勇筆：感謝菩薩不厭其煩開示，弟子受益良多。

    菩薩：那麼今夜著書就此結束。
     


    Chapter 7: Karmic manifestation associated with meditative practice

    Divine Guidance: This evening I shall discuss the karmic manifestations associated with meditative practices.

    Wong: My apologies for the interruption, Bodhisattva! The most severe outcome of meditation, to my understanding, is falling into delusional disorder. I've not heard of karmic manifestation emerging from meditation before. Could you please dispel my ignorance first?

    Bodhisattva: Meditation is a discipline taught in both Buddhist and Daoist traditions, with explicit teachings handed down through generations. Recently, meditation has gained popularity among other practises, including certain Christian offshoots deemed as heretical. The reason I highlight this is to elaborate that the effects of meditation can vary depending upon the individual. During meditation, the body is intended to relax, allowing the spirit to be awaken, which in daily life is typically restrained by the physical body. So, during the meditation process, the spirit may get disturbed, and this interference comes from the spiritual realm, which, of cos includes the influence of karmic forces.

    Wong: Are you implying that karmic forces may disrupt individuals during their meditation practice, thus causing karmic illness? If that's the case, who would want to meditate?

    Bodhisattva: Who said that nobody wants to meditate? Generally, those who teaches meditation also impart ways to invoke guardian deities for protection, ensuring safety during meditation. The real danger lies with those who recklessly practice meditation without understanding its proper method, as this can lead to adverse aftereffects.

    Wong: So what kind of symptoms are caused by karmic illness during meditation?

    Bodhisattva: Generally, the symptoms are similar to those of delusional disorder, such as madness or loss of consciousness. However, upon closer examination, you'll find differences. With delusional disorder, it's often due to blocked Qi energy, hence the eyes and face tend to be flushed. On the other hand, karmic disturbances are associated with Yin energy, such as cold pallor look on the face and piercing, icy gaze. Moreover, there could be instances where the flow of Qi is impeded during meditation, leading to sudden pain in some part of the body. This is a case where the intended benefits of meditation cause harm.

    Wong: So, what's the correct way to meditate?

    Bodhisattva: For traditional Zen meditation, sit with your legs crossed, eyes looking at the nose, nose perceiving the mouth, chin tucked in, tongue touching the upper palate, inhale deeply, exhale slowly, direct the breath to the diaphragm, and circulate it around the body. It usually takes the time of burning one incense stick to fully circulate the energy through the meridians. The Daoist way involves Ba Gua hand gesture and placing it outside the diaphragm to aid in gathering Qi. It aims to create an Inner Elixir, which reaches an exalted level of attainment that revert the innate, primordial energy to its original state of purity, potential and vitality (see note below). These are the most well-known meditation methods in Buddhism and Daoism. The Confucian way also has meditation, which emphasize sitting upright and tranquillity of mind, with moral integrity as the primary goal. It is a method to cultivate wisdom, differing from Buddhism and Daoism methods, which talk about establishing the Qi energy pathway and connecting through the meridians. Confucianism speaks of revealing wisdom through the mind and spirit. Also, the Tantric Buddhism approach to meditation, where the exoteric and esoteric branches differ, emphasizes the manifestation of supernatural powers and the use of hand mudras. This unique form of meditation attracts numerous practitioners seeking supernatural powers. Nonetheless, those who are not followers of the Tantric school often deviate from the correct methodology, leading to losing control and resulting in delusional disorder.

    Wong: With Bodhisattva's guidance, how should we solve the problem caused by karmic disturbances during meditation?

    Bodhisattva: It's simple. Seal the orifices, resolve the karma debts and it will be alright. However, there's a prerequisite - the shorter the time to seek remedy, the faster the recovery.

    Wong: Thank you, Bodhisattva, for patiently guiding me. I have gained much from your teachings.
    Bodhisattva: Then, we shall conclude tonight's writing.

    Note:

    “丹” or “Inner Elixir” refers to the vital energy, essence and spiritual consciousness that can be harnessed and refined through specific Daoism cultivation, practices and techniques in order to achieve spiritual transformation and enlightenment. “Inner Elixir” is believed to exist within each individual.

    “丹出華蓋” refers to a level of attainment and cultivation of one’s Inner Elixir that it reaches a sublime and exalted state of existence that involves spiritual enlightenment and transcendence.

    In Daoist thought, "元" (yuán) refers to the primordial or original state, representing the fundamental essence or source of existence. "嬰" (yīng) means "infant" or "foetus," symbolizing a pure and nascent form. "元嬰" thus represents the innate, primordial energy or essence that is believed to exist within each individual. It signifies the original state of purity, potential, and vitality before it becomes conditioned or influenced by external factors. It is considered the foundational source of life force, consciousness, and spiritual potential. The goal is to cultivate and awaken this primordial infant within oneself, allowing it to grow and mature, leading to spiritual enlightenment and transformation.

  • 南海觀音菩薩 降 第八篇 緣生緣滅▲

    南海觀音菩薩 降 第八篇 緣生緣滅

    聖示：今日貴堂有緣道子閤家參鸞，可謂聖會，吾等著書吧！

    勇筆：請教菩薩，這個「緣」字在因果論中佔了全部貫穿的角色，可否請菩薩開示，緣生緣滅的真諦。

    菩薩：所謂緣，非單指於動的一方面，所謂緣生緣滅也只在動靜之間，所以緣論中最怕起意，意起念動則失其靜，無相已缺，萬相蔽，則無以靜起慧，慧不俱，智珠不生，則凡事無以明，亦因迷茫中自生障蔽。

    勇筆：那麼因果論中，動靜之間，如何相生而成善緣。

    菩薩：有意則行，行則有意，此乃一靜不如一動，故不能因噎廢食，必須有動而後始得其靜。

    勇筆：菩薩所開示乃是理論，可否請具體舉證。

    菩薩：可以！人生於世不論日常之間，或者修道過程都是處於靜的一面，因為這是必然現象，所以它屬靜，也因而它會產生許多善緣；可是夙世以來，有無量劫業會產生波折，這是動。因而動靜之間，不協調就產生蔽障，緣無由生，則無由滅。佛云一切法因應一切眾生，但是至此，眾生反陷入迷離，故佛云無我無相，空識兩破，乃去動靜之間鴻溝，亦乃頓悟之境界。可是因果論中，卻有一環很難解釋的疑問，即乃無量劫產生破壞動靜正常程序的替換，所以又有許多輔助論產生，比如輪迴代業，所謂輪迴則乃藉一世一世的折磨消業因、代業即為迴向，以此後修功補前過，以作消抵無量劫因。

    勇筆：這一課弟子頭昏腦脹了，再仔細研究一會，才能消化，感謝菩薩開示。  
     

    Chapter 8: The causation and cessation of affinity

    Divine Guidance: Today, there is a gathering of esteemed disciples with their families in this hall, thus it can be considered a sacred congregation. Let's continue with our discourse!

    Wong: Bodhisattva, I seek your guidance. The term "yuan" (affinity) occupies a central role in the doctrine of karma cause and effect. Could you explain the true meaning of causation and cessation of affinity?

    Bodhisattva: The term "yuan" refers not only the action, or movement aspect. The causation and cessation of affinity only exist within the dynamics of movement and stillness. Hence, in the discourse of affinity, the most perilous thing is intention as whenever an intention arises, the mind moves, and tranquillity is lost. With the loss of formlessness (state of tranquillity), all forms are obscured. Without tranquillity, wisdom cannot arise. In the absence of wisdom, intelligence will not manifest and thus losing the insight and clarity to many things. This leads to confusions and obscurities which are self-created.

    Wong: In the context of the doctrine of karma cause and effect, how does the dynamics of movement and stillness give rise to beneficial affinity?

    Bodhisattva: If there's an intention, there will be movement; if there's a movement, there will be an intention. This embodies that one moment of stillness is not as significant as one moment of movement. Thus, one cannot be overly cautious and avoid all forms of movement to achieve stillness. One must initiate movement to achieve ultimate stillness.

    Wong: Bodhisattva, your explanation is theoretical. Could you provide a concrete example?

    Bodhisattva: Certainly! Whether it's the daily activities or the process of spiritual cultivation, one is primarily in a state of stillness, as this is a natural phenomenon. Therefore, it is considered stillness and it can give rise to many beneficial affinities. However, countless karmic forces from past lives can bring turbulence, which represents movement. Therefore, unbalance in movement and stillness will lead to spiritual obstructions, result in all affinity unable to arise nor cease. Buddha said dharma existence is due to sentient beings, but at this point, sentient beings are plunged into confusion due to the myriad of dharma. Therefore, Buddha advocated the doctrine of “no-self” and “no-phenomena”, shattering the dichotomy of emptiness and consciousness, thereby bridging the chasm between movement and stillness. This is also the state of sudden enlightenment. However, in the doctrine of karma cause and effect, there's a hard-to-explain aspect—the myriad kalpas (see note below) that disrupt the normal transitional sequence of movement and stillness. This gives rise to many supplementary theories, such as reincarnation cycle and substitution karma. Reincarnation cycle rely on going through torment in each reincarnated lifetime to dissipate adverse karma causes, while substitution karma involves dedication of merit, whereby current good deeds compensate for past transgressions, thus offsetting countless kalpas of adverse karma causes.

    Wong: This lesson has made my head spin. I'll need to study it more closely before I can fully comprehend it. Thank you for your teachings, Bodhisattva.

    Note:
    A kalpa is a long period of time (aeon) in Hindu and Buddhist cosmology, generally between the creation and recreation of a world or universe.

  • 南海觀音大士 降 第九篇 明因畏果▲

    南海觀音大士 降 第九篇 明因畏果

    聖示：本《因果病象印證》一書，至今夜已屆三個月限期，故今夜也是本書之結論，吾擬欲主著正鸞就上下兩篇，作一個總檢討，以作結束，賢生以為如何？

    勇筆：菩薩有諭，弟子焉敢不遵，那麼弟子不客氣請教菩薩，人生在世，既然脫不開因果牽纏，如果有人索性任其沉淪，是否可以算是無言的抗議？

    菩薩：這是藉口，因果有其定論，無因不成其果，放任自己，只是心中無正信懦弱的表現，豈是抗議？

    勇筆：然則，因果解不開如之奈何？

    菩薩：死結只是一個形容詞而已，世間豈有不能打破的關口。試問，佛祖六年菩提樹下的苦功，達摩九年面壁的功行，又豈非絕頂苦心才能臻致大智慧，而打破迷離境界，是以故，世間絕無解不開的因果結，只問你如何的解開它。

    勇筆：好吧！就算因果解的開，可是過程的艱辛，讓人不能釋懷，比如就有人問弟子說：今生今世我沒有作罪大惡極的孽劫，橫遭旁人欺辱，甚至佔奪財產，如果說，我是前世作惡受如此報，而那些佔我財產、欺侮我的人，他們前世作好事的福報，那麼每一個人受了欺侮，都要自認倒霉，說是前世因果帶來，於是人人都要用盡心機去佔人便宜，才不會被說成前世是惡人，關於這一點尚請菩薩開示。

    菩薩：說得好！如果不解釋清楚會讓人誤解這一世為惡的人，前世都是善人了。因果的定論，不是特定於前世後世這個意義，自從關皇登基掌凌霄，明定天律改正，果報為現世報，這就是要讓造因者，早受其果，再者因之造立，並不特定於接續前果有新造因，所謂「新造因也就是自作孽」，人生過程除了輪迴業在干擾外，尚有自性魔在作祟，一旦面臨自性魔祟亂，明明不該作的事，你也偏偏有如智慧盡失般的莽撞行事，於是從起念到行事，另一個因果又形成。
    勇筆：菩薩這番開示，弟子舉個例作證，尚請菩薩指教。比如說有個人原本脾氣很好，可是有一天，他竟為事不關己的旁人糾紛，而偏袒某一方，而他人所以偏袒某一方只為他討厭另一方，因而單純糾紛，竟演成三方不愉快，最後另一方不甘受辱，竟憤而行凶，這是否可說是他受這災，是個新造因。

    菩薩：雖不中亦不遠矣！吾再加補充說明，所講新造因的先決條件，在於必須沒有夙世迄今的瓜葛，純粹有如兩條平行線之扭曲碰觸。以事例而言，你剛才舉例中，那人之偏袒原因，若非厭惡對方，那麼就是新造因了。

    勇筆：原來如此，弟子明白了！

    菩薩：上天之所以要降因果病象析論及印證之書，就是要讓世人明因畏果，加強普化因果論深入人心，以作暮鼓晨鐘，喚醒世人以愓惡果之心，而免造孽因之行，因而書之闡述注重因果梗概，首要目的即讓世人能夠認識何謂因果，才能達到正因畏果的宏效。本書至此，全部結束，下期吾已商請貴堂關主席作跋文，吾乃不再降堂。

    又示：與諸有緣共結砂盤神緣，吾亦頗心喜，爾後有緣自有再會之期，甚願諸賢生道程自始日進無礙。
     


    Chapter 9: Understand the cause, be wary of the consequences

    Bodhisattva: The book, "Evidence of the causes and effects of Karma Illness," has now reached its three-month deadline. Hence, tonight signifies the conclusion of this book. I intend to have you, Wong, to summarise the learnings from this and the previous book to bring a fitting conclusion to these discussions. What are your thoughts on this?

    Wong: With your guidance, Bodhisattva, how could I not comply. May I ask, since a person is unable to untangle from the web of karma cause and effect, decides might as well sink into oblivion, can this be considered a silent protest?

    Bodhisattva: That's an excuse. The doctrine of karma cause and effect has its certainties, without a cause, there can be no effect. Allowing oneself to descend into oblivion merely exhibits the absence of true faith and a display of weakness, not a protest.
    Wong: Then, what if one finds it impossible to untangle the karma deadlock?

    Bodhisattva: The "deadlock" is merely an expression. Is there any obstacle in the world that cannot be overcome? Consider this: the Buddha's rigorous spiritual practice under the Bodhi tree for six years, or Bodhidharma's nine years of meditation facing a wall. Didn't they attain supreme wisdom through their immense efforts, shattering the realm of delusion? Therefore, there is no deadlock of karma cause and effect in the world. It all depends on how you choose to untangle it.

    Wong: Understood! Assuming we can untangle the web of karma cause and effect, but the harsh realities of the process make it hard for us to move on. For instance, someone once asked me: I have not committed any heinous sins in this life, yet I suffer humiliation and even theft of my property. If it is the retribution for my wrongdoings in my past lives, then those who have stolen my property and bullied me are enjoying the blessings of their good deeds from their past lives. Therefore, every person who is bullied should simply admit to their bad luck and attribute it to karma from their past lives. Consequently, everyone would be scheming to take advantage of others, so they wouldn't be labelled as villains in their previous life. I'd appreciate some guidance on this matter from the Bodhisattva.

    Bodhisattva: Well said! If not explained clearly, it can lead to misunderstandings that those who are wicked in this life were virtuous in their previous one. The principle of karma cause and effect is not confined to the past lives cause and present life effect. Ever since Lord Guan Yu ascended to the heavenly throne, the divine law has been redefined, stating that retribution is to be received in the present life. This is to ensure that those who create causes experience their effects soon. Additionally, the creation of karma cause in this present life is not necessary the resultant of previous life cause or continuation of it. This ensues new causes and the term 'self-inflicted misfortune' implies that. Besides the interference of karma in one’s life journey, there is also one's own inner demons at play. When confronted with temptation from one’s inner demons, even though you know you shouldn’t act in a certain way, you might find yourself recklessly doing so, as if all wisdom has abandoned you. Consequently, from the moment the thought arises to the point of action, new cycle of karma cause and effect is formed.

    Wong: Bodhisattva, in light of your teachings, I'd like to rise an example for your guidance. Let's say there's a person who is generally very patient suddenly takes sides in a dispute that does not concern him. He favours one of the dispute party due to his dislike for the other. As a result, a simple dispute escalates into a three-parties conflict. In the end, the party who feels unfairly treated is driven to violence out of frustration. Can it be said that the harm that he suffers is a newly created cause?

    Bodhisattva: You're not far from the mark! Let me add a clarification. For a newly created cause to arise, it must be not be linked from past lives karma cause to the present life. It is like two parallel lines that inadvertently intersect. For instance, in the example you just mentioned, if the reason for the man taking sides was not due to his dislike for the other party, then it would indeed be a newly created karma cause.

    Wong: I see, now I understand!

    Bodhisattva: The purpose of the Heavenly Decree to deliver the books, 'Discussion on the Cause and Effect of Illness' and 'Evidence of the causes and effects of Karmic Illness' is to help humanity to understand the karma cause and its effect, and promote the widespread understanding deep into everyone hearts. This serves as a wake-up call, alerting people to the potential for harmful consequences and thus deterring them from creating causes of future harm. Therefore, the emphasis of this book is on the broad principles of karma cause and effect. The primary aim is to enable people to recognize the essence of karma cause and effect, leading to an impactful realisation of fearing the effects due to a better understanding of the causes. With this, our work on this book is completed. I have requested the divine Chairman of your temple for an afterword, and I shall no longer visit the altar.

    Moreover, it has brought me joy to form these spiritual connections with all those predestined to be here. In the future, if fate permits, we shall meet again. I sincerely hope that all of you pursuing the path of righteousness will continue to progress unhindered from this day forth.

  • 本堂主席關 登台▲

    本堂主席關 登台
    跋
    聖示：吾為因果病象印證一書作跋

    夫！人心不善，惡業滔滔；天意無私，恩澤綿綿，為普渡眾生信畏鬼神，乃闡述因果之論，丕振人心，進而思善立德。
    本堂有幸，荷蒙南海觀音菩薩木筆揮鸞，開著上下兩篇因果病象之聖書，以壯聖門宏開普化之聲勢，尤其上篇《因果病象析論》，頒書壽世，普化頗收宏效，而可為當今聖門普化方針立一指標矣！今續篇由其擷取菁華理論，補以實例案證，則更加精闢闡述因果之論，而達深入淺話之普及效果也！

    吾深願世人閱書之際，尚加體悟因果之來龍去脈，及其衍生之枝節，則對人生平順運大有助益也！切莫隨手翻閱，當作馬耳東風之言論，庶免有負觀音菩薩著書之苦心也！

    茲值書成，數語以誌篇後是為跋。

     


    Arrival of Lord Guan
    Afterword

    Divine Guidance: I am writing the afterword for the book, "Evidence of the Causes and Effects of Karma Illness".
    Regrettably, human hearts are often not good and evil deeds are rampant. Yet, heaven’s will is impartial, showering endless grace. To guide all sentient beings towards respect and reverence for the supernatural, we clarify the principles of karma, thereby inspiring the human spirit to reflect on virtuous conduct and moral character.

    This temple is fortunate to be graced by the divine writings of Guanyin Bodhisattva, who has written two volumes on karmic phenomena, promulgating and achieving wide-acceptance of our sacred missions. Particularly, the first volume, "Discussion on the Cause and Effect of Illness" has been distributed and achieved significant results, thereby setting a benchmark for the propagation effort of our sacred mission in contemporary times! The sequel builds upon this foundation, distilling core theories and supplements them with case studies, provides a deeper clarity of karma thereby achieving the goal of simplifying complex concepts for universal comprehension.

    I sincerely wish that when people read this book, they will strive to comprehend the intricate workings of karma and its consequential implications. This understanding will greatly benefit and smoothen their life journey! Do not dismiss the contents casually or treat them as inconsequential chatter, lest the effort that Guanyin Bodhisattva has put into this book be in vain!

    Now that the book is completed, I pen these few words as the postscript.

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