动机决定未来的方向

Actual practice

（二）具体修法

1. Motivation

1、动机殊胜

When practicing virtue, people might have different motivations owing to the different circumstances they are in. Motivations can be classified in three categories: unwholesome, neutral and wholesome.

行善时每个人的情况不同，因而所希求的目标（动机）也千差万别。所有这些动机，可以归纳为三种：不善、无记和善。

♦ Unwholesome motivation

（1）不善的动机：

Nowadays, some Buddhists’motivations for conducting virtuous activities and taking up practice fall into this category. It is because they are only concerned with attaining happiness and comfort in this life, such as having good health, long life and wealth, or being able to avoid obstacles and suffering. If spiritual practice were to be undertaken only to achieve these aims, no matter how profound the practice itself might be, it would be deemed mundane. It is possible that practicing this way may bring worldly benefits, but no other good karma will ensue.

现在，在信佛、学佛的人当中普遍存在的行善、修法动机往往都是不善的。何为不善动机呢？凡是仅考虑今生的快乐、仅为今世生活打算的动机，如为健康、长寿、发财、避免魔障及痛苦等等而行善，都称为不善动机。为了达到这些目的而修法，则无论所修的法有多么高深，也只能成为世间法。这样的修法除了能使这一生健康，长寿，发财，避免魔障、痛苦等等之外，没有其他的善报。

For example, if people practice the Great Perfection to eliminate physical pain or evil influence, this practice would become a mundane practice. The practice itself is not mundane, but it is motivated by worldly pursuits that turn it into something mundane in the end. For this reason, motivations of this kind are considered unwholesome.

例如，如果人们是为了消除这一世的病痛、魔障而修习大圆满法，则大圆满也是世间法。大圆满法为何成了世间法呢？大圆满法本身不是世间法，但因为我们的动机，是为了达到世间的目的，这就使它成为世间法了。这样的动机就称为不善的动机。