【The Varieties of Karma】- confusion about the karma and its effect

However, at this point, here we are talking about karma, about karma.  So then, we should take a step back.  Actually, the reality of things is further divided into two parts.  One is called confusion about the karma and its effect, and the other is the confusion of the meaning of reality.  What is “confusion about the karma and its effect?”  That is how one thing moves from the cause to the issued effect.  If one creates such a karmic cause, a corresponding karmic effect will certainly be issued.  Having no knowledge of cause and effect, that is what we ordinary beings should strive to understand [cause and effect].   This is what “not knowing objects of knowledge exactly” is referring to.  However, why is there cause and effect?  That is because all phenomena do not have inherent true nature.  There is no inherent nature.  If there is such cause, then such a dependent arising phenomenon will thus arise.  The reason for the existence of cause and effect is truly dependent upon the meaning of emptiness and dependent arising. Thus, if you go another layer deeper in your investigation of karma, you will obtain this result. This is what we should understand.  

SOURCE 来源 :

54A 20’18” Vol 7 of Master Jih-Chang’s Discourse P196 LL1
English Lamrim Vol 1 P227

日常师父法语📡54A 20’18” 手抄稿第7册P196 LL1

业果 : 业果愚

不过这个地方现在讲业，讲业。那么我们退一步，这个实际上对事情的真相，又分两部分，一个叫作业果愚，一个叫真实义愚。什么叫「业果愚」呢？就是怎么样一件事情从因感果，造如是业因，一定感如是业的果，对这个因果关係不了解，这个就是我们普通凡夫应该了解的，这个地方所说的「不如实了知」指这一个。可是为什么有因果啊？就因为表示一切法本身，它不是天生有实在的自性的，而实在的自性是没有的；只是说如此因，所以有如此这样的缘现起的现象。这个业果的所以存在，还是因为实实在在了解性空缘起，所以把这个业果更深一层探索，得到这个结果，我们真正要了解的这个。