1. 中国禅宗门下，流传着一则著名的“野孤禅”公案（参禅故事），讲的便是业报是否转可消的教理。故事说：禅宗六祖慧能三传弟子百丈怀海禅师，每日上堂，见常有一不认识的老人听他说法，听毕随众僧散去。有一天，众僧散去后，老人独自留下来，百丈乃问：“站在那里还不走的是什么人？”老人回答：“我于过去迦叶佛出世时，曾住此山为大禅师，有学禅者请教：‘大修行的人还会落于因果（被因果律束缚）吗？’我答：‘不落因果。’因为答错，遭受恶报，堕为野狐，已经五百生，今请大和尚代作一正确答案。”百丈说：“你只管问。”老人便问：“大修行的人还落因也未？”百丈答：“不昧因果。”老人于言下大悟，告辞说：“金也脱野狐身，住在山后，请求能按葬送亡僧的仪式烧送。”百丈乃命维那师（掌管僧众秩序的僧职）敲钟召集僧众，斋饭后率大家去后山葬送亡僧，果然在后山发现一只死狐狸（见《古尊宿语录》卷一等）。

1. In the Chinese Zen Buddhist tradition, there is a famous "Wild Fox Case" (a story of Zen practice), which discusses the doctrine of whether karmic retribution can be eliminated. The story goes: The Sixth Patriarch of Zen, Hui Neng, had a disciple named Baizhang Huaihai, who was the teacher of another disciple. Every day, when he went to the hall to give lectures, he would see an elderly man he did not recognize listening to his teachings, and after the lecture, the man would leave with the other monks. One day, after the monks had dispersed, the old man remained alone, and Baizhang asked, "Who is that person standing there, not leaving?" The old man replied, "In the time of the Buddha Kasyapa, I resided on this mountain as a great Zen master. A student of Zen asked me, 'Will a great practitioner still fall into causality (be bound by the law of causality)?' I replied, 'Not falling into causality.' Because of my incorrect answer, I suffered evil retribution and was reborn as a wild fox for five hundred lifetimes. Today, I ask the great monk to give me a correct answer." Baizhang said, "Just ask." The old man then asked, "Will a great practitioner still fall into causality?" Baizhang replied, "Not obscuring causality." The old man instantly realized the truth, said goodbye, and said, "I will leave my wild fox body behind the mountain and request that it be cremated in the same way as a deceased monk." Baizhang ordered the head monk (a position responsible for maintaining the order of the monks) to ring the bell to gather the monks, and after the meal, led everyone to the back mountain to cremate the deceased monk. Indeed, they found a dead fox there (as seen in the "Record of Ancient Dignitaries" volume one).

2. “夫人修福，不与罪合，不共和故，要须方便，令得灭罪。”

2. "The lady accumulates merits without committing sins, and does not unite with the past. Therefore, it is necessary to find a convenient way to allow her to expunge her sins."

3. 虽说恶业罪障可以依以上种种法门，随心转、消，但是否转、消，须具严格条件。如前所述，事忏须修到“见相”，方算见效；理忏则须修至明心见性，与空性真实相契，《永嘉证道歌》曰：

3. Although negative karma and obstacles can be transformed and eliminated according to the various methods mentioned above, whether they can be transformed and eliminated depends on strict conditions. As previously mentioned, the practice of the ritual repentance must reach the stage of "seeing the nature and the form" before it can be considered effective; while the practice of the theoretical repentance must reach the stage of "realizing the true nature and seeing the emptiness," being in harmony with the true nature of emptiness. As the "Song of Verification of the Path" from Yongjia says:

4. 三是后报，谓今生或宿世所造的某些业，由于诸缘未具，要在多生后世，乃至极为久远的未来，才会诸缘齐备，果报成熟。但不管受后报的时间多长，即使长到多劫之后，只要已经种下业因种子，便会出生果报，没有不受报的道理。《大宝积经入胎藏会》有偈子说：

4. The third is the retribution after death, referring to certain deeds created in this life or in previous lives. Due to the lack of necessary causes and conditions, the retribution will not manifest until many future lives, or even in an extremely distant future, when all the causes and conditions are fully in place and the retribution ripens. Regardless of how long the time for receiving the afterlife retribution may be, even if it extends to many eons later, as long as the seed of the deed has been sown, the retribution will manifest, and there is no way for it not to be reaped. The "Mahavastu Sutra: Entry into the Womb" contains a verse that says:

5. 佛：梵文Buddha音译“佛陀”的简称。意译为“觉者”、“知者”、“觉”。觉有三义:自觉、觉他(使众生觉悟)、觉行圆满,是佛教修行的最高果位。据称,凡夫缺此三项,声闻、缘觉缺后二项,菩萨缺最后一项,只有佛才三项俱全。小乘讲的“佛”,一般是用作对释迦牟尼的尊称。大乘除指释迦牟尼外, 还泛指一切觉行圆满者。宣称三世十方,到处有佛

5. Buddha: A shortened form of the Sanskrit "Buddha," which is a transliteration. It is interpreted as "the觉醒者," "the knower," or "the enlightened one." Awakening has three meanings: self-awakening, awakening others (to enlighten the masses), and the perfection of both awareness and practice, which is the highest achievement in Buddhist cultivation. It is said that ordinary people lack all three, the Arhats lack the last two, the Bodhisattvas lack the last one, and only the Buddha possesses all three. The "Buddha" mentioned in the Small Vehicle is generally used as a respectful title for Sakyamuni. The Mahayana, in addition to referring to Sakyamuni, also generally refers to anyone who has achieved the perfection of awareness and practice. It claims that in the three realms and ten directions, there are Buddha everywhere.

6. 因果律指出：种瓜得瓜，种豆得豆。佛教认为任何事物都可能成为因，也可能成为果，没有绝对的因，也没有绝对的果。佛教所讲的因，有时与缘并用且有一些区分，佛教否认了世间万物独立演化交织的因果，而是将所有的因果与业力串联使客观世界依附于众生化现。

6. The Law of Causality states: "As you sow, so shall you reap." Buddhism holds that any thing can be both a cause and an effect, with no absolute cause or effect. The causes spoken of in Buddhism are sometimes used in conjunction with conditions and have certain distinctions. Buddhism denies the independent evolution and intertwining of all things in the world as causes and effects, instead linking all causes and effects with karma, making the objective world depend on the manifestation of sentient beings.

7. 耿林 释迦牟尼虽然以身作则出家修道、劝导、带动家人、亲族及许多人出家，盛赞出家功德，但并非说只有出家才能修行，并非主张一切人都出家，并非认为任何人出家修道都比其在家要好。“出家或有不修善，则不如在家；在家能修善，则胜于出家。”（《十住毗婆沙论》卷十引佛言）佛世对出家者选择颇严，皆先观察其人根器，后来又规定须经父母同意方可出家，佛父净饭王在家已证初果，晚年请求出家，佛观其出家后不能证得更胜道果，未许。佛弟子给孤独长者之女善无独要求出家，佛亦不许，教她嫁给信异教的牛授童子，结果此女出嫁后劝化其夫全家及夫家所在地的很多人皈依了佛教。佛陀的弟子，绝大多数是居家的俗人，其中也有很多人证得了道果。在修行证道方面，出家在家完全平等。就修学大乘菩萨道而言，身处众生、社会中的在家人，在某种意义上比身处山林中的出家僧尼具有更为优越的修学条件。“出家之人唯能具足五波罗蜜，不能具足檀波罗蜜，在家之人则能具足。”（《优婆塞戒经》卷

7. Guo Lin, although he set an example by becoming a monk, practicing dharma, and encouraging his family members, relatives, and many others to become monks, and highly praised the merit of becoming a monk, he did not say that only by becoming a monk can one practice dharma, nor did he advocate that everyone should become monks, nor did he believe that anyone who becomes a monk is better than those who remain laypeople. "If a monk does not cultivate virtue, it is better to be a layperson; if a layperson cultivates virtue, it is superior to becoming a monk." (Quoted from the "Tenth Volume of the Mahayana Abhidharma Sastra" on the words of the Buddha) During the Buddha's time, the selection of monks was very strict, and they were first observed for their root and capacity. Later, it was also stipulated that one had to obtain the parents' consent to become a monk. The Buddha's father, King Suddhodana, had already achieved the first fruit while being a layperson and requested to become a monk in his later years, but the Buddha, observing that he would not achieve a higher level of enlightenment after becoming a monk, did not grant his request. The daughter of the Buddha's disciple, Anathapindika, named Subhadda, also requested to become a monk, but the Buddha did not permit it either, and instructed her to marry a layperson named Nanda, who followed a different religion. As a result, after this girl got married, she converted her husband, his entire family, and many people in his hometown to Buddhism. The majority of the Buddha's disciples were laypeople, and many of them also achieved enlightenment. In terms of practicing dharma and achieving enlightenment, there is complete equality between monks and laypeople. In terms of studying the Mahayana path of the bodhisattva, laypeople living among the sentient beings and society have more advantageous conditions for studying and practicing in a certain sense compared to monks and nuns living in the mountains. "Monks can only possess the five paramitas, but not the dana paramita; laypeople can possess it." (From the "Preceptor's Vinaya Sutra" volume)

8. 收入应当分作四份：“一份作饮食，一份作田业，一份举置藏，急时赴所须，拼作商人给，一份出息利，第五为取妇，第六作屋宅”（《中阿含．善生经》），如此理财，必能富足。《大乘本生心地观经》则说收入的三分之一当用于自己消费，三分之一用来救济孤独贫病，三分之一用以周济亲戚，招待宾客。《佛般泥洹经》佛教诫徒众：“智者居家，恭俭节用，所奉有四，用得欢喜：一为供养父母妻子，二为瞻视人客奴婢，三为给施亲属知友，四为奉事君天正神沙门道士。” 居家生活的重大问题，是处理好各种人际关系，尽到应尽的伦理责任。青年善生按婆罗门宗教礼仪，清晨礼拜六方，被佛陀看见，告诫说：此非当礼之六方，当礼之六方应是：“父母为东方，师长为南方，妻妇为西方，亲族为北方，僮使为下方，沙门为上方。”（《长阿含．善生经》）并详悉讲述了处理好这六大人伦关系的准则。按佛陀之说，这六大人伦关系的双方，都各自有其伦理责任，应互相关怀，各尽其责。 为人子女，当以五事“敬顺”父母：供奉所须、凡事禀告、恭顺不逆、不违正令、不妨父母所作正业。父母应以五事“敬视”子女：管教不令作恶、指以正道、慈爱入骨彻髓、求善婚嫁、供给所需。 为人弟子，当以五事“敬奉”师长：给侍所须、礼敬供养、尊重拥戴、遵从教诲、不忘所教。师长则应以五事“敬视”弟子：依法调教、诲其未闻、令解法义、尽己所知教授不惜、指示善友。 为人之夫，当以五事“爱敬供给”妻子：怜爱、不轻慢、供给衣物化妆品、委付家事、“念妻亲亲”（善待妻子的亲属）。妻子则以五事“敬顺”其夫：爱敬关怀、备设衣食、和言实语、善体人意、善摄眷属。《玉耶女经》中，佛陀教导**玉耶：为人妻妇，应做夫如母爱子的“母妇”、如妹事兄的“妹妇”、如良朋益友的“知识妇”，或孝敬公婆、善于持家的“妇妇”，服侍夫婿如婢事主的“婢妇”，不做“怨家妇”、“夺命妇”。宗族亲戚之间，互相应以五事“亲敬”：给施、善言、有利同享、有错教诫、有难相帮。 为主人者，当以五事“教授”僮仆：量才使用、饮食随时、随时慰劳、为之治病、给以休假。为僮仆者当以五事“奉事”其主：早起、做事周密、不与不取、作事有序、称赞主德。大乘经中，佛教导菩萨，对所有众生应奉事服务，如仆事主。 在家佛徒，当以五事“供奉”沙门、婆罗门等出家修道者：慈愍、尊敬、善言、供养衣食、见来乞食不拒之门外。沙门婆罗门则应以五事“教授”在家众：不令作恶、指示善道、教怀善心，为之说法、为之解惑。 佛陀还多次教人以交友之道。如《大善权经》佛言：“朋友之法，其要有

8. Income should be divided into four parts: "One part for food and drink, one part for farming, one part for accumulating wealth for emergencies, and one part for trading, with the profits used to support the family; the fifth part for marriage, and the sixth part for building a house" (from the "Mahayana Sutra of the Heart of the Buddha"). Such financial management will surely lead to wealth. The "Great Sutra of the Heart of the Buddha" states that one-third of the income should be used for personal consumption, one-third for helping the lonely, poor, and sick, and one-third for helping relatives and entertaining guests. The "Buddha's Nirvana Sutra" teaches the followers: "The wise person at home should be respectful, thrifty, and use four things joyfully: one for supporting parents and spouse, one for looking after guests and slaves, one for giving to relatives and friends, and one for serving the king, the gods, and the righteous monks." The major issue in home life is to handle various interpersonal relationships and fulfill ethical responsibilities. Young Sheng, according to Brahmin religious rituals, worshipped the six directions in the morning and was seen by the Buddha, who warned him: "These are not the six directions to be worshipped; the six directions to be worshipped should be: parents as the east, teachers as the south, spouse as the west, relatives as the north, slaves as the lower direction, and monks as the upper direction." (from the "Long Sutra of Sheng") and elaborated on the principles for handling these six major familial relationships. According to the Buddha, both parties in these six major familial relationships have their own ethical responsibilities and should care for each other and fulfill their duties. As a child, one should "show respect and obedience" to one's parents by: providing for their needs, informing them of all matters, being respectful and not rebellious, not going against their orders, and not hindering their legitimate endeavors. Parents should "show respect" to their children by: teaching them not to do evil, guiding them on the right path, showing deep love, seeking a good marriage, and providing for their needs. As a student, one should "show respect" to one's teacher by: providing for their needs, showing respect and offering gifts, respecting and supporting them, following their teachings, and not forgetting what they have taught. Teachers should "show respect" to their students by: educating them according to the law, teaching them what they have not heard, helping them understand the meaning of the teachings, teaching them with all their knowledge without sparing themselves, and pointing them to good friends. As a husband, one should "love and respect" and provide for one's wife by: showing compassion, not being disrespectful, providing clothes and cosmetics, entrusting domestic matters to her, and "treating one's wife as one's own child" (treating her relatives kindly). The wife should "show respect" to her husband by: showing love and concern, preparing food and clothing, speaking kindly and sincerely, understanding his feelings, and taking good care of the family. In the "Sutra of the Young Girl Yujia," the Buddha taught Yujia: As a wife, one should be like a mother who loves her child, a sister who serves her brother, a good friend who benefits each other, or a daughter-in-law who is filial to her in-laws and good at managing the household. Serve your husband as a maid serves her master, and do not be an "enemy wife" or a "death-bringing wife." Among relatives, they should reciprocate with five things: giving, kind words, sharing benefits, teaching each other when they are wrong, and helping each other in times of need. As a master, one should teach their slaves by five things: using them according to their abilities, providing them with food and drink, comforting them, treating their illnesses, and giving them holidays. As a slave, one should serve their master by five things: getting up early, doing things meticulously, not taking or taking anything without permission, doing things in order, and praising their master's virtues. In the Mahayana sutras, the Buddha teaches bodhisattvas to serve all sentient beings as a slave serves their master. Householders should serve monks and Brahmins who have renounced the world by five things: showing mercy, respecting them, speaking kindly, providing them with food and clothing, and not rejecting them when they come to beg for food. Monks and Brahmins should teach the laity by five things: teaching them not to do evil, guiding them on the right path, teaching them to have good hearts, explaining the teachings to them, and solving their doubts. The Buddha also repeatedly taught people the way of making friends. For example, in the "Great Sutra of Kindness," the Buddha said: "The way of friendship, its essence is..."

9. 佛典中不但说转、消业报之理，而且设计有多种转、消业果之道的具体操作方法，《菩提道次第略论》卷三总结大乘所说清净业障罪报之法为依四种力：

9. The Buddhist scriptures not only discuss the principles of transforming and erasing karma, but also provide various specific operational methods for transforming and erasing the fruits of karma. Volume three of "The Brief Treatise on the Stages of the Path to Enlightenment" summarizes the method of purifying karma obstacles and sin consequences taught by Mahayana Buddhism as depending on four powers:

10. 这个世界上只有极少人跟你有关系，绝大多数人终其一生不会跟你发生任何关联，但我们仍然需要感恩他们，为什么？因为他们装点了最繁华的人间烟火，用他们的方式为我们提供了衣食住行，让我们在这个世界上活得更便利，更安全，更稳当。

10. In this world, only a very few people are related to you, and the vast majority will not have any connection with you throughout their lives. However, we still need to be grateful to them. Why? Because they have adorned the most bustling human world, provided us with food, clothing, shelter, and transportation in their own way, making our lives more convenient, safer, and more stable in this world.

11. 宗喀巴大师《菩提道次第广论》卷三说：佛经和戒律中说“假使百千劫，所作业不亡”，是对缺乏佛法之智慧、不知消转业报之道者而言，若有大智慧，得佛法转消业报之道，“则虽定当受果，亦能清净。”这是《小品般若经释》中所说。

11. In the third volume of the "Extensive Treatise on the Gradual Path to Enlightenment" by the great master Tsongkhapa, it is said: "Even if for a hundred thousand eons, the actions performed do not perish," this is for those who lack the wisdom of the Dharma and do not know the path to subdue the results of karma. If one possesses great wisdom and understands the path of the Dharma to transform and dissolve karma, "then although the fruits of past actions are bound to manifest, they can also be purified." This is what is stated in the "Exposition of the Small Sutra of Wisdom."

12. 但无论别人出于何种目的帮助我们，我们都要真诚地感恩于他。

12. But no matter what purpose others help us with, we should sincerely be grateful to them.

13. “非一切业悉定得果，虽不定得，亦非不得。”

13. "Not all actions necessarily lead to a result; even if they do not lead to a certain result, it does not mean they cannot lead to any result."

14. “虽佛亦不能超越及改变于因果律，然若了知于因果律，则能创造善业，和集善缘，生于善果。因不值缘终不生果，故因亦非必能生果。或远其助缘，或别造强因，借可使此因之果暂不生起，或终不生起。”

14. "Even the Buddha cannot transcend or change the law of cause and effect. However, if one understands the law of cause and effect, they can create good karma, accumulate favorable causes, and bear good fruits. Because without causes, fruits do not arise, and therefore, causes are not necessarily able to bring forth fruits. Or by removing the assisting causes, or by creating a strong cause, it may temporarily prevent or ultimately prevent the arising of the fruit of this cause."

15. 供贷予人，须得谨慎，了解对方，“欺诳抵突者，宁乞未举与。”（《中阿含．善生经》）沉湎酒色、赌博、迷于歌舞伎乐，皆致财物损耗，家道贫穷。 第三“善知识具足”，谓交结良师益友，不与放逸、欺诳、凶险的恶人为伍。《长阿含．善生经》佛告青年善生：亲近恶友有伺机欺骗、喜好屏处、诱他家人、图谋他物、私贪财利、好发他过六失，令家中财产日日损减。饮酒时为友、赌博时为友、嫖娼时为友、歌舞时为友四种朋友，皆属恶友。恶友貌似亲密，或似畏伏，或似敬顺、或常进美言媚语，实则别有所图，或先予后夺，或与少望多，或为利故亲，若有危难，便会翻脸舍离，乃至落井下石。应当交往亲近的善友，具有四个基本特征：一是见有过失错误能即时指正；二是仁慈宽厚见利代喜，见恶代忧；三是利人助人，防护过失，私下诚恳劝诫；四是同事，为朋友不惜财宝身命。亲近此等良友，会多所饶益。《孛经》说朋友有如花、如秤、如山、如地四种。 “何谓如花？好时插头，萎时捐之，见富贵附，贫贱则弃，是花友也；何谓如秤？物重头低，物轻则仰，有与则敬，无与则慢，是秤友也；何谓如山：譬如金山，舄兽集之，毛羽蒙光，贵能荣人，富乐同欢，是山友也；何谓如地？百谷财宝，一切仰之，施统养护，恩厚不薄，是地友也。” 应善于识人，多交山友、地友。 第四“正命具足”，谓善于理财，收支平衡，不令少入多出、多入少出。若收入不多却大手大脚，不顾其后，“人皆名为优昙钵花，无有种子”，若积财不用，为守财奴，“旁人皆言是愚痴人，如饿死狗”。（《杂阿含经》卷

15. Lending to others should be done with caution, understanding the person involved, "For those who are deceitful and deceitful, it is better to beg for nothing." ("Majjhima Nikaya, Sankhara Sutta") Immersion in alcohol, gambling, and being captivated by songs and dances all lead to the loss of wealth and a decline in family fortune. The third "complete good knowledge" refers to associating with good teachers and friends, not mingling with the evil, the licentious, the deceitful, and the dangerous. In the "Mahāsaṃyutta Nikāya, Sankhara Sutta," the Buddha told the young Śārīputta: "Approaching evil friends has six drawbacks: they deceive, they like to be alone, they entice the family, they seek others' possessions, they are greedy for wealth, and they delight in pointing out others' faults, which lead to the daily depletion of family wealth. The four friends who are friends when drinking, gambling, prostitution, and dancing are all evil friends. Evil friends may seem intimate, or they may seem to be afraid or respectful, or they may always speak sweetly, but in reality, they have other intentions, either to gain and then seize, or to expect less and give more, or to be close for the sake of profit. If faced with danger, they will turn their backs and even stab you in the back. One should associate with good friends who have four basic characteristics: first, they can point out mistakes and faults immediately; second, they are kind and generous, they are happy when others benefit, and they are worried when others suffer; third, they help others, protect them from mistakes, and sincerely advise them in private; fourth, they are willing to sacrifice wealth and life for friends. Associating with such good friends will bring great benefits. The "Brahma Sūtra" says that friends are like flowers, scales, mountains, and the earth in four ways. "What is like a flower? It is the friend who is attached when things are good and discarded when things are bad, who follows wealth and abandons poverty, such as the flower friend; what is like a scale? It is the friend who bends the head when things are heavy and raises the head when things are light, who is respectful when there is something to give and indifferent when there is nothing to give, such as the scale friend; what is like a mountain? It is like a golden mountain, where animals gather, their feathers are illuminated, they can bring honor to others, and they share joy and happiness, such as the mountain friend; what is like the earth? It is the earth that all crops and treasures depend on, that provides sustenance and protection, that is generous and not stingy, such as the earth friend." One should be good at recognizing people and make more friends like mountains and the earth. The fourth "complete righteous livelihood" refers to being good at managing finances, balancing income and expenses, and not allowing the situation where there is less income and more expenditure, or more income and less expenditure. If the income is not much but spending is extravagant, without considering the consequences, "people are called the lotus flower without seeds." If wealth is accumulated but not used, it is like a miser, "others all say that this person is foolish, like a starving dog." ("Saṃyutta Nikāya")

16. 《瑜伽师地论》卷七言：“或有诸业，唯用宿作（宿世所造业）为因，犹如有一自业增上力故，生诸恶趣及贫苦家。”

16. In Volume Seven of the "Treatise on the Stages of Yogacara," it is said: "There are some actions that are solely caused by past actions (actions from past lives), as if there is a self-generated and reinforcing power that leads to birth in various lower realms and in poor and destitute families."

17. 依能破力，指忏悔。佛经中多处讲，内心对所犯过错深自忏悔，决心悔改，具有消灭罪障、转变身心的强大力量。《增一阿含经马血天子品》载佛言：

17. "Yin neng po li" refers to confessing one's sins. The Buddhist scriptures frequently mention that deeply repenting for one's wrongdoings within the heart, and being determined to reform, possesses the powerful strength to eliminate sins and transform one's body and mind. The "Mahayana Sutra: Chapter on the Son of the Horse King" records the Buddha saying:

18. 依止力。指皈依佛法僧三宝，发普度、普利一切众生的“菩提心”，依靠三宝的巨大法力和菩提心的强大愿力为殊胜增上缘，自能起到消罪灭障的作用。

18. The Power of Dependence. Refers to the vow of taking refuge in the Triple Gem of the Buddha, Dharma, and Sangha, and cultivating the "Bodhicitta" (mind of enlightenment) with the aspiration to save and benefit all sentient beings. By relying on the immense power of the Triple Gem and the strong will of the Bodhicitta, it can act as a superior cause for achieving the sublime, and naturally eliminates sins and obstacles.

19. 《无量寿经》佛告诫世人：“天地之间，五道分明，善恶报应，祸福相承，身自当之，无谁代者。”

19. In the "Sutra of Infinite Life," the Buddha teaches the world: "Between heaven and earth, the five paths are clearly defined; the retribution of good and evil, blessings and misfortunes, are inherited and shouldered by oneself, and no one can take it on their behalf."

20. “人作极恶行，悔过转微薄，日悔无懈怠，罪根永已拔。”

20. "When a person commits extreme evil, if they repent with a faint heart, and their repentance is never weary, the root of their sins will be permanently uprooted."

21. 一是现报（现世报），果报在现前、今生便会成熟，这在生活中是大量存在的，如学习工作，现前便见成效（士用果）；信修佛法，不久便身心获益；犯罪违法，先前便遭法律制裁、众人唾弃等。《中阿含经》卷五三《痴慧地经》佛言：造恶业者，现前身心要受被人责骂、蔑视、抛弃，受国法处罚及临死时畏惧堕入恶道等三种忧苦，而行善者则现前受被人尊重、无所畏惧、坦然善终三种喜乐。

21. First is the immediate retribution, where the fruits of one's actions mature in this very life and in this very existence. This is commonly observed in everyday life, such as in studying and working, where the results are immediately apparent (the fruit of one's efforts); in practicing Buddhism, benefits to the mind and body are soon realized; in committing crimes and violating laws, one may face legal punishment and public disdain early on. In the "Majjhima Nikaya," Volume 53, in the "Majjima Patha Sutta," the Buddha said: "Those who commit evil deeds will, in the present life, face three forms of suffering: being criticized, looked down upon, and abandoned by others; being punished by the state; and, at the time of death, being afraid of descending into the lower realms. On the other hand, those who do good will, in the present life, experience three forms of joy: being respected by others, having no fear, and dying peacefully."

22. “业由心造，业随心转。心不能转业，则为业缚；业不随心转，则能缚心。前境来报，皆有一定，以业能缚心故。唯心所现故，前境来报，皆无一定，以心能转业故。若人正当业能缚心、前境来报一定之时，而忽发广大心，修真实行，心与佛合，心与道合，则心能转业，前境来报，定而不定；又心能转业，前境来报不定之时，而大心忽退，实行有亏，则业缚心，即前境来报，不定而定。”

22. "The karma is created by the mind, and the karma changes with the mind. If the mind cannot change the karma, it is bound by it; if the karma does not change with the mind, it can bind the mind. The previous karma and its retribution are all predetermined, because the karma can bind the mind. Since everything is manifested by the mind, the previous karma and its retribution are not predetermined, because the mind can change the karma. If a person, at a time when the karma binds the mind and the retribution is predetermined, suddenly cultivates a great mind, practices sincerely, and the mind aligns with the Buddha and the Dharma, then the mind can change the karma, and the previous karma and its retribution are both predetermined and not predetermined; and again, when the mind can change the karma and the previous karma and its retribution are not predetermined, if the great mind suddenly recedes and sincere practice is lacking, then the karma binds the mind, and the previous karma and its retribution become not predetermined and predetermined."

23. 现法果（或士用果）。指当前现世就可得实际的果报，如世俗的学习及经济活动等，现世便得到果报利益。《瑜伽师地论》卷九说两种极重的善业和五种极重的恶业必得现法果报：极重善业指于佛法僧正信、正解，以佛法为指导作大善行，能于现世获得福寿安乐等果报；五种极重的恶业指五无间罪——杀父、杀母、杀阿罗汉、出佛身血、破和合僧（含劫夺僧寺财产和诽谤大乘佛法）等，得现世恶报。

23. Present life fruit (or saṃvṛttikaṭuka). Refers to the actual fruits that can be reaped in this present life, such as secular learning and economic activities, where the benefits of the fruits are obtained in this life. The "Yogaśāstra" in Volume 9 states that two extremely heavy meritorious actions and five extremely heavy demeritorious actions will definitely bring forth present life fruits: extremely heavy meritorious actions refer to having genuine faith, understanding, and practicing great good deeds guided by the Dharma, the Buddha, and the Sangha, which can bring forth fruits of happiness, longevity, and peace in this life; and the five extremely heavy demeritorious actions refer to the five heinous crimes – killing one's father, mother, an Arhat, spilling the Buddha's blood, and breaking the Sangha (including seizing the property of monasteries and slandering the Mahāyāna Dharma), which result in bad fruits in this life.

24. “以我所说世间正见、顺生死理、业缘果报可戏论法为上智慧，是人则为毁谤如来及如来法！”

24. "To consider the correct view of the world as I have said, the law of cause and effect following death and rebirth, and the law of karma and its results as a trivial topic of jest is the highest wisdom; such a person is guilty of slandering the Buddha and the teachings of the Buddha!"

25. 一者见有过失，转相谏晓；二者见有好事，深生随喜；三者在于苦厄，不相弃舍。”《四分律》卷四一佛谓亲友之间应以七法相待：“难与能与，难作能作，难忍能忍，密事相语，不相发露，遭苦不舍，贫贱不轻。” 在家佛教徒对自己周围的所有人，都负有应尽的伦理责任。《杂阿含》第929经，佛陀教诫族弟摩诃男：优婆塞（在家男居士）不仅应自己正信、持戒、布施、亲近僧人、听闻受持思维佛法、依法修持，而且应劝化他人正信、持戒、布施、亲近法师、听闻佛法、依法修持，带动广大众生共趋善道、佛道，这叫“自安安他”。一个佛弟子能自安安他，他在民众中便会有很强的凝聚力，“威德显曜，譬如日轮”，佛法的光明会从自己身上放射，照亮大众。《大宝积经．郁伽长者会》中，佛教诫在家菩萨，应“随所住处，为众说法：不信众生劝导全信；不孝众生，不识父母、沙门、婆罗门，不识长幼，不顺教诲，无所畏避，劝令孝顺；若少闻者，劝令多闻；悭者劝施，毁禁劝戒，嗔者劝忍，懈怠劝进，乱念劝定，无慧劝慧；贫者给财，病者给药，无护作护，无归作归，无依作依。”若不这样劝化众生，是为失职。 玉于深观四谛、十二因缘、三法印，由戒定慧而趋向解脱涅槃，当然也是在家佛弟子所应修学的。佛陀在这方面对在家众的教导，与对出家众的教导没有多大区别。 合理的社会与理想的人间 释迦牟尼不仅著眼于每个众生个人的终极关怀，教导人们如何过好人世生活乃至获得自我解脱，而且重视全社会、全人类的和平安乐，在很多场合宣讲了如何过好社会生活，建设合理社会、理想人间之道。释迦虽非以治理国家社会为己任的政治家，但十分关心社会政治。他创教说法、辛勤教化的活动，看得出是出于一种力图积改造这个充满压迫、斗争、贫困、罪恶的不合理社会的高度责任心。 释迦憧憬著一个合理的社会、和乐的人间，他致力于宗教教化，没能按其理想建成过哪怕是一个小邦国，却建立了由他的出家弟子组成的小社会--僧伽团体。释迦为这个团体制定的制度、法则，可看作他社会思想的一种体现。这一团体，可谓古代民主制度的一大典型。团体的成员包括佛陀本人在内一律平等，无阶级种姓之分，只按受戒的先后和德行的高低区分座次，每人都有平等的权益，僧团内发生的事情，通过会议的形式由大众表决处理。僧团结合及集体生活的根本原则，是所谓“六和敬”。和敬，谓团结和乐，互相尊敬。据《长阿含．游行经》佛言，六和敬为：一“见和同解”，思想一致，见解相同；二“戒和同行”，共同遵守一种戒律，即行为规范、道德观念一致；三“利和同均”，财物公有，经济平均，有利同享，无贫富之分；四“意和同悦”，大家情投意合，和乐融融，无摩擦纠纷；五“身和同住”，各自以和乐为怀，尊重他人，欢欢喜喜地生活在同一个团体里；六“语和无诤”，出言和逊，互相欢喜，不争吵斗嘴，不说不利于团结的话。六和敬的原则，不仅适用于僧团，任何社会团体，乃至国家，若能以和敬的精神组织管理，一定会团结融洽，给全体成员提供一个和乐的生活环境。 释迦的社会政治主张，集中表现于他对跋耆国的赞赏。跋耆是当时一个共和制国家，摩揭陀国王阿阇世欲图征服这个国家，派大臣禹舍到佛陀那里去征求意见。佛陀未直接回答禹舍，而告侍者阿难：跋耆国有七事：

25. "Firstly, when seeing someone's faults, they should turn and counsel them; secondly, when seeing someone doing good, they should deeply cultivate joy; thirdly, in times of hardship and adversity, they should not abandon each other." In the "Fourfold Vinaya," Volume 41, the Buddha taught that friends and relatives should treat each other with seven principles: "Willing to give what is hard to give, willing to do what is hard to do, willing to endure what is hard to endure, discussing confidential matters, not revealing secrets, not deserting each other in suffering, and not scorning poverty and humility." Lay Buddhist practitioners have ethical responsibilities towards everyone around them. In the "Samyukta Agama," Chapter 929, the Buddha instructed his cousin Mahanama: A layman (male lay practitioner) should not only practice faith, observe precepts, make offerings, associate with monks, listen to and contemplate the Dharma, and practice according to the law, but also should persuade others to do the same, leading the multitude to follow the path of goodness and the path of the Buddha, which is called 'self-contentment and contentment of others.' A follower of the Buddha who can be self-contentment and contentment of others will have a strong cohesive power among the people, 'his power and virtue shine like the sun,' and the brightness of the Dharma will radiate from within them, illuminating the大众. In the "Great Sutra of the Treasure," in the section on the assembly of the rich merchant Yuga, the Buddha taught the lay bodhisattvas to "whenever they reside, they should teach the crowds: to those who do not believe, they should persuade them to fully believe; to those who are not filial, who do not recognize their parents, monks, Brahmins, who do not recognize the elders, who do not follow instructions, who have no fear, they should persuade them to be filial; if those who have heard a little, they should persuade them to hear more; to those who are stingy, they should persuade them to give; to those who violate the precepts, they should persuade them to observe the precepts; to those who are angry, they should persuade them to endure; to those who are lazy, they should persuade them to be diligent; to those with chaotic thoughts, they should persuade them to be stable; to those without wisdom, they should persuade them to be wise; to the poor, they should give money; to the sick, they should give medicine; to those without guardians, they should act as guardians; to those without a place to return to, they should act as a place of return; to those without a place to rely on, they should act as a place of reliance." If one does not persuade the masses in this way, it is considered a dereliction of duty. The cultivation of the Four Truths, the Twelve Nidanas, and the Three Marks of Existence, and the pursuit of liberation and Nirvana through morality, concentration, and wisdom, are of course what lay Buddhist practitioners should study. The Buddha's teachings to laypeople in this aspect are not much different from his teachings to monastics. A rational society and an ideal人间 Not only did Shakyamuni Buddha focus on the ultimate care for each sentient being, teaching people how to live a good human life and even achieve self-liberation, but he also attached importance to the peace and happiness of the entire society and humanity, and preached many times on how to live a good social life and build a rational society and an ideal人间. Although Shakyamuni was not a politician who took the governance of the country and society as his responsibility, he was very concerned about social and political issues. His activities of creating teachings and diligently educating were a manifestation of a high sense of responsibility to transform this unreasonable society filled with oppression, struggle, poverty, and sin. Shakyamuni aspired for a rational society and a harmonious人间, and he devoted himself to religious education. Although he did not build even a small principality according to his ideals, he established a small society composed of his monastic disciples—the sangha. The rules and regulations that Shakyamuni formulated for this group can be seen as an embodiment of his social thought. This group can be considered a major example of ancient democratic systems. The members of the group, including the Buddha himself, are all equal, without class or caste divisions, and are only distinguished by the order of taking precepts and the level of virtue, with equal rights for everyone. The matters in the sangha are decided through meetings and votes by the majority. The fundamental principle of the sangha's unity and collective life is what is called "the Six Harmonies." Harmony refers to unity and joy, mutual respect. According to the "Long Agama," in the "Traveling Sutra," the Buddha said that the Six Harmonies are: First, "Harmony of seeing and understanding," where thoughts are consistent and views are the same; second, "Harmony of precepts and conduct," where a common precept is followed, that is, behavior norms and moral concepts are consistent; third, "Harmony of profit and equality," where wealth is communal, economy is average, benefits are shared, and there is no distinction between rich and poor; fourth, "Harmony of thought and joy," where everyone is emotionally connected, harmonious, and without conflict; fifth, "Harmony of body and dwelling," where everyone respects others and lives happily in the same group; sixth, "Harmony of speech and no contention," where words are polite, mutual joy is felt, there is no arguing, and no words that harm unity are spoken. The principle of the Six Harmonies is not only applicable to the sangha but also to any social group, and even to a country, if it can organize and manage with the spirit of harmony, it will definitely achieve unity and harmony, providing a harmonious living environment for all members. Shakyamuni's social and political views are mainly reflected in his appreciation of the Vajji Kingdom. Vajji was a republic at that time, and King Ajatasatru of Magadha wanted to conquer this country and sent his minister Yusha to consult the Buddha. The Buddha did not directly answer Yusha but told his attendant Ananda: Vajji has seven things:

26. 二因：贪*等多作则*欲愈益增长，如渴饮咸水，愈饮愈渴，这样的业因叫做“习因”或“同类因”。善恶业因能生后世的果报，这样的业因叫做“报因”或“异熟因”（异时异地而成熟）。

26. Two causes: When greed and other desires are indulged in excessively, they tend to grow even more, like drinking salty water when one is thirsty, which makes one thirstier. Such causes of karma are called "habitual causes" or "similar causes." Causes of good and evil karma can produce future results, and such causes are called "retribution causes" or "heterogeneous ripening causes" (maturing at different times and places).

27. 亦即如“种瓜得瓜，种豆得豆”，不可能杂乱，也不可能有因无果或有果无因。

27. That is to say, just like the saying "plant melons and you get melons, plant beans and you get beans," it is impossible to be chaotic, nor can there be a situation where there is a cause without an effect or an effect without a cause.

28. 悉达多始终没有怨恨弟弟，他用自己的真诚和善良感化了弟弟，最后，兄弟两人握手言和。

28. Siddhartha never harbored any resentment towards his brother. He won his brother over with his sincerity and kindness, and in the end, the two brothers shook hands and reconciled.

29. “若定心作善恶等业，作已深生信心欢喜，若发誓愿供养三宝，是名定业。”

29. "If one fixes their mind on performing equal acts of goodness and evil, and upon doing so deeply develops faith and joy, and if one swears a vow to offer to the Three Treasures, this is called a fixed deed."

30. 二是生报，今生造业，来生受报，而今生所受果报的因，自然要追溯于前世了。佛经说：“欲知前世因，今生受者是；欲知来世果，今生作者是。”这主要指异熟因、异熟果而言。异熟果，当指生来既定、不容自己选择的诸条件，如所生的时代、地域、家庭，天生的身体、容貌、智力、性格等禀赋。

30. Second is the law of karma and retribution, where the actions committed in this life will result in the suffering or happiness in the next life. The causes of the fruits received in this life naturally lead us to trace back to past lives. The Buddhist scriptures say, "To know the cause of past lives, look at the results you receive in this life; to know the results of future lives, look at the actions you commit in this life." This mainly refers to the concept of ripening karma and its fruit. The ripening fruit refers to those conditions that are predetermined from birth and cannot be chosen by oneself, such as the era, region, family, one's physical appearance, intelligence, personality, and other inherent qualities.

31. 佛学还分众生所造业为定业、不定业两种。定业，谓果报已经决定，难以转变。《大般涅盘经》卷三一解释说：

31. Buddhism also divides the karmic actions created by beings into two types: fixed karma and non-fixed karma. Fixed karma refers to the results that have already been determined and are difficult to change. The "Mahaparinirvana Sutra" Volume 31 explains:

32. 只有皈依佛教、受佛教戒以前所造的重大恶业能忏悔而净，皈依受戒后所造的重业难以忏除。僧尼戒条规定，同性恋等重大恶业是不可忏悔（僧团不接受其悔，非驱逐不可）的。这就避免了业可转消说可能产生的“今天先尽情作恶，明天再忏悔念经持咒以消灭恶报”等副作用。

32. Only serious evil deeds committed before embracing Buddhism and taking Buddhist precepts can be repented and purified; serious offenses committed after embracing and taking precepts are difficult to repent. The monastic precepts stipulate that major evil deeds such as homosexuality are irredeemable (the monastic community does not accept their repentance and they must be expelled). This avoids the potential side effects of the belief that karma can be transformed and extinguished, such as "commit all the evil today and repent, recite scriptures, and recite mantras tomorrow to eliminate the evil retribution."

33. 龙树菩萨《十住毗婆沙论》中说：具有大智慧大福德者，虽然作恶，能“不令堕地狱，现身而轻受。”比如佛经中所讲一位名鸯掘魔罗的外道，杀过许多人，有曾想谋害生母和佛，罪大恶极，堕地狱无疑了，然而竟闻佛说法，得大智慧，悔过修行，现身证阿罗汉果。

33. In the "Vijñāna-bhāṣā Sūtra" by the Buddha Śāntideva, it is said: "A person with great wisdom and great merit, even if they commit evil, can 'avoid descending into hell and suffer lightly in this very life.' For example, as mentioned in the Buddhist scriptures, there was a heretic named鸯掘魔罗, who had killed many people and had even tried to harm his biological mother and the Buddha. His sins were enormous and his evil was extreme, making it certain that he would fall into hell. However, upon hearing the Buddha's teachings, he gained great wisdom, repented, practiced diligently, and in this very life, he achieved the fruit of an Arhat."

34. 众生既然以自我为中心而造业，有一个造业的“俗我”，其所造业的果报，按因果决定不杂乱等缘起义，只能由造业主体的相续变化来承受果报。而众生现在所承受的业报，必定是自己前生宿世的业力所感。就象饮食睡眠，不能由别人替代，就是至亲如父母子女，也不能互相承受业报，只能是自作自受，不必怨天尤人。《泥犁经》载佛言：“父作不善，子不代受，子作不善，父不代受，善自获福，恶自受殃。”

34. Since beings create karma with a self-centered perspective, there is a "worldly self" that creates karma. The retribution of the karma they create, according to the principle of causality and not mixed with other causes, can only be endured by the continuity of the agent of karma. The karma that beings are now experiencing must be the result of their past karma from previous lives. Just as eating and sleeping cannot be replaced by others, even close relatives like parents and children cannot bear each other's karma. They can only suffer the consequences of their own actions, and there is no need to blame the heavens or others. The "Sutra of the Hell of Earth" records the Buddha saying: "If a father commits evil, the son does not bear the consequences; if a son commits evil, the father does not bear the consequences; good brings its own happiness, and evil brings its own misfortune."

35. 后来，悉达多出家为僧，他又嫉妒他的万众归心，在悉达多外出化缘的路上，推下一团巨石，打算压死他。

35. Later, Siddhartha became a monk. He was envious of his popularity and devotion among the people, so he pushed a large boulder down the path while Siddhartha was out alms-collecting, hoping to crush him to death.

36. 魔说一切皆在我，如果真的有能力去抗争，也许就不会如此失意。与天争，与地争，争来争去，无非是跳出了这个局，又陷进了那个局。回头一看，原来一直不曾解脱。

36. The Magic says everything is in me. If one truly has the power to resist, perhaps one would not be so despondent. To contend with the heavens, to contend with the earth, to argue back and forth, it is all about jumping out of one's own trap and falling into another. Looking back, one realizes that one has never truly been released.

37. 等流果。就是同类因果相续，有如同一河水相续而流。如杀生者喜杀，修禅者喜清净，布施者仁慈等。

37. Equal fruits. This refers to the continuous succession of similar causes and effects, akin to the continuous flow of a river. For example, those who kill living beings enjoy killing, those who practice meditation enjoy purity, those who practice giving enjoy kindness, and so on.

38. 佛陀释迦牟尼说：“出现在你生命里的人，都不是偶然，有的是来欣赏你，有的是来心疼你，有的是来帮助你，有的是来利用你，有的是来磨练你，有的是来教育你。

38. The Buddha Shakyamuni said, "The people who appear in your life are not coincidences; some come to appreciate you, some come to care for you, some come to help you, some come to exploit you, some come to refine you, and some come to educate you."

39. 众生所造能生必然果报的业，从作为生果之因的角度，佛典作了二因、三因、六因、十因等多种分类。

39. From the perspective of the cause that generates the fruit of karma created by all sentient beings, the Buddhist scriptures have made various classifications such as two causes, three causes, six causes, and ten causes.

40. 密乘经典中此类说法比比皆是，多数佛菩萨真言皆被说为有消罪灭障之效。这类灭罪法门的神力，来自佛菩萨与真实相应的誓愿和历劫修行所成就的功德，与众生虔诚敬仰心、忏悔心的清净心力之因缘和合。

40. Such statements are abundant in the secret mantra classics, with most true mantras of the Buddha and Bodhisattvas being said to have the effect of eliminating sins and obstacles. The divine power of these methods for eliminating sins comes from the vows and the meritorious achievements of the Buddha and Bodhisattvas that correspond to the true reality and are achieved through their endless cultivation. It also arises from the convergence of causes and conditions involving the pure power of the sincere and reverent hearts of sentient beings, as well as their hearts of repentance.

41. 宗喀巴大师《显密修行次第科颂》云：“因果若决定，众生不成佛。”如果业力因果决定不可转、消，则一切众生自无始以来造业无量，只能业果相续、生死不休，不可能摆脱业力之束缚，至多是行善生于人天，报尽还堕，岂有横渡生死之流、到达涅盘彼岸的可能性？何况因果报应，并非佛家孤发独明，是婆罗门教等也都宣扬的世间学说，非佛家独有的、核心的出世间之说，以此为最上真理，当然是贬低了佛法，要被斥为谤佛谤法了。因此，佛典中多处宣说：业报可转，并非决定。《大般涅盘经》卷三一佛言：

41. The master Tsongkhapa says in "The Collected Songs of the Gradual Path of Sutra and Tantra": "If causality and karma are determined, beings cannot become Buddha." If the causality and karma are determined and cannot be changed or eliminated, then all beings, since the beginningless past, have committed countless deeds, and can only continue in the cycle of karma and rebirth, never able to free themselves from the bondage of karma. At most, they can be reborn as humans or gods by doing good, but when their karmic retribution is exhausted, they will fall back into the cycle of rebirth. How could there be a possibility of crossing the stream of samsara and reaching the shore of Nirvana? Moreover, the doctrine of causality and retribution is not uniquely a discovery of the Buddhist sect; it is also propagated by Brahminism and other worldviews. It is not an exclusively esoteric teaching of the Buddha's, but rather a core worldly teaching. To consider this as the highest truth is to belittle the Dharma and would be criticized as slandering the Buddha and the Dharma. Therefore, the Buddhist scriptures often declare: karma and retribution can be transformed and are not necessarily determinate. In Volume 31 of the "Mahaparinirvana Sutra," the Buddha said:

42. 具伦理、社会性的业因出生果报，须视造业主体和业所作用的对象之间的因缘际遇等而决定，有一种条件不具备，便不得生果，就象植物的种子，不一定即刻便能落地发芽，要等到一定的时候，具备适宜的温度、湿度、土壤、光照等条件时，才会发芽、生长、开花、结果。

42. The birth and retribution of ethical and social karma depend on the interplay between the agent of the karma and the object on which the karma acts, and are determined by the conditions and circumstances involved. If one of the conditions is not met, the fruit of the karma cannot manifest. It is like the seed of a plant, which does not necessarily germinate and sprout immediately upon falling to the ground; it needs to wait for a certain time and for the right conditions such as suitable temperature, humidity, soil, and light to germinate, grow, bloom, and bear fruit.

43. “先人后己，不贪名利”。有此七法，则长幼和顺，法不可坏。这七法作为谐调人际关系、过好社会生活的法则，适用于任何家庭、团体、社会。 佛陀作为“法王”，还向不少前来请教的国王、大臣晓以修身治国之道。如《佛说出爱王经》列举为国王之十种过失、十种功德、五种衰损门、五种方便门、五可爱法、五能引可爱法。《正法念处经》佛述为人王者善于治政，由此能证一乘佛法的三十七法。《增一阿含经．结禁品》佛为众比丘说若国王成就悭贪嗔恚、不亲义理等十法，便不得久存，多诸盗贼，成就不著财物、不以小事起怒害心等十法，便得久住于世。《佛说孛经》谓理国者有顺事师长、率民以孝、谦虚上下、仁和其性、救危赴急、恕己爱人、薄赋节用、赦恨念旧八事，可以安乐。按诸经所载，佛陀多次论述王法政道，其政治思想之深广度与系统性，并不在中国孟子的政道论之下，其大旨也颇近孟子，大略有如下要点： １、以正法教化人民，奖善惩恶 所谓“以正法治”、“以法教令”（《长阿含．轮王修行经》）之正法，主要指以因果业报说为理论依据的行为、道德规范，即佛教所谓五戒、十善。当政者应以十善教化人民，奖善惩恶，使全体国民皆能自觉行善，则自然国泰民安。《金光明最胜王经．王法政论品》佛言：“令彼一切人，修行于十善，率土常丰乐，国土得安宁。”对于杀人盗窃诈骗奸*等恶人，须依法惩治。“若见恶不遮，非法便滋长，遂令王国内，奸诈日增多。”那种“不忧国计但求利己，或从私忿以害公政，或受货财以枉治道”的贪官污吏，尤为“国之最大恶贼”，应予严惩，“摄在劫夺众生数中上品治罪”。（《大萨遮尼乾子所说经．王论品》） ２、惠施平等，周济贫困 《增一阿含经．结禁品》谓国王应“常好惠施，与民同欢”。《中阿含．本起经》谓“既利以平均，如是众附亲”。惠施臣民，平均分配，薄赋节用，让人民生活富裕，被佛陀强调为国家安定的根本保障。若老百姓贫穷困苦，缺衣少食，纵有法治，也无法根治盗贼。《中阿含．转轮王经》佛举过去世的政治教训说：“因贫困故盗转滋甚，因盗滋盛故刀杀转增。”当时的国王用杀头的办法严治盗贼，结果盗贼竟持刀行劫，砍杀物主，搜捕不尽。只有给恤贫困者，消灭贫困现象，才能根治盗贼。 ３、仁慈爱民 《中阿含．本起经》佛陀谓当政者应“多愍善恕己，仁爱利养人”。《大萨遮尼乾子经》谓“王之养民当如赤子，推干去湿不待其言”，应像慈母育婴一样养护人民。佛陀主张仁政，反对暴政苛刑。《长阿含．轮王修行经》主张“不以刀杖，以法教令，令得安乐”，《大萨遮尼乾子经》谓治罚罪犯宜用呵责教育、没收财产或罚款及牢狱系闭、驱逐等方法，不宜用死刑，不应用割截眼耳手足等刑罚。 ４、知人善任，选贤用能。 《佛说孛经》谓为国主者应明睿练达，知人善任，“任贤使能，赏善戕奸”，不用邪伪之友、 谄之臣、妖嬖之妻、不孝之子。但非贤非能、愚贱不肖之人，也自有其用处，不可舍弃，有如“器虽粗弊，不可便弃，各有所贮。”《金光明最胜王经．王法正论品》谓应治罚谄诳之人，国主“若友谄诳人，当失于国位。”《正法念处经》谓国王应“知人好恶”，“于诸臣众若无因缘不举不下”，升降赏罚，须有据有理。 ５、当政者应注重自身修养 成功地治理天下的前提是成功治理自身，所谓“王欲理人，先自理身”。（《华严经》）在这方面，佛陀的思想与中国先秦诸哲“内圣外王”之说颇相一致。佛陀认为，一个好的当政者应具备正见、慈悲、智慧、德行和健康的身体，“敬长爱少，孝顺奉善”，“探古达今，动静知时，刚柔得理”（《孛经》），不贪财，不吝啬，不耽溺酒色，不嗜睡眠，不懒惰懈怠，安详平和，“心善思惟”，不轻信人言，“恒常怀忍不怒”，“嗔喜不动”。（《正法念处经》）好的当政者，应具备一个优秀的修道者尤其是菩萨行者的德性和心理素质。好的当政者能以身作则，率导广大民众共趋正道，“譬如牛行，其道正直，余牛皆从。贵贱有导，率下以正，远近伏化，则致太平。”（《佛说孛经》）大乘经中说，一个初地菩萨，才能做好率导亿万民众趋向正道，使国泰民安、世界和平的大国王。 释尊多次向人讲说过他理想中的人间社会。他以回忆宿命的方式说，在久远以前曾出现过那样的社会，在久远的未来还将出现那样的社会。理想人间的标志是统一天下的“转轮圣王”出世，最佳的转轮圣王是具有自然所现金轮宝的金轮圣王。《长阿含．转轮圣王修行经》等载，佛告诸比丘，过去久远世时，金轮圣王出世，“依法治化”，“不用兵仗，自然太平”，四方归伏，圣王乘其金轮宝巡视四方，见四方诸国，皆“土地丰乐，人民炽盛，志性仁和，慈孝忠顺”。人民的寿命长达八万岁。后来社会逐渐退化，私有财产、贫困、战争依次出现，十恶逐渐充满世间，人寿亦逐渐减短。人寿减至最短的极限十岁时，有毁灭性的“刀兵劫”发生，经过这番血腥的洗礼，人们开始改恶从善，随世风之好转，人寿亦渐增，增至八万岁时，有转轮圣王蠰却及弥勒佛出世。到那时，“转轮圣王以正治国，无有阿枉，修十善行，尔时诸人民亦修正见，具十善行。”这个世界“五谷丰贱，人民炽盛，财宝丰饶，无所匮乏。”人间的自然风光，也变得十分美好： “其地平正，无有荆棘坑坎埠阜，亦无蚊虻蜂蝎蝇蚤、蚖蛇恶虫符，石沙瓦砾，自然沉没，金银宝玉，现于地上。四时和调，不寒不热。其地柔软，无有尘秽。……地出流泉，清净无竭，生柔软草，冬夏常青。树木繁茂，花果炽盛。……足蹈地时，地凹四寸，举足还复。……自然粳米，无有糠，众味具足。时有香树，花果茂盛，其果熟时，果自然裂，出自然香，香气馥熏。复有衣树，……复有庄严树，……复有鬘树，……复有器树，……复有果树，……复有乐器树……。雨八味水，润泽周普，地无停水，亦无泥淖……空中清明，净无云翳。海出凉风，清净调柔，触身生乐……”（《长阿含经》卷

43. "Place others before oneself, and do not seek fame and profit." With these seven methods, the harmony between the young and the old can be maintained, and the laws should not be broken. These seven methods, as principles for harmonizing interpersonal relationships and leading a good social life, are applicable to any family, group, or society. The Buddha, as the "King of Law," also taught many kings and ministers who came to ask for guidance about the ways of cultivating oneself and governing the country. For example, the "Buddha Speaks of the Love King Sutra" lists ten faults and ten virtues of kings, five ways to decline, five ways to facilitate, five things to love, and five things that can lead to love. The "Dharma Contemplation Sutra" describes the Buddha's view that a good ruler is skilled in governance, and thus can prove the thirty-seven practices of the One Vehicle Dharma. The "Agganna Sutta" states that if a king achieves ten qualities such as stinginess, anger, and not being close to virtue, he will not last long and will have many thieves. If he achieves ten qualities such as not being attached to wealth and not being angry over trivial matters, he will be able to last a long time. The "Buddha Speaks of the Birth Sutra" says that a ruler should have eight qualities such as respecting teachers, leading the people with filial piety, humility, benevolence, helping in emergencies, forgiving oneself and loving others, light taxation, and forgiving old grudges. According to the scriptures, the Buddha repeatedly discusses the political principles and his political thought is profound, extensive, and systematic, not inferior to Mencius' political philosophy in China. Its main points are as follows: 1. Educate the people with righteous laws, rewarding the good and punishing the evil. The "Righteous Law" mentioned in the "Mahayana Sutra" mainly refers to behavioral and moral norms based on the theory of causality and retribution, that is, the five precepts and ten virtues of Buddhism. Rulers should educate the people with the ten virtues, reward the good, and punish the evil, so that all citizens can consciously do good, and then the country will naturally be peaceful and prosperous. 2. Equal charity and relief of the poor. The "Agganna Sutta" says that the king should "always be generous and happy with the people." The "Majjhima Nikaya" says that "if benefits are distributed equally, the people will follow." Charity to the people, fair distribution, light taxation, and thrift will ensure that the people live in prosperity, which is emphasized by the Buddha as the fundamental guarantee of national stability. If the people are poor and hardworking, and lack clothes and food, even if there is a legal system, it is impossible to root out thieves. The "Majjhima Nikaya" tells of the past political lessons that poverty led to theft, and theft led to more head-cutting, so only by helping the poor and eliminating poverty can thieves be rooted out. 3. Benevolence and love for the people. The "Majjhima Nikaya" says that the ruler should "be kind and forgiving to oneself, and benevolent and beneficial to others." The "Mahasatipatthana Sutta" says that the king should "treat the people as his own children, remove the dry and wet without waiting for their words," just like a mother nurturing her baby. The Buddha advocates benevolent rule and opposes harsh rule and severe punishment. The "Mahayana Sutra" advocates that rulers should educate the people with laws and not with weapons, so that they can live in peace and happiness. The "Mahasatipatthana Sutta" says that punishment should be used to educate, seize property, or fine and imprison criminals, but not with the death penalty, and not with the punishment of amputation of eyes, ears, hands, and feet. 4. Knowing people and using them wisely. The "Buddha Speaks of the Birth Sutra" says that a ruler should be wise and knowledgeable, know people and use them wisely, "appointing the wise and using their abilities, rewarding the good and eliminating the evil," and not using false friends, flattering ministers, enchanting concubines, or disobedient children. However, people who are neither wise nor capable, nor foolish and disreputable, also have their own uses and should not be abandoned, just like "vessels may be rough and ugly, but they should not be abandoned, as each has its own use." The "Mahayana Sutra" says that rulers should punish those who flatter and deceive, and if the ruler's friend flatters and deceives, he will lose his position in the country. The "Dharma Contemplation Sutra" says that the ruler should "know the good and bad of others," and "if there is no reason, do not promote or demote among the ministers," and rewards and punishments should be based on evidence and reason. 5. Rulers should focus on self-cultivation. Successfully governing the world depends on successfully governing oneself, as the "Avatamsaka Sutra" says, "If the king wants to govern others, he must first govern himself." In this regard, the Buddha's thoughts are quite consistent with the "Internal Saint, External King" theory of the Chinese philosophers of the Warring States period. The Buddha believes that a good ruler should have right views, compassion, wisdom, virtue, and a healthy body, "showing respect for the elders and loving the young, being filial and good," "looking into the past and reaching the present, knowing the time for action and inaction, being reasonable in flexibility" (the "Buddha Speaks of the Birth Sutra"), not greedy, not stingy, not indulging in alcohol and sex, not fond of sleep, not lazy and idle, calm and peaceful, "having good thoughts," not easily believing others, "constantly bearing with patience and not being angry," "not being affected by joy and anger." ("Dharma Contemplation Sutra") Good rulers should have the virtues and psychological qualities of an outstanding cultivator, especially a bodhisattva practitioner. Good rulers can set an example and lead the vast majority of the people to the right path, "just like a bull walking straight, and the other bulls follow. There is a guide for the rich and poor, leading them to the right, so that the distant and near submit to their influence, leading to peace and tranquility." ("Buddha Speaks of the Birth Sutra") The Mahayana Sutra says that only a first-stage bodhisattva can lead the multitude of people to the right path, make the country peaceful and prosperous, and bring peace to the world. The Buddha has repeatedly told people about his ideal human society. He said in a way of recalling his past life that such a society existed long ago, and such a society will also exist in the distant future. The symbol of the ideal human society is the emergence of the "Wheel King" who unifies the world, and the best wheel king is the one who possesses the naturally generated wheel treasure. The "Mahayana Sutra" records that the Buddha told the monks that in the distant past, the wheel king appeared, "governing with laws," "without weapons, naturally peaceful," and the four directions submitted. The wheel king rode his wheel treasure to inspect the four directions, and saw that the countries in the four directions were "land rich and people prosperous, nature kind and harmonious, filial and loyal." The lifespan of the people was as long as 80,000 years. Later, society gradually degenerated, private property, poverty, and war appeared in turn, and the ten evil things gradually filled the world, and the lifespan of the people also gradually decreased. When the lifespan decreased to the shortest limit of ten years, a destructive "weaponry calamity" occurred. After this bloody baptism, people began to change from evil to good, and as the world improved, the lifespan of the people also gradually increased, reaching 80,000 years when the wheel king and the Maitreya Buddha appeared. At that time, "the wheel king governs the country with justice, without any injustice, practicing the ten virtues, and then the people also practice the right view and the ten virtues." This world "has abundant food, a prosperous population, abundant wealth, and nothing is lacking." The natural scenery of the world has also become very beautiful: "The land is flat and even, without thorns and ditches, and there are no mosquitoes, bees, scorpions, flies, fleas, and venomous insects. Stones, sand, and bricks naturally sink, and gold, silver, and precious stones appear on the ground. The four seasons are harmonious, neither too cold nor too hot. The land is soft, without dust and dirt. ... The land produces springs, clear and endless, growing soft grass, green all year round. Trees are lush, and fruits are abundant. ... When stepping on the ground, the ground sinks four inches, and when lifting the foot, it rises again. ... There is natural glutinous rice, without chaff, and all flavors are present. There are fragrant trees, ... There are trees for clothing, ... There are trees for decoration, ... There are trees for garlands, ... There are trees for vessels, ... There are fruit trees, ... There are musical instrument trees ... Rain brings eight flavors of water, moistening and nourishing everywhere, and there is no still water or mud. ... The air is clear and clean, without clouds and mist. ... The sea produces cool winds, clean and soft, touching the body and bringing joy." ("Mahayana Sutra" volume)

44. 谓极重业、临死时现前的业（近死业、临终业）、一生常作成习的业（习惯业）和宿世积累但未生果报而于临终、死后最先成熟的业（累计业、储备业）四种业，决定死后最先受的异熟果，亦即决定死后的去向。四种业中数极重业与临终业对决定死后去向来说起着关键性的作用。《业道经》云：“业道如秤，重者先牵。”佛书有云：“临终片刻，能胜多时。”

44. There are four types of karmas: the extremely heavy karma that appears at the time of death (near-death karma, deathbed karma), the karma that is formed into a habit through one's entire life (habitual karma), and the karma that was accumulated in past lives but has not yet ripened into fruit and will mature first at the time of death and after death (accumulated karma, stored karma). These four types of karma determine the first ripened results of rebirth after death, which also determines one's destiny after death. Among the four types of karma, the extremely heavy karma and the deathbed karma play a crucial role in determining one's destiny after death. The "Sutra of Karma Path" says, "The path of karma is like a balance scale, the heavier side is pulled first." The Buddhist texts also say, "In the brief moment of death, one's karma can outweigh many years."

45. 人生就是一场孤独的旅行。

45. Life is a solitary journey.

46. 善恶因果，主要依众生的相互关系而建立。对他人于自己之损益恩怨施以报偿，是一种本性。这种本性相似于“作用力与反作用力”的物理定律。“业”有不可思议的巨大力量，称为“业力”，为佛经所说世间四种不可思议力（佛力、神通力、龙力、业力）之一。四种不思议中，神通力、龙力都没有业力大，佛家说：“神通敌不过业力”。在业力面前，多大的神通也会失效。《南传弥兰陀王问经》载：弥兰陀王问神通与业力之不可思议孰为大，龙军罗汉答道：“于此不可思议中，业之成熟力非常猛烈及更强大。”就是佛力，尚不能随意卒消定业。只要身在众生生死界，造了善恶业，便无法摆脱所造业力的束缚，无处逃避善恶业果报的追逐。

46. The cause and effect of good and evil are primarily established based on the mutual relationships among beings. To reciprocate with rewards or retribution for others' benefits or harms to oneself is a natural inclination. This nature is similar to the physical law of "action and reaction." "Karma" possesses an unimaginable tremendous power, known as "karmic power," which is one of the four不可思议 powers in the world as described in Buddhist scriptures (Buddha's power, supernatural power, dragon power, and karma power). Among the four不可思议 powers, supernatural power and dragon power are not as great as karma power. The Buddhist teachings say, "Supernatural power cannot overcome karma power." In the face of karma power, no matter how great the supernatural power is, it will eventually fail. As long as one is in the realm of birth and death among beings, and commits good or evil karma, it is impossible to escape from the bondage of the power of karma or avoid the pursuit of the retribution of good and evil karma. The "Milinda Panha" (The Questions of King Milinda) records: King Milinda asked which was greater, the不可思议 of supernatural power or karma power, and the Dragon King Arhat replied, "In this不可思议, the power of karma's maturation is very fierce and powerful." Even the Buddha's power cannot arbitrarily dissolve fixed karma. As long as one is in the realm of birth and death among beings, commits good or evil karma, one cannot escape from the bondage of the power of karma or avoid the pursuit of the retribution of good and evil karma.

47. 因果，是佛法基本定律，主张今生的善恶业，可以引生未来世的善恶果报反作用到自身，佛门中布施、持戒、忍辱、精进、禅定、般若六度波罗蜜的修行皆是基于深信因果，但又不同于宿命论。

47. Causality is a fundamental law in Buddhism, which holds that good and evil deeds in this life can give rise to good and evil karmic repercussions in future lives, affecting oneself. The practice of the six paramitas in Buddhism—charity, observance of precepts, patience, diligence, meditation, and wisdom—are all based on a deep belief in causality, yet they differ from fatalism.

48. 了，指明了自心佛性，证见空的本面，其境界相当高深，非可轻易达到。若不能“了”，那就还得受因果律制约，偿还宿世所欠的债。可消可转之业，主要指非决定心作、作已有悔的“不定业”。《优婆塞戒经业品》说：

48. In this way, the inherent Buddha nature of the self is pointed out, and the true nature of emptiness is realized, which is a very profound and not easily attainable state. If one cannot "understand" (i.e., realize), then they will still be subject to the law of causality and have to repay the debts incurred in past lives. "Destructible and reversible karma" mainly refers to "undetermined karma" that is not caused by a decisive mind and is regretted after it is done. The "Karma Chapter" of the "Preceptor's Vinaya Sutra" says:

49. 理忏，又名“实相忏悔”、“无相忏悔”，即依佛法真理，观业从心起，由自心妄想而生，妄想依缘而生，即生即灭，无实自性，本来是空，如空中风，无所依止。《观普贤菩萨行法经》偈云：

49. Repentance through understanding, also known as "repentance of the true nature" or "repentance without form," means to observe that all actions arise from the mind, are born from the delusions of the self, which arise from conditions, are born and extinguished at the same moment, have no real self-nature, and are inherently empty, like the wind in the empty space, having nothing to rely on. The verse in the Sutra of the Practices of Samantabhadra says:

50. 至于永嘉玄觉禅师《证道歌》所说的“刹那灭去阿鼻业”、“了则业障本来空”，是从真谛的角度，肯定证会实相（空性）有消灭阿鼻地狱重业的巨大力量，这完全符合佛教教义。按大小乘所说修道阶位，修行者观修实相，当达见道前“四加行位”的第二位“忍位”时，便已转、消重业，不堕恶道，继而入见道位以上，便永断恶道之因，再也不会堕入地狱等恶道了。禅宗说的“证实相”与“了”，一般指见道，那当然已消灭了阿鼻地狱重业，若未达“了”，对不起，那还是得遵循因果律安排，去偿还宿债。 （小乘以八忍八智之十六心为见道，因十六心是初生无漏智照见真谛理之位。大乘的菩萨，则于初僧只之终，终四善根之加行，而顿断分别起之烦恼所知二障，叫做见道）

50. Regarding the lines in Yongjia Xuanjue Chan Master's "Song of证道," such as "the heavy sin in the Avici地狱 is eliminated in a flash" and "when realized, all karmic obstacles are originally empty," these statements from the perspective of true meaning affirm that the realization of the true nature (emptiness) has the tremendous power to eliminate the heavy karmic obstacles in the Avici地狱, which fully conforms to Buddhist teachings. According to the stages of the path in the teachings of the Small and Great Vehicles, when a practitioner meditates on the true nature and reaches the second stage, "endurance," among the "four preliminary practices" before seeing the Dharma, they have already transformed and eliminated the heavy karmic obstacles, avoiding falling into the evil paths. Consequently, by entering the stage of seeing the Dharma and beyond, one permanently cuts off the causes of the evil paths and will never fall into hell or other evil paths again. In Chan Buddhism, the terms "realizing the true nature" and "realization" generally refer to seeing the Dharma, which naturally means that the heavy karmic obstacles in the Avici地狱 have been eliminated. If one has not reached "realization," then, I apologize, they still need to follow the laws of cause and effect to repay past debts. (In the Small Vehicle, seeing the Dharma is represented by the eight endurance and eight wisdoms, which total sixteen mental states, as these represent the initial arising of the unobstructed wisdom that perceives the true meaning. For the Bodhisattvas in the Great Vehicle, reaching the end of the initial monkhood, completing the preliminary practices of the four roots of goodness, and instantly eliminating the烦恼 (delusion) and knowledge (ego) obstacles that arise from differentiation is called seeing the Dharma.)

51. “一切业障海，皆从妄想生，若欲忏悔者，端坐念实相，众罪如霜露，慧日能消除。”

51. "All karmic obstacles arise from delusion, if one wishes to atone, they should sit in meditation and contemplate the true nature. All sins are like frost and dew, they can be dissolved by the wisdom sun."

52. ​因为，时间终会让你明白，一切都是最好的安排。人生在世，常怀感恩之心，就会增加你的福报。来的都是债，始终要还。”

52. Because, in time, you will come to understand that everything is the best arrangement. In life, always carry a heart of gratitude, and it will increase your blessings. What comes is debt, and it always has to be repaid."

53. 如果是因为自己对他有用，那不过是一种交换，他能够在交换之中给你提供便利，也是一种善意。如果是真心诚意的对你好，或者出于对你遭遇的不忍心，那对方就是一个纯粹善良的人，是你生命里面最大的贵人，一定要像感恩父母一样感恩。

53. If it is because he is useful to you, it is merely a barter, where he can provide convenience for you in the exchange, which is also a kindness. If it is because he sincerely cares for you, or because he feels compassion for your plight, then the other person is a genuinely kind-hearted individual, the most valuable benefactor in your life, and you should be grateful to them as you would to your parents.