五、业由心造，消减有法 5. Karma is created by the mind and can be eliminated or reduced through methods. “业力”，为佛经所说四种不可思议力之一。这四种力是指佛菩萨的菩提愿力、神通力、龙力、所有生命的业力，这四种力不可思议。 "Karmic power" is one of the four incredible powers mentioned in Buddhist scriptures. These four powers are the power of the Bodhi vows of Buddhas and Bodhisattvas, the power of supernatural abilities, the power of dragons, and the power of karma of sentient beings. These four powers are incredible. 禅师们常说：“神通和聪明敌不过业力，富贵也免不了轮回。”不要说是具足五种神通的外道，就算是具足六种神通的大阿罗汉，也敌不过业力。在业力现前的时候，多大的神通也会失效。 Chan masters often say, "Supernatural powers and intelligence cannot defeat karmic power; wealth and prosperity cannot save one from the cycle of samsara." Not to mention Non-Buddhist practitioners who possess five supernatural powers, even great Arhats with six supernatural powers cannot surpass karmic power. When karma arises, no matter how great the supernatural powers are, they will become ineffective. 但是，业由心造，消减有法。这是因果律的第五条定律，说的是若依正见，看破业的本质，则已造有漏业可以消除，业力可以消减，这是佛教因果说的真谛所在。若仅明白前四条，业必生果的世俗谛法则，而没有学习和体悟这第五条，则失去了因果律的真谛。 However, karma is created by the mind, and can be eliminated or reduced through methods. This is the fifth law of causality, which means that if one has seen through the nature of karma with insight, then the contaminated karma one has created can be eliminated, and the karmic force can be diminished. This is the essence of causality in Buddhism. If one only understands the first four laws, which are the conventional truths that karma will inevitably produce results, without learning and comprehending this fifth law, then one hasn't truly understood the essence of causality. 因果律不是宿命论，也不是决定论。 The law of causality is not determinism or predestination.
所有生命造作的业分为定业、不定业两种。 The karma created by sentient beings can be categorized into two types: fixed karma and unfixed karma. 定业，是指以决定心、深重心所造的重业，作后没有后悔，果报已经决定，难以转变。其善之定业，如发愿、供养三宝、做极大的善业等；其恶之定业，如五无间业等。定业有好多种，这里就不举例了。 Fixed karma refers to heavy karma created with firm and strong intentions, without any regret afterwards. Its karmic consequences are fixed and hard to change. Examples of positive fixed karma include making virtuous vows, offering to the Three Jewels, and doing great virtuous deeds. Examples of negative fixed karma include the Five Cardinal Sins. There are many types of fixed karma, but we won't give more examples here. 众生的定业之果，佛菩萨菩提的愿力也不可能改变，不可能随意猝消。 Even the power of the Bodhi vows of Buddhas and Bodhisattvas cannot change or easily eliminate the consequences of sentient beings' fixed karma. 那些大祖师们，真正证悟的大菩萨们，也有横死的情况，所以有人说：“我信佛了，我这么虔诚，为什么还生病？我这么修行，家里怎么不平安呢？”这都说明你还不怎么懂因果。 Even some great patriarchs and Bodhisattvas who have truly attained enlightenment died a violent death. Therefore, if you say, "I believe in Buddhism, I am so devout, but why do I still get sick? I practice so diligently, but why are there still problems in my family?", it indicates that you still don't understand the law of cause and effect. 不要说凡夫了，就是登了地的菩萨还有这种横死的情况。像龙树菩萨，是登了地的大菩萨，八大宗派都尊他为祖师。当然，他是为了度化众生，王子问他要头，他也只好把头割给人家，那肯定还是有业因的，他为什么没用其他的方式来解决这个问题，而是把头给人家了？当然了，菩萨们的身体是有一些微小的苦受，但是他们的心已经不受苦了，跟我们凡夫不太一样。 Not to mention ordinary beings, even first-stage Bodhisattvas may die a violent death, such as Nāgārjuna who is revered as a patriarch by eight schools of Buddhism. When the prince asked him for his head, he had to give it to him, in order to benefit sentient beings. Of course, there were underlying karmic causes. Why didn't he choose another way to resolve the situation instead of giving his head to the prince? Of course, Bodhisattvas may experience some minor physical pains, but their minds won't suffer, unlike us ordinary beings. 除定业外，其它不是以决定心、深重心所作，作后反悔转变者，属于不定业，不一定必受果报。 In addition to fixed karma, there is also unfixed karma, which refers to actions that are not performed with firm and strong intentions or actions for which one feels regret afterward. Unfixed karma may not bring about karmic effects. 《优婆塞戒经·业品》中有说，就定业或不定业，分为四种：“一者时定果报不定，受报的时间已成定数，果报大小不定。二者报定时不必定，果报大小已定，受报的时间不定，三者时定果报亦定，这个真的是定业了，时间也定了，果报也定了。四者时果二俱不定。” In the "Sutra on Upasaka Precepts · Chapter on Karma", it states that fixed karma and unfixed karma can be further divided into four types: 1. The timing is fixed, but the result is unfixed. (When it will yield a result is fixed, but the intensity of the result is unfixed.) 2. The result is fixed, but the timing is unfixed. (The intensity of the result is fixed, but when it will yield a result is unfixed.) 3. Both the timing and the result are fixed. (This is really fixed karma, as both the timing and the result are fixed.) 4. Both the timing and the result are unfixed.
@@yimingpurelandacademycenter 《大般涅槃经》卷三十一佛言： In the Mahaparinirvana Sutra: Volume 31, the Buddha said: “非一切业悉定得果，虽不定得，亦非不得。当知作业有定得果，不定得果，或有重业可得作轻，或有轻业可得作重。有智之人以智慧力，能令地狱极重之业现世轻受，愚痴之人则令现世轻业地狱重受。” "Not all karmas definitely result in karmic consequences. Although not every karma will yield a result, it doesn't mean that there can be no result. You should understand that some karmas will definitely yield results, while others may not. Moreover, heavy karmas can be experienced in a lighter way, and light karmas can be experienced in a heavier way. Wise people, with their wisdom, can transform heavy karmas that would have resulted in severe consequences in hell into lighter consequences in this lifetime. Conversely, ignorant people can turn karmas that would have had light consequences in this lifetime into severe consequences in hell." 都可能有转变。 Karma can be transformed. 而且：“一切众生不定业多，决定业少，以是义故，有修习道，修习道故，决定重业可使轻受，不定之业转后世受报。” Additionally, "Sentient beings have more unfixed karmas and fewer fixed karmas. Hence, there are ways of practice. Through practice, one can transform heavy karmas into experiencing them in a lighter way, and transform unfixed karmas into experiencing consequences in future lives."
@@yimingpurelandacademycenter 龙树菩萨《十住毗婆沙论》中说：具有大智慧大福德者，虽然显现上作恶了，能“不令堕地狱，现身而轻受。” In the Treatise on the Ten Bodhisattva Stages, Nāgārjuna said: "Even if those with great wisdom and merit appear to engage in wrongdoing, they will not fall into hell. Instead, they will experience the karmic consequences in this lifetime in a lighter way." 打比方为了度化众生，或者是为了护持三宝，也有可能开杀戒，杀、盗、淫、妄都有可能会示现做的，但是他不会堕地狱。他现生可能也会受一些果报的，不是说完全没有。但是他是发菩提心来做的，这个果报就不一样了。 For instance, in order to benefit sentient beings or support the Three Jewels, they may appear to engage in actions like killing, stealing, sexual misconduct, or lying, but they won't fall into hell. They may experience some consequences in this lifetime. It's not that there will be no consequence at all. However, since their actions are driven by Bodhicitta, their karmic consequences are different. 比如佛经中所说的，佛在世的时候，有一位叫鸯掘魔罗的外道，杀过许多人，甚至想谋害生母和佛陀，罪大恶极，堕地狱无疑了。然而闻佛说法，得大智慧，悔过修行，现生证阿罗汉果。 For example, in Buddhist scriptures, it is recorded that during the Buddha's time, a heretic named Angulimala had committed numerous murders, even planning to kill his own mother and the Buddha, accumulating immense negative karma that would undoubtedly lead him to hell. However, after hearing the Buddha's teachings, he developed great wisdom, repented for his sins, practiced diligently, and attained Arhatship in that lifetime. 证阿罗汉果了，但是他的业也没有了完，他还早呢。只不过他可以不受轮回了，但是他以后行菩萨道的过程当中，很多果报还是要受的，对他来说没有什么问题。 He had attained Arhatship, but he hadn't fully repaid his karmic debts. There was still a long journey ahead for him; it's just that he wouldn't reincarnate in samsara anymore. When he practices the Bodhisattva path in the future, he will still experience many karmic consequences, but that won't be a problem for him. 这是一个特例，这种情况是极其少数的，多少万亿分之一的可能性，这种概率特别少。但是佛举了这个特例，其实是鼓励我们，不要害怕，只要你有信心，还有勇猛精进，都是有可能改变的。这个鸯掘魔罗也是有智慧，有大福德、大因缘，遇到佛出世，能够对佛陀生起信心，能够开发智慧，这是极其特殊的因缘。 This is a special case, and such cases are extremely rare, perhaps with a probability of one in trillions. The Buddha shared this story to encourage us: don't be afraid; as long as you have faith and diligence, everything can change. Angulimala also possessed wisdom, great merits, and exceptional karmic conditions-he encountered the Buddha, generated faith in him, and developed wisdom. These were exceptional karmic causes and conditions.
@@yimingpurelandacademycenter 消减乃至消除过去造的业，需要学修戒定慧。不同层次的戒定慧，能够消减不同层次的业习，其中，智慧是核心，是关键。 To reduce or even eliminate karma created in the past, we need to study and practice precepts, concentration, and wisdom. Different levels of precepts, concentration, and wisdom can reduce different levels of karmic habits. Among them, wisdom is the core and the key. 首先，若以智慧掌握因果缘起法则，可知“果需众缘方能出生”的定律，只要转变乃至消除增上缘、所缘缘、等无间缘这三种缘的其中一种，就可以阻碍业果的发生，但只能延缓业果发生的时间，要彻底消灭业果发生的可能性，就必须消灭亲因缘（业习种子）。 Firstly, if we comprehend the law of dependent arising with wisdom, we can understand the principle that "the arising of a result requires various conditions". By changing or even eliminating one of the three types of conditions-dominant conditions, percept-object conditions, and immediate conditions-we can obstruct the arising of karmic results. However, this can only delay the arising of karmic results. To completely eradicate the arising of karmic results, we need to eliminate causal conditions (the seeds of karmic habits). 譬如，人因前世杀生这种业因，命中本应遭遇车祸夭折之业果，若特别注意乘车安全或者是不乘车,转变乃至消除这三种助缘，忏悔杀业，修习慈悲心，努力护生（保护生命）、放生，这样也是可以消除亲因缘，从这四种缘上去下手，便能够延寿乃至长寿，不一定会夭折。 For example, due to the karmic cause of killing in a past life, a person would have faced a fatal accident in this life. However, if he pays special attention to safety while traveling or choose not to travel by vehicle, he can transform or even eliminate these three supporting conditions. Furthermore, by repenting for the karma of killing, cultivating compassion, and diligently protecting and saving lives, he can also eliminate the causal conditions. By addressing these four conditions, he can extend his lifespan and may not die young. 其次，依人无我空性智慧，了知五蕴非我，无我相、无人相、无众生相。当人无我空性智慧力完成了闻、思阶段，也可降伏一切烦恼，大量减少造轮回的业，也不再那么傲慢了；如果人无我空性智慧力完成了修、证阶段，就可以消灭一切烦恼，基本不造轮回的业。但是烦恼的业习种子还没有消除，还在，我们还需长时间的磨练、对治，不断地去消减烦恼的业习种子。 Secondly, through the wisdom of "no self in person", we can realize that the five aggregates are not the self, devoid of the notion of self, person, and sentient being. When we complete the study and meditation of the wisdom of "no self in person", we can subdue all afflictions, significantly reduce the creation of samsaric karma, and diminish arrogance. When we complete the practice and realization of the wisdom of "no self in person", we can eliminate all afflictions and almost stop creating samsaric karma. However, the karmic seeds of afflictions haven't been eradicated. To continuously reduce them, it still takes a long time for us to practice and apply remedies. 再次，依法无我空性智慧观察，了知业因、业缘、业果都是没有自性的，缘起性空。当法无我空性智慧力完成了闻、思阶段，也可让一切业相当下破裂；如果空性智慧力完成了修、证阶段，则可以让一切业相当下粉碎、归空，可破除一切知见、观念的障碍，不再自以为是，不再执著自己的知见和观念，不再总认为自己是对的。 Thirdly, by observing with the wisdom of "no self in phenomena", we can understand that the karmic causes, conditions, and effects are devoid of inherent nature. They arise from conditions and are empty in nature. When we complete the study and meditation of the wisdom of "no self in phenomena", all karmic forms can be shattered right away. If we complete the practice and realization of the wisdom of emptiness, all karmic forms can be completed eradicated. This can eliminate all obstacles of views and understandings. We will no longer assume ourselves to be correct or cling to our views and understandings, and no longer think we are always right. 但是知见和观念业习种子还是在的，师父经常讲“万法皆空，作用不空”，我们还需长时间地磨练、对治，不断地去消减这些业习种子。这个是法执的业习种子，也要去对治。 However, the karmic seeds of views and understandings are still there. I often say, "All phenomena are empty, but their functions are not empty." To continuously reduce these karmic seeds, it still takes a long time for us to practice and apply remedies. These are the karmic seeds of the attachment to views and understandings, which also need to be addressed.
@@yimingpurelandacademycenter 关于业随心转的道理，清代彻悟禅师语录中的论述颇为精辟： Regarding the principle of karma being influenced by the mind, the explanation from the teachings of Chan Master Che-wu from the Qing Dynasty is quite profound: 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。正念转不动业力，则被业力所束缚。 "Karma is created by the mind and can be transformed by it. If the mind cannot transform karma, it will be bound by karma; if karma is not transformed by the mind, it can bind the mind. If mindfulness cannot transform karma, it will be bound by karma." 唯业所感故，前境来报，皆有一定，以业能缚心故。前境来报，都有一定的过去的业因和业缘，一定有前因，所以叫“皆有一定”。 If everything arises from karma, then there is fixed karma, because karma can bind the mind. Any result must arise from karmic causes and conditions from the past, so the karma is fixed. 唯心所现故，前境来报，皆无一定，以心能转业故。 If everything arises from the mind, then there is no fixed karma, because the mind can transform karma. 若人正当业能缚心、前境来报一定之时，正当业障现前之时，而忽发广大心，修真实行，心与佛合，心与道合，则心能转业，正念转化业力，前境来报，定而不定；定报转成不定报。 If a person, when bound by karma and obstructed by karmic obstacles, suddenly generates great aspirations, practices the authentic Dharma, and merges their mind with the Buddha and the Way, then their mind can transform karma, and their mindfulness can transform karmic forces. When karmic obstacles arise, fixed karma can be transformed into unfixed karma. 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。不定报转成了定报。 Moreover, the mind can transform karma. When one's karma is unfixed, if they suddenly lose their great aspirations and engage in negative actions, then their karma can bind their mind, and unfixed karma can be transformed into fixed karma. 这就是讲当下、现前的重要性，忽发大心，或者说大心忽退的话，都有可能转变，这是强调这个当下的重要性。 This emphasizes the importance of the present moment. If one suddenly generates or loses great aspirations, their karma can be transformed. This emphasizes the importance of the present moment. 所以，修习正法最注重现在、当下这个正念的转变的作用，不是修来世。佛陀让我们活在当下，当下是最重要的，当下起心动念之间转变了，一切都改变了。 Therefore, when practicing the Dharma, we emphasize the transformative role of mindfulness in the here and now, rather than focusing on future lives. The Buddha taught us to live in the present moment, which is the most important. If we change our intentions and thoughts in the here and now, everything will change. 打比方师父叫你们来听法，这个“来不来”的决定，就在你当下那一念，你来了，可能就这一个半小时，你终生就改变了，乃至生生世世都改变了。 For example, when I invite you to come and listen to the Dharma, the decision of "to come or not" lies in your thought in the present moment. If you decide to come, even only for this one and a half hours, your entire life, even future lives, will change.
In the past, I thought Buddhism was superstition because I saw many people blindly worshiping and reciting scriptures, clinging to the idea of accumulating merits. This episode made me realize what true Buddhism is and how it can truly change one's destiny.
In the past, I thought Buddhism was superstition because I saw many people blindly worshiping and reciting scriptures, clinging to the idea of accumulating merits.
![Quando Rondo - Grow Up [Official Music Video]](http://i.ytimg.com/vi/8zFnCg3BO4Q/mqdefault.jpg)
五、业由心造，消减有法
5. Karma is created by the mind and can be eliminated or reduced through methods.
“业力”，为佛经所说四种不可思议力之一。这四种力是指佛菩萨的菩提愿力、神通力、龙力、所有生命的业力，这四种力不可思议。
"Karmic power" is one of the four incredible powers mentioned in Buddhist scriptures. These four powers are the power of the Bodhi vows of Buddhas and Bodhisattvas, the power of supernatural abilities, the power of dragons, and the power of karma of sentient beings. These four powers are incredible.
禅师们常说：“神通和聪明敌不过业力，富贵也免不了轮回。”不要说是具足五种神通的外道，就算是具足六种神通的大阿罗汉，也敌不过业力。在业力现前的时候，多大的神通也会失效。
Chan masters often say, "Supernatural powers and intelligence cannot defeat karmic power; wealth and prosperity cannot save one from the cycle of samsara." Not to mention Non-Buddhist practitioners who possess five supernatural powers, even great Arhats with six supernatural powers cannot surpass karmic power. When karma arises, no matter how great the supernatural powers are, they will become ineffective.
但是，业由心造，消减有法。这是因果律的第五条定律，说的是若依正见，看破业的本质，则已造有漏业可以消除，业力可以消减，这是佛教因果说的真谛所在。若仅明白前四条，业必生果的世俗谛法则，而没有学习和体悟这第五条，则失去了因果律的真谛。
However, karma is created by the mind, and can be eliminated or reduced through methods. This is the fifth law of causality, which means that if one has seen through the nature of karma with insight, then the contaminated karma one has created can be eliminated, and the karmic force can be diminished. This is the essence of causality in Buddhism. If one only understands the first four laws, which are the conventional truths that karma will inevitably produce results, without learning and comprehending this fifth law, then one hasn't truly understood the essence of causality.
因果律不是宿命论，也不是决定论。
The law of causality is not determinism or predestination.
所有生命造作的业分为定业、不定业两种。
The karma created by sentient beings can be categorized into two types: fixed karma and unfixed karma.
定业，是指以决定心、深重心所造的重业，作后没有后悔，果报已经决定，难以转变。其善之定业，如发愿、供养三宝、做极大的善业等；其恶之定业，如五无间业等。定业有好多种，这里就不举例了。
Fixed karma refers to heavy karma created with firm and strong intentions, without any regret afterwards. Its karmic consequences are fixed and hard to change. Examples of positive fixed karma include making virtuous vows, offering to the Three Jewels, and doing great virtuous deeds. Examples of negative fixed karma include the Five Cardinal Sins. There are many types of fixed karma, but we won't give more examples here.
众生的定业之果，佛菩萨菩提的愿力也不可能改变，不可能随意猝消。
Even the power of the Bodhi vows of Buddhas and Bodhisattvas cannot change or easily eliminate the consequences of sentient beings' fixed karma.
那些大祖师们，真正证悟的大菩萨们，也有横死的情况，所以有人说：“我信佛了，我这么虔诚，为什么还生病？我这么修行，家里怎么不平安呢？”这都说明你还不怎么懂因果。
Even some great patriarchs and Bodhisattvas who have truly attained enlightenment died a violent death. Therefore, if you say, "I believe in Buddhism, I am so devout, but why do I still get sick? I practice so diligently, but why are there still problems in my family?", it indicates that you still don't understand the law of cause and effect.
不要说凡夫了，就是登了地的菩萨还有这种横死的情况。像龙树菩萨，是登了地的大菩萨，八大宗派都尊他为祖师。当然，他是为了度化众生，王子问他要头，他也只好把头割给人家，那肯定还是有业因的，他为什么没用其他的方式来解决这个问题，而是把头给人家了？当然了，菩萨们的身体是有一些微小的苦受，但是他们的心已经不受苦了，跟我们凡夫不太一样。
Not to mention ordinary beings, even first-stage Bodhisattvas may die a violent death, such as Nāgārjuna who is revered as a patriarch by eight schools of Buddhism. When the prince asked him for his head, he had to give it to him, in order to benefit sentient beings. Of course, there were underlying karmic causes. Why didn't he choose another way to resolve the situation instead of giving his head to the prince? Of course, Bodhisattvas may experience some minor physical pains, but their minds won't suffer, unlike us ordinary beings.
除定业外，其它不是以决定心、深重心所作，作后反悔转变者，属于不定业，不一定必受果报。
In addition to fixed karma, there is also unfixed karma, which refers to actions that are not performed with firm and strong intentions or actions for which one feels regret afterward. Unfixed karma may not bring about karmic effects.
《优婆塞戒经·业品》中有说，就定业或不定业，分为四种：“一者时定果报不定，受报的时间已成定数，果报大小不定。二者报定时不必定，果报大小已定，受报的时间不定，三者时定果报亦定，这个真的是定业了，时间也定了，果报也定了。四者时果二俱不定。”
In the "Sutra on Upasaka Precepts · Chapter on Karma", it states that fixed karma and unfixed karma can be further divided into four types:
1. The timing is fixed, but the result is unfixed. (When it will yield a result is fixed, but the intensity of the result is unfixed.)
2. The result is fixed, but the timing is unfixed. (The intensity of the result is fixed, but when it will yield a result is unfixed.)
3. Both the timing and the result are fixed. (This is really fixed karma, as both the timing and the result are fixed.)
4. Both the timing and the result are unfixed.
@@yimingpurelandacademycenter 《大般涅槃经》卷三十一佛言：
In the Mahaparinirvana Sutra: Volume 31, the Buddha said:
“非一切业悉定得果，虽不定得，亦非不得。当知作业有定得果，不定得果，或有重业可得作轻，或有轻业可得作重。有智之人以智慧力，能令地狱极重之业现世轻受，愚痴之人则令现世轻业地狱重受。”
"Not all karmas definitely result in karmic consequences. Although not every karma will yield a result, it doesn't mean that there can be no result. You should understand that some karmas will definitely yield results, while others may not. Moreover, heavy karmas can be experienced in a lighter way, and light karmas can be experienced in a heavier way. Wise people, with their wisdom, can transform heavy karmas that would have resulted in severe consequences in hell into lighter consequences in this lifetime. Conversely, ignorant people can turn karmas that would have had light consequences in this lifetime into severe consequences in hell."
都可能有转变。
Karma can be transformed.
而且：“一切众生不定业多，决定业少，以是义故，有修习道，修习道故，决定重业可使轻受，不定之业转后世受报。”
Additionally, "Sentient beings have more unfixed karmas and fewer fixed karmas. Hence, there are ways of practice. Through practice, one can transform heavy karmas into experiencing them in a lighter way, and transform unfixed karmas into experiencing consequences in future lives."
@@yimingpurelandacademycenter 龙树菩萨《十住毗婆沙论》中说：具有大智慧大福德者，虽然显现上作恶了，能“不令堕地狱，现身而轻受。”
In the Treatise on the Ten Bodhisattva Stages, Nāgārjuna said: "Even if those with great wisdom and merit appear to engage in wrongdoing, they will not fall into hell. Instead, they will experience the karmic consequences in this lifetime in a lighter way."
打比方为了度化众生，或者是为了护持三宝，也有可能开杀戒，杀、盗、淫、妄都有可能会示现做的，但是他不会堕地狱。他现生可能也会受一些果报的，不是说完全没有。但是他是发菩提心来做的，这个果报就不一样了。
For instance, in order to benefit sentient beings or support the Three Jewels, they may appear to engage in actions like killing, stealing, sexual misconduct, or lying, but they won't fall into hell. They may experience some consequences in this lifetime. It's not that there will be no consequence at all. However, since their actions are driven by Bodhicitta, their karmic consequences are different.
比如佛经中所说的，佛在世的时候，有一位叫鸯掘魔罗的外道，杀过许多人，甚至想谋害生母和佛陀，罪大恶极，堕地狱无疑了。然而闻佛说法，得大智慧，悔过修行，现生证阿罗汉果。
For example, in Buddhist scriptures, it is recorded that during the Buddha's time, a heretic named Angulimala had committed numerous murders, even planning to kill his own mother and the Buddha, accumulating immense negative karma that would undoubtedly lead him to hell. However, after hearing the Buddha's teachings, he developed great wisdom, repented for his sins, practiced diligently, and attained Arhatship in that lifetime.
证阿罗汉果了，但是他的业也没有了完，他还早呢。只不过他可以不受轮回了，但是他以后行菩萨道的过程当中，很多果报还是要受的，对他来说没有什么问题。
He had attained Arhatship, but he hadn't fully repaid his karmic debts. There was still a long journey ahead for him; it's just that he wouldn't reincarnate in samsara anymore. When he practices the Bodhisattva path in the future, he will still experience many karmic consequences, but that won't be a problem for him.
这是一个特例，这种情况是极其少数的，多少万亿分之一的可能性，这种概率特别少。但是佛举了这个特例，其实是鼓励我们，不要害怕，只要你有信心，还有勇猛精进，都是有可能改变的。这个鸯掘魔罗也是有智慧，有大福德、大因缘，遇到佛出世，能够对佛陀生起信心，能够开发智慧，这是极其特殊的因缘。
This is a special case, and such cases are extremely rare, perhaps with a probability of one in trillions. The Buddha shared this story to encourage us: don't be afraid; as long as you have faith and diligence, everything can change. Angulimala also possessed wisdom, great merits, and exceptional karmic conditions-he encountered the Buddha, generated faith in him, and developed wisdom. These were exceptional karmic causes and conditions.
@@yimingpurelandacademycenter 消减乃至消除过去造的业，需要学修戒定慧。不同层次的戒定慧，能够消减不同层次的业习，其中，智慧是核心，是关键。
To reduce or even eliminate karma created in the past, we need to study and practice precepts, concentration, and wisdom. Different levels of precepts, concentration, and wisdom can reduce different levels of karmic habits. Among them, wisdom is the core and the key.
首先，若以智慧掌握因果缘起法则，可知“果需众缘方能出生”的定律，只要转变乃至消除增上缘、所缘缘、等无间缘这三种缘的其中一种，就可以阻碍业果的发生，但只能延缓业果发生的时间，要彻底消灭业果发生的可能性，就必须消灭亲因缘（业习种子）。
Firstly, if we comprehend the law of dependent arising with wisdom, we can understand the principle that "the arising of a result requires various conditions". By changing or even eliminating one of the three types of conditions-dominant conditions, percept-object conditions, and immediate conditions-we can obstruct the arising of karmic results. However, this can only delay the arising of karmic results. To completely eradicate the arising of karmic results, we need to eliminate causal conditions (the seeds of karmic habits).
譬如，人因前世杀生这种业因，命中本应遭遇车祸夭折之业果，若特别注意乘车安全或者是不乘车,转变乃至消除这三种助缘，忏悔杀业，修习慈悲心，努力护生（保护生命）、放生，这样也是可以消除亲因缘，从这四种缘上去下手，便能够延寿乃至长寿，不一定会夭折。
For example, due to the karmic cause of killing in a past life, a person would have faced a fatal accident in this life. However, if he pays special attention to safety while traveling or choose not to travel by vehicle, he can transform or even eliminate these three supporting conditions. Furthermore, by repenting for the karma of killing, cultivating compassion, and diligently protecting and saving lives, he can also eliminate the causal conditions. By addressing these four conditions, he can extend his lifespan and may not die young.
其次，依人无我空性智慧，了知五蕴非我，无我相、无人相、无众生相。当人无我空性智慧力完成了闻、思阶段，也可降伏一切烦恼，大量减少造轮回的业，也不再那么傲慢了；如果人无我空性智慧力完成了修、证阶段，就可以消灭一切烦恼，基本不造轮回的业。但是烦恼的业习种子还没有消除，还在，我们还需长时间的磨练、对治，不断地去消减烦恼的业习种子。
Secondly, through the wisdom of "no self in person", we can realize that the five aggregates are not the self, devoid of the notion of self, person, and sentient being. When we complete the study and meditation of the wisdom of "no self in person", we can subdue all afflictions, significantly reduce the creation of samsaric karma, and diminish arrogance. When we complete the practice and realization of the wisdom of "no self in person", we can eliminate all afflictions and almost stop creating samsaric karma. However, the karmic seeds of afflictions haven't been eradicated. To continuously reduce them, it still takes a long time for us to practice and apply remedies.
再次，依法无我空性智慧观察，了知业因、业缘、业果都是没有自性的，缘起性空。当法无我空性智慧力完成了闻、思阶段，也可让一切业相当下破裂；如果空性智慧力完成了修、证阶段，则可以让一切业相当下粉碎、归空，可破除一切知见、观念的障碍，不再自以为是，不再执著自己的知见和观念，不再总认为自己是对的。
Thirdly, by observing with the wisdom of "no self in phenomena", we can understand that the karmic causes, conditions, and effects are devoid of inherent nature. They arise from conditions and are empty in nature. When we complete the study and meditation of the wisdom of "no self in phenomena", all karmic forms can be shattered right away. If we complete the practice and realization of the wisdom of emptiness, all karmic forms can be completed eradicated. This can eliminate all obstacles of views and understandings. We will no longer assume ourselves to be correct or cling to our views and understandings, and no longer think we are always right.
但是知见和观念业习种子还是在的，师父经常讲“万法皆空，作用不空”，我们还需长时间地磨练、对治，不断地去消减这些业习种子。这个是法执的业习种子，也要去对治。
However, the karmic seeds of views and understandings are still there. I often say, "All phenomena are empty, but their functions are not empty." To continuously reduce these karmic seeds, it still takes a long time for us to practice and apply remedies. These are the karmic seeds of the attachment to views and understandings, which also need to be addressed.
@@yimingpurelandacademycenter 关于业随心转的道理，清代彻悟禅师语录中的论述颇为精辟：
Regarding the principle of karma being influenced by the mind, the explanation from the teachings of Chan Master Che-wu from the Qing Dynasty is quite profound:
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。正念转不动业力，则被业力所束缚。
"Karma is created by the mind and can be transformed by it. If the mind cannot transform karma, it will be bound by karma; if karma is not transformed by the mind, it can bind the mind. If mindfulness cannot transform karma, it will be bound by karma."
唯业所感故，前境来报，皆有一定，以业能缚心故。前境来报，都有一定的过去的业因和业缘，一定有前因，所以叫“皆有一定”。
If everything arises from karma, then there is fixed karma, because karma can bind the mind. Any result must arise from karmic causes and conditions from the past, so the karma is fixed.
唯心所现故，前境来报，皆无一定，以心能转业故。
If everything arises from the mind, then there is no fixed karma, because the mind can transform karma.
若人正当业能缚心、前境来报一定之时，正当业障现前之时，而忽发广大心，修真实行，心与佛合，心与道合，则心能转业，正念转化业力，前境来报，定而不定；定报转成不定报。
If a person, when bound by karma and obstructed by karmic obstacles, suddenly generates great aspirations, practices the authentic Dharma, and merges their mind with the Buddha and the Way, then their mind can transform karma, and their mindfulness can transform karmic forces. When karmic obstacles arise, fixed karma can be transformed into unfixed karma.
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。不定报转成了定报。
Moreover, the mind can transform karma. When one's karma is unfixed, if they suddenly lose their great aspirations and engage in negative actions, then their karma can bind their mind, and unfixed karma can be transformed into fixed karma.
这就是讲当下、现前的重要性，忽发大心，或者说大心忽退的话，都有可能转变，这是强调这个当下的重要性。
This emphasizes the importance of the present moment. If one suddenly generates or loses great aspirations, their karma can be transformed. This emphasizes the importance of the present moment.
所以，修习正法最注重现在、当下这个正念的转变的作用，不是修来世。佛陀让我们活在当下，当下是最重要的，当下起心动念之间转变了，一切都改变了。
Therefore, when practicing the Dharma, we emphasize the transformative role of mindfulness in the here and now, rather than focusing on future lives. The Buddha taught us to live in the present moment, which is the most important. If we change our intentions and thoughts in the here and now, everything will change.
打比方师父叫你们来听法，这个“来不来”的决定，就在你当下那一念，你来了，可能就这一个半小时，你终生就改变了，乃至生生世世都改变了。
For example, when I invite you to come and listen to the Dharma, the decision of "to come or not" lies in your thought in the present moment. If you decide to come, even only for this one and a half hours, your entire life, even future lives, will change.
This is the lesson I need now!
Thanks for the great job!!!
Very well said，The law of causality is not determinism or predestination.
If we change our intentions and thoughts in the here and now, everything will change.🙏🙏🙏
In the past, I thought Buddhism was superstition because I saw many people blindly worshiping and reciting scriptures, clinging to the idea of accumulating merits. This episode made me realize what true Buddhism is and how it can truly change one's destiny.
In the past, I thought Buddhism was superstition because I saw many people blindly worshiping and reciting scriptures, clinging to the idea of accumulating merits.
Hope we can all really rely on the Three Jewels and repent thoroughly
🙏🙏🙏
Thanks...💌.
Magnificent
Meritocracy
Of China.. 💌.
☯️Taoism☸️.
Buddhism☯️.
💯%Marxism.
wish🧞i was
Chinese 💯%
💚🐉🇨🇳🐉💚