詩曰：天命長頒一道場。恩庥廣澤在鸞堂。
　　　闡明因果醒迷意。定論堪能轉禍殃。

聖示：吾今夜賚詔頒敕，是為著書　玉旨，玉詔開宣，神人俯伏！

欽　奉

玉皇大天尊玄靈高上帝　詔曰：

朕居凌霄，痌瘝萬眾，無時不以蒼生為念，際值末法，大開普渡之門，雖然五大正教暨各宗教賢士英才，無不盡心代天宣化，弘傳大道福音。然而，眾生積累無數輪迴之業因，乃致苦海沈淪，雖有上根弘法、中根護法，但仍然無數眾生受盡報業所苦。非上天不仁，實乃造業有自牽引其果。爾堂懿敕恭領　母命廿餘年來著書不斷，普化眾生，建功厥偉，足堪天命畀眷。故再賜旨一道派命著書，並聘由　觀世音菩薩為主著仙師，派命正鸞勇筆王生為主著正鸞，為期一年，題其顏曰《因果命程定論》。希爾神人用命，書成普化，再作論功行賞。

欽哉　勿忽　叩首謝恩

天運歲次己丑年三月廿三日

 

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By Imperial decree, Zhuge Liang of the Golden Palace:

Heaven's decree grants a sacred place,
Grace and blessings fill the phoenix hall so grand.
Clarifying cause and effect to awaken the lost mind,
Through reasoned discussion, misfortunes can be left behind.

Divine instruction: Tonight, I bestow a Jade Edict decree. As the Jade Edict is proclaimed, all divine beings bow down in submission!

The Heavenly Jade Emperor decree:
I reside in the high heavens, caring for countless beings, always keeping the welfare of the people in mind. In this time of the Dharma's decline, I open the gates of universal salvation. Although the five great orthodox religions and the virtuous and talented people of various faiths spare no effort in propagating the teachings on behalf of heaven, the sentient beings have accumulated countless karmic causes in their countless cycles of rebirth, leading them to sink into the sea of suffering. Despite the presence of those with superior capacity (note below) spreading the Dharma and those with middling capacity protecting the Dharma, countless beings still suffer from the retribution of their past actions. It is not that heaven is unkind; it is that the karmic actions they have created inevitably lead to their consequences.

Over the past twenty years, the esteemed hall has been diligently following heaven’s instructions, writing books tirelessly to enlighten sentient beings and making great contributions, worthy of heaven's grace. Therefore, I grant another decree to write a book, with Guan Yin Bodhisattva as the main author and Wang as the main translator, for a period of one year, titled "On the Determination of Karma and Destiny." I hope everyone will fulfill your duty, complete the book, and widely enlighten others. Once the task is accomplished, we shall discuss your merits and rewards.

In the year of 2009, April 18 (天運歲次己丑年三月廿三日)

Note: The term “capacity” refers to individual who possess the ability or potential for understanding and practicing the Buddhist / religious teaching. The term is also used in the context of discussing the varying capability of individual to grasp the profundity of Buddhism.

In general, Buddhist scriptures classify individuals into those of superior (上根), middling (中根), and inferior (下根) capacities. These classifications are not definitive and immutable but are indicative of one's current spiritual and intellectual readiness or receptivity towards the teachings.

These classifications are not about judging or ranking individuals but rather about recognizing the diverse capacities and readiness among individuals for spiritual cultivation. It's important to note that these capacities can change over time due to practice and cultivation. 

因果者，種是因，得其果。然則，歷經輪迴，其果報現象，乃加上許多客觀因素，諸如環境、民情等等，卻又產生不同業報現象。

可喜可賀，貴堂四度奉旨著作因果理論之寶書，且由　南無觀音菩薩主筆著造，在人間道場，有此殊勝緣機者，雖尚不知是否將無來者，但卻屬前無其例；此當為貴堂領命之殊勝，及神人用命有關。但其重要關鍵，應屬貴堂正鸞勇筆之堪受天命，有絕對之因素。

今大命再頒，書已將行著作，因果雖為人人可以朗朗上口，但其精闢理論之所在，雖佛門高僧，以迄修行有素之人，尚未必可以了然於胸，更遑論闡述明確，啟迪諸眾根器有緣眾生。

故，書之著，天人慰甚，欣喜於人間眾生有幸，將再沾沐菩薩慈悲。於書前，吾謹言以贊，並為勉眾生。是為序。

南無寶生佛　序於懿敕拱衡堂
天運歲次己丑年三月廿三日
 

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Foreword for the “On the Determination of Karma and Destiny” by Namo Ratna-sambhava(南無寶生佛)

Cause and effect is the principle that sowing certain causes will yield certain effects. However, throughout the cycle of reincarnation, the manifestation of karmic retribution is influenced by many objective factors, such as the environment and the sentiments of the people, thus resulting in various karmic retribution phenomena.

It is gratifying and congratulatory that your esteemed hall has been commissioned four times to write precious books on the theory of cause and effect, and moreover, with Guanyin Bodhisattva as the main writer. For those who have such a rare opportunity in the human realm, although it is still unknown whether there will be such opportunity in the future, it is certainly unprecedented as of now. This should be attributed to the extraordinary fate of your esteemed hall in receiving this mandate, as well as the divine beings fulfilling their mission. Most importantly, all these are possible because of your esteemed hall's main translator shouldering the heavenly mandate faithfully.

Now that the great mandate has been issued again, the book will soon be written. Although the concept of cause and effect may be familiar to everyone, the profound theories behind it may not be fully understood by even Buddhist monks or those with a solid foundation in spiritual practice, let alone clearly explained and enlightening to the masses of beings with varying capacities and karmic connections.

Therefore, the writing of this book brings great comfort to both heavenly beings and humans, and we are delighted that the sentient beings in the human realm will once again be blessed with the compassion of the Bodhisattva. Before the book, I would like to offer my praise and encouragement to all sentient beings. This serves as the preface.

In the year of 2009, April 18 (天運歲次己丑年三月廿三日)

偉矣哉！鸞門奉旨著作寶書，再添佳話一樁。

因果雖是修行之人朗朗上口，然則知其意者已少；而澈其所以然者，更是少之又少。有其因緣，即是肇其前業，乃至結成其報，雖然三教合闡多有著述論其來龍去脈，唯，因果所糾纏之報象，卻非三言兩語可以盡述其詳。

可喜貴道場荷蒙天眷，　觀音菩薩慈悲降賜揮鸞，藉砂盤木筆，字字句句加以闡述牽引串連「因」與「果」之現象。廿年間已有三部因果書問世；其壽世牖民，影響所及，由貴堂道脈衍傳、善眾護法則可見。可以媲美此一洛陽紙貴之《三都賦》，使眾善因得寶書而能親近道場，進而開解因果報業；不只挽救有形生命，尚且及於無形慧命，功德無量也！

今再開著新書，當可為眾生深釋疑結，並可謂普化蒼黎再建新里程碑。際於書之初著，吾乃略抒感言以誌篇前，以與眾生共勉。是為序。

大成至聖先師　序於台疆懿敕拱衡堂 天運歲次己丑年四月一日

 

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Foreword for the “On the Determination of Karma and Destiny” by Confucius (大成至聖先師孔夫子)

How remarkable! The esteemed hall receives the mandate to write another precious book, adding one more splendid story to its achievements.

Although the concept of cause and effect is familiar to those who practice spirituality, few truly understand its implications, and even fewer grasp its rationale. The various karmic connections and consequences are rooted in past actions and their resulting retributions. Although the three major religious teachings have extensively discussed the origin and development of cause and effect, the intricate entanglement of karmic retribution cannot be fully explained in just a few words.

It is fortunate that your esteemed hall has received divine favor, with Guanyin Bodhisattva showing compassion by taking on the mandate as the main writer. Through the use of simple tools such as the sand table and wooden pen, every word and sentence elaborate on and connects the phenomena of "cause" and "effect." In the past twenty years, three books on cause and effect have been published; their influence on the lives of people can be seen in the transmission of your esteemed hall's teachings and the support of the Dharma by virtuous followers. These books are precious, allowing devotees to get close to spiritual teaching through these books, and further unravel the mysteries of cause and effect in karmic retribution. This not only saves physical lives but also intangible wisdom lives, with immeasurable merit!

Now, the writing of another new book will help dispel doubts for sentient beings and can be considered as establishing a new milestone in enlightening the masses. At the beginning of the book's creation, I would like to express my thoughts briefly to serve as a preface, encouraging all sentient beings.

In the year of 2009, April 25 (天運歲次己丑年四月一日)

荷蒙　昊天深眷畀命著書，此乃末法眾生之福音，福報深厚。貴道場已有三部因果書頒行普化，今日著造《因果命程定論》，將會有別於前三部之立論。

因果雖然廣泛於眾生之生命過程，但其主要架構仍不外「因」與「果」而已。是故，眾生在人生際遇中，任何起伏順逆，當然悉皆受制於前因，乃形成後果。

之前，書之立論側重於因果討報，而眾生產生身體報業之病象；今書將著重於人生運程種種現象之因果牽聯之癥結，以利眾生在人生過程中可以因果解開而達到順境之運程。

書已將開著，荷蒙諸天聖佛賜序以光篇幅，吾不揣冒昧簡書前言以為眾生解說，是為自序。

南無觀音菩薩　序於台疆懿敕拱衡堂
天運歲次己丑年四月一日

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Preface for the “On the Determination of Karma and Destiny” by Avalokitesvara Bodhisattva

Having received the profound favor of the Supreme Heaven to be granted the mandate to write this book, it is indeed a gospel for sentient beings in the Dharma-Ending Age, with abundant blessings and merits. Your esteemed hall has already published three books on cause and effect, and today's creation of " On the Determination of Karma and Destiny" will differ from the previous three in its theoretical foundation.

Although cause and effect are widespread in the life processes of sentient beings, their main structure still only consists of "cause" and "effect." Therefore, in the encounters and experiences of sentient beings, all ups and downs, and twists and turns, are inevitably subject to the control of past causes, resulting in subsequent consequences.

Previously, the focus of the books was on the discussion of karmic retribution, and the physical manifestations of karmic retribution in sentient beings. This book will focus on the crux of the causal connections among various phenomena in the course of one's life, enabling sentient beings to unravel cause and effect and achieve smooth and favorable destinies in their life journey.

As the writing of the book is about to begin, and blessed with the preface from the Heavenly Buddhas and Bodhisattvas, I venture to write a brief introduction to provide an explanation for sentient beings.

In the year of 2009, April 25 (天運歲次己丑年四月一日)

所謂「命運」，佛、道不同解讀。佛家以眾生屈服於命運之下，乃謂消極，並非面對人生積極與正確之方向。然而道家以宿命論，無為清淨，乃是超越命運之上。換言之，佛家有鼓勵眾生正面迎戰命運之起伏、曲折；而道家較有認命，以此謂之人皆有命，莫過強求。

吾以為，佛、道論斷悉皆正確。命者，我人之生息也，涵蓋生命過程，七情六欲以迄喜、怒、哀、樂等等心緒情緒之牽引變化。縱然萬般皆定數，半點不由人；但人之積極作為，卻可以從困境轉化而顯現解圍端倪。道家不與人爭，並非消極，只是將此不爭提升為修養最高境界，畢竟凡人根器不如上聖賢者，因此在面對命運之波折，甚至噩運等等，不免有所尤怨；根器較佳者，猶能面對命運，奮力一搏。

我人與生俱來，悉皆有其福善及舛惡，縱然一生落地即入乞家，而其食、住、睡、穿雖不如尋常人家，但亦屬維生所需，亦有最基本之福善所在。所以眾生悉皆銜蘊果報而來，因此人世間即是果報場。眾生應有此體認。既然因果涵蘊其內，則未來之發展，當然因果即是最重要的關鍵。換言之，投入官富人家，必有其夙因之洪福；投入貧賤人家，必有夙因需償之業，因此「命運」之代名詞即「因果」。此亦「菩薩畏因，眾生畏果」之所自。

吾今著作本書，不似前三部以眾生身體病象為主，反以人生運象為主軸，故開章明義，首先闡明「因果」與「命運」之關聯，以備後續述論中使閱讀者易明瞭，而有所得。

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Chapter 1: Destiny and Karma

The so-called "destiny" is interpreted differently by Buddhism and Taoism. Buddhism views that one’s destiny is always influenced by past karma but every person has the ability to exercise free will and influence the course of both life and death. However, Taoism believes in predestination and the idea of inaction and purity, which transcends fate. In other words, Buddhism encourages sentient beings to face the ups and downs and twists of fate positively, while Taoism tends to be more resigned, believing that everyone has a destiny and should not force things.

In my opinion, both the Buddhist and Taoist views are correct. Destiny is the life of a person, covering the entire process of life, the emotional changes driven by the seven emotions and six desires, as well as happiness, anger, sorrow, joy, and other emotions. Although everything is predetermined and beyond human control, people's active efforts can transform difficult situations and reveal the possibility of breaking free. Taoism's principle of not competing with others is not passive; it elevates non-competition to the highest level of cultivation. After all, ordinary people's abilities are not as good as those of the sages. Therefore, when facing the twists and turns of fate, or even bad luck, they may have complaints; those with better abilities can still face their destiny and fight for it.

We are all born with our blessings and misfortunes. Even if we are born into a beggar's house and we are not as well fed, housed, slept, and clothed as the others, but we are still blessed with the life essential to survive. Therefore, all sentient beings should come to the realisation that they are being born to the mortal world with their karma retributions. Since cause and effect are embedded in one’s destiny, understanding cause and effect is of course the most important key to future development. In other words, if you born into riches, it is due to your past karmic good causes; being born into a wealthy and powerful family must be due to one's immense past blessings; being born into a poor and lowly family must be due to past causes that need to be repaid. Thus, the synonym for "destiny" is "cause and effect." This is also the origin of the saying "Bodhisattvas fear causes, sentient beings fear consequences."

In this book, unlike the previous three that mainly focused on the physical ailments of sentient beings, I focus on the aspects of human life and destiny as the main axis. Therefore, I start by clarifying the relationship between "cause and effect" and "destiny" so that readers can easily understand and benefit from the subsequent discussions.

何謂「運程」？簡言之，即是我人一生之曲折順伏，諸般際遇；何謂「靈數」？簡言之，有人云及，並且相傳廣泛，如娶妻前、生子後運勢會較旺，有其事否？有之。亦有相傳，人在三十九歲，會有較大災厄，是否有其事？有之。此即為靈數！然則，是否一定如此？答案是未必。

所以，人之一生運程靈數，是有影響，但關鍵卻在因果運程之揚起─諸事順遂。主觀上必須有其各人因果業緣，在此際較無不善，所以較無干擾，亦即上述中較有喜事之際，增強其自身旺運之靈數。三者陽數，九者極陽之數，因此人在三十九歲多有運程低迷晦暝之象，因而牽引較多不善因果業力，當是自然而然雪上加霜，較有不佳之運程。

不過，靈數之動力，除天生極陽之數，對於我人影響較大之外，其最主要動力，來自於因果所呈現善福或惡禍。換言之，此人若是帶厚澤福德，雖在靈數較不佳之際，仍可以因有貴人助力而逢凶化吉。易位而言，此人福澤不夠，縱然在喜事旺運之際，卻有因果祟礙，導致凶禍。

唯，眾生對於人生運程以及靈數之認知，不該流於負面消極，吾將之專章闡述，是要眾生明瞭其相互牽引之動力關聯，使眾生知之而無懼，可以因無懼乃得積極破除轉換。

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Chapter 2: Luck’s Numerology

What is "Luck"? In short, it is the twists and turns of one’s life in all kinds of encounters. What is "numerology"? In simple terms, it is a widely spread belief that certain events, such as getting married or having children, can bring about a more prosperous fortune. It is also believed that one tends to encounter serious misfortune upon reaching thirty-nine years old. Is there truth to these beliefs? Yes, there is but it does not necessarily have to be so.

Therefore, the numerology of a person's life does have an impact, but the key lies in the rise of karmic fortune. For example, when one’s life turns fortunate after joyous events, such as marriage or childbirth, it is because of good karmic causes. Therefore their lives appear to be smooth-sailing and further enhanced through these joyous events. As for the spiritual number, the number thirty-nine having both digits representing “Yang” element, and nine is the number of extreme yang. Therefore, at the age of thirty-nine, people tend to experience sluggish fortune and thus attracting more unwholesome karma, exacerbating one’s misfortune.

However, besides the inherent power of numerology, which has a significant impact on people due to the extremely positive numbers, the primary driving force comes from the good fortune or misfortune presented by cause and effect. In other words, if a person has a strong foundation of blessings and virtues, even during unfavorable numerology, they can still turn misfortune into good fortune with the help of a benefactor. Conversely, if a person lacks blessings, even during a time of joy and prosperity, they may encounter misfortune due to karmic obstacles.

Nevertheless, one should not have a stoic view of life's fortune and spiritual numbers as explained in later chapters. I hope to allow all sentient being understand the dynamic relationships of these factors, ie luck, spiritual numbers and karmic causes and effects, so that they are able to confidently and proactively change their destiny.

佛云：「眾生悉皆平等，乃各具佛性」。此為眾生性靈之中含蘊佛種子，可以修証而成就，故眾生平等。

在因果之立論，眾生亦悉皆平等，種因得果，無人可免。然則，在人生過程之際，生命存續仰賴衣、食、住、行，舉凡消耗於維持生命所必須之能量，與各自與生俱來之福祿，息息相關。所謂與生俱來，即乃眾生初入娘胎之際，即已有在命程中帶來之福祿。所以，常有人云及此兒旺父蔭母，甚至會有助旺家運等等之語。又有人初生之際，排其命盤，謂之帶有財庫，或者帶有厚福，諸此種種，意謂眾生悉皆在此人世間享有福報。

昊天至仁！縱然淪入畜道，或者投生乞門，自幼貧困，多受欺辱，然而，吃、食維持生命點點滴滴；水、火、空氣無不是眾生享受大自然之賜予，亦即生命之福報。但是，為何有人生來備受呵護、無微不至？甚至於嬰幼兒之時，已如掌上明珠，予以最高之疼愛及物質之享受；有人卻生來即苦難、貧困，不但親長無力疼愛，甚至成長過程備受白眼，可謂坎坷人生。其分際即在投生之際，所帶福祿深淺；而其分判即是各自累世因果、善福，或者惡禍之比重。淺而言之，有人累世間行善較少，惡行較多，然而罪又不至淪入畜道，或者判入阿鼻無間獄，所以在轉生人道之時，其善輕乃使帶福薄，故在出生娘胎而後，福祿又逐日享受而減少，故其人生乃乖舛多、順利少。反之，夙世之間善行多，但又未足超証神道，故其投生之處，必然較為慈祥之親長、富裕之家庭，在人生過程中，則多善福、順利情境，縱然偶有惡業顯現，亦能得貴人善緣相助，逢凶化吉，甚至無災無難。

綜此而論，世人當知：「菩薩畏因，眾生畏果。」其來有自。當然，既來之，則安之。我人能得投生人身，必有基本善業福慧，無需尤怨於既往之造業，當著眼於未來之積善、增福。

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Chapter 3: Blessing Classification

The Buddha said, "All sentient beings are equal and possess Buddha-nature." This implies that all sentient beings have the seed of Buddhahood within their spirits, which can be cultivated and realized, thus making all beings equal.

Karma theory dictates that all living beings are equal i.e. for every cause, there will be a corresponding effect and no one is exempted from these karmic laws. As a result, necessities to sustain life such as clothing, food, housing, and transportation, or anything else consumed to sustain life are closely related to their innate blessings. This innate blessing is formed when the foetus is developed in their mothers’ wombs. Therefore, people often say that this child will bring fortune to his/her parents and prosper the family fortune. And there are cases where someone is born, their destiny chart contains wealth and riches. All these means that all sentient beings will enjoy some form of blessing when they are born into this world.

Heaven is benevolent. Even if one reincarnates as animals, or is reborn as a beggar, and suffers from poverty and is often bullied since childhood, they still enjoy nature blessings in the form of food, air, water, fire to sustain their lives. But why are there some people born into loving families who showered them with greater care and attention to their needs? They were treated like the apple of their parents’ eyes and were given the abundance of love and material enjoyment even when they are infant. While others are born into hardship and poverty, not only lacking parental love but also face disdain throughout their upbringing. The difference lies in the fortune brought into this life and the weight of one's accumulated karmic causes and effects, good or bad, from previous lives.

In simple terms, when someone who has done fewer good deeds than bad deeds in his past life, but whose sin is not severe enough to the animal path or to the infernal hell of Avīci Naraka (note below). Therefore, after he is born, when they are reborn as humans, their light good deeds result in thin fortune, and after being born, their blessings gradually decrease with each passing day, resulting in a tumultuous life with few smooth paths.

On the contrary, those who have done many good deeds in their past lives, but not enough to transcend the human realm, are likely to be born into families with loving parents and affluent backgrounds, and their lives will be filled with good fortune and smooth situations. Even if they occasionally manifest bad karma, they can still receive help from benefactors and transform misfortune into good fortune, even avoiding disasters and difficulties altogether.

To sum up, one should understand that "Bodhisattvas are afraid of causes and sentient beings are afraid of consequences." Of course, as soon as the consequence are here, let it be and be at peace with it. Since one is born human, one brings along with him basic good deeds and blessings; do not complain about the past deeds but focus on the future accumulation of goodness and happiness.

Note:
Avīci is the lowest level of the Naraka or "hell" realm in Buddhist cosmology. It is often translated into English as "the Hell of Uninterrupted Suffering" or "the Hell Without Respite". In this realm, beings endure extreme suffering for aeons of time without any break.

It is important to note that unlike some concepts of eternal hell in other religions, the stay in Avīci, like all the realms in Buddhist cosmology, is temporary (see further note below). However, "temporary" in this context is relative - the length of time can be unimaginably long from a human perspective. Once the negative karma that led to rebirth in this realm is exhausted, the being will be reborn in another realm based on their remaining karma.

It's also worth mentioning that although the term "hell" is used in English translations, the concept of Naraka in Buddhism is somewhat different from the common Western concept of hell. In Buddhism, it is not a place of divine punishment but a place where beings suffer due to their own negative actions (karma).

Further note:
The concept of Avīci Hell being temporary is rooted in the fundamental Buddhist belief in impermanence. This belief holds that all conditioned phenomena are transient, subject to change, and have no fixed, unchanging essence.

In Buddhism, no state of existence is permanent, even the deepest levels of hell. Suffering in hell realms, according to Buddhist teachings, continues until the negative karma that led to that birth is fully exhausted, at which point one is reborn in another realm based on one's remaining karma.

This concept is described in various Buddhist texts and teachings. However, the duration of stay in these realms is often depicted as extremely long, with the Avīci Hell being the most severe. Nevertheless, the stay is not eternal.

For example, the Lotus Sutra, a highly influential Mahayana Buddhist text, contains a parable in which a bodhisattva takes on the sufferings of hell-beings, which indicates the potential for liberation even from the lowest realms.

It should be noted that interpretations can vary across different Buddhist traditions and texts. For a full understanding, it would be best to study these texts or consult with knowledgeable practitioners or scholars.

眾生處於人世間，維生所必須即在錢財，錢財何處來？即在工作。許多人身在職場，有者一帆風順到連自己都不敢相信。碰上大錯、小錯，都有人擔下，或者為其消除；碰上升遷的機會，永遠都是列為優先考慮對象。但是，有許多人卻是流血、流汗，認真工作，卻永遠得不到他人讚賞，甚至長官老闆想盡辦法去之而後快。其中關鍵在哪裡？就在宿命。

或許有人不以為然，認為太消極，也對。人定勝天，也是勉勵眾生要積極努力面對挑戰，克服難關。不過，方向要對，如何努力去增加自身的動能，就必須針對自身所缺失加強。淺舉一例而言：他人為何一帆風順？他的累世造業中，必然福善多於惡怨。換言之，他所累積善福的能量，使其在職場中有許多貴人善緣之助力，縱然一時挫敗，亦能東山再起，甚至可能不用遭受挫折，即可化危為安，再創新機。因而職場（包括自行創業及就業之人）若每多乖舛，甚至莫名阻障，必然是累世惡業多於善福。而且，此惡業均已成熟，匯集在今生或此際運程上。

綜此而言，此一宿命的關鍵，是在累世善惡福祿報象，而欲使此報象趨於和緩化解，甚至轉換，當然要有針對此一宿命因果加以化解。

事業有另一番現象：有的人要做什麼，不但求神問卜、不但自身命格及屬性、五行查明清楚，並且資金、時間也都查明清楚，但是創業下來，沒多久還是虧損累累，終致倒閉、關門大吉。其關鍵在福祿因緣是否成熟，因為此一善能成熟，才能轉化為實際運程，才能在創業中有外來助力。眾生應有相當感受，見許多人之發跡，好像也沒什麼努力，更不忌諱是否有所衝剋，只憑一股幹勁，努力創業，努力開拓，就如此誤打誤撞，闖出一片天。關鍵就在其人福祿成熟，縱然創業生疏，也能有貴人相助。

所以，事業之興敗，關鍵就在你命程中，此際善福因緣是否成熟。

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Chapter 4: Career Luck

Money and wealth are essential for sustaining one's life, and the primary source of income is work. When it comes to careers or business ventures, some individuals seem to be incredibly fortunate. They enjoy a smooth sailing career progression or business fortune. Even when they make mistakes, regardless of the severity, someone will always take care of the problem or shield them. Furthermore, they are always the top consideration when there is an opportunity for advancement.

On the other hand, others struggle through their careers, working hard with little recognition or appreciation. Some may even face hostile work environments, with bosses trying to push them out. The explanation for this disparity lies in each person's career destiny.

Some may argue that career destiny doesn't determine their outcomes and that they can shape their career progression through hard work and determination. While maintaining a positive mindset and actively working to overcome challenges is commendable, addressing inherent weaknesses is crucial for success. For instance, those with smooth career paths likely accumulated more good deeds than bad in their past lives, leading to good fortune and support from benefactors in their current careers. Even when faced with setbacks, they bounce back and often find new opportunities that turn adversity into a positive outcome. In contrast, those who encounter numerous misfortunes and unexplained obstacles in their careers, both employees and entrepreneurs, may have more bad karma than good fortune from past lives, which is now manifesting in their current lives.

Another phenomenon in business is that some people consult divination to determine their destiny, luck, and fortune before embarking on a venture. Despite receiving positive predictions, their businesses may still fail. Conversely, many people achieve success with little preparation. The key factor in these situations is whether one's destiny, luck, and wealth align with the right timing, allowing good fortune to materialize into actual success.

In summary, one's career destiny reflects the good and evil karma accumulated in past lives. To improve their career destiny, individuals should address the root causes of their circumstances. Moreover, even if they have more good deeds than bad, the timing must be ripe for manifesting these good deeds into good fortune.

語云：「無恩無怨，不成眷屬」。因此，組成此一家庭，每一分子必有因緣所在，不論是討債投生為子女，或者償恩來為夫妻，必要成其組成親眷的關鍵動力，即是互相有直接欠債或因緣。

吾淺作說明，譬如此一家庭組成是為父、母、子、女各一人，此四人之因緣，有可能是父母成為親眷之主因，而子或女有可能各自與父或母有直接因緣，也有可能一位與父母有其因緣，而另一位卻是由與單一父或母具其恩債之因緣，因而組成家庭眷屬的現象。

共業又是什麼呢？意即此一家庭成員之共同業力。然則，亦有共同造因之際，目下成員其中之一，並未參與其造業，但此際仍需接受共同報象。此一現象吾以數字為代表：一為父、二為母、三為兄、四為妹。家庭共業之肇因，僅由父母兄三人，但在報業成熟時，妹也要受牽連，同承其共業之果報。或者有人謂之不公，但在此四人之間，第四位若屬投生來償恩債，不論是與一或二、三之直接因緣，當共業成熟時，第四位即是其報恩之因緣成熟，故將共同承擔果報。

許多家庭共業，不論是子女或父母，在夙世所造業因之際，雖然果報成熟時有共同承擔之報象，但絕非無造其因，只要擔其果報之事。當業報臨現之際，若無需共同承擔之眷屬，其業報將不至牽連；若是共業成報在內之人，千辛萬苦也難躲開，所以許多家庭中，會因個人事端（或者禍事）牽連到眷屬其他人，此即為共業現象。

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Chapter 5: The Common Karma of Family Fortune

The formation of a family requires each member to have their own karmic reasons and causes, whether it's to repay a debt by being born as a child, or to repay kindness by becoming a spouse. The key driving force in forming these close relationships is having direct debts or connections with one another.

To provide a simple explanation, let's take a family consisting of a father, mother, son, and daughter. The relationships between these four people could be based on the primary causes of the parents becoming relatives, while the son or daughter may have direct connections with either the father or mother. Alternatively, one child may have connections with both parents, while the other may have a relationship based solely on debts of gratitude with either the father or mother, resulting in the formation of a family.

So, what is collective karma? It refers to the combined karmic force of the family members. At times, one member may not have participated in creating the karma, but they still need to bear the consequences. Let's represent the family members by numbers: 1 for the father, 2 for the mother, 3 for the elder brother, and 4 for the younger sister. The collective karma of the family originates from the father, mother, and elder brother, but when the karmic consequences mature, the younger sister must also be involved and share the burden. Some may consider this unfair, but among these four people, if the fourth person has come to repay a debt of gratitude, regardless of their direct connection with 1, 2, or 3, they will share the consequences when the collective karma matures.

In many families, regardless of whether it's the children or the parents, when the karmic consequences mature, they share the burden together, but they are not bearing the consequences without having created the cause. When the karmic consequences become apparent, if there are no relatives who need to share the burden, the consequences will not affect them. However, if there are people within the family who share the collective karma, they will not be able to avoid the consequences no matter how hard they try. This is why many families are affected by personal issues (or misfortunes) that involve other family members, which is the phenomenon of collective karma.

常聞許多人不平而云：「同樣的親族祖靈，但是他房受祖蔭較多，我房較少，所以他房興盛；我房衰微」。乃怨恨祖靈不公！是否一個家庭的盛衰，與祖蔭有絕對關鍵？答案是：有之。不過，沒有重要的前提因素之下，祖蔭才是關鍵，否則也只是一個原因而已。什麼是前提？即是此一家庭成員之各自因果業報。所以，一個家庭盛衰有其依序重要因素，最重要是個人因果，其次才是祖蔭傷剋。

吾淺舉一例，他房家運之所以興盛，一定有如下幾個現象：其一、各自運程較少乖舛不順。其二、各自身體較少重大疾病。其三、各自事業（職場）縱非一帆風順，至少也無動輒波折、挫敗。當然，還有各自在日常間較少意外事故、災害；處事會有較多貴人相助。反之，自身家庭衰微，亦必有上述相對應之事端，如各自多病苦、多災難、多事業不順，少貴人相助。兩相加減，盛衰立判。

眾生可以從上述了解到，個人之因果業報若無密集顯現討報於日常生活中，相對可以減少許多開支，年深月久，則可累積一筆財富，乃至於家運逐漸厚植平順機運而興旺。當然，有人可以說那是祖靈不公，偏袒特定鍾愛之房系。吾必須解釋，祖靈風水對後代子孫不能說沒影響，但是眾生試想：先人之對子孫，手心手背皆是肉，縱然會有特別疼愛之子女，但在身故之後，豈會眼見自身之偏心而使某一特定房系發達，某一特定房系衰敗，並且苦難連連？不但先靈不至如此，並且也無能力如此。最主要關鍵是在自身家庭之因果業報，一旦身陷如此處境之時，眾生實不宜怪罪先靈，應反躬自省探察自身罪累，以及因果報業是否已成熟顯現干礙，再針對各自因果報業化解，必能從困境中解脫，逐漸步向興盛之家運。

不過，此一例中也確實有完全遭受到祖靈所左右影響，但是少之又少。吾理應加以闡述，以利眾生明白其干礙所在。若有一房真是持續衰微，而他房卻甚興旺，且經查証（不論是仙神查示或堪輿師印証），其祖先大厝（即墳墓）有刻意造作五行格局，龍虎兩邊，添造特定旺運於某一房系（特別註明，此非祖靈刻意偏心，乃係子孫刻意存私。）因而造成某房持續受到祖先風水之助蔭，而某房子孫卻遭到刻意剋而衰敗。若有此情形者，可以呈叩於仙佛查示其磁場傷剋之程度，並可以加以化解（化解方式當會從其受害房系之人所居厝場，加強防護，甚至更改五行磁場，以免持續受害。）唯，此一情形必將牽動兄弟之間嫌隙，甚至鬧出鬩牆事端，必要謹慎處理。

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Chapter 6: The Prosperity and Decline of Family Fortune

It is often heard that many people complain: "We share the same ancestors, but their family receives more blessings from our ancestors, while my family receives less. That's why their family prospers, and my family declines." They resent their ancestors for being unfair! Is the prosperity or decline of a family absolutely related to ancestral blessings? The answer is: Yes, it is. However, without important prerequisite factors, ancestral blessings are only a key factor, not the cause. What is the prerequisite? It is the individual karmic retributions of the family members. Therefore, the prosperity or decline of a family has its sequentially important factors, with personal karma being the most important, followed by the influence of ancestral blessings.

Let me give a simple example. For a family to prosper, several phenomena must occur: First, each family member's fortunes have fewer obstacles and setbacks. Second, they have fewer serious illnesses. Third, although their careers (workplaces) may not be smooth sailing, they do not experience constant setbacks and failures. Of course, they also have fewer accidents and disasters in their daily lives and more benefactors to help them in their affairs. On the other hand, a declining family must also have corresponding problems, such as frequent illnesses, disasters, career setbacks, and a lack of support from benefactors. The difference between the two determines prosperity or decline.

Sentient beings can understand from the above that if an individual's karmic retribution does not manifest intensively in their daily life, they can relatively reduce many expenses over time, accumulating wealth and gradually building a smooth and prosperous family fortune. Of course, some people may say that this is because the ancestors are unfair, favouring a particular family branch. I must explain that the influence of ancestral feng shui on descendants is undeniable but think about it: ancestors love all their descendants. Even if they have a favourite child, after they pass away, would they allow their favoritism to make one particular family branch prosper and another suffer continuous hardship? Not only would the ancestors not do this, but they also lack the power to do so. The main key lies in the karmic retribution of the family itself. When trapped in such a situation, sentient beings should not blame their ancestors but reflect on their own sins and identify whether their karmic retribution is mature enough to hinder them. By addressing their karmic retribution, they can free themselves from difficulties and gradually move towards a prosperous family fortune.

However, in very rare cases, there are situations where ancestral grave feng shui negatively affects one's family lineage. If there is a family that continues to decline while another family is flourishing, and it has been verified (either by the divine interpretation or by the geomancers) that the ancestral home (i.e., the grave) has a deliberate design pattern that benefits a specific family lineage at the expense of others, we can seek divine intervention to resolve the negative feng shui energy. It is not a deliberate action by the ancestral spirits but the selfish descendants. Such remedies will cause animosity between siblings and even create complications; thus, they must be handled cautiously.

眾生在人生過程之際，有一大轉捩點，即是成家。男婚女嫁，本是陰陽相生，綿綿不息之正倫。但隨著文明昌盛，觀念更動，許多前衛新穎之思想潮流，淹沒舊有傳統倫理思想，乃至許多青壯年人，只要談感情，不論婚嫁。姑不論其觀念正確與否，至少尚非不碰感情，一旦兩人之間有感情糾葛，即有所謂緣機。

試看今之世人，有許多人外在客觀條件均屬不差之人，但在婚姻路上（包含情緣）有甚多波折阻障。甚者有人未及談論感情，即已夭折、情路中斷；並且更有見不上幾面，即無音訊。不是條件差，而是情緣無法引起共鳴，乃至無疾而終。

許多人會因此灰心喪志，有些人甚至轉性、轉觀念，形成所謂不成家也可以快樂過人生；甚至因此有所謂同性成戀之傾向。諸此種種，雖然有客觀上及經濟因素，但不可否認，最大關鍵即在情緣（包含婚緣）之緣機無成熟所致。

會形成今生姻緣之顯成無力，不論是主觀上自己之因素，或客觀上整體社會現象之因素，其人在累世間至少有種下二世以上破壞他人姻緣之因業，在歷經輪迴，此一因業成熟，乃成為果報。所以遇此情形之人，當宜盡量在日常生活周遭、親朋好友間，可以成人之美；若此情形可遇不可求，則可從解因果著手，只要此一因業釋解，姻緣之機可以甚快顯現。

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Chapter 7: Karmic mechanism of marriage

During life, there is a major turning point for sentient beings, which is starting a family. Marriage for men and women is the natural process of yin and yang. However, with the flourishing of civilization and the changing of ideas, many avant-garde and innovative trends have submerged traditional moral and ethical thinking, to the extent that many young and middle-aged people only consider love without considering marriage. Regardless of new trends or traditional practices, once there is an emotional entanglement between two people, it is the result of fate.

Many people possess desirable qualities in today's world but still experience many twists and turns in their love life and marriage. For example, some people die prematurely, interrupting their love path, and some don't keep in contact with one another after the initial meet-ups. It's not that their conditions are unsatisfactory, but their emotional connection fails to resonate and eventually dies out.

What causes a relationship to be unable to materialize is that one has, at least in two or more of their past lifetimes, destroyed the marriage of others. Then, after numerous reincarnations, the past cause ripens and turns into karmic retribution, which prevents their relationship from materialising into marriage.

The inability to form a marital bond in this life, regardless of whether it is due to subjective factors of oneself or objective factors in the overall social phenomenon, is at least a result of having sown the seeds of destroying others' marriages in two or more previous lives. After going through reincarnations, this karma matures and becomes a karmic retribution. Therefore, those who encounter this situation should try to facilitate harmony among their daily life, friends, and family. If this situation is unattainable, they can start by resolving their karma. Once this karmic debt is resolved, the opportunity for a marital bond can manifest very quickly.

俗云：「無恩怨不成夫妻債」。眾生可以看看周遭，許多夫妻都是吵吵鬧鬧終其一生；不能說吵鬧就是不好，唇舌之親，猶不免扞格，何況夫妻之間，開門七件事，總有意見不合，相互爭執不下之際。所以夫妻之欠債，是體現在另外的爭端。

有許多條件不錯之夫或妻，但另一半卻明顯不如，可是條件較優之人，卻執意非君（非卿）不嫁（不娶），這就是欠債；必然有在累世之間虧欠於彼，而要在今生緣機成熟之際，償恩還怨而了債。更有者，夫妻之間常常為小事，甚或賭意氣而鬧得不可收拾，導致離異；這也必然有其因緣，亦即恩怨業債償完，而未有善緣作相互之牽引，乃至互無眷戀走上結束婚姻之路。

在夫妻緣中，尤值一提的事，乃第三者問題。原本一件好姻緣，一對好夫妻，會因第三者的出現，頓時消失殆盡，不復以前恩愛。雖然第三者問題在社會學專業人士的理論，是以人心欲求不滿為立足點，此一理論中，欲求是很廣泛，譬如地位、財富、外貌等等因素，以及社會觀念的開放，推波助瀾。從人的角度而言，人心不足，常處於渴求之中，尚無可厚非；但此一渴求若將倫理道德踐踏，則屬自作孽，既曰作孽，自然遭業受報。

人際因緣，是一個非常複雜之系統，若加上無形牽引，那會導致心防潰散於不自覺之間。吾淺舉一例：在今時有所外遇的事件中，許多出軌之人，條件並不差，有者外貌出眾，有者地位顯著，有者擁有財富，甚至有些還是家庭圓滿；當其自身惡緣成熟之際，加上所處社會觀念之開放，甚多人不易自我把持，很快淪陷於慾海之中，他（她）們並非不知道後果嚴重，但是就好像鬼迷心竅一般，無力自主，終於走上婚姻不歸路。

但是，吾闡述此篇，不是提供眾生出軌之避風港，而是解釋其來龍去脈，並非無可避免，而是自己的道德心是否屈服於欲望之下。若能知道其因，則慎其業，再從平素中提升自己的道德觀念，如此可以避免自身成為受害者；不能以累世之業緣成熟，而作為自己犯錯的口。

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Chapter 8: Marital bonds, mutual debts

It is commonly said, "There is no marriage without debts of gratitude and resentment." We can observe that many couples quarrel throughout their lives. It's not to say that arguing is bad; even the closest of relationships can have conflicts, let alone between husband and wife. Therefore, the debts between husband and wife are manifested in various disputes.

There are many well-off husbands or wives, but their other half may be significantly less so. Yet, the better-off person insists on marrying only that person, which indicates a debt to be repaid. There must be some past-life debt owed to the other party, which needs to be repaid in this life when the opportunity arises. In some cases, couples often argue over trivial matters or even escalate to irreconcilable differences, leading to divorce. This too must have its causes, as debts of gratitude and resentment are paid off, but there are no good connections to keep them together.

In marital relationships, the issue of the third party is particularly noteworthy. A good marriage and a loving couple can be suddenly destroyed by the appearance of a third party. Although the third-party issue is often attributed to unfulfilled desires in sociological theories, these desires can range from status, wealth, appearance, and other factors, as well as the influence of an open social mindset. From a human perspective, it's natural to have desires; however, if these desires trample on ethics and morals, it will bring about negative consequences.

Interpersonal relationships are complex and further complicated by invisible forces of nature, resulting in humans subconsciously losing their self-restraint. For example, many of the extramarital affairs are committed today by people who have complete and fulfilling families. However, when their karmic retribution manifests, coupled with society's openness, they cannot control their desires and seemingly behave like they are under a spell, eventually leading to the end of their marriage.

However, the purpose of this article is not to provide an excuse for infidelity but to explain its causes and origins. It's not inevitable, but rather depends on whether one's moral conscience succumbs to desire. If one understands the cause, they can be cautious in their actions and improve their moral values in daily life. You can't attribute karmic conditions as an excuse for your own mistakes.

語有云：「天作孽，猶可違；自作孽，不可活」。在此所指，乃係自己「明知山有虎、偏向虎山行」，卻又沒有能耐應付突變，謂之自作孽；然則，天作孽，何謂也？並非老天作惡，實乃眾生自積罪業，而干天譴之罰。所以天作孽之意，即乃眾生累世因業至此成熟，而遭業報，乃將之形容為此；若屬自身行為蓄意往歧途險境，則是自作孽。

吾淺舉一例而言：吸毒者分成兩大類，一大類乃受引誘，不論是認為可以牟取暴利，或者受劣友所惑等等，可以將之歸類為眾生不善因果所牽引。另一類則為自身好奇，或躭於其間樂趣（當然是其自身不正確之判斷），可以歸類為自作孽。因此，若屬業報成熟，是可以有轉機（不論事前解因果，或事後消因果），故，可謂猶可違。但若自身執迷於其間，九牛拉不回，只有毀滅自身做終結，故謂之不可活。既曰如此，那麼形成此善惡因緣而牽引業報的關鍵，當然是在當下自己的明智抉擇。

古人有云：「善有善報，惡有惡報」。雖然己是發霉發臭的老生常談，但卻有其真實的道理存在。首先，善可以追溯到難以計數的輪迴之前，只要你曾經播下一粒善的種籽，它一定會發芽茁壯（即是因緣成熟），而給你善福的報象，只不過它的形成，最關鍵的動能即是牽引，亦即本文開頭之銘言，只要在因緣成熟的時候，你有善福，那麼遇上災禍，縱然不能完全扭轉化除，但卻可以消除一部分衝擊以及凶厄，使你有機會死裡逃生。反之，惡緣亦如是。佐証此之理論，吾試以台疆近日八八水災而言，許多死裡逃生得到生出機會的災民，他們累世的善因，在此時成熟，因而牽引許多巧機，而使他們得到重見天日的生機。當然，不是說此次罹難之災民並無種善因，只是不幸他們的善因緣還沒成熟，所以沒有動力牽引事機救他們出生天。

因緣是因果報業中的動力，他們有種因的分別，有業緣成熟的時機，有受報者自身的言行抉擇（亦即有可避免以及不能避免者），最後即是業報現象。所以善惡緣存乎一心，縱然往者已矣，但來者可追。眾生從此努力種善因、結善緣，以期未來世結善果。

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Chapter 9: The formation of good and bad karma

The saying, "Heaven's wrongs can be defied, but self-inflicted wrongs leave no escape," refers to the consequences of one's actions. "Heaven's wrongs" signify retribution from accumulated negative karma, while self-inflicted harm occurs when individuals knowingly engage in dangerous or harmful behavior without the ability to cope with unforeseen changes.

To give an example: drug users can be divided into two categories. One category is those who are lured into drug use, either for the prospect of huge profits or misled by bad company, which can be attributed to the influence of negative karma. The other category consists of those who use drugs out of curiosity or enjoyment (based on their misjudgement), which can be considered self-inflicted misdeeds. Therefore, if it's the maturation of karmic retribution, there can be a turning point (either resolving the karma beforehand or alleviating it afterward), so it can still be defied. However, if one is stubbornly stuck in their ways and cannot be pulled back, self-destruction becomes inevitable, leaving no room for survival. The key to the formation of good and evil karma lies in one's wise choices in the present moment.

"Good begets good, and evil begets evil." Although it may sound clichéd, there is truth in it. First of all, goodness can be traced back to countless cycles of rebirth. If you have sown a seed of goodness, it will inevitably sprout and grow (when conditions are ripe) and bring you blessings. The most crucial factor in its formation is the connection, as mentioned at the beginning of this article. If you have good fortune when your conditions mature, you may still encounter disasters, but you can mitigate some of the impact and have a chance to escape death. Conversely, the same applies to evil karma. To support this theory, let's take the recent flood disaster in Taiwan as an example. Many survivors who escaped death had their accumulated good karma from past lives mature at that moment, attracting various opportunities and giving them a chance to live again. Of course, it is not to say that the victims of this disaster had no good karma, but unfortunately, their good karma had not yet matured, so there was no force to save them from death.

Karmic conditions are the driving force in the karmic cause and effect, and they have distinct characteristics: the timing of karmic conditions maturing, the choices made by the person receiving the retribution (which can be avoidable or unavoidable), and finally the karmic retribution itself. Therefore, both good and evil karma originated from one’s mind, and we cannot reverse the time to undo the past, but we can still make amendment for the future.

Therefore, one should work towards doing good deeds, and these causes can manifest into good fortune in the future.

災難之義，在此並非止於個人所遭受禍事，乃指廣泛多人因同一事件而遭受禍害傷亡。

可以從素昧平生之陌生人，或同處一室，或一個空間，因同一事件而有傷亡，有別於個人各自之事件，謂之災難。亦由此可以推論：此一災難是由共業所牽引，才會在此業緣成熟之際，牽引許多陌生、互不相識之人來到同一地點，不論是車、船等空間；尤其此一災難形成後，所殺傷之範圍，不止於死亡者，不止於受傷者，猶要包含此一事件的死亡者，其所遺下之生者、眷屬所必須面對之傷創悲慟，以及此一災害發生點所造成地方的災害。譬如賴此維生之人們，往後生計遭受影響，甚至無以為繼，更形貧困等。一切影響所及，均屬共業之內，故此一共業，當必相當龐大而繁複。

吾舉例加以闡述（吾雖為舉例，但並不因此對罹難者有所指摘，或為冒瀆，僅為闡述因果理論，此次罹難者當亦沐受恩澤。）譬喻數年前大海嘯，造成傷亡數字觸目驚心，但許多人卻能在災難中得到生機救援，但也有許多人雖未傷亡，但賴以生計之行業卻無以為繼。所以，此次罹難者有其一樁共業，乃係殺業！各個來自不同地區的人們，以累世所造殺業，再歷經輪迴、業緣成熟之際，無法一一討報，乃形成一個共業的災難，將此惡業了結。

當然，從事件中即可看出各個報業會有些許差異。首先，罹難者當然是在劫難逃，受傷者若至不治，當與罹難者同，若僅受傷而得機救援，得出生天，則屬其個人累世善緣亦於此時成熟，乃得貴人救助；或得警訊早一步逃出險境，最後是生命、身體悉皆毫髮無傷，但財物卻損失不貲。以上情形即是在此一共業中，其種業輕重以及其在惡業成熟同時，善業亦成熟，並且有者尚屬雖是共業中人，但卻是善業者，將在此一災難中反得福報。

譬如有一大群人出海，或在河湖中毒魚、電魚，其中有人初始尚以為樂，但警覺而懺悔，並可以勸同行人不要續造惡業，那麼，他可能在此一共業之中，僅些許受傷害，但在後續中卻反而可能因重建或補償以及相關救助事宜，而有從中得益之機。

綜合上述，災難之發生，必定是由各個人等惡業積重，輪迴業緣成熟，乃至牽引其間，形成同一災害之在劫者。

 

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Chapter 10: The collective karma of disaster

The term "disaster" in this context doesn't simply refer to a misfortune suffered by an individual, but broadly refers to a harmful event causing damage or death to a large number of people.

Such events can involve individuals who are complete strangers to one another, or those sharing a common space, resulting in casualties triggered by the same event.This is distinctly different from personal incidents, and is aptly termed as a disaster. From this, we can infer that such a disaster is brought about by collective karma, leading strangers to the same place, irrespective of whether it is a vehicle, boat, or any other space. Particularly after the disaster has unfolded, the scope of casualties extends beyond those who perished or were injured, but also includes the survivors and relatives of the deceased who have to face the trauma and grief. The event’s impact stretches further to the locale of the disaster, where for instance, those who relied on the place for sustenance, could encounter detrimental effects on their livelihoods, potentially plunging them into poverty. Every aspect of this impact is encapsulated within the collective karma, thereby making this collective karma notably substantial and intricate.

Let me illustrate with an example (please note this is merely an illustrative example aim to explain the theory of karma, and not intending to cast blame or disrespect towards the victims. The victims of this disaster will receive merit by serving as example). A few years back, a massive tsunami led to an staggering number of casualties. Many individuals found rescue amidst the disaster, while others, though not injured or killed, lost their livelihoods. These victims share a collective karma, which, in this case, is the karma of killing! Individuals from different regions, who committed the karma of killing accrued over several of their past lifetimes, came together after countless reincarnation cycle through the manifestation of the karmic conditions. As individual retributions is not feasible, consequently, a collective karma disaster manifests, allowing the resolution of this negative karma as a group.

Naturally, there will be subtle variations in the retribution received by each individual involved in the event. Firstly, those who perish are inevitably caught in the disaster including those who are fatally injured. If they are not fatally injured and are subsequently rescued, they are born anew. This signifies that their individual good karma, accumulated over several of their lifetimes, also matures at this time, leading to their timely aid. Some may have been alerted just in time to escape the dangerous situation, while others may emerge unscathed physically, but suffer extensive financial loss. These scenarios illustrate the varying degrees of karma and the concurrent maturing of both good and bad karma in this collective karmic event. Interestingly, some individuals may reap blessings from this disaster due to their good karma.

For instance, consider a large group of people who poison or electrocute fish in the sea or lakes. Initially, some may take joy in the act, but upon realizing the harm they are causing, they repent and persuade others to cease their wrongdoings. These individuals may only suffer minor injuries in this collective karmic event. However, they could benefit in the aftermath through rebuilding efforts, compensations, or related relief measures.

In summary, the occurrence of disasters is inevitably a result of accumulated negative karma from various individuals. When the karmic conditions from cycles of reincarnation mature, they manifested in the same disaster for all those entangled in it.

共惡有別於共業，共惡乃係當下普世之間，人心趨向於較惡劣，凡所行為較多悖德亂行，故其惡氣持續累積，終至達到飽和，乃爆發浩劫。所以，浩劫是天數災難，是人禍！

眾生或許有謂：「蒼天何其不仁，降大浩劫，荼毒生靈」。故吾在本章已先闡明：共惡達到飽和，必須渲洩，否則更將引起不可思議之禍患。正如水庫蓄水，達到一定標準即要洩洪，以免水庫潰堤；浩劫亦是在眾生共惡達到飽和之際，需要將此部分惡氣藉由浩劫而消散。差別就在浩劫必須由上天因應天數之運，以及蒼生之惡加以核定，降下何種浩劫。

吾淺舉一例：人世間最常見之瘟疫，即是眾生之共惡所觸發，水庫即將潰堤之警鈴，乃由　上天所降瘟疫，而減除其惡能。眾生或許莫名共惡之所在，但吾可以明確指出，人類不但在有史以來即弱肉強食，不但不同種族要侵略、佔奪，同一種族猶能為權與利而自相殘殺。戰爭，所帶來的殘酷與怨戾，是共惡的最主要能量之一。

另外，還有殘害較低等動物之怨戾，亦是共惡能量之一。所以許多以自身（或者及於自身家族或國家）而強迫濫砍濫伐，所造成居在期間之生物滅絕，亦是共惡能量之一；以迄近世，文明物質之提升，仍亦隨之擅巧，工於心計，因此設計陷害於人，以達私利。

眾生切莫以為此惡之小，乃僅個人或單一事件，但全球人口數，此一事件若層出不窮，則其所累積惡能亦是可觀。當然，吾闡述本章，並非意在恫嚇眾生浩劫之即將來臨，而是要告誡眾生：慎在成為累積共惡能量之幫凶共謀，更不要成為壓倒駱駝的最後一根稻草；並且吾勉諸眾生切勿以為善小而不為，人人以為不差我一個，那麼人人如此，後果可慮。

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Chapter 11: The catastrophe of collective evil

Distinguished from collective karma, "共惡" refers to the widespread trend of people's hearts inclining towards evil, causing an accumulation of negative energy that eventually leads to catastrophe. Catastrophes, therefore, are a mix of natural disasters and man-made calamities.

People may question why the heavens allow such catastrophes to torment living beings. The reason is that when negative energy reaches saturation, it must be released to prevent unimaginable consequences. Much like a dam releasing water when it reaches capacity to avoid collapse, catastrophes help dissipate negative energy when it becomes too great. The type of catastrophe that occurs is determined by heavenly forces in response to the accumulated evil and fate of the world.

For instance, plagues commonly found in human history are triggered by the collective negative energy of living beings. As a warning sign of impending catastrophe, a plague is sent by the heavens to reduce the evil energy. While the exact cause of this collective evil may be unclear, it's evident that humans have a history of conflicts and exploitation, with war being a major contributor to this negative energy.

Moreover, the mistreatment of animals and the destruction of their habitats through deforestation and other harmful activities also contribute to this collective evil. In modern times, technological advancements and materialism have led to increased greed, manipulation, and betrayal for personal gain.

Individual actions may seem small, but when multiplied by the global population, the accumulated negative energy is significant. The purpose of explaining this concept is not to scare people about impending catastrophes but to advise caution against contributing to the accumulation of evil energy. It's important to avoid being the proverbial "straw that breaks the camel's back" and not to dismiss small acts of kindness, as they can make a difference in the grand scheme of things.

世尊開悟，為眾生說「十二因緣」，又名「十二緣起」。是謂可以感果，故名因；可由互相由藉而有，故名緣。是為眾生輪迴之次第因緣。

何謂「十二緣起」？一、無明。二、行。三、識。四、名色。五、六入。六、觸。七、受。八、愛。九、取。十、有。十一、生。十二、老死。是為十二因緣，亦為眾生所起心動念，以迄言行造作，藉由輪迴感召業識，而成報象，所以關鍵在於種因，始有後續發展。眾生在當下，不論官貴騰達，或者貧窮賤困，或者得具修行法緣，或者不信鬼神、極盡惡事悉皆造作，種因於此身之前，乃有萬般皆天定，半點不由人之形容詞。

然則，事實是如此嗎？不！一點也不是如此。故吾會選擇此題闡述，即要眾生明白因與果之間，雖是一個等號，卻不是一加一等於二的等號，其中最重要的關鍵，還有一個動能。吾淺舉一例而言：譬如播種（喻示種因），但要使其長成一棵樹（喻示報象），在此期間，仍需經歷細心栽培維護，甚至需要除蟲、除雜草，以及施藥、施肥，才能夠等待它的成長、開花結果。所以，因與果藉此譬喻，亦如是，在其中關鍵之動能的過程之間，眾生猶可以致力於消弭既種之前因，使其可以感果之象，互相由藉，而生有之緣機不成熟，亦即在輪迴次第間，如絕緣體阻絕電流一般，使此一種因之業緣無法成熟，而得以消除由因成果之報象。

不過，世尊智慧浩瀚能有開悟，並非我人可以比擬。所以在十二緣起之生滅互動中，先知已為諸眾有情，詳細開示。因此要斷絕因果，當然是從起心動念做起，預防勝於治療是不二良方。若做不到從起心動念斷絕「以因引果」，則亦應由種因之後，心生懺悔，求消弭其因緣成熟之機。在在做不到，那麼，也可以消極的去面對、去承受，因為當報象臨身之際，同時也是在消耗初始種因所積蓄之能量。

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Chapter 12: Cause and effect of karma

Buddha has talked about "twelvefold causes and conditions," also known as the "twelve links of dependent origination." These are the twelve procedures in the chain of interdependency, illustrating the life cycle from the past, present, and future. It is one of the reincarnation causes of the sentient beings.

What is the "Twelve Dependent Origins"? 1. Ignorance. 2. Volitional activity. 3. Consciousness 4. Name and form. 5. The Six Sensory Organs (eyes, ears, nose, tongue, body, and mind) 6. Contact 7. Sensation. 8. Desire. 9. Attachment. 10. Existence. 11. Life. 12. Old age, suffering, death. Sentient beings' thoughts, words, and actions create karmic forces that shape their experiences. One might think that the course of life is predetermined and beyond human control, but this is not the case.

Although cause and effect seem to be directly related, they are not as simple as one plus one equals two. There is a crucial factor in between - the dynamic process that connects them. For example, planting a seed (cause) and growing a tree (effect) require nurturing, removing pests and weeds, and providing proper nutrients. Similarly, sentient beings can work to eliminate previously created causes, preventing them from ripening into effects, and breaking the cycle of rebirth.

Of course, the Buddha's wisdom is far beyond ordinary people's comprehension. He has already provided detailed guidance on the interplay of the twelve links for sentient beings' benefit. To break the cycle of cause and effect, one should start with cultivating wholesome thoughts and intentions, as prevention is better than cure. If this is not possible, one should repent and seek to eliminate the conditions for the causes to mature. If all else fails, one can passively face and endure the consequences, as experiencing them also consumes the energy accumulated from the initial cause.

坊間有流傳一部經典，名曰：《壽生經》，姑不論其是否為偽經，就其經而言，乃有觸及眾生投胎之前，有所謂：向冥官借貸多少銀兩，今生得有多少財祿；以及需償還冥官多少銀兩，實際之借貸與還款，均有註明。因而引起許多眾生或疑慮、或疑信。首先，吾可正言，此經非佛說，故不為佛門緇眾所承認。但，此書所以流傳，亦有其民俗之根據，只是託詞借用佛經而已；但不是說明此經正確無誤，乃係當時有還陽之人記錄冥官告知欠貸多少，需如何註明償還，因而流傳既廣，穿鑿附會，歷經後世之人加以附錄，乃成一大經本。

吾為何要舉此例？乃是說明眾生投胎入世，確有多少財祿之明載；此亦相者以個人之八字，而推算其人有多少財祿之根據。所謂財庫，是為一個人可以積累多少財富（此處所指，是為淨存財富，不包含在人生過程中所必要及浪費之開支）。

有許多人很會賺錢，但卻無法積存財富，這個可以說其財庫有漏；也有人說他財庫太小。這些都對，所以問題在「個人的財庫是如何形成？」《壽生經》曰：「是向冥官所借貸」。算對，也算錯。因為那是個人要在投胎之際，　閻君在你的生死簿上明註你有多少財祿，而　閻君所根據各個人不同的因果業加以計算而訂定。因此，個人財庫的大小，當然就是你個人累世的善福業多或惡孽業多，為關鍵因素。再來，經曰：「償還其欠貸，就可以增補財庫。」也算對！只不過要償還的欠貸不是　閻君，而是你自己的業障。但是問題又來了！財庫既已明訂大小，又如何能將其擴大加深呢？因此許多人又受騙。譬如燒一整車的庫銀賄賂冥官，增補你的財庫，或許陽法上有人為之貪瀆而枉法。但冥律卻非　閻君說了算，更何況僅賄賂冥官豈能如願？所以要增補財庫，只有一個方法，就是節流；將你自身所帶來的財祿，不要浪費，就可轉為你的淨存（吾在前述中已闡明財庫的計算，是淨存財富，不包含所浪費以及必要的開支，所以才能轉為自身的財祿）。

吾闡述此篇的主旨，要眾生明白財庫是各人的命程既定現象，一切作為其效不大（除非有大陰德，或為天律所允許，頒敕轉換命程才有可能），否則眾生只能在自己的所有財庫的獲得中，以正面的方法加以累積，才能使財庫加大。

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Chapter 13: Formation of wealth

There is a classic text circulating among the people called the "Sutra of Longevity." Regardless of whether it is a fake scripture, it speaks of a concept that touches upon the lives of sentient beings before their reincarnation. It is said that one can borrow a certain amount of wealth from the underworld officials to determine their wealth and fortune in this life, as well as the amount of wealth that needs to be repaid which are also recorded. This has raised doubts and suspicions among many beings. Firstly, I must clarify that this scripture is not spoken by the Buddha and therefore not recognized by the Buddhist community. However, the circulation of this text is based on folk customs, and it merely borrows the form of Buddhist scriptures. It does not mean that the scripture is entirely accurate. It was recorded by those who returned from the underworld, recounting the loans owed and how to repay them. As a result, it has been widely circulated, embellished, and expanded upon by later generations, forming a significant scripture.

Why do I bring up this example? It is to illustrate that the amount of wealth and fortune a person has in their life is indeed recorded when they are born. This is also the basis for fortune tellers to calculate a person's wealth using their birth data (Bazi). The so-called "wealth vault" refers to the net wealth one can accumulate (excluding necessary expenses and wastage throughout life).

Some people are good at making money but unable to accumulate wealth, which could be due to a leaky wealth vault or a small wealth vault. The question lies in how an individual's wealth vault is formed. The "Sutra of Longevity" states that it comes from borrowing from the underworld officials. This is both correct and incorrect. Before reincarnation, the underworld ruler, Yama, records how much wealth and fortune you have in your Book of Life and Death, based on your karmic causes and conditions. Therefore, the size of your wealth vault depends on your cumulative virtues or misdeeds, which are the key factors. The scripture also says that repaying debts can replenish the wealth vault. This is also correct, except that the debts to be repaid are not owed to Yama but to your own karmic obstacles. However, another question arises: how can one expand their wealth vault if it has a predetermined size? Many people are deceived by this. For example, offering a whole cart of silver to bribe the underworld officials to increase your wealth vault might work in the human world through corruption, but the laws of the underworld are not determined solely by Yama. Bribing officials is not enough to fulfill your wishes. Therefore, to increase your wealth vault, there is only one method: be thrifty. Do not waste the wealth and fortune you bring with you in this life, and it can be transformed into your net savings (as I have previously explained, the calculation of the wealth vault is based on net wealth, excluding waste and necessary expenses).

The main point of my explanation is to help sentient beings understand that the wealth vault is a predetermined phenomenon in each person's destiny. All efforts to change it are not very effective (unless there is great hidden virtue, or it is allowed by the heavenly laws, and an edict is issued to change one's destiny). Otherwise, sentient beings can only accumulate wealth in a positive way within the limits of their wealth vault to enlarge it.

人乃群聚性，因而人際溝通端賴語言。因此，口語是拉近距離最利便，但也因此可以造成最不易察覺之傷害。

在因果業力之牽擾中，口業不算重業，亦不歸列為極惡。但是，每每眾生所遭遇業力牽擾，口業幾乎佔其半，為何有如此不成比例的結果？其重大轉折是口業的造作，不是如利器傷人當下即判，有者言者無心、聽者有意，原本說話之人，尚存好意，卻因客觀因素、或時空環境等因素，卻造成旁人之傷害。因此，此因業端在形成報象的過程，會有因受傷者程度之不同，產生不同之報象。當然，如果賦性言語即好尖酸刻薄，喜揭人隱私，如此蓄意造成傷害，當是另當別論。

理論是一個原則性的劃定，但是在此原則下輕重不一的造作，會影響報象的方向。吾舉例而言：有人所造下的口業，均屬於不善言詞，亦均在傷害程度不大，沒有涉及他人生命財產、家庭等後果，不過累積許多如此口業，那麼他的報象亦可局限於「僅是較多不善業緣，影響其日常間運勢，較多波折而已」；若是其言語間，常要涉及他人私德，甚至常要藉犀利言詞，以挑撥或者傷人、極盡刻薄，甚至惡毒、逞一己之快，不論是有仇怨報復，或秉性如此，對於他人造成較深、較大之傷害，那麼口業積造的報象，絕對是削福祿、多災禍，甚至在事業上少貴人助力；運程上，同樣小波折，在別人無事，在他身上卻可牽引軒然大波。

另外，口業最容易形成一個現象，即是受報者慧根器會較薄，甚至會較難顯現，更甚至有不能親近佛道道場等等。當然此一限定報象所造口業，乃有相對屬於指天罵地、謗神詆佛等特定之口業。綜此而言，口業是眾生幾幾乎隨侍在側之病毒，若不能自我謹慎克制，則將如中國古語所云：「病從口入，禍從口出」。

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Chapter 14: Influence of spoken words on karma

People are social creatures, and thus interpersonal communication relies on language. Therefore, spoken language is the most convenient way to bridge the gap, but it can also cause the most imperceptible harm.

In the entanglement of cause and effect karma, speech karma is not considered heavy karma nor classified as extremely evil. However, in many cases where sentient beings encounter karmic entanglement, speech karma accounts for nearly half of it. Why is there such a disproportionate result? The major turning point lies in the creation of speech karma, which is not as straightforward as using a sharp weapon to hurt someone. Sometimes the speaker is unintentional, and the listener takes it personally; the person speaking may have good intentions, but due to objective factors or time and space circumstances, they inadvertently cause harm to others. Therefore, the formation of karmic retribution in this process will produce different results based on the degree of harm suffered by the victim. Of course, if one's speech is inherently sharp and unkind, and they enjoy exposing others' secrets with the intention of causing harm, that's another matter.

Theory is a matter of principle, but under this principle, the severity of actions will affect the direction of karmic retribution. For example, some people's speech karma may involve unkind words, but the harm they cause is relatively minor and does not involve others' lives, property, or families. If they accumulate many such speech karma, their karmic retribution may be limited to having more unfavorable karmic connections, affecting their daily luck and experiencing more twists and turns. If their speech often involves others' private virtues, or even sharp words to provoke or hurt others, being extremely unkind or malicious, seeking their own pleasure regardless of whether it's for revenge or just their nature, causing deeper and more significant harm to others, then the karmic retribution of their accumulated speech karma will definitely lead to reduced blessings and more disasters, and even a lack of support from helpful people in their careers; similar small setbacks may cause huge problem for them, while others remain unaffected.

In addition, speech karma can easily lead to a phenomenon where the recipients of the retribution have inferior wisdom capacity, making it difficult for them to manifest and even preventing them from approaching Buddhist and Taoist sanctuaries. Of course, this specific karmic retribution applies to those who engage in speech karma that involves cursing the heavens, slandering gods, and insulting Buddhas. In summary, speech karma is like a virus that almost always accompanies sentient beings. If one cannot exercise self-discipline and restraint, it will be as the ancient Chinese saying goes: "Illness enters through the mouth, and trouble comes out of it."

福報─指人之一生，多能逢凶化吉，轉乖舛為平順；不是單一指於個案或運程而已。台灣有句俗語謂之「天公仔子」，約略即是此意，相較於大難不死更為貼切。

因為福報之於人，大可到人生命程；小可到單一運程現象以及病禍等，可以有化轉之機。舉例而言，有人甚為忠厚篤實，周遭親友見其善良可欺，動輒設局誘騙，原意是要利用他，如有禍事推他承載，孰料他不但沒有受害，反而從事件中得福，或得利。再者，亦有事到危急，眼看不保，卻在此際得到貴人助力，或者種種扭轉，而使其免於禍事。再者，病到危急，卻有貴人指引，或醫緣貴人助力，使其轉危為安。諸此種種，悉皆可以謂之其人有福報。

所以，福報在於人，有其先決條件，才能有所契引，即是其人必要忠厚篤實，善良淳樸，這是關鍵。原因何在呢？即是牽連果報業力成熟之緣機。首先人是善良，當下即可少造業，亦即可以不惡惡相吸（如磁鐵原理），相同即可善善相引，那麼在人生運程上，可以多助力化危為安，因此看來就像「天公仔子」。

當然，這期間還有一個最大的動力，那就是其人累世中有善福可以召引（此亦為諸佛聖苦口婆心勸化世人，要多行善，縱然累世未餘充裕之善福，但時猶未晚，當下即發心行善，至少可以斷除未來惡惡相引）。故眾生無需羨慕他人有福報，有為者，亦若是，你馬上行善，未來福報就應在你身上。

Chapter 15: Accumulation of blessings

Blessings refer to a person's ability throughout their life to turn misfortune into good fortune and smooth out difficulties. It is not limited to individual cases or luck. In Taiwan, there is a saying "天公仔子," which roughly means the same thing and is more fitting than "escaping great danger."

Blessings can affect a person's entire life, from a single lucky event to overcoming illnesses and disasters through transformation. For example, someone may be very honest and trustworthy, but their friends and family may take advantage of their kindness by setting them up for failure. However, instead of being harmed, they may benefit or even profit from these situations. In other cases, people may be in dire straits but receive help from a benefactor or a series of lucky turns, allowing them to escape disaster. When faced with a severe illness, they may find guidance from a benefactor or receive help from a skilled doctor, turning danger into safety. All these situations can be attributed to the person's blessings.

For a person to have blessings, certain prerequisites must be met, such as the person being honest, trustworthy, kind, and simple-hearted. The reason for this is that it is connected to the maturation of karmic retribution. Firstly, if a person is kind, they will create less negative karma, which means they will not attract negative energy (like the principle of magnets) and will instead attract positive energy. In this way, they will receive more help in life and turn danger into safety, appearing as if they are "天公仔子."

Of course, there is also a significant factor at play, which is the accumulated good deeds and blessings from their past lives that can be drawn upon (this is also the reason why Buddhas and saints tirelessly advise people to do good deeds; even if there are not enough good deeds accumulated in their past lives, it is not too late to start doing good deeds now, at least to break the cycle of attracting negativity in the future). Therefore, sentient beings do not need to envy the blessings of others. If you start doing good deeds right away, blessings will come to you in the future.

晦，不是僅僅壞運而已，是已到了倒楣禍事，甚至災凶，才能謂之晦暝。台灣有句俗諺：「人講不聽，鬼牽就去。」這是典型晦運當頭。

眾生在日常間，應可見到如此事例：譬如父母尊長、兄弟姐妹勸你不要做，但你卻偏偏聽信他人的話去做，因而闖禍肇事，甚至惹出一大堆麻煩事。最淺顯的例子：如今青少年喜歡飆車，親長勸之不聽，因而傷害他人禍及自己。另有好言相勸，譬如不要去做冒險、或投資，但你聽不下去，終於傷身耗財。諸如此類，很多是你已在晦運的運勢之中，應當要謹慎。

吾綜觀眾生，在晦運出現之際而身亡、或重傷、或巨大損耗中，都有一種現象，即是當事人在未發生此晦運之前（最長三日、最短前半分鐘），都會有心神異常不寧，較好者旁邊也會有人做忠告，甚至有者可以得到神司的顯化（或點化）。這說明人類有一種潛能，可以偵知（或察感）浩鉅而凶惡的能量即將出現在自己周遭。（原本動物即有此潛能，只是人類因酒色財氣等等後天染著，致使此潛能大幅退化。）然則，晦運亦是果報的一環，它要出現的時候，意謂者當事人的因緣已臻成熟。（不論此生是善是惡，累世的因果仍會成熟，只是遲速之分別而已。）

所以，要避開這個晦運，有三個方法。其一、他人之忠告要審慎考慮。（因為這有可能是你累世善福也成熟了。）其二、他人重大的邀約，不論是出行或財務往來，也要審慎考慮。（因為這可能是你累世惡業成熟了。）其三、就是最老生常談：「菩薩畏因，眾生畏果」。所以，立即發心向善，當晦運臨頭時，縱然不能全部化解，至少不無小補。

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Chapter 16: Misfortune

Misfortune is not merely bad luck, but rather a series of unlucky events, disasters, or even catastrophes. In Taiwan, there is a saying: "人講不聽，鬼牽就去," which means that misfortune strikes when one doesn't listen to others' advice.

In everyday life, one can observe such cases: for example, parents, siblings, or other family members advise you against doing something, but you insist on doing it after listening to someone else, leading to accidents or troubles. A common example is teenagers who like to race cars, ignoring the advice of their parents, and end up harming others or themselves. Another example is when people advise you not to take risks or invest, but you don't listen and eventually suffer injuries or financial loss. Many of these situations indicate that you are already in the midst of misfortune and should be cautious.

In my observations, when misfortune strikes and leads to death, severe injury, or significant losses, there is a phenomenon where the person involved will experience uneasiness or abnormal feelings before the misfortune occurs (as long as three days or as short as half a minute). In better cases, there will be someone nearby to provide advice, and some people may even receive divine guidance or hints. This shows that humans possess a latent ability to detect or sense the imminent presence of massive and malicious energy around them. (Animals originally had this ability, but it has degenerated in humans due to acquired attachments to things like alcohol, lust, and wealth.)

Misfortune is also part of the cycle of karmic retribution, and its appearance means that the person's karma has matured. (Regardless of whether a person is good or evil in this life, the karma accumulated over past lives will still mature, albeit at different rates.)

To avoid misfortune, there are three methods. First, consider others' advice carefully (This could be because your accumulated good deeds from past lives have matured). Second, cautiously consider invitations from others to participate in high profile events, whether they involve travel or financial transactions. (This could be because your accumulated bad deeds from past lives have matured.) Third, as the saying goes, "Bodhisattvas fear the cause; sentient beings fear the effect." So, immediately cultivate a kind heart. When misfortune strikes, even if it cannot be completely resolved, at least there will be some relief.

俗語有云：「江山易改，本性難移」。此一本性，天性乎！人性乎！所本何在？答案很簡單，即是累世業力之牽引，乃致形塑深入靈神之識性間。

於是乎，呱呱落地之際，即會循此既定模式發展出其人之個性，或曰習性。人有本能，即為潛能，那麼，本性即是賦性所潛在之能量，此一能量，當然即是各個在累世之中所造作諸善諸惡之業因，眾生應當時常聽到某人被形容成餓死鬼投胎，那麼好吃，當是如此。

《佛說三世因果經》中，即是本然相對，譬如「今生貌美是何因？前世佛（神）前供花人」；即是造此善業，得其福報。中間形成之動力，即是其善業入識海，附諸阿賴耶識，直至再投胎時，此善業緣熟而發展。那麼是否有例外呢？當然有，只不過這種例外，不是根本消滅此善業之福報（當然涵蓋萬千善惡業所將發展之報象），它只是在累世因緣之成熟次第，尚有落差（其關鍵是在重業，包含大善之業因，依其今生投胎之客觀因素，即後天成長環境所影響），是會有隔世或者隔數世才成熟，但絕不會不成熟、成形。故許多眾生在查知自身因果之際，赫然發現自己今生之習性，與過去世中某一世幾乎是翻版，原因即是此一業緣已植入識海，賦於阿賴耶識（即為靈魂所含藏，再怎麼輪迴，也是此一靈神，故阿賴耶識之種子識，必定會成熟）。

綜此而言，如《因果經》所言：「欲知前世因，今生受者是；欲知來世果，今生行者是」。甚願眾生在當下，賦性有連自己都不甚滿意時，切要及早警惕，莫再造未來亦如是之果報，而多行善福因緣，以利未來得有獨厚之賦性。

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Chapter 17: Origin of sentient beings' characters

There is a saying: "It is easier to change mountains and rivers than to change one's nature." Is this nature innate or acquired? The answer is simple: it is shaped by the karmic forces accumulated over many lifetimes, deeply ingrained in one's consciousness.

Thus, from the moment of birth, a person's character or habits develop according to this predetermined pattern. People have instincts, which are their latent abilities. Nature, in this case, refers to the inherent energy bestowed by one's innate abilities. This energy, of course, comes from the good and evil deeds created over many lifetimes. For example, you may often hear someone described as a glutton reincarnated from a starving ghost.

In the "Buddha Speaks of the Sutra of Cause and Effect in Three Lifetimes," it is said that one's present beauty is a result of offering flowers to the Buddha (or gods) in a past life, which leads to the creation of good karma and the subsequent reward. The driving force behind this is the good karma entering the ocean of consciousness and attaching to the ālaya-vijñāna (note below), developing as the karmic conditions ripen in the next rebirth. Are there exceptions? Of course, but these exceptions do not fundamentally eliminate the rewards of good karma (including the myriad karmic effects of good and evil deeds). They merely result from the ripening sequence of accumulated karma, with gaps due to the influence of key factors like heavy karma and the objective factors of one's current life, such as the postnatal environment. Some karmic conditions may take several lifetimes to mature, but they will never fail to do so.

In summary, as the "Sutra of Cause and Effect" states: "To know the cause of a past life, look at what one experiences in this life; to know the fruit of a future life, look at what one does in this life." It is sincerely hoped that sentient beings will be vigilant when they are unsatisfied with their own nature and not create similar karmic results in the future. Instead, cultivate more good karma to ensure a favorable disposition in the future.

Note: The ālaya-vijñāna, also known as the storehouse consciousness or the eighth consciousness, is a concept in the Yogācāra school of Mahayana Buddhism. It is the foundational consciousness that stores all the karmic seeds or impressions accumulated from past actions, thoughts, and experiences. It serves as a repository for these karmic seeds and influences the formation of the individual's character, habits, and tendencies across lifetimes.

In Yogācāra thought, there are eight consciousnesses, with ālaya-vijñāna being the deepest and most fundamental one. The other seven consciousnesses are the five sense-consciousnesses (visual, auditory, olfactory, gustatory, and tactile), the mental consciousness (mano-vijñāna), which processes and interprets the input from the sense-consciousnesses, and the defiled mental consciousness (kliṣṭa-manas), which is responsible for self-attachment and the creation of a sense of ego or self.

The ālaya-vijñāna continuously receives, processes, and stores the karmic seeds generated by one's actions and experiences. These seeds, in turn, influence one's actions and mental states in future lives. When the karmic seeds ripen, they manifest as specific experiences or circumstances, shaping the individual's destiny and life conditions.

善者，其為至德而正；惡者，重濁而孽。故，善清輕；惡重濁。

能量屬性，重濁則易蔽障清輕，緣於是故，在輪迴果報中，惡業易顯現，善福則較需動力牽引出現。所以，眾生在日常中，常會感覺為何好像舛運不順特別多，而善福平順比較少。除了上述原因之外，最重要的原因，卻是屬於人類的通病—好要更好，稍微受點苦難，動輒呼天搶地。因為善福好報出現時，你不會特別感受，反而會要求更多；但是稍微受到苦難，你就會感到不平，好像你受到的苦難比別人頻繁，當然這是錯覺。

人之一世，縱然福報深厚，也會遭遇許多不順，所以俗云：「人間事，十之八九不如人意」。為何在輪迴果報中，重濁之惡比較容易顯現？因為惡業是會有加諸於他人。換言之，惡業是有外力加重，所以集結他人之怨恨冤業，乃致在輪迴中，可以很容易就引發其成熟的事迹。相對，善也是施於別人，為何就不能形成集結外力而成熟？原因就是人不懂得感恩。別人對你好，你會認為理所當然，甚至會扭曲成人家有求於你，所以善業的凝聚不足，也就形成其爆發力之不足。所以，才必要有動力加以引發。其動力又何在呢？最簡單譬喻：一顆種籽入土之後，必須用心加以加水呵護，甚至萌芽之際，尚需注意水量，此一過程，正如善業顯現需要用心去做。每一個眾生（包含法界諸途眾生亦然），在累世間都會有善業，只是它什麼時候成熟，什麼時候會對自身有助力，就要以善去牽引。正如果報之對治，乃有我佛說法八萬四仟法門對治八萬四仟煩惱根，此一對治即是牽引善業之動力。

因果是一個邏輯，它必定有脈絡可循，絕非天馬行空。眾生在人生過程上，不論是在修行領域或是士、農、工、商，它不會因此有增減，一定會依業緣成熟而顯現。差別只在你如何去減輕惡業的成熟，而加強善業的出現緣機，可以不用因為對它不理解，而產生畏懼及恐慌。

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Chapter 18: The difference between good and evil

Goodness represents the highest virtue and righteousness, while evil is heavy, murky, and sinful. Therefore, goodness is clear and light, while evil is heavy and murky.

In the realm of energy, the heaviness of evil easily obstructs the clarity of goodness. As a result, in the cycle of karmic retribution, negative karma tends to manifest more readily, while positive karma requires more energy to emerge. Consequently, people often wonder why they seem to experience more misfortune than fortune. Apart from the reasons mentioned, the main cause lies in human nature—always wanting more and complaining when faced with minor hardships. When good fortune arises, you may take it for granted and demand more; when faced with adversity, you feel unfairly treated, as if your suffering is more frequent than others. Of course, this is an illusion.

In one's life, even those with deep blessings will encounter many difficulties, which is why it is said, "Out of ten events in life, eight or nine do not go as planned." Why do the heavy and murky evils more easily manifest in the cycle of karmic retribution? It is because evil deeds can be imposed on others. In other words, evil deeds have external forces that intensify them, accumulating the resentment and grievances of others, which easily trigger their maturation. In contrast, good deeds are performed for others; why don't they also accumulate external forces and mature? It is because people do not know how to be grateful. When others are kind to you, you may take it for granted or even twist it into thinking they have ulterior motives. This lack of appreciation prevents good karma from gathering strength and manifesting. Thus, it requires energy to be triggered. What is this energy? The simplest analogy is that, like a seed planted in the soil, it requires careful nurturing, watering, and attention to its growth. This process is akin to the mindful effort required for good karma to manifest.

Every sentient being (including those in all realms) has accumulated good karma throughout their many lives. When this karma matures and contributes to one's well-being depends on the effort one makes to foster it. The Buddha's teachings provide 84,000 methods to address 84,000 afflictions, and these methods serve as the driving force to draw out good karma.

Cause and effect follow a logical pattern; they are never whimsical or arbitrary. Whether in spiritual practice or in the various fields of society, karma will manifest according to its maturity. The difference lies in how you mitigate the maturation of negative karma and strengthen the appearance of positive karma. Understanding this principle will prevent fear and anxiety from arising due to a lack of comprehension.

人是群聚生活，乃衍伸為社會，故，家庭是社會組成最基本之單位。華夏民族，古來雖以男權至上，乃有富者可以妻妾成群。但是，其社會間有婦德之普受認同，因此形成尚稱和諧之社會。然則，時至今日，女權抬頭，男女平等是普世價值，因而一夫一妻是道德基本原則，所以不論男女之外遇，即形成不道德行為，而此一外遇，即俗云之桃花孽緣。

古來有云，「齊人非福」，乃為世之妻妾成群者，身置其境，有感而發。事經社會認同之妻妾制度，猶令人感嘆「齊人非福」，時至今日，不允許一夫一妻之外所衍生之感情，則其後遺症，可想而知。

首先，要解析為何會有桃花緣，可分成善、惡二個主軸（但並非善者即是善緣，是指較易化解，亦較不具傷害）。善之桃花緣，在夙世間會是以一種幫助、救助、解圍等等善之因端為緣起，歷經輪迴業緣成熟之際，受報者（亦其當初種善業之人）本身事運正逢會有異性事端紛擾之命程，故將此善因業由此了結；此一現象之桃花，必然會甚短，並且相互之間，容易克制，亦即不致形成傷害周遭親眷甚大之影響。惡者，則將牽連廣泛，不但有可能妻離子散、家庭破碎，甚至可能鬧出人命。其因緣首重者破出家眾、寡婦之貞節；次重者破壞他人家庭，諸如橫刀奪愛、仗勢濫權、遂行私欲。其三即是一般淫行，而累積多起，乃致註成今生受報於桃花孽緣。

綜合上述，即是「一飲一啄、莫非前定」。夙世行淫，今生則以淫行而遭報，故眾生當需謹慎戒淫慎行，自可斷除此一桃花因緣成熟，形成今生之困擾。

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Chapter 19: Excessive peach blossom luck is bad affinity

People live in groups, which eventually form societies, and families are the most basic unit of society. In Chinese history, although patriarchy has been dominant and wealthy men could have multiple wives and concubines, there has been a general agreement on the virtues of women, which contributed to a relatively harmonious society. Nowadays, with the rise of women's rights and gender equality becoming a universal value, monogamy is the basic moral principle. Therefore, any extramarital affairs, whether by men or women, are considered immoral acts, commonly known as "peach blossom" relationships in Chinese culture.

There is an ancient saying, "The man with many wives and concubines is not blessed," which conveys the sentiment of those who experienced the system of multiple wives and concubines that had been accepted by society at the time. If this practice caused people to lament back then, one can only imagine the consequences of extramarital relationships today, which are not allowed outside of monogamous marriages.

To understand the origin of "peach blossom" relationships, we can divide them into two main categories, good and evil (but not all good relationships are positive; it just means they are easier to resolve and less harmful). Good "peach blossom" relationships originate from past lives when the individuals involved helped, rescued, or saved each other in some way. When their karmic connection ripens, the person who sowed the good karma is at a point in their life where they are susceptible to romantic entanglements with the opposite sex, and this good karma is resolved through such a relationship. These "peach blossom" occurrences are usually short-lived and easily controlled by both parties, thus not causing significant harm to those around them. Evil "peach blossom" relationships, however, can have widespread consequences, possibly leading to broken families, estranged spouses and children, or even loss of life. The primary cause of these relationships is breaking the chastity of married people, widows or widowers; secondary causes include destroying other people's families, such as stealing someone's partner or abusing one's power to satisfy personal desires. The third type involves general promiscuity, which, when accumulated, leads to retribution in the form of "peach blossom" karmic relationships in the present life.

In summary, the saying "every bite and sip are predestined" holds true. Those who engaged in promiscuity in past lives may face retribution in the form of promiscuity in the present life. Therefore, people should be cautious, practice self-discipline, and abstain from promiscuous behavior to eliminate the maturation of "peach blossom" relationships and avoid the resulting troubles in this life.

眾生在人生過程中，對於病業，可說是又厭惡又無奈。許多大病、小病，它就是無來由的侵襲吞噬，最後將你磨得不成人形而毀滅。

生、老、病、死、苦，人所難免，彭祖壽八百，不免一死，說明此身終必歸於塵土，能夠做到少受病磨，已是祖上有德。（此乃台疆一地老輩之口頭襌，實則不是如此。）

病業在因果報象中，是一種微妙而複雜的現象，它不但是夙世因業的結果，動力卻是新造因。換言之，即是宿世業力加上今時所造之因，兩相結合的現象。最直接的說，就是你會保養身體，就能減少病磨。乍聽之下好像是廢話，不過，眾生仔細思量如下案例：譬如某人有癌細胞在身體之內（此必然係屬累世惡業所註成），但是在當下醫學之發達（尤其現今醫家提倡保健甚於治療），所以縱然癌細胞在體內，及早發現注意保健，奪命的機率減少，存活的機率提升。既然是這樣，病劫何以與因果（報象）有牽連呢？其一、夙世惡業是形成的種籽。其二、發覺早晚的時機，絕對關聯到你累世善惡的輕重。其三、也是最關鍵的因素，你是否願意珍惜，及保養你的身體。（眾生當能深知明瞭，熬夜對身體不好，但你有可能躭於逸樂，如沈溺網路，甚至酒色財氣等等因素，使得你日日熬夜。）諸如此類因素，與個人之因果，就是直接關聯，但是病劫更是其中嚴厲的報象。

在果報中，用「劫」之一字釋其意，已到達傷身的地步。（縱然未必奪命，但使身體殘障、缺陷是一定。）所以，在因果定論之中，會形成劫運，必定是重業，並且有可能是好幾個因果一齊出現。眾生首要明瞭其來有自，才能避免，再不濟，也可以化解。

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Chapter 20: How does sickness come about?

Throughout the course of life, sentient beings both loathe and feel helpless about the diseases they encounter. Many major and minor illnesses attack and consume people without warning, ultimately wearing them down and destroying them.

Birth, aging, sickness, death, and suffering are inevitable for humans. Even Peng Zu, who lived to be 800 years old, could not escape death, which shows that our bodies will eventually return to the earth. Being able to suffer less from illness is already a testament to the virtue of one's ancestors. (However, this is just an old saying from Taiwan and not necessarily true.)

The karmic consequences of illness are a subtle and complex phenomenon in the law of cause and effect. Not only are they the result of past karma, but they are also influenced by new causes. In other words, it is a combination of past karmic forces and present actions. To put it more directly, taking care of one's body can reduce the suffering from illness. This may sound obvious, but consider the following example: Suppose someone has cancer cells in their body (which is undoubtedly the result of accumulated negative karma from past lives), but with the advancement of modern medicine (especially the emphasis on preventive care), the chances of early detection and proper self-care can reduce the risk of death and increase the chances of survival. How are illness and karmic retribution connected? Firstly, the negative karma from past lives forms the seed. Secondly, the timing of the discovery of the illness is absolutely related to the weight of one's accumulated good and bad karma. Thirdly, and most importantly, whether one is willing to cherish and take care of their body.

Sentient beings should be well aware that staying up late is bad for their health, but they might indulge in pleasures, such as getting lost in the internet or even being consumed by desires for wealth, power, and sensual gratification, causing them to stay up late every day. Factors like these are directly related to one's karma, and illness is an even more severe form of karmic retribution.

In the law of cause and effect, the use of the word "calamity" to describe the consequence of illness implies that it has reached the point of harming the body (even if it may not necessarily be fatal, it can cause physical disabilities and defects). Therefore, when dealing with karmic retribution, the formation of a calamity must be due to heavy karma, and it could even be the result of several karmic causes appearing together. Sentient beings must first understand that they are responsible for their own actions to avoid or, at the very least, mitigate the consequences.

人生在此閻浮提報象間，可謂是了結因果之地，故諸天佛聖嘗謂：「人生是苦海」。苦在何處？即此報身也。雖然苦此報身，但成就也在此一身，所以眾生當需珍攝此身，才能藉此一身消夙累，積後福。

人身最大的苦難，莫過於絕症，而絕症之苦磨，莫過於癌症，因為在癌病之過程，有者拖磨甚久，連帶將使至親眷屬併同受苦。所以，此一病象所牽連之因果是甚廣泛，並且有共業在內。

何以重病會是共業呢？俗云：「久病床前無孝子」，當癌症病人纏綿病榻之際，周遭至親首當其衝，擔心掛慮不說，還要侍湯奉藥，照顧起居飲食，注意病情。若果時日一久，孝子亦成孽子，更遑論同輩之夫、妻，怨累不滿，甚至爭執口角，乃時有所聞。病榻之人，其痛已非病身而已，更是痛入心扉，所以腫瘤癌症等此類歸屬於重、絕症，而又有未即刻致命之病象，必然是共業，必然是惡業，更必然是重業，更可能集結上述各種因果而形成。

依據冥司判例，以及因果定論，可以歸類以下三種惡因，在未來必然形成此一惡病之動力。

其一、殺業—當然不是日常生活中所涉及一些必要（或曰絕多數人會涉及）之殺業，譬如飲食維生，以及殺害一些害蟲等等，此類殺業不致集結成重病之因果；而是起心動念常要虐殺動物，或者使用毒藥等大量殺生。（此類殺業歸屬於重業，較可能集結成惡業，當然並非一世即會形成。）

其二、處心積慮謀害於人—不論是求財、求名，或者結仇怨、謀圖色欲等等。因為此類行為是由預謀而付諸行為；換言之，即是已有惡心之因業，可以集結成惡病之動力。

其三、為醫者、為上位者，亦即有權影響他人生死前途之人，若是仗恃如此地位而謀圖自身利益，危害他人之因果，將容易集結成重病之惡因。

綜合上述情形，可以歸類二大項目：其一、必然是早存惡心之惡行。其二、必然其行為使多數人受害。

所以眾生當要謹慎，自身目前未有此報象，當要更謹慎，不要去種下此類惡因。若屬報象已臨，也要誠懺前愆，縱然對此重病不能一一各人獲得效驗，但至少可以減輕病苦，更可以因一念誠懺，消除此集結所成之惡業。

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Chapter 21: Cause of cancer

In this world of Samsara (see note below), life can be seen as a place to resolve karma, and thus the Buddhas and saints often say that "human life is an ocean of suffering." Where does this suffering lie? It lies in this very body. Although suffering exists in this body, so does the potential for accomplishment. Therefore, sentient beings should cherish and protect their bodies to use them as a means to eliminate past karma and accumulate future blessings.

The greatest suffering in human life is none other than terminal illness, and among these, cancer is the most torturous. The process of cancer can be long and drawn-out, causing suffering not only to the patient but also to their close relatives. Therefore, the karmic causes and consequences associated with this illness are very extensive and involve collective karma.

Why would a serious illness be considered collective karma? As the saying goes, "A long-term sickbed has no filial children." When a cancer patient is bedridden, their close relatives are the ones who bear the brunt, worrying and caring for them, providing medicine and looking after their daily needs while monitoring their condition. Over time, even the most filial children may become resentful, let alone spouses who may harbor grievances, dissatisfaction, and even argue. The pain experienced by the patient is not only physical but also reaches deep into their heart. Therefore, illnesses like cancer are considered serious and terminal, but not immediately fatal, and are likely to involve collective karma, negative karma, heavy karma, and the convergence of various karmic causes and effects.

According to the judgments of the underworld and the law of cause and effect, the following three types of negative causes can be identified as forces that will inevitably lead to the manifestation of such illnesses in the future.

1. Killing karma – This is not about the necessary acts of killing involved in daily life (such as for sustenance) or killing pests, which would not accumulate enough karma to cause a serious illness. Instead, it refers to the intentional and habitual killing of animals or the use of poison to kill on a large scale. Such acts belong to heavy karma and are more likely to result in negative karma, though not necessarily within a single lifetime.

2. Deliberately plotting harm against others – This includes seeking wealth, fame, holding grudges, or pursuing lust. Such acts involve premeditation and execution, and the existence of evil intentions can accumulate into the driving force for the manifestation of severe illnesses.

3. For medical professionals or those in positions of power who can influence the life and death of others, if they abuse their status to pursue personal gain and harm others, their actions can easily accumulate into the negative causes of serious illness.

In summary, two main factors can be identified: 1) evil deeds stemming from pre-existing evil intentions, and 2) actions that harm a majority of people.

Therefore, sentient beings should be cautious. If they have not yet experienced the consequences of such actions, they should be even more cautious not to plant such negative seeds. If they are already experiencing the consequences, they should sincerely repent for past transgressions. Even if not everyone can recover from the illness, at least the suffering can be alleviated, and through sincere repentance, the accumulated negative karma can be eliminated.

Note: Samsara is a Sanskrit term used in Hinduism, Buddhism, Jainism, and other Eastern spiritual traditions to describe the cycle of birth, death, and rebirth, also known as the cycle of reincarnation or the wheel of existence. It represents the ongoing process of worldly existence, marked by suffering, attachment, and ignorance.

Within these belief systems, the ultimate goal is to break free from the cycle of Samsara by achieving spiritual enlightenment, which leads to liberation (moksha in Hinduism, nirvana in Buddhism). This liberation frees the individual from the constant cycle of birth, death, and rebirth and allows them to attain a state of eternal peace and bliss.

我人在累世功過及善惡輪迴間，累積善福與惡耗之報象。換言之，在人之生命過程中，有多少善福，以及有多少波折乖舛，大原則上是隨著靈魂投胎而註定，其權責，當然是由冥府閻君之審判而註載分明。

本章主題是著重在轉變之動力，易言之，在命程既定中，仍會有一個關鍵的動力，來讓你（妳）做轉變的機會。

近日貴堂有善眾所叩問事，以其得夫之遺產，本可豐富過一生，孰料遇到詐騙集團，將其夫所有遺產詐騙淨盡，由原可富裕過日，乃至貧困借貸過日。此一轉變在客觀因素，當然是因為貪心以及不能詳查細思，以致上當遭騙，但本質上卻有因果以及一個關鍵動力存在。

吾先剖析因果：此婦原本命程僅有所得遺產之半數金額而已，但其有將近廿三年親近道場佈施、護法，其功德金額已達到其所應有遺產十分之一，但所累積功德福報，經冥府閻君一再依律加註顯成，因而其夫家業平順，大有盈餘，歸空時所留遺產，正好加上一倍。這是因果中善福的層次，既然如此，為何會遭騙，而將所得遺產（亦即其人之福報）耗費殆盡？這又是關鍵動力的層次。此婦得鉅額遺產後，一心享樂，不但不助道護法、做佈施，並且因為接觸其他不正教門，更大肆抨擊原有宗脈，因而福報享盡，惡業累積，於是召感累世惡業（並經冥府閻君註明施懲），故短期內惡業顯現，心生貪念，詐騙集團輕易將其鉅額遺產詐騙淨盡。

由以上案例，可知眾生可以有福報，（包含累世善業，今生善慧護法佈施。）但一念之間，亦可形成關鍵轉變之動力，至希眾生仔細深思研悟。

Chapter 22 The key driving force behind gain and loss

In the cycle of reincarnation, our past lives' merits and demerits, as well as good and evil deeds, accumulate to shape our experiences. In other words, the amount of blessings and challenges we face in life is largely determined by the soul's journey through rebirth. The responsibility for these outcomes lies with the judgment and records of the underworld's ruler, Yama.

The focus of this chapter is on the transformative power, which means that even in a predetermined life path, there is still a crucial force that allows you the opportunity to change.

Recently, a devotee asked about a situation where she inherited her husband's wealth, which should have been enough to live comfortably. However, she fell victim to a scam group that swindled her out of all her inheritance, leaving her impoverished and in debt. This change in fortune can be attributed to external factors such as greed and lack of discernment, but there is also a karmic element and a critical force at play.

First, let's analyze the karma: the woman was initially destined to inherit only half the amount of wealth she actually received. Through her nearly 23 years of devotion, donations, and commitment to the spiritual path, her donation reached one-tenth of her rightful inheritance. Yama, the ruler of the underworld, repeatedly noted and manifested her merits, resulting in her husband's business flourishing and her eventual doubled inheritance. This is the layer of good karma. However, why did she end up being scammed and losing her inheritance (her blessings)? This is where the critical force comes in. After receiving the large inheritance, the woman indulged in pleasure and not only stopped supporting and donating to the spiritual path but also began attacking her original beliefs due to her involvement with an improper spiritual group. As a result, her blessings were exhausted, and her evil deeds accumulated. Consequently, her past life's negative karma was summoned (with Yama's punishment noted), and in a short time, her negative karma manifested in the form of greed, which made her an easy target for the scam group to swindle her out of her massive inheritance.

From the above example, we can see that people can have blessings (including past life merits and current life wisdom, protection, and donations). However, a single thought can also create a crucial turning point. It is crucial for everyone to carefully ponder and gain insight into this concept.

在因果輪迴中，有一個定律—「種瓜得瓜，種豆得豆。」意即種下何種因緣，必然形成何種果報。淺言之，意即我人呱呱墜地之日起，具有如何之人生現象，已然形成。因果理論，即是命程。有許多命相師，由人之生辰八字、乃至四柱而推算其命，即是緣於此理。

目下人世間，有許多一夜致富之博彩，許多眾生因此產生一個疑問，這些彩金得主，是如何有此福報之命程？此一現象，可以分成二個層次而言：其一、乃係這些福報豐厚之人，在累世間有積造足以致富之善因，在此際有此博彩之設立，而藉機使其致富。（往昔沒有博彩，亦有許多符合當時社會現象，使其得受福報而致富之機。當然，致富後，沒多久又落魄之事例，更是時有所聞，但此例乃屬另一個現象。）其二、命程中原本尚未具足可以致富（指得鉅額財富而言），但其人命程中，其善福均已緣機成熟，加上個人努力之行善增福，（此處行善專指於利益眾生之善德，及護法護持道場等對眾生有大利益之善德。另外尚有一個比較稀少的動力—陰德，將於往後專章闡述。）積聚今生善福資糧之動力，結合夙世善因，促顯福報完全成熟，而得此機會。

吾今日以博彩為例，並非鼓勵眾生以此為追求致富之機，反而是要眾生明悟此機可能是萬中僅一（甚至更小），若未有具足其善因之福報，即緣機之成熟，縱然花費大把金錢，希望仍會落空。

命程既已註定，若要轉換夙世因緣（包括所積聚善福及緣機之成熟），僅為其中一個動力而已，關鍵動力反而是當下的作為。吾作淺喻：即我人與生俱皆帶來財庫（譬如你賺了許多錢，已存入銀行），要使這些福報顯現（你必須去領出來），所以整個過程都要有既定的環節，缺一不可。正如耳熟能詳之事例，如了凡及王鳳儀等，其命程已註成壽夭、貧困，但卻以當下之大善德，而扭轉今生命程。是以故，眾生在體悟因果輪迴以及命程定象之際，切要記取時猶未晚，當下勵行。

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Chapter 23: The key driving force to change life's course

In the cycle of cause and effect, there is a principle - "you reap what you sow." This means that whatever causes and conditions you plant, they will inevitably result in corresponding consequences. In simple terms, the phenomena of our lives have already taken shape from the moment we are born. The theory of cause and effect is the same as the concept of destiny. Many fortune-tellers calculate a person's fate based on their birthdate and other factors, which is derived from this principle.

In today's world, there are many overnight wealth opportunities, such as gambling. Many people wonder how those who win these huge prizes have such good fortune in their destiny. This phenomenon can be explained in two levels: first, those with abundant good fortune have accumulated enough good causes and conditions in their past lives to become wealthy, and with the establishment of gambling opportunities, they can get rich. (In the past, there were no gambling opportunities, but there were other ways for people to become wealthy according to the social phenomena at the time. Of course, there are also cases of people falling into poverty soon after getting rich, but that is another phenomenon.) Second, some people's destiny may not originally include great wealth, but their good fortune has matured, and through personal efforts to do good deeds and accumulate merit (here, doing good deeds specifically refers to benefiting sentient beings and supporting religious establishments), they gather the power of good fortune in this life, combine it with the good causes from their past lives, and fully mature their good fortune, thus seizing the opportunity.

Using gambling as an example today, I do not encourage people to pursue wealth through gambling. Instead, I want people to realize that the chance of winning may be one in a million (or even smaller). If one does not have the sufficient good causes for such fortune, even if they spend a lot of money, their hopes will still be dashed.

Destiny is predetermined. If one wants to change their past life causes and conditions (including accumulating good fortune and the maturation of opportunities), it is only one of the driving forces. The key driving force is actually one's current actions. To put it simply, we are all born with a treasury (for example, you have earned a lot of money and deposited it in the bank), and to make this fortune manifest (you must withdraw it), the whole process must have certain links, without any omissions. Just like the well-known examples of Liao Fan and Wang Fengyi, their destinies were destined to be short-lived and impoverished, but they turned their lives around by doing great good deeds in the present. Therefore, when understanding the cycle of cause and effect and the fixed nature of destiny, it is important to remember that it is never too late to take action and strive to do good in the present.

所謂「陰德」，乃為大善大德，且要及於廣大人群，亦即「陰騭」。古語所註，乃為天定默施於民，可見其德澤之廣澤浩鉅也。

天律所定，合於陰德者有三：其一、救人命。其二、成全寡婦守貞。其三、至善不為人知。是以故，在因果命程中，陰德足以改換命程，亦即貧賤者可得富貴之機；壽不永者可得長壽之機；孤鰥者可得子孫滿堂而賢肖。如此大轉命程，當然需要有具足而豐厚之福德，故只有陰德有足夠之動力。（亦即可依天律之位階，使執行冥律之　閻君可以依律使其人轉換命程。）

自古以來，許多著名事例，悉皆由陰德所致，尤其《文昌帝君功過格》以及《關聖靈驗文》中提及，往昔科考士子，本無功名，卻由一念至善，不願破寡婦貞節，而使是科金榜題名得中功名。

由此可見，眾生命程雖是既經註定，一般無以改變，但若有陰德，即可使此命程逆轉。唯，陰德之造立，本屬可遇不可求，無法要造行即有之，故有此天律之訂定，是在勉勵眾生平素要有守德，見義勇為，並且心性時時存乎仁善，以期有朝一日得此造行陰德之機，不致躊躇不為，喪失大好良機。

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Chapter 24: Yin De (Hidden Virtue)

The so-called "Yin De" refers to great kindness and great virtue that benefits a large number of people, also known as "hidden virtue." As the ancient saying goes, it is the silent grace bestowed by heaven upon the people, which shows the vastness of its virtue.

There are three aspects of hidden virtue as stipulated by the laws of heaven: first, saving lives; second, helping widows maintain their chastity; and third, performing good deeds without seeking recognition. Therefore, in the cause and effect of destiny, hidden virtue is powerful enough to change one's fate, meaning that the poor and humble can obtain wealth and nobility; those with short lives can attain longevity; and the childless can have virtuous descendants. To achieve such a great change in one's destiny, of course, requires sufficient and abundant merit, and only hidden virtue has enough power to do so (i.e., according to the hierarchy of heavenly laws, Yama, the executor of underworld laws, can change a person's destiny based on these laws).

Since ancient times, many famous cases have been brought about by hidden virtue. Especially in "The Record of Merits and Demerits of Emperor Wenchang" and "The Miracle Text of Lord Guan," it is mentioned that in the past, scholars who had no official titles or fame were able to achieve success in the imperial examination due to their good intentions and unwillingness to break the chastity of a widow.

From this, we can see that although the destiny of sentient beings is predetermined and generally cannot be changed, if one possesses hidden virtue, they can reverse their destiny. However, the establishment of hidden virtue is something that cannot be sought after deliberately; it cannot be obtained simply by trying to perform good deeds. The establishment of this heavenly law is to encourage sentient beings to uphold virtue in their daily lives, to be courageous in doing what is right, and to always maintain a kind and good nature, so that one day they may have the opportunity to perform hidden virtue and not hesitate to do so, thus not missing a great opportunity.

因果，是既種其因，才有其果。往昔在因業種下之後，其業緣歷經輪迴，在此轉輪動力之間，促使緣機成熟才形成果報。然則，上元甲子　關皇榮登九五，掌凌霄權樞，有鑑隔世果報，容易因當世善者未獲福，惡者未遭禍，乃頒敕果報律例為「現世報」，因此因果輪迴報象中，產生新造因當世報。

眾所周知，當個人遭到因果冤親之干擾，必然多是累劫以來所種之因端，我人夙世輪迴不知凡幾，業累之清償，已是緊密，再加上新造因之快速成熟顯報，當然就更為頻繁。因此各大正教都知「三期末劫，因果大清算」之警語。

為何要在本書中闡述此一現象？緣於因應新天律，有必要讓眾生知道果報頻繁之原因外，尚要使眾生知所警惕，切莫以為果報要經輪迴才會緣熟。吾舉個最淺顯的例子：往昔許多人不能善事父母，以不孝肇因，但卻不一定會遭逢兒女的不孝。際值今日天律新頒，凡有不孝父母之人，必遭兒女同樣不孝以對。不過，眾生對於何種事物是為新造因，可能有所無奈，無可著力。當然，這些必須已經達到宿命通力，亦即修行有所成就之人，始能察知。因此，眾生最保險的做法，就是謹行戒慎，切勿在日常間有所違逆道德戒律等事，即可有效斷除新造因之虞。

在此三期末劫末法時際，雖有大道普傳，眾生輕易可以親近道場，可謂福緣深厚，可以藉修行之機而了斷夙世業累，只要再戒慎於新造因，則將過程平順，減少一大阻力。尤其值得一提，即是新造因之果報，是絕對相對性，緣於夙昔必經輪迴才會產生報象，今時略去此一過程，當然即要針對特定性而成報象。譬如說你喜歡欺騙他人，或者佔人便宜，當你受報，也將是此一現象。深願眾生明之而戒慎，有過則改，無過則勉。

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Chapter 25: What is a newly created cause?

Karma causality means that only by planting the cause can one reap the fruit. After the past causes and deeds are sown, their karmic connections go through the cycle of reincarnation. In the driving force of this cycle, the manifestation of the karmic conditions leads to the formation of karmic retributions. However, by going through cycles of reincarnation, there will be cases where good persons not receiving blessings and evil persons not facing calamities in their present life. Therefore, the Heavenly Emperor issued a decree to establish the law of "present life retribution." As a result, a new karmic cycle of causality and retributions emerged where newly created causes will received present-life retributions.

As is well known, when an individual is affected by the interference of karmic connections and past grievances, it is mostly due to the causes planted over countless past lives. We have been through countless cycles of reincarnation, and the repayment of karmic debts has become increasingly intertwined. Furthermore, with the rapid maturation and manifestation of newly created causes, such incidents naturally become more frequent. Therefore, all major orthodox teachings are aware of the warning that “there will be a great reckoning of karma judgement and retribution at the end of time".

Why do we discuss this phenomenon in this book? It is because, in response to the new heavenly law, it is necessary to not only let sentient beings know the reason for the frequent occurrence of karmic retributions but also to make them aware and cautious, not assuming that karmic retributions will only manifest after cycles of reincarnation. Let me give a simple example: In the past, many people could not treat their parents kindly and were thus unfilial, but they did not necessarily encounter unfilial children. However, with the promulgation of the new heavenly law, anyone who is unfilial to their parents will definitely experience the same unfilial treatment from their children.

Of course, sentient beings might feel helpless in understanding which events are newly created causes and where to focus their efforts. Naturally, only those who have attained the power of destiny, or have made some progress in their spiritual practice, can perceive this. Therefore, the safest approach for sentient beings is to be cautious and abide by moral precepts in their daily lives, avoiding any violations of ethical rules, in order to effectively eliminate the risk of creating new causes.

Although during this end of time period where Dharma is in the decline, the great teaching is widely spread, and sentient beings can easily approach places where religious learnings can be taught. This is the results of their profound blessings. Sentient beings can break away from the karmic debts of past lives through spiritual practice. As long as they are cautious about creating new causes, their progress will be smooth and they will reduce a significant obstacle.

It is worth mentioning that the karmic retribution of newly created causes is absolutely mirrored of the causes due to the fact that the process of causality and its retributing phenomenon is now shortened. The retribution is therefore targeted and specific. For example, if you enjoy deceiving others or taking advantage of them, when you receive retribution, it will be for this very phenomenon. I sincerely hope that all sentient beings will understand this, be cautious, correct their mistakes if they have committed any, and strive for improvement if they have not.  

何謂念力？即乃我人以精神層次之能量，凝聚成可移動之力場。業力，即是造作事務所產生報果之現象。此二者所差別者，一是當下即可產生之現象，此一念力並已經實驗推証，在人類身上是可以形成；另者，業力則是屬於因果輪迴現象。有一派學說，大意是：人在心中都有一個「不」的概念，譬如：不要生病，不要坎坷、不順，因此相對面即是要健康，要順利，要飛黃騰達。但實際上，你不要生病，它卻愈會生病；你不要不順、不要坎坷，它卻愈會波折阻礙。這一學說，築基理論在心理學上，叫「患得患失」，人有此心理，反而將平素的實力（或運程）大打折扣。

吾淺喻之：許多人都曾碰上求學期間，平素功課不差，考試也算差強人意，一旦碰上正式會考，卻往往疏誤，比平常實力降低許多（許多事項亦如是），此正是人之心理患得患失，壓力過重，臨場緊張而失常，正是人心深處「不」的反射。易言之，此一念力使人情緒陷入照現象，而產生折扣的結果。念力就像隨著人之出拳動作所帶起的力場，雖然看不見，但卻可以感受到，而拳的落點，實質接觸面，就像人之業力所產生的現象，是屬於實質面。

在因果理論間，將念力與業力併提，是因為它們都有一個共通點，就是感召與牽引。念力在你心中「不」的時候，它即牽引你的業緣成熟（如前所譬喻，你不要生病，往往都很會生病）。業力亦如是，當你心中有欲望時，你的防護能量降阺，因此業力隨之產生（至少也會促顯業緣成熟）。

闡述至此，對於念力所牽引因果，應該已是脈絡分明，因此業力也可以是正面，就如有人可倚仗念力移動實物一般，它是正面能量，所以正念，如慈悲喜捨，如念佛、誦經咒，這些都是正面的能量，所以一定可以消弭負面的能量，如業力等。

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Chapter 26: The linkage between our thoughts and karma

What is mental power? It is the energy at the level of one's consciousness, condensed into a movable force field. Karmic power refers to the phenomenon of retribution generated by one's actions. The difference between these two lies in the fact that mental power can produce an immediate effect and has already been verified through experiments as something that can be manifested in humans; on the other hand, karmic power belongs to the phenomenon of the cycle of cause and effect.

There is a school of thought that posits: people have a concept of "not" in their minds, such as not wanting to get sick, not wanting to experience setbacks or obstacles. However, in reality, when you don't want to get sick, it is more likely to happen; when you don't want setbacks or obstacles, they are more likely to occur. This school of thought, based on psychological theory, is called "fearing gains and losses." When people have this mentality, their inherent strength (or luck) becomes greatly discounted.

To put it simply: many people have encountered situations during their schooling where their usual academic performance is not bad, and their exams are generally acceptable. However, when faced with an official examination, they often make mistakes and perform significantly worse than usual (this can be applied to many other situations as well). This is due to the psychological fear of gains and losses, excessive pressure, and anxiety that causes abnormal behavior. It is a reflection of the "not" concept deeply ingrained in the human mind. In other words, this mental power leads people to fall into a self-fulfilling prophecy and results in a discounted outcome.

Mental power is like the force field that follows a person's punch; although it cannot be seen, it can be felt. The point of impact and the actual contact area are like the phenomena generated by a person's karmic power, which belong to the tangible realm.

In the theory of cause and effect, mental power and karmic power are discussed together because they share a common point: they both invoke and attract. When mental power is focused on the "not" in your mind, it attracts the maturation of your karmic connections (as previously illustrated, when you don't want to get sick, you often end up getting sick). The same applies to karmic power. When you have desires in your mind, your protective energy decreases, allowing karmic power to emerge (or at least promoting the maturation of karmic connections).

Having explained this far, the connection between mental power and cause and effect should be clear. Therefore, karmic power can also be positive, just like how some people can rely on mental power to move physical objects. It is a positive energy, so right thoughts, such as compassion, joy, and equanimity, as well as reciting Buddha's name, chanting scriptures and mantras, are all positive energies. As a result, they can definitely eliminate negative energies, such as karmic power, and so on. 

人生在世，十之八九不如人意，此乃大多數人通象。但是，卻有極少數之人，卻逆境處處，並且長時陷在困境之中，非止於事業財運之不順，並多有小人活鬼、不善業緣之干礙。有時同一事件在別人身上，僅僅造成小漣漪而已，但在其人身上，卻形成軒然大波，甚至牽擾甚久，尚可以因此煩瑣頻繁，造成牽累於人。

眾生在日常周遭間，當可見此事例，許多人嘲謔曰「倒楣鬼」，但是當事人更是頹喪，不僅僅倒楣可以形容此心境，甚至有人灰心喪志，走上絕路。

雖然各自造業各自擔，其人今生所受，緣於夙世所造。然則，惻隱之心人皆有之，見其困境，不免油然憐憫。所以，可以藉此篇而鼓勵逆境之人，當下發心行善。依據冥例所判，今生困頓貧賤之人，並非造下窮凶惡極之大罪，但是，卻有很多小罪業，譬如說：累世間常有仗勢欺人之冤怨，重不及致命，但此行為過多，又每件每件累積不同之怨氣，因而今生運程每每在屋漏偏逢連夜雨情形下，雪上加霜，乃至其人每逢好事，也後繼無力，一旦碰上壞事，就比別人嚴重。

俗語有云：「一樣米養百樣人」。人皆各有際遇，此一際遇之來源，即累世之因緣，因緣既已前種，悔之不及。然則，時猶未晚，若能當下即發心懺行，（無須依任何教門、無須花費任何錢財、只要一念向善，見善即行。）則可藉此意念之提升，遏阻不善因緣之接踵而至，乃得漸漸扭轉此一困境。但是要記住，持續的動力很重要，故困境稍有舒緩，切要加倍勵行，才能有較大的空間改善。往昔有很多事例，從困頓間一夕改觀，往昔之律是隔代（世）果報，但今律已改，定將會要有更周嚴而急速的果報動力。因此眾生勿逆而餒，將能很快憑藉一念懺行之善而得扭轉困境。

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Chapter 27: Do not lose heart

In life, it is not bed of roses and things do not go as planned, which is a common experience for most people. However, there are a very small number of individuals who face adversity everywhere and find themselves trapped in difficult situations for extended periods. It is not just limited to career and financial setbacks but also involves interference from malicious people, and unwholesome karmic connections. Sometimes, the same event may only cause minor ripples for others, but for these individuals, it can create huge waves and even cause prolonged disturbances. As a result, they may face frequent troubles and complications, causing a burden on themselves and others.

In everyday life, one can see such examples around them. Many people mockingly call these individuals "unlucky ghosts," but the people involved may feel even more disheartened. Their state of mind goes beyond merely feeling unlucky; some may even lose hope and motivation, eventually reaching a dead-end in their lives.

Although everyone bears the consequences of their own actions, the difficulties one faces in this life are often due to past lives' deeds. However, everyone possesses a compassionate heart, and seeing someone in distress naturally evokes sympathy. Therefore, this article aims to encourage those facing adversity to make a determined effort to do good deeds.

According to the judgments of Hades law, people who struggle in poverty or face hardships in this life are not necessarily guilty of committing heinous crimes. However, they may have accumulated many minor misdeeds. For example, in their past lives, they may have often bullied others using their power, creating a series of grievances. Although these actions are not severe enough to be lethal, the sheer number of them and the variety of resentments accumulated can lead to a series of misfortunes in their current life. As a result, when something good happens, it often loses momentum, but when something bad happens, it tends to be more severe for them than for others.

There is a saying: "A single type of rice feeds a hundred different people." Everyone has their own circumstances, which are the result of their past lives' causes and conditions. Since these causes and conditions have already been planted, it's too late for regrets. However, it's not too late to make a change. If one can cultivate a repentant heart and practice good deeds immediately (without relying on any specific religion, spending any money, but simply harboring a single thought of goodness and acting on it), they can use this elevated intention to prevent further negative causes and conditions from arising, gradually reversing their current predicament.

It is important to remember that maintaining continuous effort is crucial. When the situation eases up, one should double their efforts to make more significant improvements. In the past, there were many examples of people who transformed their lives overnight. The law of the past held that the consequences would manifest in future generations or lives, but the law has now changed, and there will be more rigorous and rapid retributions. Therefore, sentient beings should not be discouraged but can quickly turn their predicament around by relying on a single thought of repentance and practicing good deeds.

乖者，今人義為柔順而和。然，其本義是為違逆、蓄意反其道而行。人在順境之中，容易得意忘形，總以為自己得天獨厚，遇上任何事故或波折，總能化轉，並且得貴人之助，轉艱困而成平順。

容或有人是如此，但其中關鍵仍在你自身的福報尚未盡頭，才會看似逢凶化吉，一切順利。語云：「為善不昌，必有餘惡；為惡未禍，必有餘蔭。」所以，人在順境之中，即是在消耗你自身的福報，一旦用盡，即會遽然逆轉，尤其順境之人，在消耗福報猶倍數於平常人，因為一般人尚會見善量力而行，順境之人則會不屑（或者不會刻意）去行善，因此一增一減之間，福報之比例不言可知。

當人在順境之時，通常都會認為理所當然，也就是觀念容易進入比較自我的領域，私心更加明顯，鮮少身在順境是如身在逆境，如履薄冰、戰戰兢兢。因此不但不容易再積善福，更容易造下乖逆的言行（或是蓄意背離道德規範），在此情形下，一旦積累到一定程度，福報不再（並且也因為沒有善德善福之造立，即容易牽引出夙世之業力。）。

眾生在人生苦報場中，是了結夙世因緣，所以可以得到善福，相對也必然會有因果業債需要償了，一旦在報象出現之時，你沒有善力（亦即善因緣之能量），那麼情勢逆轉，要再挽回實在困難，尤其身在順境之人，總是認定自身的擁有，不論是權勢、財富，甚至政商人脈，一定會足以化解會遭遇之困難。換言之，他認為他有能力藉目下所擁有之力量去面對不順之情境；加上人心不足之通病，有權者、有錢者，都會想要更有權、錢，所以對此用上不當手段者，比比皆是，那麼更加速順境的消失。

因果論中，福善積多，自然得享福報而一切順利，可是沒有人可以福報不盡。（若有早已成仙、成神，無須再入輪迴。）相對，人皆有惡，累積夙世業緣，不是不報，時候未到。當你在順境時，切要居安思危，至少也要戒慎，切勿故意違逆善道，可以延續順境，不致逆轉於不善情境之中。

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Chapter 28: Don't become complacent

In modern times, the term "乖" is often used to describe someone who is obedient and harmonious. However, its original meaning implies defiance and intentionally going against the norm. When people are in favorable circumstances, it is easy for them to become complacent and think that they are blessed. Whenever they encounter accidents or setbacks, they always manage to turn things around and receive help from benefactors, transforming difficulties into smooth sailing.

Some people may indeed experience this, but the key still lies in the fact that their own good fortune has not yet reached its end, which makes it seem like they can turn misfortunes into blessings and everything goes smoothly. As the saying goes, "If one does good but does not prosper, there must be remaining evil; if one does evil but does not suffer, there must be remaining virtue." Therefore, when people are in favorable circumstances, they are actually consuming their own good fortune. Once it is exhausted, their situation will suddenly reverse. People in favorable circumstances tend to consume their good fortune at a faster rate than ordinary people because they may not bother (or deliberately) to do good deeds. Thus, the proportion of good fortune between increasing and decreasing is self-evident.

When people are in favorable circumstances, they usually take it for granted and are more likely to enter a realm of self-comparison, making their selfishness more apparent. It is rare for someone in a favorable situation to feel as if they are in an adverse one, treading on thin ice and being extremely cautious. As a result, not only are they less likely to accumulate good deeds and fortune, but they are also more likely to engage in defiant behavior (or intentionally deviate from moral norms). Under such circumstances, once their actions accumulate to a certain degree and their good fortune runs out (and also because there is no establishment of virtuous deeds and good fortune), it becomes easy for the karmic forces of past lives to be drawn out.

In this physical life, sentient beings are here to resolve the causes and conditions of past lives. As a result, they can gain good fortune, but they will also inevitably have karmic debts to repay. Once the manifestation of these debts appears and you do not have the power of good deeds (i.e., the energy of good causes and conditions), it is difficult to recover when the situation reverses, especially for those in favorable circumstances. They always believe that their possessions, whether power, wealth, or even political and business connections, will be sufficient to resolve any difficulties they may encounter. In other words, they believe they have the ability to face adversity with the power they currently possess. Furthermore, due to the insatiable nature of the human desire, those with power and money will crave for even more power and money. As a result, there are many who resort to improper means, which only accelerates the disappearance of their favorable circumstances.

In the theory of cause and effect, accumulating good deeds and virtue naturally leads to enjoying good fortune and smooth sailing. However, no one can have inexhaustible good fortune (if they did, they would have already become immortals or gods, and would not need to enter the cycle of rebirth). Conversely, all people possess some evil, and the accumulated karmic forces of past lives are not without consequences; it's just that the time for their manifestation has not yet arrived. When you are in favorable circumstances, you should be cautious and prepare for potential dangers, or at least be vigilant. Do not deliberately go against the path of goodness. By doing so, you can extend your favorable circumstances and avoid reversing into unfavorable situations.

所謂因果不能滅，是一旦其因種下，即已形成其事件本身牽引的能量，在未來時間中，此一牽引之業力，必然會形成果報，所以種因即是肇建不滅之果報；僅能從果報未成熟之前，加以消弭或者提高自身防禦之能量，以期因可消、果可輕，降低種因能量傷礙至最低程度。

首先，如何使果報大化小？當然即是相對面種善因、結善緣，使自身在生命過程中，會牽引因業成熟的事機及運程，改善至比較平順，如此可以作預防性之消弭因業。如何提升自身防護、及抗禦果報來臨時之衝擊？唯一不二良方，就是修行。因為修行一則明理生慧；二則增益自身夙世善機顯現；三則最為重要，因為你在修行之中，必然會皈依佛聖，則可仗恃佛聖之庇助；就好像前面有座山，幫你擋住強烈旋風，你可以減輕受到衝擊傷害。

修行之人，甚至有人可以藉助於法要，如密行，以提升自身能量與業力抗衡；或者轉化、消抵（當然那是必須具備功行，才能有效抗衡，否則，亦如他人要受果報。）　昊天至仁，果雖不能昧（滅），但卻可以使之預防減輕，甚至舒緩延長，最簡單的分析，百斤重物，一次是重擔，但分成三次、五次、十次，則可勝任負荷，甚至有人已不視為重擔，可以輕易度過此果報。

是以故，眾生當須體悟果之可怕，來自其因。慎因是為周全之道，若是其因已種，則時刻惕勵，勉之而行。

 

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Chapter 29: Karma cannot be extinguished

The so-called indestructibility of karmic cause and effect means that once a cause is planted, it has already formed the energy that drives the event itself. In the future, this karmic force will inevitably lead to its corresponding effect. Therefore, planting a cause is essentially creating an indestructible effect. One can only try to mitigate or enhance one's defensive energy before the effect matures, in order to reduce the cause and lighten the effect, minimizing the harm from the karmic cause energy.

First, how can one turn a major effect into a minor one? Naturally, it involves planting good causes and forming good affiliations, so that one's life journey and the events that trigger the maturation of karma can be improved and become smoother. In this way, one can take preventive measures to eliminate karma. How can one enhance one's protection and resist the impact of the effects when they arrive? The only effective solution is self-cultivation. Self-cultivation brings understanding and wisdom; it enhances the manifestation of one's past-life virtues, and most importantly, it involves taking refuge in the Saints and relying on their protection, much like a mountain that shields you from a strong whirlwind, reducing the damage you may suffer.

Those who self-cultivate, some of whom may even rely on tantric practices, can enhance their energy and karmic resistance, or transform and offset their karma (although this requires merit and virtuous deeds to effectively counteract it; otherwise, they will still have to face the consequences like others). The heavens are infinitely merciful; although the effects cannot be destroyed, they can be prevented, alleviated, or even delayed and eased. The simplest analysis is that a hundred-pound weight is a heavy burden at once, but when divided into three, five, or ten times, it becomes manageable. Some may even no longer consider it a burden and can easily overcome it.

Therefore, sentient beings should realize the terrible of karmic effects, which come from their causes. Being cautious with one's causes is the best way to be thorough. If the cause has already been planted, one should be constantly vigilant and strive to act accordingly.

為何考關與因果會聯結？為何闡述因果論會有考關？原因很簡單，許多果報，是助長考關的衝擊傷害，甚至層面更廣；有的果報本質上即是藉著考關來了結。吾淺舉一例：某對夫妻，妻一心向道，但卻常遭到夫之阻礙，甚至污衊，以至此一婦道無法專心精進，此謂之家庭考。但其本質上，有其夫妻因果存在，所以，考關在修行之過程中，幾是不可避免。

當然，因果以考關形式出現，則是更在理所當然，許多精進道子，在早前均是一昧以道程為重，將家庭考輕忽，或者置之不理，因此往昔修道子敗在此考關之下，難以枚舉。時至今日，　上天大開普渡之門，鸞門應運弘興，善書寶冊廣為頒傳，許多道子已較能圓融面對此一家庭考。

然則，一關雖過，一關又起，今日道子雖已大幅降低減輕受到家庭考關之傷害，卻受到更多考驗，如名利關，如順逆考，甚至還有法教宗脈及至仙佛考，諸此種種，好像道子道程頗為坎坷，因此又怨　上天為何要有如此多考關。雖曰「道無考，不成道」，但最主要的關鍵，是因果的力量，藉考關來了結。換言之，不是　上天故意刁難，而是你自身的因果要了，才會有那麼多的考關讓你去面對。

修行路，好似求學路，要經過許多考試，才能証明你領悟了多少。修行者要經過考關，才能驗証你的明心見性是不假，更何況面對考關，度過它，你的道程更進一步，並且，因果業累更減輕許多，所以吾在本書才會將考關列入，以茲勉勵。

 

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Chapter 30: Trial and Tribulations

Why are trials and tributions connected to cause and effect? Why is there a discussion of trials and tributions in the theory of cause and effect? The reason is simple: many karmic effects contribute to the impact and intensity caused by these trials and tributions, and even extend to a broader scope; some karmic retributions are essentially settled through trials and tributions. Let me give a simple example: a couple, where the wife is wholeheartedly devoted to the enlightenment path, but constantly encounters obstacles and even slander from her husband, making it difficult for her to concentrate and progress on her path. This is called a family trial. However, at its core, there is a karmic relationship between the husband and wife, so trials and tributions in the process of enlightenment cultivation are almost inevitable.

Of course, it is natural for cause and effect to manifest as trials and tributions. Many diligent practitioners have in the past focused too much on their spiritual journey, neglecting or ignoring their family. As a result, countless practitioners have failed under such trials. Nowadays, the heavens have opened the doors for universal salvation, and the teachings of various schools are widely spread. Many practitioners are now better equipped to harmoniously face these family trials.

However, although one trial may have been passed, another may arise. While today's practitioners have significantly reduced the adverse impact caused by family trials, they face even more challenges, such as those involving fame and fortune, adversity, and even the teachings of various religious lineages and the tests from deity. It may seem as if the enlightenment path is arduous and full of ups and downs, and one might complain about why there are so many trials and tributions. Although it is said that "without trials, there is no way of knowing whether you have master it" the key lies in the power of karmic cause and effect, which is settled through these trials and tributions. In other words, it is not that the heavens are deliberately making things difficult, but rather that your own karma needs to be settled, which is why there are so many trials for you to face.

The enlightenment path, much like the path of learning, requires going through many tests to prove how much you have grasped. Practitioners need to undergo trials to verify that their enlightenment and realization of their true nature are genuine. Moreover, facing and overcoming trials allows you to advance further on your enlightenment path and significantly lighten your karmic burdens. That is why I have included trials and triubtions in this book, as an encouragement.

 

本因果書名以「命程定論」，當然即是著重於闡述命程現象與因果之聯結。因果，是有其定律及邏輯，絕非天馬行空，可以信口開河；而其串連之枝節，更是錯綜複雜，以蛛網形容絕不為過。所以，解因果就要抽絲剝繭、按圖索驥。

我佛住世，即有《因果經》之說法，是以簡易相對之直述，點出種何因，得何果。但是，因與果，加上輪迴，那麼將如滾雪球一般，愈滾愈大，亦即是說累世的因業，本是各自單獨的事件，但在輪迴動力（即是業力之牽引），會將相類性的因業集結，這就是註成命程之理論所在。

因果既是如此繁複，當然不是一本書數十章即可闡述周詳，所以吾盡量擇要，而將歸類於同一相類而闡述，此亦為吾奉旨在貴堂著造因果系列以至第四冊。

今日，本書將要完結，但是又深恐眾生閱書，不能立有所得，因此藉此末章總論，略立綱要，以為眾生閱書之提點，甚願眾生勿負吾心，仔細研閱。書至此結束，吾當敦聘佛聖賜跋與後敘。

 

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Chapter 31: Summary remarks

The title of this book on cause and effect is "The Determination of Destiny," which naturally emphasizes the connection between the phenomena of destiny and karmic cause and effect. Karmic cause and effect have their own laws and logic, and are by no means fanciful and arbitrary; the connections between them are even more intricate and complex, and describing them as a spider's web is not an exaggeration. Therefore, to understand cause and effect, one must unravel the threads and follow the clues.

When the Buddha was in the world, he taught the "Sutra of Cause and Effect," which provides simple and straightforward explanations of what causes bring about what effects. However, when causes and effects are combined with the cycle of rebirth, they grow like a snowball, rolling and expanding. In other words, the karmic causes from numerous past lives, which were originally separate events, are brought together by the dynamics of the cycle of rebirth (i.e., the pulling force of karma), and this is the basis for the theory of destiny.

As cause and effect are so intricate, it is impossible to thoroughly explain them in just one book with dozens of chapters. Therefore, I have tried my best to focus on the essentials and discuss them according to their similarities, which is why I have been commissioned to write this fourth volume in the series on cause and effect.

As this book is coming to an end, I am deeply concerned that readers may not be able to grasp its contents immediately. Therefore, through this concluding chapter, I will briefly outline the main points as a guide for readers. I sincerely hope that everyone will not disappoint me and will carefully study the contents. As the book concludes, I will respectfully request the blessings and afterword from the Buddha and the saints.

因果理論，仍可適用於窮理致知，更應有反躬踐實。因為在果報的現象，若不能深入了知，常會有尤怨之心、不平之鳴，乃致前業報象尚未盡了，又造新愆。

眾生身在南瞻寶地，實不應身在福中不知福。一則　上天慈憫迭降寶書，以茲啟迪。二則諸天佛聖慈悲，諄諄善誘。三則大開普渡，應運此土。

今日　南無觀世音菩薩慈悲，藉貴堂鸞期木筆揮砂，著作一系列因果叢書，第四冊《因果命程定論》，業已完書繳旨，即將付梓，並已訂定繳書大法會，可喜可賀。眾生當能更加深入研閱，一則以明因果命程，二則趨吉避凶，三則更可早了牽纏之業障。

吾有幸為寶書讚言，殷勉眾生當應好自珍惜，對此人生往後過程有絕對之助力。是為後敘。

朱熹降於台疆新社懿敕拱衡堂
天運庚寅年正月廿一日

 

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Afterword

The theory of cause and effect can still be applied to the pursuit of knowledge and understanding, and it is even more important to practice it personally. This is because if one cannot deeply understand the phenomena of karmic retribution, feelings of resentment and injustice may arise, causing new transgressions before the karmic consequences of past actions have been exhausted.

Being in this blessed land, sentient beings should appreciate the good fortune they possess. Firstly, Heaven's compassion brings forth precious teachings to enlighten us. Secondly, the compassion of Buddhas and saints gently guides us. And thirdly, the great door of universal salvation is opened, responding to the needs of this land.

Today, we are grateful for the compassionate guidance of Guan Yin Bodhisattva, who has bestowed upon us a series of books on cause and effect, culminating in the fourth volume, "On The Determination of Karma And Destiny." The writing is now complete and ready for printing, with a grand Dharma assembly scheduled for the submission of the completed work. It is truly a joyous and auspicious occasion. May sentient beings delve deeper into their studies, not only to understand cause and effect and destiny, but also to seek good fortune, avoid misfortune, and resolve their karmic obstacles sooner.

I am honored to write an afterword for this precious book, and I earnestly encourage all sentient beings to cherish it, as it will provide invaluable support in the journey of life. This concludes the afterword.

Zhu Xi
6 March 2010

喜矣哉！《因果命程定論》完書，　觀音菩薩之慈悲，不止僅僅於聞聲救苦，尚且應機隨緣而示現，早在閻浮提地，已是家家　觀世音、人人　觀世音，可以朗朗上口。

今日貴堂荷蒙　天眷、菩薩眷顧，一連四冊因果書在貴堂手中完成，每一部寶書都為貴堂之普化大命，創造突破之新里程碑。《因果命程定論》之主題，更是迥異於前三部，當屬因果理論之另一層面。更是為貴堂鸞門普化道務推行中，注入新血，猶如順風駛帆，當能更為廣泛普及眾生各階層。

書已成，即將繳呈並舉行盛大法筵，吾為眾生欣喜，不揣冒昧抒文以誌篇後，與眾生共勉。

呂洞賓降誌於台疆新社懿敕拱衡堂
天運庚寅年正月廿一日

 

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Afterword How joyful it is! The completion of "On The Determination of Karma And Destiny" is a testament to the compassion of Guan Yin Bodhisattva, who not only responds to the cries of suffering but also manifests according to circumstances. In our world, Guan Yin is revered in every household and by every person, and her name is on everyone's lips.

Today, your esteemed temple has been blessed with the grace of Heaven and the attention of the Bodhisattva. The four volumes of the cause and effect series have been completed in your hands, each of which serves as a significant milestone in the mission of your temple's widespread propagation of the teachings. The theme of "On The Determination of Karma And Destiny" is distinct from the first three volumes, revealing another aspect of the theory of cause and effect. This new perspective will inject vitality into the ongoing propagation of the teachings at your temple, allowing it to reach a wider audience across all walks of life.

Now that the book is complete and soon to be submitted with a grand Dharma assembly, I share the joy of all sentient beings. I humbly offer these words in the afterword as a record of this accomplishment and to encourage all sentient beings together.

Lü Dongbin
6 March 2010

書之可看性，不但主題明確，猶要條理分明，更要切中要旨，闡述周詳。尤其今書不若古冊之以艱文澀詞、修飾華麗詞藻，而是淺白文詞，務使閱書者一目了然，閱之有味，能夠嚼咬，使書意容易消化，進而一閱即能有得。

觀音菩薩素抱慈憫眾生之大願，故願領命，迭下凡塵鸞門道場以著書。在貴堂每部因果書即如一艘慈航，在苦海人間處處救渡苦難眾生。

今日新書《因果命程定論》已是完成，即將頒行壽世，吾甚願眾生研閱因果書，當要誠敬肅歛，以期仔細而深入理論之中，容或一時未有驗証，但已深銘心識，有朝一日必有助益，切勿以一般吟風弄月之雜詠而輕忽。

際值書成，吾略抒感言，以誌寶書是為跋。

南華帝君降於台疆新社懿敕拱衡堂
天運庚寅年正月廿一日

 

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Postscript

The readability of a book not only depends on a clear theme, but also on a well-organized structure, hitting the key points and providing detailed explanations. Especially in this book, unlike the obscure language and ornate diction of ancient texts, the text is simple and plain, aiming to make it easy for readers to understand at a glance, find it enjoyable, and be able to chew on its content, allowing them to easily digest the ideas and benefit from a single reading.

Guan Yin Bodhisattva has always held the great vow of compassion for all sentient beings, and thus is willing to take on the mission of descending to the mortal world's learning place to write books. In this esteemed hall, each book on karmic causality and effect is like a compassionate vessel, saving sentient beings from suffering in the sea of sorrow.

Today, the new book "On The Determination of Karma and Destiny " is completed and will soon be distributed to the world. I sincerely hope that when sentient beings study the books on karma causality, they will do so with reverence and concentration, so as to carefully and deeply delve into the theories. Even if there is no immediate verification, the teachings will already be deeply engraved in their minds, and one day they will surely benefit from them. Do not treat these books with the same casual attitude as reading ordinary poetry.

As the book is completed, I would like to express my feelings briefly to commemorate this treasure book. This is the postscript.

The Emperor of Nanhua
6 March 2010