Not killing, not stealing, and not committing sexual immorality are the three good karmas of the body, and there are three kinds of good karma of language. The first is not to tell a lie, that is, to tell the truth. However, you should be very careful when you speak the truth, because when you use the truth to expose the scars of others, it becomes a serious evil mouth, and it is not a true word, nor is it a bad word, but a sin, which requires skill. There is a kind of lie that is permissible, and that is that if someone wants to kill or harm someone, it is okay to lie and deceive him in order to prevent him from creating karma. There were two groups of young people in our hometown, and I didn't know why they were fighting, and I happened to meet the leader of one of the groups, so I lied to him, saying that yesterday I had dinner with the police chief, and he said that he had his eyes on you, and that he might let you fight today, and then arrest you and lock you up. When he heard this, he was afraid, so he didn't take the lead in the brawl again. Lies like this don't cause harm, but they are meritorious.

If someone talks about right and wrong, you should try to tell him not to talk about it, because talking about right and wrong will cause people to quarrel with each other. It was originally a trivial matter, and some people would add fuel to the fire and exaggerate, making the two sides incompatible. What's more serious is to provoke the family, which is to break the harmony and join the monks, and this kind of sin is no different from killing one's own parents, and you will fall into the infernal hell. There are often things that stir up trouble between the Vajra brothers, so when you hear someone talk about right and wrong, you have to persuade them, and if you talk about right and wrong, you will not only hurt the Vajra brothers, but you will also go to hell. However, there are certain situations that are permissible, such as when there are groups of drug addicts, and it is merit to provoke them and separate them in order not to get them together.

The same is true of Qiyu. If you talk to some people about things that are not good or evil, just to attract them to the Buddha's door, that's okay. On the surface, it seems that the purpose of creating karma with them is to lead them into the Buddha in this way, which is forgivable.

Don't lie, provoke, or gossip, but try to recite sutras, hold mantras, and say more things that are meaningful and bring happiness to others, so that their hearts can be soothed. For example, to a person who is grieving, speak more language that will help him come out of his grief.

Not being greedy means giving more, which is the same as not taking it before. And if you don't want to hurt others because of hatred, you need to have more compassion and cultivate more of the mentality of benefiting others. If you want to have no wrong views, you have to listen to the Dharma often and let yourself have correct knowledge and correct views.

The Ten Virtues are specifically aimed at curing the Ten Negative Karmas, and there are three types of good karma, four types of good karma, and three types of good karma. The seven types of body and language in unhealthy karma are sometimes forgivable. For example, if you kill a poisonous snake to save someone, or if there are dozens of people who are going to be killed, so you kill this person who is going to kill dozens of people, and you kill him not out of hatred, but because of compassion for him and the person who will be killed by him, and it is forgivable to kill for mercy like this. Greed, hatred, and evil views are never allowed, and as long as there are greed, hatred, and wrong views, it is bad karma.

As for the unripe fruits of the ten virtues, in general, one can be temporarily liberated from the afflictions and the three evil realms, and receive the results of the three good pleasures of man, heaven, and asura.

The fruit of the work is to love to do good deeds in all lifetimes, and the roots of good are constantly growing. As far as the recipient and other flowing fruits are concerned, cutting off killing can lead to a long life and fewer diseases. If you stop stealing, you will be able to have enough resources for your daily life, and you will not encounter theft and robbery. If you don't commit adultery, you can have a happy family. Rather than talking about right and wrong, the surrounding dependents can be united and happy. If you don't speak badly, you will often hear the language of praise. If you don't speak Qi language, then what you speak will be true, there will be fewer obstacles to your cultivation, you will have authority when you speak, and all sentient beings will be convinced. If you don't have any bad karma or greed, you can do what you want. There is no resentment, and there will be no personnel troubles. Those who cut off evil views will continue to generate good thoughts and opinions.

The attainment of the ten virtuous karma is one that completes all merits, and when you are reborn, you will be born in an environment that is the opposite of the ten negative ones, and all your enjoyment will be comfortable and happy.

The results of the ten good karmas, any good karma will continue to grow at any time, and the good deeds will continue to be done in lifetimes, and the good fruits of merit and wisdom will continue to appear.

Just like dedicating merit with bodhichitta to one's practice, the merit of practicing will be one until one becomes a Buddha, which will be an inexhaustible source of wealth. Sometimes the pain of inner trouble, torment, frustration, depression, etc., can be freed from it, which is called temporary relief. The purpose of studying Buddhism is to liberate the body, to liberate the body from the world's ills, and to liberate the mind from emotional troubles. Because the mind is happy, the mind is not affected by the diseases of physical karma and is not prone to illness; Even if you are sick, you can recover quickly.

Having liberated oneself and hoping that all sentient beings will be liberated is the best wish of Buddhists. This kind of liberation, including all the sufferings of birth, old age, sickness, and death, not asking for suffering, not wanting to suffer, resentment and suffering, and love and parting from suffering, will slowly leave us, and this is the liberation that can be possessed in a short time. In addition, relying on the karma of holding the ten virtues in our world, as well as the merits of holding mantras, reciting Buddhas, making offerings to the Buddhas and Bodhisattvas of the Ten Directions, and giving to sentient beings in the six realms, when the results are ripe, we will be able to be reborn in the Pure Land of Western Bliss, without troubles, sorrows, and suffering.

The prerequisite for eternal happiness is to be free from the suffering of samsara. All the actions that cause the mind in samsara will be the cause of the ripening of the fruits of happiness and suffering. The real way to resolve the crisis of suffering and affliction is to stop the negative karma that infringes on and harms sentient beings, to do good deeds in a timely manner, and to treat every sentient being kind in a compassionate way that is self-interested and altruistic.