What are the four graces of repayment?

上报四重恩：上报四重恩是指哪四重恩？

上报四重恩，是指：父母恩、众生恩、国王（土）恩、三宝恩。

----- 诸葛长青

The four-fold grace of the upper retribution is: the grace of parents, the grace of sentient beings, the grace of the king (earth), and the grace of the Three Jewels.

----- Zhuge Changqing

  There is a question that many sentient beings often ponder in the course of their Buddhist studies.

   This question is: What is the meaning of the fourfold grace in the "fourfold grace of repayment" in the Great Return?

   The Great Return says

　　May this merit and virtue be used to adorn the Pure Land of the Buddha. I wish to repay the four graces to the above and to help the three miseries to the below.

　　If anyone sees and hears of it, let them all develop a bodhicitta. If anyone sees and hears of this, all will develop bodhicitta.

   Many people in this world have different interpretations of the Four Graces, and there are many different accounts.

   In order to clarify the source, Zhuge Changqing read the Mahayana Benevolent Heartland Sutra, the second "Rewarding Grace" in the Great Tibetan Sutra, and found out the origin of the fourfold reward.

   In the Mahayana Heartland Sutra, the Buddha states that

   The "Four Graces" are: the grace of parents, the grace of sentient beings, the grace of the king (earth) and the grace of the Three Jewels.

   Zhuge Changqing has compiled separate information on the "Four Graces" to share with those who are interested.

    I. About the "Four Graces" of the Mahayana Heartland Sutra

    Zhuge Changqing: Faced with the collection of classics in the Dhammapada, we cannot help but praise the great wisdom of the Buddha, Shakyamuni Buddha.

   The Mahayana Benevolent Heart Ground View Sutra, in eight volumes, is collected in the third book of the Dazhongzang.

   The Sutra describes the Buddha's instructions to the Bodhisattvas, including Manjushri, on how to observe the mind and destroy delusion in order to attain Buddhahood.

   The book is divided into thirteen sections: "Preface", "Repayment of Grace", "Aversion to Surrender", "Immaculate Nature", "Aranyaksa", "Detachment from the World", "Aversion to the Body", "Paramita", "Merit and Virtue", "Mindfulness", "Bodhicitta", "Buddhahood" and "Testament".

  Zhuge Changqing saw that the Buddha Shakyamuni spoke of the fourfold grace in the "Retribution of Grace" section of the Mahayana Heartland Sutra

   "Then the Buddha told the five hundred elders. Good and good. You have heard the praise of the Mahayana. You have heard the praise of the Mahayana. Benefit and be happy in future lives. I do not know the merits of all sentient beings. Listen carefully and consider them well. I will now explain to thee the beneficent places in the world and beyond. Good man. What you have said is not true. Why is it so? There are four kinds of worldly and external graces. One is the grace of parents. Secondly, the grace of living beings. The third is the grace of kings. Fourth, the grace of the three jewels. These are the four graces. All sentient beings are equally burdened.

  II: The full text of the second "Repayment of Grace" from the Mahayana Benevolent Heartland Sutra.

  Mahayana Benevolent Heartland Sutra, Volume II

Translated by imperial decree by Tripitaka Bharatha of the Great Tang Dynasty

Above the Second Sutra on the Repayment of Gratitude

　　Then the Buddha said to the five hundred elders. Good and good. You have heard the praise of the Mahayana. You have heard the praise of the Mahayana. Benefit and rejoice in future lives. I do not know the merits of all sentient beings. Listen carefully and consider them well. I will now explain to thee the beneficent places in the world and beyond. Good man. What you have said is not true. Why is it so? There are four kinds of worldly and external graces. One is the grace of parents. Secondly, the grace of living beings. The third is the grace of kings. Fourth, the grace of the three jewels. These are the four graces. All sentient beings are equally burdened.

　　Good man. The grace of parents. The father has the grace of mercy. Mother's kindness of compassion. A mother's kindness is compassionate. If I were to dwell in the world, I could not say it all in one lifetime. I will tell you a little of it now. If anyone for the sake of good fortune A hundred great Brahmans of pure conduct. One hundred of the five great gods and goddesses. One hundred good friends. In a hall of seven precious treasures. With a hundred and a thousand kinds of excellent food. Draped with all sorts of jewels and precious garments. A house of sandalwood and incense. A hundred jewels for the bed and bedclothes. Hundreds of tonics to cure all diseases. A hundred and one thousand kalpas. Not as much as a single thought of filial piety. To provide for a compassionate mother with a small amount of food. To serve her in any way. It is more meritorious than the previous one. A hundred million times more than before. In the world, a compassionate mother thinks of her son with great kindness. Her kindness extends to the unformed. From the moment of conception to the tenth month. To walk, to sit, to lie, to suffer all kinds of suffering, not to speak. Though she is blessed with food and clothing, she does not love them. There is no rest for the mother's anxious mind. But she thinks to herself that she is about to give birth. She suffers all kinds of suffering day and night. If the birth is difficult, it is like a hundred and one blades competing to cut. Or it may lead to impermanence. If there is no distress, the joy of the relatives is endless. It is like a poor woman who has been given a pearl of joy. Her son makes a sound like music. His mother's breast is his bed. On her right and left knees she always walks. Out of his chest and heart comes a spring of sweet dew. The kindness of his upbringing is more than heavenly. The virtue of compassion is immense. The world is higher than a mountain. The kindness of a compassionate mother is greater than the summit. The earth is more important than the earth. The grace of a compassionate mother is greater than that. If a man or a woman disobeys a kindness If a man or woman disobeys his or her parents and causes them to feel resentment If a mother speaks evil of her son, he will fall with her. Or in hell, or in the hungry ghosts, or in the animals. There is no greater evil in this world than a violent wind. The sign of resentment is quicker than that. All the Buddhas, Vajra and other heavenly beings And the five immortals cannot help. If a good man or a good woman If a good man and a good woman obey the teachings of the Compassionate Mother without disobedience The celestial beings will protect him and his happiness will be endless. Such a man or woman is known as a noble celestial being. Or a Bodhisattva who, for the sake of the sentient beings They are now men and women who benefit their parents. If a good man or a good woman To repay his mother's kindness for one lifetime. He cuts his own flesh three times a day to feed his parents. But he is unable to repay the kindness of one day. What is the reason for this? All men and women are in the womb. They suck the milk from their mouths and drink their mothers' blood. And before they emerge from the womb, before they are born. They drink a hundred or eighty drachms of milk. The mother gets the best taste and gives it to her son first. The same is true of fine clothes. There is no difference between the love of a fool and the love of a vile man. There was once a woman who travelled to the land of Tuo. She was carrying her son across the Swoon River. The water rose up and she could not go on. But she did not let go of her mother and child. With the power of compassion and kindness. She was born as a great king in the heavenly realm. For this reason the mother has ten virtues. One is the earth. It is the ground on which the mother is born. The second is the ability to be born. She is able to be born through all suffering. The third is the ability to be righteous. The five roots are always in the hands of the mother. The fourth name is nurturing. It is capable of nurturing at the four seasons. The fifth name is wisdom. The ability to produce wisdom through convenience. Sixth name is majesty. To be adorned with wonderful celluloid. The seventh name is peace. To rest in the embrace of the mother. The eighth name is teaching. To guide the child with skill and convenience. The ninth name is teaching. With good words, to depart from all evil. The tenth name is karma. To be able to entrust the son with the family business. Good man. What is the richest of all worlds? Who is the richest and who is the poorest in all the world? The mother of sorrow is called rich when she is in the church. When the mother of sorrow is absent, she is called poor. When the mother of sorrow is present, she is called the middle of the day. When the mother of sorrow dies, she is called the sun. When the mother of sorrow is present, she is called the bright moon. When the mother of sorrow is dead, she is called the dark night. Therefore, you and others. Practice diligently the practice of filial piety to your parents as if they were offering the Buddha's blessings. This is how you should repay your parents' kindness.

　　Good man. The grace of all beings. That is, from the beginning. All sentient beings pass through the five paths for hundreds and thousands of kalpas. They have been each other's parents for many lifetimes. Because they are each other's parents. All men are loving fathers. All women are compassionate mothers. There is no difference between the kindness of parents in past lives. Just as there is no difference between the kindnesses of parents now. Such past kindnesses are not yet repaid. Or, because of delusive karma, they are disobedient. For the reason that they are held in attachment, they become a grievance. Why? Ignorance obscures the dwelling wisdom. They do not know that they were parents in previous lives. All the mercies that can be returned are mutual. Those who do not benefit are called unfilial. For this reason all sentient beings At all times there is great kindness. It is difficult to repay. Such things are called the grace of sentient beings.

　　The King's Grace. He is the most blessed, though born on earth. The sons of the heavenly beings in the thirty-three heavens They are the constant protectors of their power. In their kingdoms, mountains, rivers and lands. To the king belongs the whole ocean. One person is more blessed than all sentient beings. This is the great sage king who, by the righteousness of the Dharma He is able to make all sentient beings happy. For example, all the halls and pillars of the world are the foundation. The people are happy and the king is the foundation. By the king there is. Just as the King of Brahma is able to give birth to all things. A holy king is able to give birth to the laws of government for the benefit of all beings. As the Son of the Sun is able to shine in the world. The holy king is able to observe the peace and happiness of the world. A king who has lost his righteous rule has no one to turn to. If the eight terrors of righteousness do not enter his kingdom. The so-called wabi-sabi invades the kingdom. Rebellion in their own realm. Evil spirits and diseases. Famine in the land. Out-of-time rain and wind. Out-of-time rain and wind. Erosion of the sun and moon. The stars and stars change. The king of men is benefiting the people. These are the eight difficulties that cannot be invaded. Like an elder who has only one son. He loves and cares for his son with great compassion, and is always at peace with him day and night. So is the great and holy king of the country. He shows all living beings as one son. He is always there to protect them, day and night. Such is the king of men who makes the ten good deeds. He is called the Lord of Blessings. If he does not cause them to be practised, he is called a non-blessed master. What is the reason for this? If a man in the kingdom practices goodness All his blessings are seven. He who does good deeds receives five of them. The king always receives two. The good is due to the king's practice of the same welfare. The same is true of the ten evil deeds. The same thing happens to them. All that is born in the fields and gardens of the country And so are all the seven parts. If there is a king who has attained righteousness of vision If a king has attained righteousness and has transformed the world as he sees fit He is called the Lord of Heaven. Because the heavenly hosts have transformed the world with good laws. The good gods of heaven and the kings of the world They are always there to protect the king's palace. Though on earth they practise heavenly karma. They are not biased in their reward or punishment. All holy kings are like this. Such holy lords are called the rightful kings of the law. By this cause he has attained the ten virtues. One is able to shine. With the wisdom of the eye, the world is illuminated. The second name is majesty. With great blessedness and wisdom, the kingdom is solemnized. The third name is Bliss. To be with the people in great peace and happiness. The fourth name is the subduing of grievances. All enemies are naturally subdued. The fifth name is freedom from fear. He is able to overcome the eight hardships and is free from fear. The sixth name is the appointment of sages. The gathering of wise men and women to evaluate the affairs of the state. The seventh name is Dharma. All sons and daughters dwell in peace under the King. The eighth name is the world-bearer. To hold the world by the law of the King of Heaven. The ninth name is Owner. All good and bad karma belongs to the King. The tenth name is Lord. All kings of the people are lords. All kings are blessed in their previous lives. Achieving such ten victorious virtues. The king of the great Brahma and the grieved heaven. Always help the kings of the people to receive the wonderful happiness. The kings of the Rakshasasas and the gods, etc. Although they do not appear, they come to protect the king and his family. The king cannot stop the people when he sees them doing bad things. The gods and goddesses all stay away. If they see good deeds, they praise them with joy. They all sing and say. My holy king. The dragons and the heavens are pleased. The dew and the rain. The grains ripen. The people are happy. If you do not get close to the evil ones, etc. All the worlds will be transformed into righteousness. The jewel of the Buddha will appear in the kingdom. In the king's neighbourhood all come to obey. All will praise it, man and non-man alike. If there is a wicked man in the kingdom If there is a wicked man in the king's country, and he has a rebellious heart in a moment. Such a person's happiness will perish. At the end of his life he will fall into hell. He will go through all the sufferings of the beasts. What is the reason for this? Because the saintly king is ignorant of grace. He is rewarded for his evil deeds. If there is a people who are kind-hearted To assist a benevolent king and respect him as a Buddha. That person will have peace and happiness in this world. He will have all his desires fulfilled. What is the reason for this? All kings in the past They have received the pure precepts of the Buddha. They were always secure and happy as kings of men. By these causes the fruits of disobedience are like the responses. The king's grace and virtue are as great as this.

　　Good man. The Three Jewels' Grace. It is the name of the unimaginable benefit of all beings without rest. It is the true goodness of the Buddha's body, without omission. They are the result of countless karmic practices. The three fruits of karma are never exhausted. The mountain of merit and virtue is immense. All sentient beings cannot know it. Blessed virtue is as deep as the ocean. Wisdom is like empty space. The power to change fills the world. The light shines in all ten directions and in all three worlds. All sentient beings are unaware of their troubles and obstacles. Sinking into the sea of suffering and death. The Three Jewels come into being as a great shipmaster. They can cut off the flow of love and ascend to the other shore. All wise people look up to them. Good men and women. The only Buddha's treasure has three kinds of bodies. One is the self-natured body. The second is the body of the recipient. The third is the body of change. The first body of the Buddha has the great virtue of breaking. All Buddhas are equal as revealed by the two voids. The second Buddha's body has the great virtue of wisdom. All Buddhas agree with each other. The third body has the great virtue of grace. All the Buddhas are in agreement with each other. Good man. His self-natured body has no beginning and no end. It is free from all appearances and all theatricality. Its circumference is infinite and constant. The body of its receivers. There are two phases. One is the self-receiving body. The second is the wisdom of the wisdom of the wise. The self-receiving body. The three monastic kalpas have practiced all kinds of actions. Having benefited and pleased all sentient beings. The tenth ground is fulfilled. The body goes straight to the ultimate heaven. He has passed through the three realms. The Pure Land is seated on an infinite number of great lotus flowers. The untold sea of Bodhisattvas surrounds him. Tied with the immaculate bindings on the top. They offer their respect and admiration. Such is the name of the reward that follows. At that time the Bodhisattva enters the Vajra Meditation. He breaks all the subtle knowledge of all the vexations. The Bodhisattva attains Avalokiteshvara. Such is the name of the present reward benefit. The true reward body has a beginning and no end. There is no limit to the number of lifetimes. The first attainment of enlightenment is in the future. All the root and facets of the Buddha's body are all over the Dharma Realm. The four wisdoms are complete. This is the true reward body that receives the bliss of Dharma. One is the wisdom of the great circle of mirrors. This wisdom is attained through the transformation of the different realizations. Like a great round mirror showing all colours and images. Such is the mirror wisdom of the Buddha. It can manifest all the good and bad karma of living beings. For this reason. This wisdom is called the great circle mirror wisdom. By virtue of great compassion, it is always present to all living beings. In virtue of great wisdom, it is always like the nature of Dharma. The dual view of the real and the mundane is uninterrupted. It is always able to hold on to the root of non-distraction. All virtues are supported. Two equal wisdoms. This wisdom is attained through the transformation of the sense of self. This is the wisdom that enables one to realize the two self-equal natures of the Self. This is called the wisdom of equality. The third wisdom is the wisdom of the wonderful observation. This wisdom is attained by transferring the sense of separateness. It is able to see the self and common nature of all dharmas. To speak all the wonderful dharmas in front of all assemblies. It enables all beings to attain non-return. This is the name of the wisdom of the wondrous observation. The fourth wisdom is the wisdom of becoming. This wisdom is attained by transferring the five kinds of knowledge. It is able to manifest all kinds of incarnations. It enables all sentient beings to mature good karma. For this reason. This is called the wisdom of becoming. These are the four wisdoms and they are the first. They have all the 84,000 wisdoms. These are all the dharmas of merit and virtue. They are called the self-realized body. All good men. The second is the Buddha's wisdom body. He has eighty-four thousand facets. He dwells in the true Pure Land and speaks the One Dharma. It enables bodhisattvas to receive the bliss of the subtle dharma of the Mahayana. For the sake of the bodhisattvas of the ten realms, all the Buddhas appear in the ten wisdom bodies. The ten kinds of wisdom bodies. The first Buddha body. Sitting on a hundred-leaf lotus flower. He speaks to the bodhisattvas of the first ground about the Hundred Dharmas. When the Bodhisattva has attained enlightenment, he is endowed with great magical powers. The Bodhisattva is transformed into a hundred Buddha worlds. Benefiting and rejoicing with countless sentient beings. The second Buddha body. Sitting on a thousand-leaf lotus flower. The Bodhisattva speaks to the Second Bodhisattva about the Thousand Dharmakaya. When the Bodhisattva has attained enlightenment, he attains great divine power. The Bodhisattva is transformed to fill a thousand Buddha worlds. Benefiting and rejoicing with countless sentient beings. The third Buddha body. Sitting on a lotus flower with ten thousand leaves. He speaks to the Bodhisattva of the Three Grounds about the Ten Thousand Paths of Enlightenment. When the Bodhisattva has attained enlightenment, he attains great divine power. The Bodhisattva is transformed to fill the land of ten thousand Buddhas. They benefit and rejoice in countless sentient beings. Such is the gradual growth of the Buddha. The Bodhisattva has been given the body of the ten earthly wisdoms. Sitting on an unspeakable lotus flower. He speaks to the Bodhisattva of the Tenth Grounds about the unspeakable doors of the Dharma. When the Bodhisattva has attained enlightenment, he is endowed with great divine power. The Bodhisattva is transformed and filled with the unspeakable Buddha's sublime land. The Bodhisattva benefits an indefinite number of sentient beings. All ten bodies are seated in the seven jewels of the Bodhi Tree. The attainment of Avalokiteshvara. All good men. Each leaf of a flower is one of the three thousand worlds. Each has ten billion wonderful mountain kings. The four continents, the sun, the moon and the stars. The three realms of heaven are all complete. On each of these leaves are the three thousand worlds. There is the King of the Bodhi Trees in the Vajra Seat. Each of its ten million to untold buddhas of great size Under the tree, each of them has broken the demon army. They all attained the bodhi of Avalokiteshvara at one time. The bodies of all these Buddhas, great and small, were each endowed with the thirty-two faces and the eight forms. Each of them has all the thirty-two faces and eighty virtues. For all the siddhas and bodhisattvas of the Four Noble Truths, and other two-worldly mortals. To the bodhisattvas and other two-worldly mortals. For the bodhisattvas to say the six paramitas. To attain the ultimate wisdom of the Buddha. For those who seek the Prabhupāda. To speak the twelve karmic dharmas. For those who seek the sound heard. The Four Noble Truths. To attain the ultimate nirvana. To teach the rest of sentient beings the teachings of the human world. To attain the wonderful fruit of human happiness. These are the great and small Buddhas. All of them are called Buddha's changing bodies. Good man. These are the two kinds of Buddhas who are transformed. Though they are now extinct. But this Buddha's body continues to abide. All good men. As one Buddha's treasure. There are such infinite and unimaginable beneficent virtues for the benefit of all sentient beings. For this reason. The name of the Buddha is Kṛṣṇa, the Supreme Master, the Perfection of Perfection, the Worldly Understanding, the Supreme Master, the Celestial Teacher, the Buddha. Good man. A Buddha's treasure contains six subtle virtues. The first is a field of supreme great merit and virtue. The second is the supreme field of great merit and virtue. The third is the supreme among all beings with no feet, two feet and many feet. The fourth is extremely difficult to encounter, like Yudhishthira. The fifth is the unique appearance of the three thousand worlds. Sixth, the perfection of worldly virtues and all righteousness. Having these six virtues. They can always benefit all sentient beings. This is the name of the Buddha's Incredible Grace.

   The Great Return: "Repaying the Four Graces from above, and helping the three paths of suffering from below" Commentary.

   Zhuge Changqing saw an article in the "Chinese Buddhist website" dedicated to "repaying the four graces above and helping the suffering of the three paths below", and found it very valuable, so he further revised and integrated it to share it with those who are interested.

   (1) The Great Reflection Verse reads

　　May this merit and virtue be used to adorn the Pure Land of Buddha. I wish to repay the four graces above and help the three sufferings below.

　　If anyone sees and hears it, let them all develop a bodhicitta. If anyone sees and hears this, all will develop the Bodhi mind.

     Zhuge Changqing: This return can be called the Great Return, which is of great merit.

(2) A detailed explanation of "repaying the four graces above and helping the three sufferings below"

　　When it comes to "grace", today we accept favours from others as if we deserve them, but we can't even think of gratitude. Many people don't even say "thank you" for the gifts they receive from others, and they don't even give us a superficial thank you. This is ungratefulness. The ungrateful will not be rewarded with good results. 

　　The phrase "repaying the four graces above, and helping the three sufferings below" is very thought-provoking, and it shows us the profoundly earthly nature of the Buddha's teaching.

   In the Heartland Sutra, it is said that

   The four graces are: the grace of parents, the grace of sentient beings, the grace of the king (the grace of the land) and the grace of the Three Jewels.

   The three paths of suffering are: the three paths of suffering are the three evil paths - the path of hell, the path of hungry ghosts and the path of animals.

    There are three sufferings and eight sufferings (the three paths of suffering and the eight sufferings of hardship).

 What are the three sufferings? They are the sufferings of all sentient beings in the three realms. The first is suffering - this is the suffering of the desire realm (referring only to the earthly realm), the second is bad suffering (bad is bad, suffering is distress), and the third is action suffering (action is the constant flow of life and death).

(3) What is the "Four Graces"?

    Zhuge Changqing: To repay the fourfold grace, it is important not only to pay lip service, but also to put it into action. In Zhuge Changqing's view, visiting one's parents, calling them, keeping them happy and healthy, etc., is to repay the grace of parents; doing good deeds, releasing life, giving food, eating vegetarian food, helping the poor, etc., is to repay the grace of beings; working well, being creative and practical, greening the motherland, building roads and bridges, and benefiting society, etc., is to repay the grace of the land; promoting Buddhism, universalizing the destiny, donating scriptures, building temples, etc., is to repay the grace of the Three Jewels.

1. Parental Grace.

　　When a person comes into the world as a human being, the first thing he or she has is the grace of his or her parents. In order to grow up, one is born and nurtured in October. Only when you raise a child do you know the kindness of your parents. At a certain point, one will understand the meaning of this. To repay the kindness of one's parents, it is with this intention that one can have a harmonious family, loving parents and filial children and grandchildren.

　　As a society, we are fed, clothed and housed by the kindness of all sentient beings, and everyone's labour is for the purpose of repaying them. It is with this intention that we can build a civilised society with equal relationships between people, mutual respect and care.

　　2. Land Grace (King's Grace).

　　Repaying the grace of the land. The land on which we live is selfless; mountains, rivers, water, soil, food, minerals and traditions are all part of the land's dedication to people. It is our duty to repay the grace of the land and to do our duty to future generations.

　　3. The Three Jewels of Grace.

　　For Buddhism, the Three Jewels - Buddha, Dharma and Sangha - enable people to attain wisdom, attain bodhichitta and liberation, and are the gurus of people. The grace of the Three Jewels cannot be forgotten!

　　The Buddha, Dharma and Sangha are considered most important by Buddhists, but the classics place parents, sentient beings and kings before the Three Jewels. It is clear that if a person cannot repay the kindness of his parents in raising him, the kindness of sentient beings in upholding him and the kindness of the state in stabilising him, then it would be difficult for that person to say that he can even repay the kindness of the Three Jewels.

　　4. The Grace of All Sentient Beings.

　　What is the remembrance of the grace of all sentient beings? It means that I and all living beings have been parents to each other since the beginning of time. Although we are in a coma and do not know each other, if we think about it from a rational point of view, would we not be able to repay each other?

   The text of the Advocation to Develop Bodhicitta says: "I and all sentient beings have been each other's family members, parents, six relatives, and even teachers and friends since the beginning of time. They are always doing me great good, either by following my will and making me happy, or by going against my will and making me develop the will of the Way, and by showing me all the forms of extreme suffering, so that I may be astonished, not be greedy, and develop the mind of Avalokiteshvara. Therefore, the beneficence of all sentient beings is also inexpressible." If a practitioner places himself above all sentient beings and can only "transform" them, but not "repay" them, he distorts the Buddha's teaching, for without the support of sentient beings Without the support of all sentient beings, it would be very difficult for us to even live, not to mention the path of Bodhi! What a moving insight! I am often reminded that when dealing with sentient beings, I must remember the word "reward".

　　When one understands that everything one does is for the sake of repayment, one is truly and consciously aware of one's value, one's place and one's purpose in life.

　　The scientist Albert Einstein once said: "I remind myself hundreds of times a day that my spiritual and material life depends on the work of others (both living and dead) and that I must repay in equal measure what I have received and am still receiving. I aspire strongly to a life of frugality and often find it hard to bear the feeling that I have taken too much of the labour of my fellow men."

The grace of the Guru, the grace of the land, the grace of parents, the grace of all beings. There is no end to repaying kindness!

　　From this it is clear that the ungrateful person who does not know how to behave has his reward decidedly in the Abhinaya Hell. Knowing and repaying kindness is a prerequisite for "doing good deeds", which is the root of "doing good deeds". In Buddhism, what is the status of a Bodhisattva who knows and repays kindness?

    The Dhammapada says that knowing grace and repaying kindness is the main course of study for Bodhisattvas from the Second Ground onwards, so the Second Ground Bodhisattva is the one who has really put it into practice. There are only eight verses in the return verse, but the phrase "repaying the four graces above and the three sufferings below" takes up two verses, because these two things are important!

    The ancient masters, the bodhisattvas and the Dharma-bodied mahatmas really do repay the kindness they receive from others with a drop of water, and never forget their kindness. 

    (4) What are the "three paths of suffering"?

　　1. The three paths.

　　They are the three evil paths - the path of hell, the path of hungry ghosts and the path of animals.

　　Greed and anger are called the three poisons. With these three poisons, one falls into the three paths.

 　 2. The three paths of suffering.

　　There are three sufferings and eight sufferings (the three paths of suffering and the eight hardships).

　　What are the three sufferings? They are the sufferings of all sentient beings in the three realms.

　　(1) Suffering

　　These are the sufferings of the desire realm (referring only to earth)

　　The suffering of the three paths (hell, hungry ghosts and animals) need not be described, for it is the suffering of living in the human path, of being born, old, sick and dead, which is already called suffering. For example, if an animal is already suffering from ignorance, it will be whipped, slaughtered, cooked, eaten and so on.

　　(2) Bad Suffering

　　(Bad is the term for destruction and suffering is the term for distress)

　　Although the heaven is much happier than the earth, but not forever, there is corruption, such as the six heavenly desires (four heavenly kings, grieved, nightmare heaven, tusi heaven, the day of happiness, the day of transformation and self-existence), although the heavenly beings enjoy the happiness of food and clothing at will, the palace is the result of their ten good deeds, there will be a day when the blessing is exhausted and fallen, when there are five decay: first, the clothes are dirty and greasy, second, the flowers on the head withered, third, the body lost prestige The day when the five declines will appear: First, the garments will be dirty and greasy; second, the flowers on the head will be withered; third, the body will lose its glory; fourth, the armpits will stink; fifth, he will not be happy in his seat. The Nirvana Sutra says: 'Although there is no great suffering in heaven, the appearance of the five declines causes great suffering, the same as in hell ......'. . It is the primordial meditation heaven of the colour world ...... This is a worldly meditation with omissions, which may eventually deteriorate, and when it breaks down, great suffering will arise and fall with the thoughts.

　　(3) The suffering of action

　　(Action means the constant flow of life and death)

　　This is the suffering suffered by the heaven of the colourless realm, which is free from the fatigue of colour and the bliss of empty meditation, although it is the highest non-thinking and non-thinking heaven, with a life span of 84,000 kalpas. It is said in the "Discourses of Wisdom": 'When one dies in the upper two realms, one suffers great anguish, even more than in the lower realms, as when one falls to pieces in a very high place'. Even though they have not yet fallen, they are still subject to the constant suffering of the movement of the yin of action, hence the term "action suffering".

    References for this article: The Mahayana Heartland Sutra, Dzogchen, Chinese Buddhism website

很多有缘者，在学佛的过程中，常常思考一个问题。

   这个问题，就是大回向中的“上报四重恩”的四重恩是什么意思？

   大回向偈曰：

　　愿以此功德，庄严佛净土。上报四重恩，下济三涂苦。

　　若有见闻者，悉发菩提心。尽此一报身，同生极乐国。

   对于“四重恩”，今世很多人演绎不同的说法，众说纷纭的说法不一样。

   为了正本清源，诸葛长青专门敬读了《大藏经》中的《大乘本生心地观经》第二“报恩品”，查阅到了上报四重恩的来历。

   佛在《大乘本生心地观经》中指出：

   上报“四重恩”乃是：父母恩、众生恩、国王（土）恩、三宝恩。

   诸葛长青单独编写了“上报四重恩”有关资料，分享给有缘者。

    一、关于《大乘本生心地观经》之“四重恩”。

    诸葛长青：面对《大藏经》汇集的经典，我们不由得不赞叹佛祖释迦牟尼佛的大智慧。

   《大乘本生心地观经》，一共八卷，收在《大正藏》第三册。

   《大乘本生心地观经》内容叙述佛陀在王舍城耆阇崛山中，为文殊等诸大菩萨开示出家住阿兰若者，如何观心地、灭妄想，而成佛道之事。

   全书计分“序品、报恩品、厌舍品、无垢性品、阿兰若品、离世间品、厌身品、波罗蜜多品、功德庄严品、观心品、发菩提心品、成佛品、嘱累品”等十三品。

  诸葛长青看到，佛祖释迦牟尼佛在《大乘本生心地观经》的“报恩品”专门讲到了四重恩：

   “时佛告五百长者。善哉善哉。汝等闻于赞叹大乘。心生退转发起妙义。利益安乐未来世中。不知恩德一切众生。谛听谛听善思念之。我今为汝分别演说世出世间有恩之处。善男子。汝等所言未可正理。何以故。世出世恩有其四种。一父母恩。二众生恩。三国王恩。四三宝恩。如是四恩。一切众生平等荷负。

  二：佛祖释迦牟尼佛《大乘本生心地观经卷》第二品“报恩品”全文。

  《大乘本生心地观经卷》第二

大唐罽宾国三藏般若奉　诏译

报恩品第二之上

　　时佛告五百长者。善哉善哉。汝等闻于赞叹大乘。心生退转发起妙义。利益安乐未来世中。不知恩德一切众生。谛听谛听善思念之。我今为汝分别演说世出世间有恩之处。善男子。汝等所言未可正理。何以故。世出世恩有其四种。一父母恩。二众生恩。三国王恩。四三宝恩。如是四恩。一切众生平等荷负。

　　善男子。父母恩者。父有慈恩。母有悲恩。母悲恩者。若我住世于一劫中说不能尽。我今为汝宣说少分。假使有人为福德故。恭敬供养一百净行大婆罗门。一百五通诸大神仙。一百善友。安置七宝上妙堂内。以百千种上妙珍膳。垂诸璎珞众宝衣服。栴檀沉香立诸房舍。百宝庄严床卧敷具。疗治众病百种汤药。一心供养满百千劫。不如一念住孝顺心。以微少物色养悲母。随所供侍。比前功德。百千万分不可校量。世间悲母念子无比。恩及未形。始自受胎终于十月。行住坐卧受诸苦恼非口所宣。虽得欲乐饮食衣服而不生爱。忧念之心恒无休息。但自思惟将欲生产。渐受诸苦昼夜愁恼。若产难时如百千刃竞来屠割。或致无常。若无苦恼诸亲眷属喜乐无尽。犹如贫女得如意珠。其子发声如闻音乐。以母胸臆而为寝处。左右膝上常为游履。于胸臆中出甘露泉。长养之恩弥于普天。怜愍之德广大无比。世间所高莫过山岳。悲母之恩逾于须弥。世间之重大地为先。悲母之恩亦过于彼。若有男女背恩不顺。令其父母生怨念心。母发恶言子即随堕。或在地狱饿鬼畜生。世间之疾莫过猛风。怨念之征复速于彼。一切如来金刚天等。及五通仙不能救护。若善男子善女人。依悲母教承顺无违。诸天护念福乐无尽。如是男女即名尊贵天人种类。或是菩萨为度众生。现为男女饶益父母。若善男子善女人。为报母恩经于一劫。每日三时割自身肉以养父母。而未能报一日之恩。所以者何。一切男女处于胎中。口吮乳根饮啖母血。及出胎已幼稚之前。所饮母乳百八十斛。母得上味先与其子。珍妙衣服亦复如是。愚痴鄙陋情爱无二。昔有女人远游佗国。抱所生子渡殑伽河。其水暴涨力不能前。爱念不舍母子俱没。以是慈心善根力故。即得上生色究竟天作大梵王。以是因缘母有十德。一名大地。于母胎中为所依故。二名能生。经历众苦而能生故。三名能正。恒以母手理五根故。四名养育。随四时宜能长养故。五名智者。能以方便生智慧故。六名庄严。以妙璎珞而严饰故。七名安隐。以母怀抱为止息故。八名教授。善巧方便导引子故。九名教诫。以善言辞离众恶故。十名与业。能以家业付嘱子故。善男子。于诸世间何者最富。何者最贫。悲母在堂名之为富。悲母不在名之为贫。悲母在时名为日中。悲母死时名为日没。悲母在时名为月明。悲母亡时名为暗夜。是故汝等。勤加修习孝养父母若人供佛福等无异。应当如是报父母恩。

　　善男子。众生恩者。即无始来。一切众生轮转五道经百千劫。于多生中互为父母。以互为父母故。一切男子即是慈父。一切女人即是悲母。昔生生中有大恩故。犹如现在父母之恩等无差别。如是昔恩犹未能报。或因妄业生诸违顺。以执着故反为其怨。何以故。无明覆障宿住智明。不了前生曾为父母。所可报恩互为饶益。无饶益者名为不孝。以是因缘诸众生类。于一切时亦有大恩。实为难报。如是之事名众生恩。

　　国王恩者。福德最胜虽生人间得自在故。三十三天诸天子等。恒与其力常护持故。于其国界山河大地。尽大海际属于国王。一人福德胜过一切众生福故。是大圣王以正法化。能使众生悉皆安乐。譬如世间一切堂殿柱为根本。人民丰乐王为根本。依王有故。亦如梵王能生万物。圣王能生治国之法利众生故。如日天子能照世间。圣王亦能观察天下人安乐故。王失正治人无所依。若以正化八大恐怖不入其国。所谓佗国侵逼。自界叛逆。恶鬼疾病。国土饥馑。非时风雨。过时风雨。日月薄蚀。星宿变怪。人王正化利益人民。如是八难不能侵故。譬如长者唯有一子。爱念无比怜愍饶益常与安乐昼夜不舍。国大圣王亦复如是。等示群生如同一子。拥护之心昼夜无舍。如是人王令修十善。名福德主。若不令修名非福主。所以者何。若王国内一人修善。其所作福皆为七分。造善之人得其五分。于彼国王常获二分。善因王修同福利故。造十恶业亦复如是。同其事故。一切国内田地园林所生之物。皆为七分亦复如是。若有人王成就正见。如法化世。名为天主。以天善法化世间故。诸天善神及护世王。常来加护守王宫故。虽处人间修行天业。赏罚之心无偏党故。一切圣王法皆如是。如是圣主名正法王。以是因缘成就十德。一名能照。以智慧眼照世间故。二名庄严。以大福智庄严国故。三名与乐。以大安乐与人民故。四名伏怨。一切怨敌自然伏故。五名离怖。能郤八难离恐怖故。六名任贤。集诸贤人评国事故。七名法本。万姓安住依国王故。八名持世。以天王法持世间故。九名业主。善恶诸业属国王故。十名人主。一切人民王为主故。一切国王以先世福。成就如是十种胜德。大梵天王及忉利天。常助人王受胜妙乐。诸罗刹王及诸神等。虽不现身潜来卫护王及眷属。王见人民造诸不善不能制止。诸天神等悉皆远离。若见修善欢喜赞叹。尽皆唱言。我之圣王。龙天喜悦。澍甘露雨。五谷成熟。人民丰乐。若不亲近诸恶人等。普利世间咸从正化。如意宝珠必现王国。于王邻国咸来归服。人与非人无不称叹。若有恶人于王国内。而生逆心于须臾顷。如是之人福自衰灭。命终当堕地狱之中。经历畜生备受诸苦。所以者何。由于圣王不知恩故。起诸恶逆得如是报。若有人民能行善心。敬辅仁王尊重如佛。是人现世安隐丰乐。有所愿求无不称心。所以者何。一切国王于过去时。曾受如来清净禁戒。常为人王安隐快乐。以是因缘违顺果报皆如响应。圣王恩德广大如是。
　　善男子。三宝恩者。名不思议利乐众生无有休息。是诸佛身真善无漏。无数大劫修因所证。三有业果永尽无余。功德宝山巍巍无比。一切有情所不能知。福德甚深犹如大海。智慧无碍等于虚空。神通变化充满世间。光明遍照十方三世。一切众生烦恼业障都不觉知。沉沦苦海生死无穷。三宝出世作大船师。能截爱流超升彼岸。诸有智者悉皆瞻仰。善男子等。唯一佛宝具三种身。一自性身。二受用身。三变化身。第一佛身有大断德。二空所显一切诸佛悉皆平等。第二佛身有大智德。真常无漏一切诸佛悉皆同意。第三佛身有大恩德。定通变现一切诸佛悉皆同事。善男子。其自性身无始无终。离一切相绝诸戏论。周圆无际凝然常住。其受用身。有二种相。一自受用。二佗受用。自受用身。三僧只劫所修万行。利益安乐诸众生已。十地满心。运身直往色究竟天。出过三界。净妙国土坐无数量大宝莲华。而不可说海会菩萨前后围绕。以无垢缯系于顶上。供养恭敬尊重赞叹。如是名为后报利益。尔时菩萨入金刚定。断除一切微细所知诸烦恼障。证得阿耨多罗三藐三菩提。如是妙果名现报利益。是真报身有始无终。寿命劫数无有限量。初成正觉穷未来际。诸根相好遍周法界。四智圆满。是真报身受用法乐。一大圆镜智。转异熟识得此智慧。如大圆镜现诸色像。如是如来镜智之中。能现众生诸善恶业。以是因缘。此智名为大圆镜智。依大悲故恒缘众生。依大智故常如法性。双观真俗无有间断。常能执持无漏根身。一切功德为所依止。二平等性智。转我见识得此智慧。是以能证自佗平等二无我性。如是名为平等性智。三妙观察智。转分别识得此智慧。能观诸法自相共相。于众会前说诸妙法。能令众生得不退转。以是名为妙观察智。四成所作智。转五种识得此智慧。能现一切种种化身。令诸众生成熟善业。以是因缘。名为成所作智。如是四智而为上首。具足八万四千智门。如是一切诸功德法。名为如来自受用身。诸善男子。二者如来佗受用身。具足八万四千相好。居真净土说一乘法。令诸菩萨受用大乘微妙法乐。一切如来为化十地诸菩萨众。现于十种佗受用身。第一佛身。坐百叶莲华。为初地菩萨说百法明门。菩萨悟已起大神通。变化满于百佛世界。利益安乐无数众生。第二佛身。坐千叶莲华。为二地菩萨说千法明门。菩萨悟已起大神通。变化满于千佛世界。利益安乐无量众生。第三佛身。坐万叶莲华。为三地菩萨说万法明门。菩萨悟已起大神通。变化满于万佛国土。利益安乐无数众生。如是如来渐渐增长。乃至十地佗受用身。坐不可说妙宝莲华。为十地菩萨说不可说诸法明门。菩萨悟已起大神通。变化满于不可说佛微妙国土。利益安乐不可宣说不可宣说无量无边种类众生。如是十身皆坐七宝菩提树王。证得阿耨多罗三藐三菩提。诸善男子。一一华叶各各为一三千世界。各有百亿妙高山王。及四大洲日月星辰。三界诸天无不具足。一一叶上诸赡部洲。有金刚座菩提树王。其百千万至不可说大小化佛。各于树下破魔军已。一时证得阿耨多罗三藐三菩提。如是大小诸化佛身。各各具足三十二相八十种好。为诸资粮及四善根诸菩萨等二乘凡夫。随宜为说三乘妙法。为诸菩萨说应六波罗蜜。令得阿耨多罗三藐三菩提究竟佛慧。为求辟支佛者。说应十二因缘法。为求声闻者。说应四谛法。度生老病死究竟涅盘。为余众生说人天教。令得人天安乐妙果。诸如是等大小化佛。皆悉名为佛变化身。善男子。如是二种应化身佛。虽现灭度。而此佛身相续常住。诸善男子。如一佛宝。有如是等无量无边不可思议利乐众生广大恩德。以是因缘。名为如来应正遍知明行圆满善逝世间解无上士调御丈夫天人师佛世尊。善男子。一佛宝中具足六种微妙功德。一者无上大功德田。二者无上有大恩德。三者无足二足及以多足众生中尊。四者极难值遇如优昙华。五者独一出现三千大千世界。六者世出世间功德圆满一切义依。具如是等六种功德。常能利乐一切众生。是名佛宝不思议恩。

   三、大回向 “上报四重恩，下济三途苦”注解。

   诸葛长青在“中国佛教网”中看到，有一篇文章专门讲述“上报四重恩，下济三途苦”，认为很有价值，进一步修改整合与有缘者分享。

   （一）大回向偈内容：

　　愿以此功德，庄严佛净土。上报四重恩，下济三涂苦。

　　若有见闻者，悉发菩提心。尽此一报身，同生极乐国。

     诸葛长青：这个回向，可以称为大回向，这个回向功德很大，这也是为什么把这个回向加入施食之中的原因。

（二）“上报四重恩，下济三途苦”的详细解释
　　讲到“恩”，今天我们接受别人的恩惠，好像是应该的，感恩的念头都生不起来，这怎麼得了！别人赠送、供养我们东西，许多人连“谢谢”这一声都没有，表面的敷衍都没有，然後才想到这个社会怎麼不遭难！这是忘恩负义。忘恩负义之人，不会有好果报。 

　　这里面的“上报四重恩，下济三涂苦”颇引人深思，这使我们知道佛的教化有深刻的人间性。

   在《心地观经》里说：

   四重恩是：父母恩、众生恩、国王恩（国土恩）、三宝恩。

   三途苦是：三途苦就是三恶道——地狱道、饿鬼道、畜生道。

    苦有三苦、八苦（三途苦，八难苦）。

 何谓三苦？乃三界中一切众生所受之苦也。一是苦苦——此乃欲界所受之苦（单指人间言）二是坏苦（坏是坏灭，苦乃迫恼之谓）三是行苦（行是迁流不息生死无常之意）

（三）什么是“四重恩”？

    诸葛长青：上报四重恩，不能只说是在嘴上，关键是落实到行动上。诸葛长青认为，看望父母、给父母打电话、让父母开心健康等就是报了父母恩，行善积德、放生、施食、吃素、救助贫困等就是报了众生恩，好好工作、创新实干、绿化祖国、修路架桥、造福社会等就是报了国土恩，弘扬佛法、普渡有缘、捐印经书、捐建寺庙等等就是报了三宝恩。

1、父母恩：

　　一个人来到世间为人，首先是父母之恩。十月怀胎，生养哺育，才能长大成人。养子方知父母慈。到了一定的时候，自会领悟其中的含义。报父母恩，有了这种意念才有和睦的家庭，慈祥的父母，孝顺的儿孙。

　　作为一个社会的人来说，衣食住行无不来自众生之恩，每个人的劳动都是为了对众生的报答。报众生恩，有了这种意念才有人与人的平等关系，互相尊重，互相照顾，建设文明的社会。

　　2、国土恩（国王恩）：

　　报国土恩。我们赖以生存的国土是无私的，山川，水土，粮食，矿藏，传统都是国土对人们的奉献。使国土庄严是我们报恩的职责，也是我们为后辈应尽的义务。

　　3、三宝恩：

　　对佛教来说，佛、法、僧三宝使人们取得智慧，证得菩提，获得解脱，是人们的上师。三宝之恩自不能忘！

　　佛法僧三宝是佛教徒认为最重要的，但经典里却把父母、众生、国王放在三宝之前，可知一个人如果不能报答父母的养育之恩、众生的护持之恩、国家的安定之恩，那么这个人说他竟能报答三宝之恩就很难真实了。

　　4、众生恩：

　　云何念众生恩?谓我与众生,从旷劫来,世世生生,互为父母,彼此有恩。今虽隔世昏迷,互不相识,以理推之,岂无报效?

   《劝发菩提心文》说：“我与一切众生，无始以来互为眷属、父母、六亲、乃至师友。而彼众生常为我身作大饶益，或顺我志，令我欢喜；或逆我志，令发道意；又能示现一切极苦相貌，令我惊觉，不生贪著，发于阿耨多罗三藐三菩提心。是故众生恩德亦复无量，不可言说。”尤其是“上报”这两字应该记住，修行者若把自己摆在众生之上，只能“下化”，不能“上报”，就扭曲了佛的教化，因为若无众生护持，不要说修菩提大道，我们连活着都十分艰难呀！真是令人动容的见地！我时常惊醒自己：面对众生，要牢牢记住“上报”两个字。

　　一个人明白了做任何事无不是为了报恩，那就真正地、自觉地认识到了自身的价值、位置及生活的目的。

　　科学家爱因斯坦曾说过：“我每天上百次提醒自己，我的精神生活和物质生活都依靠别人（包括活着的人和死去的人）的劳动，我必须以同样份量来报偿我领受了和至今还在领受着的东西。我强烈的向往着俭朴的生活，并且常为感觉自己占有了同胞们过多的劳动而难以忍受。”
上师恩、国土恩、父母恩、众生恩。报恩无尽啊！

　　由此可知，忘恩负义的人不懂得做人的道理，果报决定在阿鼻地狱。知恩报恩是「行好事」的先决条件，这是“行好事”的大根大本。在佛法里面，到什麼地位的菩萨才落实知恩报恩？

    《大智度论》说，知恩报恩是二地菩萨以上主修的课程，所以二地菩萨才真正落实了。回向偈只有八句，而“上报四重恩，下济三途苦”就占了两句，因为这两桩事情要紧！

    古大德、诸佛菩萨、法身大士确实受人滴水之恩，必定涌泉为报，对於恩德念念不忘，所以我们尊称他为佛菩萨，尊称他为法身大士。 

    （四）什么是“三途苦”？

　　1、三途：

　　就是三恶道——地狱道、饿鬼道、畜生道。
　　贪嗔痴称为三毒。有这三毒，就堕落到三途。

 　 2、三途之苦：

　　苦有三苦、八苦（三途苦，八难苦）。
　　何谓三苦？乃三界中一切众生所受之苦也。
　　①、苦苦

　　此乃欲界所受之苦（单指人间言）

　　三途（地狱、饿鬼、畜生）之苦自不待言，就是生存人道，以感有漏之身，有生老病死，已名为苦，再遇到其他苦的环境，如冤憎相会，恩爱别离，所求不得，乃至天灾人祸等苦，一切众苦追迫，苦上加苦，故谓之苦苦。譬如畜生已受痴昧无知之苦，更加被人鞭打、宰杀、烹煮、食啖等苦，其义相同。

　　②、坏苦

　　（坏是坏灭，苦乃迫恼之谓）
　　乃六欲天及色界天所受之苦，天上虽比人间快乐得多，但是非永远，有败坏的，如六欲天（四天王天、忉利天、夜摩天、兜率天、化乐天、他化自在天）的天人虽受衣食随意，宫殿庄严之乐，乃其有漏十善所感，终有福尽堕落之日，其时有五衰相现：一、衣裳垢腻，二、头上花萎，三、身失威光，四、腋下臭出，五、不乐本座，其时痛苦非常。涅盘经云：‘天上虽无大苦恼事，然五衰相现，极受大苦，与地狱同等......’。就是色界的初禅天得......此乃世间有漏之禅，终有变坏之可能，当其定坏之时，生大苦恼，随念坠落，此即坏苦也。

　　③、行苦

　　（行是迁流不息生死无常之意）
　　此乃无色界天所受之苦，此天无色质之累，有空定之乐，虽是最高之非想非非想处天，寿八万四仟大劫，然而寿满定尽之时，还要堕落轮回，其时生大懊恼，如箭入体，其痛苦莫可言喻！“智度论”云：‘上二界死时，生大懊恼，甚于下界，譬如极高之处，堕落碎烂’，其痛苦可知矣。虽未堕时，也不免常受行阴念念迁流之苦，故曰行苦。

    本文参考资料：《大乘本生心地观经卷》、《大智度论》、中国佛教网

What are the acts of abstaining from killing and releasing

 戒杀与放生的行为包括哪些

 1. Do not kill a living being with your own hands.

　　2. Do not abet others to kill.

　　3. Do not help others to kill.

　　4. Abstain from eating meat.

　　5. Do not engage in trades related to killing.

　　6、Whenever there is worship, regardless of what is being worshipped, use vegetarian dishes, flowers and fruit, not animal gifts.

　　7. If you see someone killing a human being, you should discourage them or buy the animal to be slaughtered with money and release it. If this does not work, or if the person does not sell the animal, then you should have compassion for the slaughtered animal, and even better if you can recite the Buddha's name or mantra for it.

　　8. Do not abuse the animal.

　　9、Other actions that are contrary to killing.

　　10. Abstain from killing and releasing animals yourself, and advise others to do the same. 

   1、不亲手杀生。

　　2、不教唆别人杀生。

　　3、不帮助别人杀生。

　　4、戒除肉食。

　　5、不从事与杀生有关的行业。

　　6、凡有祭拜，不管拜的是什么，一律用素菜、鲜花、水果，不用牲礼。

　　7、见人杀生，应加劝阻，或用钱将临宰之动物买而放之。若劝阻无效，或他不卖，则应对被杀之动物起同情心，若能为它念佛号或往生咒更好。

　　8、不虐待动物。

　　9、其他与杀生行为相反之行为。

　　10、自己戒杀放生，也劝别人戒杀放生。 

(This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)

Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.

(Zhuge Changqing: zhuge8031@163.com ）

Zhuge Changqing mailbox：

zhuge8031@163.com

Zhuge Changqing's Chinese Dream

Learn from sages and carry forward virtue

Revitalizing China for the benefit of the world

 （本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）

诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。

（诸葛长青：zhuge8031@163.com）

Zhuge Changqing mailbox：

zhuge8031@163.com

  诸葛长青中国梦  

学习圣贤 弘扬善德

振兴中华 造福世界

Selected Articles in Previous Periods

Click the article title to view

往期精选文章

点击文章标题查看

1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement

1 国学智慧改命运：孝敬父母+五合一+自强不息

2Zhuge Changqing's Three Golden Keys to Changing Destiny

2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）

3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)

3 诸葛长青施食仪轨 （十五步简洁版）

4How to repent: the ritual of repentance and the method of repentance (full version)

4   如何忏悔：忏悔仪轨忏悔方法（完整版）

5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)

5 如何念地藏经：念地藏经仪轨方法（完整版）

6How to release? The ritual of releasing life

6怎样放生？放生仪轨

7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny

7诸葛长青忏悔文化：改变命运忏悔方法案例

8Free Life Culture: Free Life Culture in Ancient China

8放生文化：中国古代的放生文化

9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene

9施食震撼照片：佛菩萨护法神亲临现场

10Feeding Rite Return: the return is changed to simple return

10施食仪轨回向：回向修改为简洁回向