What all spiritual traditions hold in common is the relinquishment of non-virtue and the engagement in virtue. They all speak very similarly that engaging in virtuous deeds leads to the result  of happiness, while committing negative actions will result in suffering. In particular, Buddhism teaches and extensive and very detailed account of how virtue and non-virtue function an extensive and which respective results they have. 

所有灵性传统持有的共同点都是弃恶从善。它们都非常相似的说，一心向善的行为带来幸福，而心怀恶意的行为将会导致痛苦。尤其是佛教，在如何积聚善业和恶业，以及相应产生的业果也都有着各自广泛而详尽的教导。

Even within Buddhism, there are various description of this, but the Mahayana tradition it taught that the main criterion for an action being virtuous or non-viruous is wether one's intention is or not virtuous. If you hold the motivation in you mind to be of benefit to others and that they may come to enjoy temporary and ultimate happiness and well-being, whatever actions of body, speech and mind you may perform, they will all be on the side of virtue. But if you act with a negative mindset, out of a motivation that is afflicted by being jealous, malicious, competitive, and so on toward others, whatever you do will be non-virtues. In brief, wether an action is considered as virtuous or non-virtuous depends on mainly upon the underlying motivation or mindset being either positive or negative. The results of good actions will also be good, while the outcomes of bad actions will be negative and painful. 

即使是在佛教内部，也有着各种不同的描述方式描述功德业果。 但在大乘佛教传承中，判断一个行为是否有功德是看它的意图是否是良善的。如果在你的意识中一直持守着利他的动机，那么这样的话，不但会享受到暂时的利他的快乐，那么也会拥有究竟的幸福和安乐，无论身语意的行动是如何呈现，都会成为有功德的这一面。

但如果你的行为带着一种负面的心智模式，比如嫉妒、恨意、竞争等这些情绪，由于你带着被这样情绪干扰的动机去对待他人，因此不论你做什么都不会产生功德 。概括的来说，一个行为是否会有功德最主要的是仰赖于，这个行为潜在的动机和发心是正面还是负面，是积极还是消极。善行导致善果，而恶行将会导致负面的结果并且是痛苦的。 

When we discuss the notion of karma ( or cause and effect ) , many of us think that this only refers to actions that have been accumulated from previous lifetimes. In other words, karma is identified as whatever we have done in the past. However, the notion of karma is not limited to that alone, but means the accumulation of all good and bad actions that are based on the virtuous or non-virtuous motivations of individual person. For example, right now, I am giving a dharma talk. When looking at this in the superficial way from the outside, others would consider doing such to be a virtuous thing. But what we see on the outside is a mere reflection of virtue , like an image in a mirror. Wether or not it is genuine virtue depends on the mind and the actual motivation of the person who is giving such a talk. As for myself, my motivation when I speak to you comes from the desire to benefit others. If I give the talk with such a motivation, it will probably be virtuous. Likewise, based on this motivation, it will be possible for may physical and verbal conduct while giving the talk, such as my gesture and the way I look at you, to also be virtuous. 

当我们谈论到业的概念时（或者说因和果），很多人会以为业只是和过往人生所产生积聚的行为有关。换句话说，业被定义为好像是所有我们曾经所做过的事。然而，业的意思并不仅仅局限于此，它真正的意思其实是一个人基于善或不善的动机所积聚的所有善业和恶业。举例来说，现在，我正在给予佛法开示。当我们外在表面上来看的话，旁人会觉得做这件事情是一种功德。但我们外在所看到的只是善行的投射，就像镜中像一样。是否真的是有善行的功德是要看给予佛法开示的人内心真正的动机和意图是什么。

就好比我自己来说，我开示佛法的动机是想要利益他人的这种愿望。如果我是带着这样的动机来开示的话， 那么这就将会是有功德的行为。于是，基于这种动机，我才会在开示中表现出相应的肢体语言，比如我的手势以及看你们的方式，也都是善意的。 

However, if I did not have an altruistic motivation of benefiting you , but gave this talk based on a motivation that is afflicted by things such as a desire for self-aggrandizement, greed, or maliciousness, it might seem to be something virtuous, but in reality I would accomplish nothing but wrong doing and non-virtue. 

然而，如果我没有这种利他心，开示时的动机是出于自己的欲望，比如想要自我炫耀、得到更多、或者是心怀不轨的话，那么开示这件事情看起来好像是一件善行有功德的事情，但事实上我可能一无所获，不但没有任何功德，还会做错事情。 

When we talk about good and bad karma, there is of course the aspect of what we have done in previous lives. However, it is not about putting our hopes into what we have done before or constantly trying to look at our past lives while living this life, but it is of utmost importance that we pay attention to the present moment and to whatever our current motivation is right now, whether it is good or bad and whether we act in a good or bad way. 

当我们说到善业和恶业时，当然包含了我们以前所作的方面。然而，这并不是要寄希望于以前所做的事情，或者是活在此生却依然看着前世。业力极为重要的意思是，我们要聚焦于当下，觉察当下的起心动念，这些起心动念是善还是恶，觉知我们的行为是善行还是恶行。

In Buddha taught, "This world is the realm of karma -- karma is accumulated right now and it ripens right now." Accordingly, in general and at present, we all are in the situation of both having accumulated certain karma and also of being in the process of constantly accumulating new karma.Based on this process, we still experience many results from past karma , but there also many actions that we commit in present and that very swiftly turn into tangible results in the present. 

佛陀教导我们，“这个世界是业的轮回——业在此时积聚也在此时成熟”。因此，总的来说，在目前我们所在的情境之中，既有着一定程度的业的积聚，同时也是在持续的造作新的业力的过程。在这个过程中，我们仍然经验着过往的业的结果，但在当下发生的行为，很多也会很快在当下转化为有形的结果。

For example, these days, when a world- famous signer enters the stage , many millions of people become very happy and are in a great mood. From the signer's own perspective, if their mood and motivation are good, this will also show in there overall performance and everything going very well. In this way, when  both the inner and the outer expressions of the performer are in accord, many millions in the audience will be in the stated of exhilarations. However, if the singer has some mental or physical difficulties or suffering, this will serve as a condition that negatively affects their physical and verbal performance, their physical expressions , and the display of their skills. Then sensing or seeing that, many millions of people will not be enthusiastic and overjoyed. 

比如，这几天，当有一位世界著名的歌手进入舞台，成千上万的粉丝一见到他就非常高兴，情绪高涨。从这位歌手本身来说，如果他的情绪和动机是正向的，那么这种正向的动机和情感也会呈现在整个表演中，那么一切将会进行的很精彩！如此一来，当表演者内外如一的表演时，成千上万的观众也将会在这种雀跃的状态中。

然而，如果歌手在精神或身体方面有痛苦或障碍，那么他的身体和声音方面的表演都会造成负面的影响，这种影响就会表现在他的肢体表达和技能的展现中。那么当观众们看到和听到这样的表演时，也就不会充满热情和兴奋无比。