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will mature. Thus it is said. And, the third is what to protect. The root is: what to protect is the non-virtue of the three doors of body, speech, and mind. Nāgārjuna said: The actions of the body are of three kinds, the actions of speech are four, and the forms of mind are three. The ten non-virtues should be abandoned. Thus it is said. As such, the view of cause and effect itself, combined with the way to abandon the ten non-virtues that are to be protected, will be briefly explained. Killing, not giving, and sexual misconduct are the three actions of the body. Lying, slander, harsh speech, and idle talk are the four actions of speech. Covetousness, malice, and wrong view are the three actions of the mind. Moreover, the basis for generating them is: In the Precious Garland of the Middle Way, it is said: Attachment, hatred, and ignorance, the three, generate non-virtuous actions. As it is said, killing, harsh speech, and malice are generated and perfected by hatred. Not giving, sexual misconduct, and covetousness are generated and perfected by attachment. Wrong view is generated and perfected by ignorance. The remaining lying, slander, and idle talk are generated and perfected by the three poisons. In the Vinaya, it is said: Killing, malice, and harsh speech are brought to completion by hatred. Sexual misconduct, covetousness, and not giving are perfected by attachment. Wrong view is by ignorance, and the remaining three are considered to be perfected by the three. Therefore, the fruits of practicing these generated actions are: temporary, ultimate, similar cause, and the fruit of ownership or power, which are four. The temporary one is in the Precious Garland: Killing causes a short life, stealing diminishes enjoyment, and adultery is accompanied by enemies. Lying causes slander, slander separates friends, harshness causes unpleasant hearing, impurity causes unstable speech, covetousness destroys hope in the mind, malice is said to give fear, and wrong view is itself a bad view. As it is said, it is known as the temporary fruit or the fruit of visible phenomena. Among the fruits of similar cause, there are two types: experiencing similar cause and acting similar cause. Experiencing is a similar cause. Acting similar cause is: even if one is born as a human, one will be born into a state of only practicing the ten non-virtues. The ultimate fruit is great.
Chinese
地狱，中等的转生为饿鬼，下等的转生为旁生。主果在外境成熟，甚至转生为旁生，也是草水稀少、极其痛苦的种类。与此相反的十善，有些人说与十种行法相同，但那些甚至没有成为经文的意义，所以十种行法如前文所说的乘之体性一样，而十善是从身体方面不杀生，不予取，不行邪淫，从语言方面不妄语，不离间，不说粗语，不绮语，从意方面不贪心，不害心，远离邪见。其生起之因，如《宝鬘论》所说：无贪无嗔无痴，由此生起即是善。意思是无嗔恨则远离杀生、粗语、害心；无贪欲则远离不予取、邪淫、贪心；无愚痴则远离邪见；三者皆无则远离妄语、离间、绮语。其果也分暂时、究竟、同行、主果四种，暂时或体验同行果是，断除杀生则长寿等，能以上述方式理解。作为同行果是，转生为人则习惯于行持十善。究竟的果是，大者成佛，中者成独觉佛，小者获得阿罗汉的果位。其因缘是转生到天人高处的处所，因此主果在外境成熟，即使转生为人，也像是转生到国土圆满的地方。如此，以先前之因的究竟二果，不善业导致恶趣，善业导致善趣，第一种是，如《宝鬘论》所说：不善业即是诸痛苦，同样也是所有恶趣。因此，痛苦有三种：痛苦之苦是三恶趣，变异之苦是天、非天、人三者的变异之苦，行苦是共同显现的痛苦，三种之中，第一种是，如是说： पुनर्जीवन（藏文，梵文天城体，punarjīvana，梵文罗马拟音，复活），黑绳，群合，
English
hell, the intermediate is reborn as a hungry ghost, and the lowest is reborn as an animal. The dominant result ripens in the external environment, and even if reborn as an animal, it is said to be a species with scarce grass and water and extreme suffering. The opposite of this is the ten virtues, some say are the same as the ten practices, but those have not even become the meaning of the scriptures, so the ten practices are as described above in the context of the nature of the vehicle, while the ten virtues are: from the body, not killing, not taking what is not given, not engaging in sexual misconduct; from speech, not lying, not slandering, not speaking harshly, not engaging in idle talk; from the mind, not being greedy, not being harmful, and turning away from wrong views. The cause of their arising is, as stated in the "Garland of Jewels": "Without attachment, hatred, or ignorance, that which arises is virtue." It means that without hatred, one turns away from killing, harsh words, and harmful thoughts; without desire, one turns away from taking what is not given, sexual misconduct, and greed; without ignorance, one turns away from wrong views; without all three, one turns away from lying, slander, and idle talk. The results are also four types: temporary, ultimate, similar cause, and dominant result. The temporary or experiential similar cause result is that by abandoning killing, one can know longevity, etc., in the manner described above. The similar cause result as an action is that if one is reborn as a human, one is born accustomed to practicing the ten virtues. The ultimate result is said to be that the great one attains Buddhahood, the intermediate one attains Pratyekabuddhahood, and the small one attains the fruit of an Arhat. The condition for this is being born in the realm of gods and humans in higher realms, so the dominant result ripens in the external environment, such as being born in a place with abundant resources even if reborn as a human. Thus, with the ultimate two results of the previous cause, non-virtue leads to bad migrations, and virtue leads to good migrations. The first is, as stated in the "Garland of Jewels": "Non-virtuous actions are all sufferings, and likewise all bad migrations." Therefore, there are three types of suffering: the suffering of suffering is the three bad migrations, the suffering of change is the suffering of change of gods, demigods, and humans, and the suffering of conditioning is the suffering that appears commonly. Among the three, the first is, as it is said: punarjīvana (Tibetan, पुनर्जीवन，Sanskrit Devanagari, punarjīvana, Sanskrit Romanization, rebirth), black line, aggregation,
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With great cries and loud wailing, the eight great hot hells, namely the hot hells, and the blister, the bursting blister, Achu Sotam's Hudpah, Utpala Padma Padmacher Gays. Such suffering scenes, and also the duration of their lives. The Treasury states: 'The six, beginning with Revival, are equal to the lifespan of the desire gods and the days and nights, respectively.' Thus, the interval between the hot and the extremely hot half of the uninterrupted is the intermediate kalpa. It is said that the extremely hot is half an intermediate kalpa, and the uninterrupted is an intermediate kalpa. Similarly, from a sesame store, one sesame seed is taken out every hundred years, and when it is exhausted, it is the lifespan of the blister hell, and the lifespan of other hells is multiplied by twenty. This is the lifespan of the cold hells. The hot hells and the near-border hells are located in pits of fire, mud of corpses, forests filled with hair, Shalmali trees, and forests of sword leaves. The Treasury states: 'All eight have sixteen additions, on the four sides of which are pits of fire, corpses, and rivers such as hair paths.' Therefore, the 'etc.' in the hair path etc. can be summarized as a type of weapon, namely the sword forest and the Shalmali tree. The river refers to the endless river of ashes. Some say in the Letter to a Friend: 'Some are placed in large iron pots, cooked like rice.' Similarly, others are forced to drink molten copper juice, and burning boiling liquid. In addition, ropes, walls, mortars, etc., as mentioned in the Vinaya, are various fruits of their respective previous actions, which are not fixed. In short, an example of unbearable suffering is as stated in the Letter to a Friend: 'Here, the pain of being fiercely stabbed by three hundred short spears in one day is difficult to endure even a small part of the suffering of those hells.' Similarly, pretas also have external obscurations, namely the inability to find food and drink; internal obscurations, namely finding bad food and drink, but turning into suffering again; and obscurations of obscurations, namely food
Chinese
有业障的，有火焰轮的，在空中游荡，住在水底等等很多。在《正念近住经》中说，饿鬼有六十四种。痛苦在《亲友书》中也说：饿鬼们在夏季，月亮也热，冬季太阳也冷。树木没有阴影，这些（饿鬼）仅仅观看就能使河流干涸。等等广说。寿命在《俱舍论》中说：五百个月日。这样说来，人间的一个月被算作饿鬼的一天。在《亲友书》中说：被恶业的绳索牢固束缚的一些众生，五千或一万年也不会死亡。这样说是按人年来计算的寿命。动物也住在海底，住在洲际的黑暗中，分散的等等各自有共同业力的众多痛苦。龙也被归为动物，因此寿命也有像龙王等能住世一劫的，同样有些能活很多年，有些只能活一天就死亡等等无边无际。《俱舍论》中说：动物们最长能活一劫。痛苦在《亲友书》中说：即使在畜生道中，也有杀戮、捆绑、殴打等各种痛苦。等等广说。这样讲述了痛苦的苦。第二是变异之苦：人有生老病死的四种痛苦，积累的最终耗尽，富有的最终衰败，相聚的最终离别，出生的最终死亡等等，我们自己经历就能证明，寿命也与此相同。阿修罗们嫉妒天人的财富，总是忙于争斗，最终死亡。欲天们虽然拥有圆满的安乐享受，但在《亲友书》中说：不喜座位，花鬘凋谢，衣服染上污垢，身体出现前所未有的灰尘，这五种是天人死亡和堕落的预兆。以及《大庄严经》中所说的五种近死之相等等出现，因此说堕落的痛苦很大。总之，《亲友书》中说：帝释天是世间供养
English
Those with karmic obscurations, those with wheels of fire, those who wander in the sky, those who dwell in the depths of the water, and so on, are numerous. In the Sutra on the Establishment of Mindfulness, it is said that there are sixty-four types of pretas. Suffering is also described in the Letter to a Friend: For pretas, in the summer, even the moon is hot, and in the winter, even the sun is cold. These trees have no shade, and merely by looking at them, rivers dry up. And so on, it is extensively taught. The lifespan is also mentioned in the Treasury of Knowledge: Five hundred months and days. Thus, one month of human time is considered one day for pretas. In the Letter to a Friend, it is said: Some beings bound by the strong noose of misdeeds will not die even after five thousand or ten thousand years. This refers to a lifespan calculated in human years. Animals also dwell in the depths of the ocean, in the darkness between continents, scattered, and so on, each experiencing various sufferings according to their shared karma. Nagas are also included among animals, so their lifespans can be as long as a kalpa, like those of Naga kings, while others live for many years, and still others die after only one day, and so on, without end. The Treasury of Knowledge states: Animals have the longest lifespan, a kalpa. As for suffering, the Letter to a Friend states: Even in the realm of animals, there is killing, binding, beating, and various other sufferings. And so on, it is extensively taught. Thus, the suffering of suffering is explained. Secondly, the suffering of change: Humans experience the four sufferings of birth, aging, sickness, and death. What is accumulated eventually diminishes, what is prosperous eventually declines, what is gathered eventually separates, and what is born eventually dies. We ourselves experience these, which proves it, and the lifespan is similar. Asuras, jealous of the wealth of the gods, are constantly preoccupied with fighting and eventually die. Although the desire realm gods have perfect happiness and enjoyment, the Letter to a Friend states: Dislike for their seats, withered flower garlands, soiled clothes, and the appearance of unprecedented dust on their bodies—these five are the early signs that herald the death and downfall of the gods. And the five signs of impending death mentioned in the Sutra Requested by the Great Sage also appear, so it is said that the suffering of downfall is great. In short, the Letter to a Friend states: Indra is the object of worldly offerings