English
Experiencing suffering and so on. Hell is like a cushion, like a wall, like a mortar, like a measure, like a tree, like a staff, etc., and the form of the body is also uncertain, there are various kinds. The basis of visualization and the conclusion are the same as before. This is the twelfth visualization. At these times, one should also generate certainty through the biographies of Kadampa Geshe Neyupa and the holy Gendun Gyatso, etc. Second, contemplate the suffering of pretas: The preliminary and the basis of visualization are as before. Again, think like this: I am not born in hell, if I am born as a preta, will there be happiness? There is no happiness there either, because pretas are divided into two types: those who dwell and those who are scattered. The first is that five hundred yojanas below the ground, in the preta city called Serkya, there is the kingdom of Yama, the Lord of Dharma, the chief of all pretas. In its vicinity dwell countless pretas. The scattered ones are those who wander in the sky, those who wander on the ground, and those who wander underground, also countless. If someone with clairvoyance observes, wherever they go, it is filled with pretas. There is not even a place to stand. Among them, only a few pretas with great magical powers are slightly happy, all the others are extremely miserable. The Great Discourse on the Establishment of Mindfulness says that there are thirty-six types of pretas. If summarized, they can be divided into three types: those with external obscurations, those with internal obscurations, and those with obscurations of food and drink. Those with external obscurations are those who cannot find food or drink for many years. Even if they see a pile of food from afar, when they approach it, they find that there is not even a trace left. When they go to the bank of a great river, it turns into gravel and sand dunes. When they approach trees laden with fruit, they turn into dry trees, and so on. Some pretas are also guarded by many rakshasas, who do not allow them to approach. Those with internal obscurations are those whose mouths become as small as the eye of a needle, so that food cannot enter their mouths in the first place. Even if a little enters, the food falls into their wide cheeks. Drinks are dried up by the great poison in their mouths. Even if they swallow food and drink, their throats are like bowstrings...
Chinese
吃喝等痛苦无法忍受。分散在人与天界的这些众生，没有被人们占有的，因为担心敌人的出现，所以心中总是没有安乐。被人们占有的，也有毛发缠结、穿鼻、鞭打、负重劳累等，以及为了肉、血、皮、骨而宰杀等杀戮、砍伐、役使的诸多痛苦，还有饥渴、寒热、疲劳等，与地狱或饿鬼的痛苦相似。主要痛苦是极其愚昧和互相吞食，就像人害怕吃人肉的敌人一样，必须 постоянно пребывать в состоянии готовности. 目标的依据和总结与之前相同。前行和后行也与之前相同。第十四次观修。// 对这些要点进行总结的共同修法中，如此思索三恶道的痛苦，实在无法忍受。需要一个能从中解救的皈依处。谁能做到呢？梵天或帝释天或转轮王也无法解救，其他这些凡夫俗子又怎么能做到呢？那么谁能做到呢？三宝能做到。我皈依上师怙主三宝，祈请佛陀为导师，祈请佛法为修持，祈请僧众为成办此事的助伴，这样思索。再说，即使皈依了佛，能救护的是法。佛陀也无法像抓住头发一样把被水冲走的人救上来。只有宣说佛法，让人如法行持才能救护。要对佛陀生起信心，修习他所说的法，按照所说的那样去做。圣僧们是如何做的，我们也要像他们一样模仿着去做，要经常这样观修。在每次修法的开头和结尾，与皈依相关的念诵善行都要圆满完成，这一点非常重要。小士道的清净皈依就是从这里产生的。这样教导后，是第十五次观修。// 此时，必须向弟子清楚地讲解皈依的大概含义，这一点非常重要。弟子也要牢记在心，这一点很重要。
English
The suffering of eating and drinking, etc., is unbearable. These beings scattered in the realms of humans and gods, those not possessed by humans, are always without peace of mind due to the fear of enemies appearing. Those possessed by humans also suffer from tangled hair, nose piercing, beating, fatigue from heavy burdens, and being killed for their flesh, blood, skin, and bones, etc., suffering from killing, cutting, and exploitation. Furthermore, there is suffering similar to that of hell beings or hungry ghosts, such as hunger, thirst, heat, cold, and exhaustion. The main suffering is extreme ignorance and devouring each other. Just as humans fear enemies who eat human flesh, they must always be vigilant. The basis and conclusion of the object of focus are the same as before. The preliminary and subsequent practices are also the same as before. This is the fourteenth contemplation. // In the shared practice that summarizes these points, contemplating the suffering of the three lower realms in this way, it is truly unbearable. There is a need for a refuge that can save us from this. Who can do it? Brahma or Indra or a universal monarch cannot save us, how could these other ordinary people do it? Then who can do it? The Three Jewels can do it. I take refuge in the Guru, the Lord, the Three Precious Jewels, requesting the Buddha to be the teacher, requesting the Dharma to be the practice, and requesting the Sangha to be the companions for accomplishing this, thinking in this way. Furthermore, even if one takes refuge in the Buddha, it is the Dharma that saves. The Buddha cannot save someone being carried away by water by grabbing their hair. Only by teaching the Dharma and causing people to act according to the Dharma can one be saved. Cultivate faith in the Buddha, practice the Dharma he taught, and act as he said. How do the noble Sangha act? We should also imitate them and do the same, constantly contemplating in this way. At the beginning and end of each practice session, it is very important to fully accomplish all the virtuous practices of recitation related to taking refuge. The pure refuge of the Lesser Vehicle arises from this point. Having taught in this way, this is the fifteenth contemplation. // At this time, it is very important to clearly explain the general meaning of refuge to the student. It is also important for the student to keep it in mind.
Chinese
好啊！在一些旧的《菩提道次第》文本中，只完成了下士道的次第。也有将业果混杂在一起的做法，但按照大多数《菩提道次第》文本的惯例，对业果进行单独引导是最好的。第四，业果的引导分为普遍思考业果和分别思考业果。首先，白色善业只会产生快乐的果报，黑色恶业只会产生痛苦的果报。由于黑白业果是各自确定的，所以必须取舍。无论是善业还是恶业，在因地的业力时期可能很小，但在果地成熟时会增长很多。即使是最小的变化，也会增长百倍千倍。由于较大的变化无法估量，所以取舍非常重要。如果自己所造的黑白业没有被对治力摧毁，那么在果报成熟之前，就不会白费。如果不是自己所造的，那么无论黑白业都不会在自己的相续中产生。因此，要认真思考自己对于取舍之处的谨慎，这样来修持。这是第十六个观修项目。 第二，分别观修，分为思考黑业的因果和思考白业的因果。首先，前行和后行如前所述。在七支供的结尾，也一定要念诵皈依。像这样，三恶道和天界的痛苦，都不是无因无缘产生的。而是由不善业产生的，这样确定观修的基础。虽然不善业有很多种，但对于取舍之处重要的，概括起来说，就是十不善业。其中，身体的三种行为是杀生，即以杀生的意愿，有目的地杀死对象，并且在对象未死之前，杀生的念头没有停止。不予而取，即未经他人允许，抢夺或偷窃他人的财物，无论如何，只要产生“我得到了”的想法。邪淫，即对不应行淫的对象行不净行，行男女交合之事。包括他人拥有的妇女，七代以内的亲属，以及父母姐妹等。
English
Okay! In some old texts of the Lamrim, only the stages of the Lesser Person are completed. There is also a practice of mixing karma and its effects together, but according to the custom of most Lamrim texts, it is best to give separate guidance on karma and its effects. Fourth, the guidance on karma and its effects is divided into general contemplation on karma and its effects, and specific contemplation on karma and its effects. First, white virtuous actions only produce the result of happiness, and black evil actions only produce the result of suffering. Since the results of black and white actions are definite, one must adopt and abandon accordingly. Whether it is a virtuous or evil action, it may be small at the time of the causal action, but it will increase greatly at the time of the ripening of the result. Even the smallest change will increase a hundredfold or a thousandfold. Since larger changes are immeasurable, it is important to adopt and abandon. If the black and white actions one has done are not destroyed by the opponent force, they will not be wasted until the result ripens. If one has not done them, then neither black nor white actions will arise in one's own mindstream. Therefore, one should carefully contemplate one's own prudence in the places of adopting and abandoning, and practice in this way. This is the sixteenth contemplation topic. Second, contemplate separately, dividing into contemplating the causes and effects of black actions, and contemplating the causes and effects of white actions. First, the preliminary and concluding practices are as before. At the end of the seven-branch offering, one must also recite the refuge prayer. Like this, all the sufferings of the three lower realms and the heavens are not produced without cause or condition. They are produced from non-virtuous actions, so establish the basis for contemplation. Although there are many kinds of non-virtuous actions, the important ones for adopting and abandoning, summarized in general terms, are the ten non-virtuous actions. Among them, the three actions of the body are killing, which is to intentionally kill the object with the intention to kill, without mistaking the object, and without stopping the thought of killing until the object dies. Taking what is not given, which is to seize or steal the property of others without their permission, in any way, as long as the thought of "I have obtained it" arises. Sexual misconduct, which is to engage in impure conduct with an object that should not be engaged in, engaging in sexual intercourse. This includes women owned by others, relatives within seven generations, and parents, sisters, etc.
Chinese
再者，国王、地方官等其他人守护的，以及受持梵行戒律者由戒律守护的，这些等等从处所方面来说是不应行淫的；患病者、悲伤者、怀孕者等等从时间方面来说是不应行淫的；寺庙、僧院、佛塔处、上师处等所依之处，从处所方面来说是不应行淫的；无论何时都不知道满足欲望，以及在生殖器以外的门道行淫，从途径方面来说是不应行淫的。分类有四种。这些只是就居家者的角度来说的。如果承诺了梵行的誓言，那么无论行持何种非梵行，都只是邪淫而已。语之四业中，妄语是指改变认知，明知故犯地说不真实的话，并且说话的对象是人，对方理解了。离间语是指为了使原本没有不和的双方产生矛盾，而说挑拨离间的言语，并且对方理解了。恶语是指直接听到对方的过失，说出批评等伤害对方内心的言语，并且对方理解了。绮语是指，不是以上三种的其他所有烦恼之语，如谄媚奉承、帮腔、唱歌、演戏、战争的故事、妓女的故事、商业的故事等等，以及邪见的法之言谈等等。意之三业中，贪心是指，对别人的财产、女人、房屋、眷属、土地等等，产生想据为己有的强烈想法。害心是指，产生想伤害别人，希望别人遭受痛苦的强烈想法。邪见是指，不相信业果，不相信前世后世和三宝等，并坚持这种错误观念。像这样，这十种是就业道圆满的角度来说的。对于非故意的，如误杀等，以及与这十种恶业相似的所有行为，也必须断除。因此，我首先必须断除的业就是这些，要反复这样思维，这就是十七种所缘境。现在要思维这些不善业的果报，即十种不善业。
English
Furthermore, those guarded by kings, local officials, and others, and those who have taken vows of celibacy and are guarded by those vows, these and so on, from the aspect of place, are not to be engaged in sexually; those who are ill, grieving, pregnant, and so on, from the aspect of time, are not to be engaged in sexually; temples, monasteries, stupa sites, and the places of lamas, etc., from the aspect of place, are not to be engaged in sexually; never knowing satisfaction with desire, and engaging in sexual activity through means other than the genitals, from the aspect of means, are not to be engaged in sexually. There are four categories. These are only from the perspective of householders. If one has vowed to practice celibacy, then engaging in any kind of non-celibate behavior is simply sexual misconduct. Among the four actions of speech, lying means altering one's perception and knowingly speaking untruthfully, and the object of speech is a human being who understands. Slander means speaking divisive words in order to create discord between two beings who were not previously in conflict, and the other party understands. Harsh speech means directly hearing the faults of another and speaking words that criticize and harm their heart, and the other party understands. Idle talk means all other afflictive words that are not the above three, such as flattery, taking sides, singing, acting, stories of war, stories of prostitutes, stories of business, and so on, as well as talks on doctrines with wrong views, and so on. Among the three actions of mind, covetousness means having a strong desire to possess the wealth, women, houses, retinues, land, etc., of others. Harmful intent means having a strong desire to harm others and wishing them to experience suffering. Wrong view means not believing in the truth of karma and its results, not believing in past and future lives and the Three Jewels, etc., and holding firmly to this wrong belief. In this way, these ten are from the perspective of complete paths of action. All actions similar to these ten, such as accidental killing, etc., which are unintentional, must also be abandoned. Therefore, the actions that I must abandon from the very beginning are these, and I must meditate on this repeatedly; these are the seventeen objects of focus. Now, we must contemplate the results of these non-virtuous actions, that is, the ten non-virtuous actions.