Chinese
这些每一个如果做得非常强烈，并且一再做，就会转生到地狱。如果中等程度地做，就会转生到饿鬼。如果力量小并且少量地做，就会转生到畜生。转生到那些痛苦的境地，是异熟果。杀生会导致短寿，不予取会导致资用匮乏，邪淫会导致敌人众多，妄语会导致自己被诽谤，离间会导致朋友反目成仇，恶语会导致听到不悦耳的话语，绮语会导致自己的话语不被他人听从，贪心会导致愿望无法实现，害心会导致内心痛苦和恐惧，邪见会导致非常愚蠢和痴迷。这些是感受等流果。造作等流果是，之前做了这个那个，之后也会喜欢这个那个。增上果是，在外面的器世界显现：杀生会导致谷物和药物等力量微弱，不予取会导致歉收，邪淫会导致地方尘土飞扬且肮脏，妄语会导致地方高低不平难以通行，离间会导致地方炎热，恶语会导致沙子和砾石等增多，绮语会导致时节颠倒，冬天腐烂，春天僵硬，夏天干旱，秋天冰雹等等。贪心会导致谷物细小，害心会导致味道不好，邪见会导致谷物从根本上无法生长。这样，从这些等流果和增上果中，做了这个那个，也会在那个转生中显现。在来世转生到善趣的时候，也会在各种不定的时间显现。因此，这十种不善业是各种不 желаемых 痛苦的根源。所以，从今以后，即使面临生命危险也不要做这些。对于以前所做的一切，也要努力寻找净化的方法，这样反复思维。第十八座修法。 现在应当思维善业，获得善趣的身体，以及其他的轮回安
English
Each of these, if done very strongly and repeatedly, will lead to rebirth in hell. If done moderately, it will lead to rebirth as a hungry ghost. If done with little strength and sparingly, it will lead to rebirth as an animal. Being born into those suffering realms is the result of maturation. Taking life leads to a short life, taking what is not given leads to little enjoyment, sexual misconduct leads to many enemies, lying leads to much slander against oneself, divisive speech leads to friends becoming enemies, harsh speech leads to hearing unpleasant words, idle chatter leads to one's words not being listened to by others, covetousness leads to unfulfilled wishes, harmful intent leads to suffering and fear in the mind, and wrong views lead to being very foolish and deluded. These are the results of experiencing the cause. The result of acting in accordance with the cause is that having done this and that before, one will also like this and that later. The dominant result occurs in the external world of objects: taking life leads to grains and medicines, etc., having little power; taking what is not given leads to bad harvests; sexual misconduct leads to places being dusty and dirty; lying leads to places being uneven and difficult to traverse; divisive speech leads to places being hot; harsh speech leads to sand and gravel, etc., increasing; idle chatter leads to the seasons being reversed, with winter rotting, spring stiffening, summer drying up, and autumn hailing, and so on. Covetousness leads to grains becoming small, harmful intent leads to tastes becoming unpleasant, and wrong views lead to grains not growing at all from the root. Thus, from these results that are in accordance with the cause and these dominant results, having done this and that, it will also appear in that very rebirth. When being born in a higher realm in the future, it will also appear at various indefinite times. Therefore, these ten non-virtuous actions are the basis of various undesirable sufferings. So, from now on, even if it costs your life, do not do these. For everything that has been done before, one must also strive to find ways to purify it, and meditate on this again and again. The eighteenth session of meditation. Now, one should think about virtuous actions, obtaining a body in a higher realm, and also the happiness of samsara.
Chinese
所有的一切善，都从善业中产生。甚至超脱世间的三种菩提，也都是从善中产生的。因此，我应当舍弃一切罪恶，尽力修习一切善法。然而，可以修习的善法种类繁多，一切善法的最初入门，就是所谓的“白法十善”。也就是先前所说的十不善，以意舍弃之后，身语也随之返回，具备舍弃之心和行为。应当思维“我将恒常安住于此”。其中，以意舍弃十不善的含义是：认识到它们具有过患和巨大的缺点，永远不希望去做。身语随之返回是指：不仅在平时或闲暇时不做这十种恶行，而且即使在出现似乎做了有利可图，并且不费力气就能做到的情况下，也要以忆念先前以意舍弃的缘故，根本无法从事那恶行。对于身语的七种行为，需要同时具备这两种条件，而对于意的三种行为，仅以意舍弃就足够了。认为不善是不可取的，这本身就是舍弃之心。这是因为认识到不可取的事物是不可取的，是无误的世俗智慧，因此会转变为对治道的法，这就是戒律的体性。如果舍弃之心多次变得强烈，即使被睡眠昏沉和散乱等中断，在这种情况下，认识到恶行是过错，就不会去做，从而成为律仪。这来自于先前心念的力量，而这力量又来自于种子的力量。因此，舍弃十不善的具有种子的心，就是十善。第十九个观修次第。 现在应当思维十善的利益：也就是，大力行持十善，会获得转生为天人的异熟果；小力行持，会获得人身。虽然是善，但如果掺杂了不纯净的发心等，经中说会转生为非天。等流果和增上果也和先前十不善时所说的一样，只是结果相反。
English
All that is good arises from virtuous actions. Even the three kinds of enlightenment that transcend the world arise from virtue. Therefore, I must abandon all sins and strive to cultivate all virtues to the best of my ability. However, there are many kinds of virtues to be cultivated, and the initial gateway to all virtues is called the "Ten White Virtues." This means abandoning the previously mentioned ten non-virtues with the mind, and then turning back with body and speech, possessing the mind of renunciation along with conduct. One should meditate, "I shall always abide in this." The meaning of abandoning the ten non-virtues with the mind is to recognize that they have faults and great shortcomings, and never wish to do them. Turning back with body and speech means not only not doing these ten evils in ordinary times or in leisure, but even if it seems profitable to do them and it is possible to do them without effort, one is unable to engage in that evil action at all because of remembering the previous abandonment with the mind. For the seven actions of body and speech, both of these conditions must be met, while for the three actions of mind, it is sufficient to abandon them with the mind alone. Thinking that non-virtue is undesirable is itself the mind of renunciation. This is because recognizing that undesirable things are undesirable is unerring conventional wisdom, and therefore it will transform into a dharma that is an antidote to the path, and this is the nature of ethics. If the mind of renunciation becomes strong several times, even if it is interrupted by sleepiness and distraction, etc., in such a case, recognizing the misdeed as a fault, one will not do it and will become disciplined. This comes from the power of the previous thought, and that power also comes from the power of the seed. Therefore, the mind with the seed that abandons the ten non-virtues is the ten virtues. The nineteenth contemplation. Now we should contemplate the benefits of the ten virtues: that is, by greatly practicing the ten virtues, one will receive the ripening result of being born as a deva; by practicing them to a small extent, one will obtain a human body. Although it is virtue, if it is mixed with impure motivation, etc., the sutras say that one will be born as an asura. The result of acting in accordance with the cause and the dominating result are also the same as what was said in the case of the previous ten non-virtues, but the results are reversed.
Chinese
即，寿命长、财富免于敌难，赞颂和益友多、美名扬，言语诚实、心愿成就，内心安乐、智慧增长。这些是善业的十大顺缘。威力大、年景好、心情愉快，高低平等、田地肥沃，草木茂盛、时节适宜，谷物饱满味美、果实丰硕，是十善业的果报。如是。因此安住于十善，是今生来世恒常安乐之因，故我当恒常安住于十善，如是再三修习。第二十个观修次第。 此等之时，详细了知业果之差别至关重要，故当再三由上师宣说，弟子铭记于心，不向外看，而着重于自身承担。如今，思惟业果之法类的心要实义，即是此教法。如前所说，思维黑白业果。对于先前所造之罪恶不善业，圆满四力之忏悔至关重要。所依之力是皈依和发心。对治遍行之力是罪障清净之善行。厌患之力是对先前所作生起后悔心。返回之力是此后防护之心。此四力需圆满。因此，于每次共修之始末，皆应如是忏悔一次。于共修间歇，则于堪布、阿阇黎、上师、三宝、僧众等前，再三作坦白忏悔。即便彼等不具足，亦应缘想诸佛菩萨充满虚空，而作忏悔。忏悔之词有《三蕴经》和《金光明经》之忏悔等，以及自己所造之罪业，不隐瞒不遮掩，如是陈述，此乃关键。不仅不作十不善业，对于属于罪恶不善业的一切大小业，自己不作，亦不教他人作，不随喜或欢喜罪恶，不赞叹不称扬，如是思维。白色善业，不仅是十善业，还有救护他命、给予资生、布施财物、守护戒律、供养三宝、以及信心等善业。
English
That is, long life, wealth free from enemies, praise and many good friends, a good reputation, honest words, accomplished wishes, inner peace, and increased wisdom. These are the ten conducive causes of virtue. Great power, good years, pleasant mood, equality between high and low, fertile land, lush vegetation, timely seasons, plump and delicious grains, and abundant fruits are the results of the ten virtues. Thus it is. Therefore, abiding in the ten virtues is the cause of constant happiness in this life and the next. Therefore, I should always abide in the ten virtues, and meditate on this again and again. The twentieth contemplation sequence. At these times, it is crucial to know the differences between actions and their results in detail. Therefore, the lama should explain it again and again, and the students should keep it in mind, not looking outward, but focusing on taking responsibility themselves. Now, the essential meaning of the Dharma teachings on contemplating actions and their results is this teaching. As mentioned before, contemplate the black and white actions and their results. It is crucial to offer confession with the complete four powers for the sinful and unwholesome actions that have already been done. The power of reliance is taking refuge and generating bodhicitta. The power of remedy is whatever virtue is accomplished in purifying sins. The power of regret is remorse for what has been done before. The power of resolve is the intention to restrain oneself from now on. These four powers must be complete. Therefore, at the beginning and end of each session, one should do such a confession once. During the breaks between sessions, one should repeatedly make open confessions in the presence of the Khenpo, Acharya, Lama, Three Jewels, Sangha, etc. Even if these are not available, one should visualize the Buddhas and Bodhisattvas filling the sky and make confessions. The words of confession include the Sutra of the Three Heaps and the confession of the Sutra of Golden Light, etc., and whatever sins one has committed, one should state them without hiding or concealing them, saying, "I did it this way." This is the key. Not only should one not commit the ten non-virtuous actions, but one should also not commit any kind of sinful and unwholesome actions, whether big or small. One should not do them oneself, nor should one allow others to do them. One should not rejoice in or be happy about sins. One should not praise or extol them. One should meditate in this way. White virtuous actions include not only the ten virtuous actions, but also saving the lives of others, giving sustenance, giving possessions, keeping the precepts, making offerings to the Three Jewels, and virtues such as faith.
Chinese
所有属于自己的人，也要尽力去做，也让别人去做。对于自己和他人所做的善事，也要随喜，也要赞叹，这样去想。还有，既非善亦非恶的行为，叫做无记业，如行走、站立、躺卧等，有各种不确定的行为。虽然这些没有成熟的果报，但却在无意义地消耗时间。由于懒惰和散乱的原因，才会受它们的支配。今后不再受懒惰和散乱的支配，为了代替产生无记业，也要将心思和行为完全转向善事，这样去修习。顺便在座间休息时，也要这样想：为了生生世世积累殊胜的资粮，必须成就具有八功德的高贵天身。因此，断除害心能长寿，行持供灯和布施衣服等能相貌端庄，对于上师和同修梵行者，不傲慢且恭敬，能获得高贵的种姓，以及饶益之田、痛苦之田、功德之田等等。此外，向乞讨者施予所需之物能致富，即能获得圆满的受用，只说语之善能言辞诚实，供养上师和三宝以及父母等，并发愿成办各种功德，能有大势力，喜欢出生的事物，救护不被阉割能转成男身，对于他人合乎佛法的行为，不求回报地给予帮助，能获得圆满的力量，这些都要尽力去成办。第二十一个观修次第。到此为止，小士道的次第就结束了。第二，修习与中士夫共通的意乐，即思维轮回的因果和思维解脱的因果。第一，思维轮回的因果，即思维果——轮回的痛苦和思维因——集谛的差别。第一，思维高处的痛苦和思维轮回总体的痛苦。第一是：做一些稍微广大的礼拜、供养、忏悔这三者，然后念诵七支供和皈依等。