Chinese
因此，这样做的人会明白万法皆空，只是各种和谐融洽的因缘聚合而显现的果而已。一切法无我，是指俱生我执所执著的“我”，在真实中根本不存在，从内外中间三个方面，无论何时何地都不存在，像这样认识就是修习无我的行相。在集谛的行相中，虽然有因、集、缘、生四种行相，但实际上归结为一个意思。集谛的自性是烦恼和业，它们产生苦的果报，并且同类的烦恼和业本身也会产生各种各样的东西。因此，明白轮回的所有因和果都从业和烦恼中产生，就是修习集谛的行相。在灭谛的行相中，虽然有灭、静、妙、离四种行相，但实际上归结为一个意思。断除烦恼，业就止息；业止息，苦就止息。业、烦恼、苦三者止息的觉知，就是自知自明的觉性，是所有痛苦止息的终点，是殊胜安乐的灭的法界。像这样生起定解，就是修习灭谛的行相。在道谛的行相中，虽然有道、如、行、出四种行相，但实际上归结为一个意思。道谛的自性是无漏的智慧、禅定和戒律等，具有断除烦恼的能力，能够获得灭的境界，像这样生起定解，就是修习道谛的行相。广说五道的差别，分为凡夫道的次第和圣道及其果位两种。第一种又分为与资粮道相关的法和与加行道相关的法。第一种，在资粮道中，必须特别安住于戒律和智慧，对此的阐述是：具有高贵出身、俊美容貌和广博学识的人，如果缺乏智慧和戒律，也不值得尊敬。因此，无论谁具备这两种功德，即使缺乏其他功德，也值得供养。无论什么人是国王
English
Therefore, those who do so will understand that all phenomena are empty, and are merely the result of the assembly of various harmonious and compatible causes and conditions. All dharmas are without self, which means that the "self" grasped by the innate self-grasping is never truly existent. It does not exist in reality, from the three aspects of inner, outer, and middle, at any time or place. Understanding this way is to practice the aspects of selflessness. In the aspects of the truth of origination, although there are four aspects: cause, origination, condition, and production, they actually converge into one meaning. The nature of origination is afflictions and karma, which produce the result of suffering, and the afflictions and karma of the same kind themselves also produce various things. Therefore, understanding that all causes and results of samsara arise from karma and afflictions is to practice the aspects of the truth of origination. In the aspects of the truth of cessation, although there are four aspects: cessation, peace, excellence, and definite emergence, they actually converge into one meaning. When afflictions are abandoned, karma ceases; when karma ceases, suffering ceases. The awareness of the cessation of the three: karma, afflictions, and suffering, is the self-knowing and self-illuminating awareness, which is the end of all suffering, and the supreme bliss of the realm of cessation. Generating definite understanding in this way is to practice the aspects of cessation. In the aspects of the truth of the path, although there are four aspects: path, knowledge, accomplishment, and definite deliverance, they actually converge into one meaning. The nature of the truth of the path is the wisdom, samadhi, and discipline, etc., that are without outflows, which have the power to abandon afflictions and can attain the state of cessation. Generating definite understanding in this way is to practice the aspects of the truth of the path. Explaining the distinctions of the five paths in detail, it is divided into the stages of the path of ordinary beings and the noble path with its results. The first is further divided into the teachings related to the path of accumulation and the teachings related to the path of preparation. First, in the path of accumulation, it is taught that one must especially abide in discipline and wisdom: Even those who are of noble birth, handsome, and learned, if they lack wisdom and discipline, are not worthy of respect. Therefore, whoever possesses these two qualities, even if they lack other qualities, is worthy of offering. Whoever is a king
Chinese
如同刹帝利种姓变成巨大的娑罗树，或婆罗门种姓变成巨大的娑罗树一样，因种姓高贵而美丽且无病等，相貌端庄，精通十八明等世俗学术，博学多闻，但若不依正见而行，没有了知解脱道的智慧，且不具安住于取舍清净之戒律，则不应受天人世间的恭敬供养。若又具足种姓、容貌、闻法之功德，那更不用说了。如果缺少其他功德，但具足了知正见和解脱道的智慧，以及圆满的戒律，那么这两种功德无论具足哪一种，都将成为世间供养和恭敬的殊胜对境。而智慧又分为闻所生慧、思所生慧、修所生慧三种。在资粮道的这个阶段，闻所生慧和思所生慧最为重要。戒律方面，菩萨戒有无量无边，但此时指的是别解脱戒。资粮道行者必须平等对待八法，如经中所说： “世间智者得与未得和， 乐与不乐悦意非悦意， 赞毁即是所谓世间八法， 莫令扰我心境平等住。” 世间智者圆满正等觉的佛陀曾开示说，必须平等对待八法。也就是说，获得圆满受用和未获得受用而贫困，身体无病且心境安乐和不安乐，他人辗转相传而听到的悦耳之语和不悦耳之语，以及直接对自己的赞扬和诽谤这八法，世间之人大多执着于此，因此常有贪嗔之举。这是由于颠倒错乱的妄念所致，仅仅是停留在意识层面而已。实际上，这并非是真正进入状态的舍取贪嗔之境。因此，对于获得等四法，不应生起欢喜和贪恋；对于未获得等四法，不应生起痛苦和嗔恨。应平等对待这八法。资粮道者啊！
English
Just as a Kshatriya caste becomes a great sala tree, or a Brahmin caste becomes a great sala tree, being of noble lineage, beautiful, and free from illness, with an excellent appearance, proficient in the eighteen sciences and other worldly knowledge, and highly learned, but if one does not act according to the correct view, lacks the wisdom to know the path of liberation, and is without the discipline of abiding in pure acceptance and rejection, then one should not be the object of respect and offerings from the world of gods and humans. If one also possesses the qualities of lineage, appearance, and hearing the Dharma, then there is no need to say more. If one lacks other qualities, but possesses the wisdom to know the correct view and the path of liberation, as well as perfect discipline, then whichever of these two qualities one possesses, one will become a supreme object of offerings and respect in the world. Furthermore, wisdom is divided into three types: wisdom born from hearing, wisdom born from thinking, and wisdom born from meditation. In this stage of the path of accumulation, wisdom born from hearing and wisdom born from thinking are the most important. Regarding discipline, there are immeasurable Bodhisattva vows, but at this time, it refers to the Pratimoksha vows. The practitioner on the path of accumulation must equally treat the eight worldly dharmas, as stated in the sutra: "The worldly wise, gain and no gain, Joy and no joy, pleasant and unpleasant, Praise and blame, these are the eight worldly dharmas, Do not let them disturb my mind, abide in equanimity." The worldly wise, the perfectly enlightened Buddha, taught that one must equally treat the eight dharmas. That is to say, gaining perfect enjoyment and not gaining enjoyment and being impoverished, being free from illness in the body and having a peaceful mind and being uneasy, hearing pleasant words and unpleasant words passed on from others, and directly praising and slandering oneself, these eight dharmas are what worldly people mostly cling to, and therefore often engage in greed and hatred. This is due to distorted and confused thoughts, merely remaining at the level of consciousness. In reality, this is not a state of truly entering into abandoning and accepting greed and hatred. Therefore, one should not generate joy and attachment towards the four dharmas such as gain; one should not generate suffering and hatred towards the four dharmas such as no gain. One should equally treat these eight dharmas. O practitioner on the path of accumulation!
Chinese
因此，这里阐述了必须安住于取舍因果：你的婆罗门、比丘、天以及，客人、父母们和妃子，眷属的缘故也不要作恶，没有地狱的异熟分。国王你供养处的婆罗门和，比丘和，为了天神的供施以及，作为客人的和，父母们以及妃子和眷属等等其他人的目的或缘故也不要作恶。如果认为不是为了自己，做了那些也没有过患，或者过患很小，那是不对的。因为从自己的内心深处，具备了行为、正行、后行三者而造恶的果报会降临到自己身上。为了谁而做的那一切，也不会在地狱之处承受痛苦的份额而取受，也没有谁会分担自己异熟的痛苦，因为不会成为朋友而救助。因此，为了他人也不要造恶业。这首偈颂的延伸意义：如果认为造恶业的果报不会立即显现，所以不需要断除。造作恶业的任何行为，虽然不会像利剑一样立即斩断，但是当死亡的时刻到来时，罪恶的，业的果报将会显现。造作的恶业，大多数的果报虽然不会像被利剑刺伤一样立即成熟和斩断，但是当死亡的时刻和，中阴和，后世到来的时候，将会体验到罪恶的业的成熟果报并显现。那么，业的果报在什么时候成熟呢？分为不决定感受的业和，决定感受的业两种。第一种中，又分为已作未积和，未作已积两种。在已作未积中，又分为大、中、小三种。即参与善与非善的行业，没有到达正行是小的；参与行业后，从正行的一半左右因后悔而停止是中的；参与行业后，正行圆满，在后行未完成之前生起强烈的后悔心，这是已作未积的大的业。
English
Therefore, it is explained here that one must abide in accepting and rejecting cause and effect: Your Brahmins, monks, gods, and, guests, parents, and consorts, do not commit evil even for the sake of your retinue, there is no share of hell's Vipaka. King, your place of offering, Brahmins, and, monks, and, for the sake of offering to the gods, and, those who have become guests, and, parents, and consorts and retinues, etc., do not commit evil for the sake or purpose of others. If you think that it is not for your own sake, and there is no fault in doing those things, or the fault is small, that is not right. Because from the depths of your heart, the result of committing evil with the three complete actions of action, main action, and subsequent action will come upon yourself. Those for whom it was done will not take and receive a share of suffering in the place of hell, and no one will share the burden of your Vipaka's suffering, because they will not become friends and help. Therefore, do not commit evil deeds for the sake of others. The extended meaning of this verse: If you think that the result of committing evil deeds will not appear immediately, so there is no need to abandon it. Any action of committing evil deeds, although it will not be cut off immediately like a sharp sword, but when the time of death comes, the evil, the result of karma will appear. Most of the results of committing evil deeds, although they will not mature and be cut off immediately like being stabbed by a sharp sword, but when the time of death and, the Bardo and, the future life come, you will experience and manifest the mature result of the evil karma. So, when will the result of karma mature? It is divided into two types: karma that is not certain to be felt, and karma that is certain to be felt. In the first type, there are two types: action done but not accumulated, and action not done but accumulated. In the action done but not accumulated, there are three types: large, medium, and small. That is, participating in virtuous and non-virtuous activities, not reaching the main action is small; participating in the activity, stopping due to regret from about half of the main action is medium; participating in the activity, the main action is complete, and a strong sense of regret arises before the subsequent action is completed, this is the large karma of action done but not accumulated.
Chinese
对于微小的善行和恶行生起随喜之心，以及没有信仰之心的绕转，还有没有杀害之心的手中石头落下而杀死众生等，这些都是未做而积累的业。已做而未积累的业，以及未做而积累的业，这些是：该业的种类大量积聚，并且善恶同类的其他因缘聚合时，会感受果报。即使没有对治，如果善恶之业种类不同而被其他摧毁，也不会产生果报，因此是不确定感受的业。第二种是已做而积累的业，是确定感受的业。对此进行分类，有现法受报、来世受报、不定时受报等。第一种是：在特殊的殊胜境地，以强烈的意乐积累善恶之业，其异熟果的最初部分会在今生成熟，但因为没有完全成熟，所以会在来世感受。来世受报是：造作五无间罪，以及只有凡夫才会发生的，没有违犯完整守护一生的戒律等，在没有其他生命间隔的来世，一定会感受异熟果。不定时受报是：已做而积累的业力量弱小，不确定何时会发生，是否遇到善恶同类的助缘，在两三世或更多世之间不确定何时发生，这就是不定时受报。确定感受的罪恶之业，也可以被对治摧毁。此论典中说罪恶之业的果报不会立即成熟，这是指除了现法受报之外的大部分罪恶之业。如果善恶两种业都已造作，哪一个会首先成熟呢？圣者根嘎沃说：从诸业之中，何者重，何者近，何者常行，何者先做，从这些之中，先者先成熟。意思是：善恶两种业都可以成熟，哪一个业力强大，那个就会先成熟。善恶