Chinese
是嗔恚的所依处，有情众生啊。关于意乐有三，想和烦恼如前。发起是想要说粗暴语。究竟是说了之后对方明白。如果是以利他心，就没有真实的业道。绮语的所依是不符合意义的。关于意乐有三，想是对所说之义在那里认识。烦恼是三毒中的任何一个。发起是想要说无关联的话。加行是安住于说那些话。究竟是说完那些话，但这里不一定需要理解意义。绮语的自性是争斗之语、揭人疮疤、悲叹之语、行乐之语、喧闹和醉酒之语，以及嬉笑、歌唱和念诵恶劣论典等。贪心的所依是别人的财物和用具。关于意乐有三，想是对那个所依处在那里认识。烦恼是三毒中的任何一个。发起是想要据为己有。加行是努力去得到它。究竟是心想让它变成我的。害心的所依、想和烦恼与粗语相同。发起是想要殴打等。加行是为了那个而努力。究竟是下决心做殴打和捆绑等事。邪见的所依是存在的事物。关于意乐有三，想是对那个事物认为是真实的。烦恼是三毒中的任何一个。发起是想要诽谤。加行是着手于所想之事。这里有四种：说没有善行和恶行等，这是对因的诽谤；说那两者的果报没有，这是对果的诽谤；说没有来世和化生，以及父亲播种和母亲受精，这是对作者的诽谤；以及说没有阿罗汉，这是对存在的事物的诽谤。究竟是确定要诽谤。邪见之业道的真实圆满需要具足许多特点，仅仅生起那样的想法是不够的。《俱舍论》中说：三道七支也是业。如是所说，是否是业道
English
It is the basis of anger, sentient beings. Regarding the intention, there are three, the perception and afflictions are as before. The motivation is the desire to speak harsh words. The ultimate is that the other person understands what was said. If it is with altruistic intention, then there is no actual path of action. The basis of frivolous talk is that it does not conform to meaning. Regarding the intention, there are three, the perception is to recognize the meaning of what is said there. The affliction is any of the three poisons. The motivation is the desire to speak irrelevant words. The application is to dwell on speaking those words. The ultimate is to finish speaking those words, but here it is not necessary to understand the meaning. The nature of frivolous talk is words of fighting, exposing people's flaws, words of lamentation, words of enjoyment, words of noise and drunkenness, as well as laughter, singing, and reciting bad treatises, etc. The basis of greed is the wealth and belongings of others. Regarding the intention, there are three, the perception is to recognize that basis there. The affliction is any of the three poisons. The motivation is the desire to take possession. The application is to strive to obtain it. The ultimate is to think, "May it become mine." The basis, perception, and affliction of harmful intent are the same as harsh words. The motivation is the desire to strike, etc. The application is to strive for that purpose. The ultimate is to resolve to do things like striking and binding. The basis of wrong view is existing things. Regarding the intention, there are three, the perception is to regard that thing as true. The affliction is any of the three poisons. The motivation is the desire to slander. The application is to embark on the intended matter. Here there are four types: saying there is no good or bad conduct, etc., this is slander of the cause; saying there is no result of those two, this is slander of the result; saying there is no future life or rebirth, and that the father does not plant the seed and the mother does not conceive, this is slander of the agent; and saying there are no Arhats, this is slander of existing things. The ultimate is to be determined to slander. The actual completion of the path of action of wrong view requires many characteristics to be complete, it is not enough to merely generate such a thought. The Treasury of Knowledge says: "The three paths and seven branches are also actions." As it is said, whether it is a path of action
Chinese
存在差异，即身语的七种业既是业，也是心识生起的所依，因此也是业道；而意的三种业是与自己相应的意识生起的所依，因此是业道，但不是真正的业。这些业的意图和相应的意识是业，但不是业道，因为从其自性而言，仅仅是业。然而，需要仔细研究。第二，十善业道应从与十不善业相反的角度，尽可能地理解。第六，分为两部分：十业道的轻重，以及其他关于业力强大的论述。第一，身体的三种业和语言的四种业，前者比前者重，而意的三种业，后者比后者更重。此外，按照地的本体，由于强烈的意图而变重，多次和长期做而变重，对三宝、上师和父母等造成利益或损害而变重，以及没有对治而变重等等。如《亲友书》中所说：恒常与现行，执着且无治，功德为主及，从所依生业，善与非善五，皆是极重大，故应勤精进，修习诸善业。这与上述内容相似。第二，从田的角度来说，力量强大的是圣者，不仅如此，即使是凡夫，作为积累福德的所依，力量也强大。如《俱舍论》中所说：非圣父母与，病人及说法，有边菩提萨，供养无有量。如是说。一般来说，即使对三宝、上师或与上师相似者、父母等造成微小的利益或损害，也被认为是巨大的功德和罪过。如果夺走僧众聚集的门，将堕入大地狱。即使不是聚集的门，如果未经允许拿取僧众的财物，据说将转生于无间地狱。现在恐怕有做这种事的人，所以要小心谨慎。从所依的角度来说，力量强大的是，一般来说，智者的罪业轻，愚者的罪业重。这是因为智者对罪业会进行忏悔和防护，所以会减轻。
English
There is a difference, namely, the seven actions of body and speech are both actions and the basis for the arising of consciousness that motivates oneself, so they are also paths of action. The three actions of mind are the basis for the arising of consciousness that corresponds to oneself, so they are paths of action, but not actual actions. The intention and corresponding consciousness of these actions are actions, but not paths of action, because from their own nature, they are only actions. However, it needs to be carefully examined. Second, the ten virtuous paths of action should be understood as much as possible from the perspective of being the opposite of the ten non-virtuous actions. Sixth, it is divided into two parts: the weight of the ten paths of action, and other discussions about the power of action. First, the three actions of body and the four of speech, the former is heavier than the former, and the three of mind, the latter is even heavier than the latter. Furthermore, according to the basis of the earth, it becomes heavy due to strong intention, it becomes heavy by doing it many times and for a long time, it becomes heavy by causing benefit or harm to the Three Jewels, gurus, and parents, and it becomes heavy by having no antidote, and so on. As it is said in the "Friendly Letter": Constant and manifest, attached and without remedy, merit is the main and, actions arising from the basis, the five virtuous and non-virtuous, are all extremely great, therefore, one should diligently strive to cultivate all virtuous actions. This is similar to the above. Second, from the point of view of the field, the powerful ones are the noble ones, and not only that, even ordinary beings, as a basis for accumulating merit, are also powerful. As it is said in the "Treasury of Knowledge": Non-noble parents and, the sick and those who speak the Dharma, those on the verge of birth, Bodhisattvas, offerings are immeasurable. So it is said. In general, even causing small benefits or harms to the Three Jewels, gurus or those similar to gurus, parents, etc., is considered a great merit and sin. If one steals the door of assembly of the Sangha, one will fall into the great hell. Even if it is not the door of assembly, if one takes the property of the Sangha without permission, it is said that one will be reborn in the Avici hell. Now there is fear that there are people who do this kind of thing, so be careful. From the point of view of the basis, the powerful ones are, in general, the sins of the wise are light, and the sins of the foolish are heavy. This is because the wise will confess and protect against sins, so they will become lighter.
Tibetan
་། བླུན་པོས་དེ་ལྟར་མི་བྱེད་པའི་སྟེང་དུ་སྡིག་པ་འགའ་ཞིག་ལ་རྗེས་སུ་ཡི་རང་བྱས་ནས་འཕེལ་བར་འགྱུར་བའི་དབང་དུ་མཛད་ཀྱི། ཤེས་བཞིན་དུ་དགེ་སྡིག་ཁྱད་དུ་གསོད་པའི་མཁས་རློམ་ལ་ནི་ལྕི་བ་ཡིན་ནོ། །རྟེན་ཁྱིམ་པ་དང་རབ་བྱུང་གཉིས་ལས་ཕྱི་མས་བྱས་པའི་དགེ་སྡིག་ནི་ལྷག་པར་སྟོབས་ཆེ་ཞིང་སྡོམ་ལྡན་དང་སྡོམ་ལྡན་མིན་པ་གཉིས་ལས་སྔ་མས་བྱས་པའི་ལས་སྟོབས་ཆེ་ལ། སྡོམ་ལྡན་ལའང་གཅིག་ལྡན་དང་གཉིས་ལྡན་ནམ་གསུམ་ལྡན་རྣམས་ལས་ཕྱི་མ་ཕྱི་མས་བྱས་པའི་ལས་སྟོབས་ལྷག་པར་ཆེའོ། །བྱང་སེམས་ཡིན་མིན་གཉིས་ལས་སྔ་མས་བྱས་པའི་དགེ་བའི་ལས་སྟོབས་ཆེ་བ་སོགས་ཤེས་པར་བྱའོ། །དངོས་པོའི་སྒོ་ནས་སེམས་ཅན་ལ་སྦྱིན་པ་གཏོང་བ་ལ་ཆོས་ཀྱི་སྦྱིན་པ་སྟོབས་ཆེ་ལ། སངས་རྒྱས་ལ་མཆོད་པ་ལ་ཟང་ཟིང་ལས་སྒྲུབ་པའི་མཆོད་པ་ཆེས་ཕུལ་དུ་བྱུང་ངོ་། །བསམ་པའི་སྒོ་ནས་ཐར་པ་དོན་གཉེར་གྱི་བསམ་པས་མཆོད་པ་སྟོབས་ཆེ་ལ། སེམས་ཅན་ཐམས་ཅད་ཀྱི་དོན་དུ་ཐམས་ཅད་མཁྱེན་པ་དོན་གཉེར་གྱི་བསམ་པས་མ་ཆོད་པ་ནི་དེ་བས་ཀྱང་སྟོབས་ཆེ་བར་གསུངས་སོ། །ལས་ཉོན་སྟོབས་ཆེ་བ་མང་ཡང་བྱང་སེམས་ལ་ཁྲོས་པའི་ཁོང་ཁྲོ་དང་། མཚམས་མེད་དང་། ཆོས་སྤོང་གི་ལས་དང་། ལོག་ལྟ་འགའ་ཞིག་ནི་ལྷག་པར་སྟོབས་ཆེ་སྟེ། དེའི་ཚུལ་གཞན་དུ་ཤེས་པར་བྱའོ། །མདོར་ན་ལས་སྟོབས་ཆེ་ཆུང་དུ་འགྱུར་བའི་ཚུལ་ཡོད་དེ། །མཛོད་ལས། འཇུག་དང་ཞིང་དང་གཞི་དང་ནི། སྦྱོར་དང་སེམས་པ་བསམ་པ་སྟེ། །དེ་དག་ཆུང་དང་ཆེ་བ་ལས། །ལས་ཀྱང་ཆུང་དང་ཆེ་བ་ཉིད། །ཅེས་འབྱུང་བ་ལྟར་ལས་དེ་བྱས་པའི་མཇུག་ཏུ་རྗེས་སུ་ཡི་རང་བྱེད་པ་དང་། ཕ་མ་དང་སློབ་དཔོན་སོགས་ཕན་འདོགས་པའི་ཞིང་དང་བླ་མ་དང་དཀོན་མཆོག་གསུམ་སོགས་ཡོན་ཏན་གྱི་ཞིང་དང་། ལས་ལམ་བྱེད་པའི་གཞི་དང་། ལས་ལམ་དེའི་སྦྱོར་བ་དང་། རྫོགས་པར་བྱེད་པའི་སེམས་པ་དང་། ཀུན་སློང་བསམ་པའི་ཁྱད་པར་དྲུག་པོ་ཆུང་བ་ལས་ནི་ལས་སྟོབས་ཆུང་ལ། དེ་རྣམས་ཆེ་བ་ལས་ནི་ལས་ཀྱང་སྟོབས་ཆེ་བའམ་ལྕི་བར་འགྱུར་བའི་ཕྱིར་རོ། །བདུན་པ་ལས་གཉིས་ཀྱི་འབྲས་བུ་ལ་དགེ་བའི་འབྲས་བུར་རྣམ་སྨིན། རྒྱུ་མཐུན། བདག་པོ་འམ་དབང་གི་འབྲས་བུ་གསུམ། དང་པོ་ནི། མི་དགེ་བཅུ་ཆེན་པོ་རེ་རེས་དམྱལ་བ། འབྲིང་གིས་ཡི་དྭགས། ཆུང་ངུས་དུད་འགྲོར་སྐྱེའོ། །མཛོད་ལས་མི་དགེ་བཅུ་པོ་ཐམས་ཅད་ལ་སྦྱོར་དངོས་མཇུག་གསུམ་སོ་སོར་བྱས་ནས་སྦྱོར་བས་རྣམ་སྨིན་དང་། དངོས་གཞིས་རྒྱུ་མཐུན་དང་། མཇུག་གིས་བདག་འབྲས་འ
Chinese
愚者不那样做，反而随喜某些罪恶，从而使其增长。对于明知善恶却加以区分的自以为是的聪明人来说，罪业就更加沉重。在家居士和出家人两种身份中，后者所造的善恶业力特别强大；持戒者和不持戒者两种身份中，前者所造的业力强大。在持戒者中，持一戒、持二戒或持三戒的人相比，后者所造的业力更加强大。菩萨和非菩萨两种身份中，前者所造的善业力量强大等等，应该了解这些道理。从事物方面来说，对众生布施财物，不如布施佛法力量大；供养佛陀，以实物供养不如修行供养最为殊胜。从意乐方面来说，以寻求解脱的意乐供养力量大；为了所有众生的利益，以寻求一切智智的意乐供养，那力量就更加强大了。业和烦恼力量强大的有很多，但对菩萨发怒的嗔恨心，以及五无间罪，舍弃佛法的罪业，以及某些邪见，这些力量特别强大，对此应该从其他方面去了解。总而言之，业力有大小强弱的变化之理。《俱舍论》中说：“入与田与地，结合与心与意，彼等小与大，业亦小与大。” 如经中所说，做了业之后随喜，以及父母和老师等饶益的福田，上师和三宝等功德田，造作业的基础，该业的结合，圆满的意乐，以及发起动机的意乐差别这六种小，则业力小，这六种大，则业力也大或变得沉重。第七，两种业的果报中，善业的果报有异熟果、等流果、增上果三种。第一种是，每个大的不善业会导致堕入地狱，中等的会导致堕入饿鬼道，小的会导致堕入畜生道。《俱舍论》中说，对于所有十不善业，分别做了加行、正行、后行三种行为，加行产生异熟果，正行产生等流果，后行产生增上果。
English
Fools do not act in that way; instead, they rejoice in certain sins, thereby causing them to increase. For those who are conceitedly wise, knowingly distinguishing between good and evil, the sins are even heavier. Between the two statuses of householders and renunciates, the virtuous and non-virtuous actions performed by the latter are particularly powerful. Between those who hold vows and those who do not, the actions performed by the former are more powerful. Among those who hold vows, the actions performed by those who hold one, two, or three vows are increasingly powerful. Between bodhisattvas and non-bodhisattvas, the virtuous actions performed by the former are more powerful, and so on; these principles should be understood. In terms of material offerings, giving material things to sentient beings is less powerful than giving the Dharma. Offering to the Buddha, offering through practice is far superior to material offerings. In terms of intention, offering with the intention of seeking liberation is powerful. Offering with the intention of seeking omniscience for the benefit of all sentient beings is even more powerful. Although there are many powerful actions and afflictions, anger towards a bodhisattva, the five heinous crimes, the act of abandoning the Dharma, and certain wrong views are particularly powerful; their nature should be understood elsewhere. In short, there is a way in which the power of actions varies in strength. The *Abhidharmakosha* states: "Entry, field, and basis, combination, mind, and intention; from these being small or great, actions are also small or great." As it is said, rejoicing after performing an action, the field of benefit such as parents and teachers, the field of merit such as gurus and the Three Jewels, the basis for performing the path of action, the combination of that path of action, the intention to complete it, and the difference in the intention of motivation—if these six are small, the power of the action is small; if these are great, the action is also great or becomes heavy. Seventh, in the results of the two types of actions, the results of virtuous actions are three: the ripened result (vipāka), the result similar to the cause (niṣyanda), and the dominating result (adhipati-phala). The first is that each major non-virtuous action leads to rebirth in hell, a medium one leads to rebirth as a hungry ghost, and a small one leads to rebirth as an animal. The *Abhidharmakosha* states that for all ten non-virtuous actions, performing the three actions of preparation, the actual deed, and the subsequent action separately, the preparation produces the ripened result, the actual deed produces the result similar to the cause, and the subsequent action produces the dominating result.