Chinese
也不做，是产生善趣恶趣的因。因缘总的来说，特别是业产生果的方式是很深的。善业恶业及其果报，法性上，因深奥，虽然没有因不会产生，但像这样做的想法先行的作者没有其他意义，因缘聚合突然产生，业果也不会浪费的缘故。自性上深奥，因为人无我也像存在一样，名称上支配的自我也存在。产生上深奥，因缘不会想这样做，但也依赖于因缘，自己的体性各自不混杂地产生，是因为依赖于缘起的力量各自决定的缘故。存在上深奥，产生之后，每一瞬间都在生灭，但也像不做般存在显现和看到。有为法每一瞬间都在生灭，但在错觉的心识面前却像存在一样显现，例如，年月时节等，前一个前一个消失，后一个后一个产生，但在心识面前，前后不消失般存在显现。还有，如果考察在何处产生，在哪里产生是难以理解的，仅仅产生也能够看到。不是从我而生，因为种子的时候果实本身不存在也会产生。不是从自性成立的他者而生，因为不依赖于因不会产生。不是从二者而生，因为不是从任何一个而生。不是从无因而生，因为看到从集合而产生。总之，在《三摩地王经》中说：业做了不会没有结果，黑白如实成熟果实，这种理性的方式很好，细微难见是胜者的行境。如是说，业因果的形态细微又细微，是胜者唯一的现量行境。必须好好了解因果的形态，从胜者的境界广大中等二者中，想要了解因和紧随其后以及所缘和主因等，需要智慧。
English
And does not do, is the cause of being born in good and bad destinies. The way that causes and conditions in general, and especially karma, produce results is profound. Virtuous and non-virtuous actions and their results, in terms of their nature, are profound in cause, although they do not arise without a cause. However, the agent who initiates the thought of doing so has no other meaning. Because the causes and conditions gather and arise suddenly, and the results of actions are not wasted. Profound in nature, because the selflessness of the person is like existence, and only the self that dominates in name exists. Profound in arising, causes and conditions do not think of doing this and that, but they depend on causes and conditions, and their own entities arise without mixing with each other, because they depend on the determination of the power of the conditions. Profound in existence, after arising, every moment arises and ceases, but it seems and is seen as existing without doing so. Conditioned phenomena arise and cease every moment, but they appear as if they exist in the face of delusional consciousness. For example, years, months, days, and seasons disappear one after another, but in the face of consciousness, they appear as if they exist without disappearing before and after. Also, if one examines where it arises, it is difficult to understand where it arises, and only the arising can be seen. It does not arise from the self, because even if the fruit itself does not exist at the time of the seed, it will arise. It does not arise from another entity established by its own nature, because it does not arise without relying on cause. It does not arise from both, because it does not arise from either one. It does not arise from no cause, because it is seen to arise from a collection. In short, it is said in the Samadhi Raja Sutra: Actions done will not be without results, black and white will ripen fruits as they are, this rational way is good, subtle and difficult to see is the realm of the victors. As it is said, the form of cause and effect of karma is subtle and subtle, and it is the only manifest realm of the victors. The form of cause and effect must be well understood, from the vast and medium of the realm of the victors, wanting to understand the cause and what immediately follows, as well as the object and the main cause, wisdom is needed.
Tibetan
ཕ་རོལ་ཏུ་ཕྱིན་པ་ལ་བསླབ་པར་བྱའོ། །ཞེས་སོགས་མང་དུ་གསུངས་ཤིང་། གཞན་ལས་ཀྱང་འབྱུང་ངོ་། །སྨྲས་པ། རང་བཞིན་སྟོང་པའི་དོན་དམ་ཟབ་མོད་ཀྱི། ཀུན་རྫོབ་རྟེན་འབྲེལ་མི་བསླུའི་གནས་ཚུལ་ཀུན། །ཇི་བཞིན་རྟོགས་པར་དཀའ་ཕྱིར་ཆེས་ཟབ་ཅིང་། །ལས་དང་འབྲས་བུའི་རབ་དབྱེ་བསམ་མི་ཁྱབ། །ཚུལ་དེར་བློ་ཁ་ཅུང་ཟད་ཕྱོགས་པ་ན། །ཆེས་ཆེར་རྨད་དུ་བྱུང་བའི་དགའ་བ་དང་། །ཞུམ་ཞིང་སྐྲགས་པའི་འཇིགས་ཆེན་ལྷན་ཅིག་ཏུ། །ཕན་ཚུན་འགྲན་པའི་ཚུལ་གྱིས་མངོན་པར་སྐྱེས། །མཁའ་ལ་མཐའ་དབུས་མེད་པར་ལེགས་རྟོགས་ཤིང་། །སངས་རྒྱས་ཞིང་གི་བཀོད་པ་མཐོང་བའི་ཚེ། །གླིང་བཞི་འདི་ཡང་ཡུལ་ཕྲན་བཞིན་ནམ་སྙམ། །འཁོར་ལོས་སྒྱུར་རྒྱལ་སྡེ་དཔོན་བཞིན་ནམ་སྙམ། །རྣམ་ཐོས་སྲས་ཀྱང་ཁྱིམ་བདག་བཞིན་ནམ་སྙམ། །རྒྱལ་ཕྲན་གཞན་དག་དམངས་རིགས་བཞིན་ནམ་སྙམ། །མཁས་རློམ་ཕལ་ཆེར་རྒྱུ་སྐར་བཞིན་ནམ་སྙམ། །བློ་དམན་བདག་ལྟ་ས་སྲིན་བཞིན་ནམ་སྙམ། །དེ་ལྟ་ན་ཡང་རྣམ་དཔྱོད་སྐལ་ལྡན་པས། །རྒྱུ་འབྲས་རྣམ་པར་གཞག་པའི་ཚུལ་ཉིད་ལས། །ཆ་ཤས་ཙམ་ཞིག་བཤད་པའི་དགེ་དེས་བདག །ཐར་པའི་གོ་འཕང་མཆོག་དེ་ཐོབ་གྱུར་ཅིག །ཅེས་པ་འདི་ཡང་རྒྱུད་དང་། མཚན་ཉིད་ཀྱི་གདན་ས་ཕན་ཚུན་ཟུང་འབྲེལ་གྱི་སྐྱོང་བ་ཤཱཀྱའི་དགེ་སློང་རིགས་པ་སྨྲ་བ་གྲགས་པ་བཤད་སྒྲུབ་ཀྱིས་སྦྱར་བའོ། །མངྒལཾ།། །། རྒྱུ་དང་འབྲས་བུའི་རྣམ་གཞག་ལེགས་བཤད་སྙིང་པོ།
Chinese
应当修学波罗蜜多。如是等等说了许多，其他（经典）中也有。 说： 自性空性的胜义谛虽然深奥，但世俗谛缘起不欺骗的一切情况，因为难以如实证悟而极其深奥，业和果的详细区分不可思议。 当心稍微倾向于那种情况时，极其奇妙的喜悦和，沮丧和恐惧的巨大畏惧一起，以互相竞争的方式显现出来。 很好地了悟虚空无有边际和中心，当见到佛土的庄严时，心想这四大部洲也像小地方一样吗？ 像转轮圣王的首领一样吗？ 多闻天子也像居家之人一样吗？ 其他小国像平民百姓一样吗？ 大多数自诩聪明的人像星星一样吗？ 我这种愚钝之人像食肉罗刹一样吗？ 即使如此，愿我凭借具有辨别智慧的有缘者，从如是安立因果之理中，仅仅讲述一部分的善根，获得解脱的殊胜果位。 这也是由经部和，名相的座次互相结合的管理者，释迦比丘，精通理性的名称为扎巴协珠者所造。 愿吉祥！
English
One should train in the pāramitās. Thus and so forth, much has been said, and it also appears in other (scriptures). It is said: Although the ultimate truth of emptiness of inherent existence is profound, all the circumstances of the deceptive dependent arising of conventional truth, are extremely profound because they are difficult to realize as they are. The detailed distinctions of actions and their results are inconceivable. When the mind turns slightly towards that circumstance, tremendous joy of being extremely wonderful and, great fear of being discouraged and frightened, arise together in a way that they compete with each other. Having well understood that space has no end or center, when seeing the array of the Buddha-fields, does one think that these four continents are also like small places? Like the leader of a universal monarch? Does one think that Vaishravana is also like a householder? Do other small kingdoms seem like common people? Do most of those who boast of being wise seem like stars? Does my foolish self seem like a flesh-eating demon? Even so, may I, through the virtue of explaining just a part of the way in which cause and effect are established, by the fortunate one who possesses discriminating wisdom, attain that supreme state of liberation. This was also composed by the administrator of the combination of the seat of the tantras and characteristics, the Shakya monk, the speaker of reason, named Drakpa Shedrup. May there be auspiciousness!