Chinese
如是思念。若已确信罪恶之果，不欲遭受彼等痛苦，则应舍弃罪恶并忏悔。此生及一切生世，所有安乐受用，皆因确信为善业之果，为欲获得安乐故，应积聚福德。行善乃为究竟之财富，究竟之愿望如何成就？其中，发心意乐至关重要。以嗔恨为发心所作之罪业，皆为堕入地狱之因。以贪欲为发心所作之罪业，所积之业皆为转生饿鬼之因。以愚痴为发心所作之罪业，所积之业皆为转生畜生之身。善恶大小之差别，重罪堕入地狱，中等堕入饿鬼，小罪亦为转生畜生之因。杀生、不予而取、邪淫，此乃身之三种恶业。妄语、离间语、恶语、绮语，此乃语之四种恶业。贪婪、害心、邪见，此乃意之三种恶业，此十种不善，舍弃此十种，并反其道而行之，行十善，此为胜者所赞叹。对于善与不善， 其成熟之果报，于天界与恶趣各自成熟。以同因之果，无论转生何处，皆喜好造作彼业。以增上果，善与不善，同类之乐与苦亦相同。譬如，杀害一条生命，其异熟果报为堕入地狱，从地狱解脱后转生为人，亦会短命。以增上果，此人之身体丑陋不悦意。如是等等，各自有三种果报。往昔杀害一个有情，需偿还千百次之命债，以命偿还，即使忏悔亦无法清净，必须亲自承受。譬如，薄伽梵释迦牟尼佛，往昔曾为黑人短矛者，以矛刺其足，以此业力，于此生中，足部为荆棘所伤，示现了舍弃寿命之方式。特别是世间三怙主曾说，若以不善之因行事，即使是十地菩萨亦会堕落。此意乃指未以方便摄持之不善业。若以方便摄持，则不一定如此。譬如，若服毒则死，若以咒语加持则不死，若知晓调和之法，亦能治病。如是，罪恶与烦恼，
Chinese
烦恼，如果任其发展，是堕入恶道的因。以强大的菩提心，不掺杂自利的想法，看到对佛法和众生的利益，即使运用烦恼也没有过失，而且还有获得功德的机会。例如，金刚手菩萨，在降伏外道大自在天后，那外道的心识，在名为“灰烬之王”的，下方世界中，立刻成佛。同样，如果能将所有被降伏者安置于成佛之地，那么无论杀多少，都是为了利益众生，而不是堕落。嘉瓦仲（rGyal ba 'Brom，尊胜阿底峡的弟子仲敦巴·嘉瓦迥乃）处，有个人说：“我拥有上百个女人，但我的戒律清净。”仲敦巴说：“如果你能获得菩萨的果位，那么即使那样做也可以。”获得控制气脉的能力后，即使行不净行也没有违背誓言，因为他是不失戒律的三重具足的比丘金刚持。同样，为了救护他人的生命，说谎也没有罪过。对于没有丝毫私欲的人来说，为了使他人圆满资粮，偷盗并将其用于佛法，也没有罪业。这些是获得果位的大菩萨和成就者的行为。我们这些凡夫俗子，如果自以为是地去做这些事，那就是否定因果的空见，是罗刹恶魔的行为，是通往无解脱地狱的石头。在这里稍微讲述高尚行为的原因，是为了避免诽谤他人。‘小偷和菩萨，不知在哪里’这个例子，如果被用来指责他人的行为，那就不应该诽谤。如果从自己的口中说出虚妄之语的斧头，那么伤害自己的罪过更大。相比于杀死三界众生，对一个菩萨的诽谤，罪过更大。所谓‘没有吃喝的判决’，是指对于佛法和宗派等，清净与不清净、忏悔和破损、坚持自宗和驳斥他宗，都是全知者的行为。我们这些普通人，即使拥有智慧和敏锐的头脑，也不应该妄加评判。将佛法说成非法，将非法说成佛法，是相同的罪过，比五无间罪还要严重。
English
Afflictions, if indulged, are the cause of falling into the lower realms. With the powerful bodhicitta, without any self-serving thoughts, seeing the benefit for the Dharma and beings, even if afflictions are used, there is no fault, and there is also the opportunity to gain merit. For example, Vajrapani, immediately after subduing the heretical Great自在天，that heretic's consciousness, in the lower world called "King of Ashes," immediately attained Buddhahood. Similarly, if all those who are subdued can be placed in the state of Buddhahood, then no matter how many are killed, it is for the benefit of beings, not a downfall. At Gyalwa 'Brom's (rGyal ba 'Brom, a disciple of the venerable Atisha, Dromtönpa Gyalwa Jungne) place, a person said, "I own hundreds of women, but my discipline is pure." Dromtönpa said, "If you can attain the level of a Bodhisattva, then even doing that is permissible." After gaining control over the channels and winds, even engaging in impure conduct does not violate the vows, because he is a bhikshu vajradhara who possesses the three-fold vows without losing them. Similarly, for the sake of saving the lives of others, lying is also without fault. For those who have no self-interest whatsoever, in order to perfect the accumulation of merit for others, stealing and giving it to the Dharma, there is also no obscuration. These are the actions of great Bodhisattvas and accomplished ones who have attained the ground. If we ordinary beings presumptuously do such things, it is a nihilistic view that negates cause and effect, it is the behavior of a Rakshasa demon, it is the very stone at the bottom of an inescapable hell. The reason for briefly explaining the conduct of the exalted here is to avoid slandering others. The example of 'a thief and a Bodhisattva, one doesn't know where they are,' if it is used to accuse the actions of others, then one should not slander. If the axe of false speech comes out of one's own mouth, then the fault of harming oneself is greater. Compared to killing sentient beings in the three realms, slandering a single Bodhisattva is a greater sin. The so-called 'judgment without eating and drinking' refers to the fact that purity and impurity, confession and breakage, upholding one's own tradition and refuting others, are all the domain of the omniscient ones with regard to Dharma and philosophical tenets. We ordinary people, even if we have wisdom and sharp minds, should not judge rashly. To say that Dharma is non-Dharma, and to say that non-Dharma is Dharma, is the same sin, more serious than the five heinous crimes.
Chinese
解释说。五无间罪是什么呢？杀父、杀母、杀阿阇黎、杀阿罗汉。杀害或图谋杀害如来。这些人此生去世后，于来世和中阴等，无有间断地堕入无间地狱，如同石子落入水中。因此称为无间罪。何为无间善业？修持广大无量的善业。或者，证悟圆满的禅修者，在来世和中阴之间，无有间断地，死后立即如箭一般，前往清净刹土，那也称为无间。现在发生的疾病等，是前世殴打等行为，原因是过去的业果。缘是恶魔引导，结果成熟为疾病。对此进行治疗的方法是，为了净化业因的障碍，努力积累福德善行，念诵经文、供养朵玛、进行补赎，以及制作擦擦等，努力行善。对恶魔进行赎身和施身。四大不调则用药物治疗。这样大部分会康复。如果无论如何都无效，那就是现世受报的业力所致。应断除认为无效的邪见，将恶缘视为行善的鞭策。对于无益而死亡的情况，有三种情况。寿命已尽、业已尽、福德已尽。三者皆具则无法挽回。寿命已尽则修长寿法、求长寿灌顶。长寿经、长寿陀罗尼、长寿仪轨有效。业已尽则必死无疑，也要赎命。放生许多生命，供养长寿灯。如此，过去的业力现在成熟，寿命就能延长。福德已尽则积累福德，供养僧众、诵经、供养等，以此能增长福德。此外，缘起、赎死等，朵式仪轨、百四仪轨等，据说能延缓三年死亡。业果并非不真实，不确定的业障，可以通过善业来净化，或者暂时延缓。今生如果违犯誓言，大量享用信财，如果业障深重则无法损害，来世会堕入恶趣轮回。如果业障轻微，则今生会患上麻风病、肿瘤、麻痹等疾病，在此生中进行净化。信财的业障在此生中成熟，业障小是好的征兆。不要立即查阅文件，以前听过许多经论。
English
It is explained. What are the five inexpiable sins? Killing one's father, killing one's mother, killing one's teacher, killing an Arhat. Killing or plotting to kill the Tathagata. Immediately after these beings pass away in this life, they go to the Avici hell without interruption in the next life and in the bardo, like a stone thrown into water. Therefore, it is called an inexpiable sin. What is an inexpiable virtue? Accomplishing great and immeasurable virtues. Or, a meditator who has reached the ultimate perfection, immediately after death, without interruption between the next life and the bardo, goes to the pure land like an arrow. That is also called inexpiable. The diseases and so on that occur nowadays are the result of beatings and so on in previous lives. The cause is the karmic result of the past. The condition is that the demons lead the way, and the result matures into disease. The way to cure it is to strive to accumulate merit and virtue in order to purify the obscurations of the cause, to recite scriptures, to offer tormas, to perform atonement, and to strive for virtue by making tsatsas and so on. Offer ransom and body offerings to the demons. Cure the imbalance of the four elements with medicine. In this way, most people will surely recover. If it is not helpful in any way, it is because of the karma that is experienced in this life. Abandon the wrong view that it is not helpful, and meditate on the bad conditions as an encouragement to do good. There are three types of situations in which it is useless to die. Life is exhausted, karma is exhausted, and merit is exhausted. If all three are present, there is no way to reverse it. If life is exhausted, practice longevity, and receive longevity empowerment. Longevity Sutra, Longevity Dharani, and Longevity Ritual are effective. If karma is exhausted, death is certain, but life can also be ransomed. Liberate many lives and offer longevity lamps. In this way, the fruits of past karma now ripen, and life can be prolonged. If merit is exhausted, accumulate merit, offer tea to the Sangha, recite scriptures, make offerings, and so on. By doing this, merit will increase. Furthermore, the types of interdependent relationships and death ransom, the Dosa ritual, the hundred and four rituals, and so on, are said to postpone death for three years. Karmic results are not untrue, but uncertain karmic obscurations can be purified by virtuous actions, or temporarily postponed. If vows are broken and damaged in this life, and if one consumes a lot of monastic property, if the obscurations are thick, they cannot be harmed, and one will be thrown into the lower realms of samsara in the next life. If the obscurations are thin, then in this life, one will suffer from diseases such as leprosy, tumors, and paralysis, and be purified in this life. When the obscurations of monastic property ripen in this life, it is a good sign that the obscurations are small. Do not look at the documents immediately, and have heard many sutras and tantras in the past.
Chinese
祈愿。词句虽忘义不忘，要点心中明。木蛇年（1905）十二月，为出墨察仲波故，以无常与业果，随忆写小歌。愿利于些许愚者。如是，喇嘛琼瓦等一些僧人生重病，一位喇嘛法王说，你们家做国王的祭祀很多啊。一位僧人比丘说，我们家不做国王的祭祀，只是偶尔做驱魔。喇嘛法王想是做了很多祭祀，现在是亏损，没给我那娘牦牛五六头，所以得病了。想起这些而写。若能好好研究这业果小歌，想必有些可懂之处。༈ །།那摩萨瓦嘉纳耶。（藏文：ན་མོ་སརྦ་ཛྙཱ་ན་ཡེ།，梵文天城体：नमः सर्व ज्ञानाय，梵文罗马拟音：namaḥ sarva jñānāya，汉语字面意思：敬礼一切智者）。一切遍知薄伽梵，具足六神通一切，佛中之佛胜，具足六十神通者，顶礼邬金大师足。目犍连等，具足天眼神通者，所说之正法阿毗达磨等，顶礼世间明灯众。我等凡夫俗子，水泡眼不能见，一由旬左右之内，粗略之有色事物，无色之境不能见。诸佛薄伽梵，轮回涅槃一切明见。声闻缘觉阿罗汉等， 若舍弃观看之意愿则能见。以清净天眼见少许。其中三千等，此有情世间界，于大乘之理，大悲观世音，报身遍照大雪海，手之香水海中，生莲花之上形成。是故圣者所化现，五大种亦，五大母之体性显现。于共同乘之理，由众生共同业所成。二者不相违，意义相同。于外道徒之理，世间须弥山四大洲等，大自在天所造。是故说非有之主与，世间爱欲者。天界与恶趣，众生种类中
English
Aspiration. Though words are forgotten, meaning is not forgotten, Key points are clear in mind. On the twelfth day of the Wood Snake year (1905), In order to leave Naktsa Trimpo, With impermanence and karmic results, I wrote a small song as I remembered. May it benefit some ignorant people. Thus, when some monks such as Lama Chungwa got a serious illness, one Lama Dharma Raja said, your family makes many royal offerings. One monk Bhikshu said, our family does not make royal offerings, only occasionally does exorcism. Lama Dharma Raja thought that many offerings were made, now it is a loss, he did not give me five or six Na-nying yaks, so he got sick. Remembering these things, I wrote. If you can study this small song of karmic results well, I think there are some things to understand. ༈ །། Namo Sarva Jnanaye. (藏文：ན་མོ་སརྦ་ཛྙཱ་ན་ཡེ།，梵文天城体：नमः सर्व ज्ञानाय，梵文罗马拟音：namaḥ sarva jñānāya，汉语字面意思：敬礼一切智者). All-knowing Bhagavan, possessing six supernatural powers, the best of Buddhas among Buddhas, possessing sixty supernatural powers, I prostrate at the feet of the great Orgyen. Maudgalyayana and others, possessing divine eye supernatural powers, the Dharma of Abhidharma and others spoken by them, I prostrate to the lamps of the world. We ordinary ordinary people, with bubble eyes cannot see, within about one yojana, roughly colored objects, colorless realms cannot be seen. All the Buddhas, the Bhagavan, clearly see all of samsara and nirvana. Shravakas, Pratyekabuddhas, Arhats, etc., If they abandon the desire to see, they can see. With pure divine eyes, they see a little. Among them, three thousand and so on, this sentient world realm, according to the Mahayana doctrine, the great compassionate Avalokiteshvara, the Sambhogakaya Vairochana, the great snow sea, in the ocean of fragrant water in his hand, is formed on top of a lotus flower. Therefore, the emanation of the Holy One, the five great elements, also appear as the nature of the five great mothers. According to the common vehicle doctrine, it is accomplished by the common karma of sentient beings. The two are not contradictory, the meaning is the same. According to the doctrine of the Tirthikas, the world, Mount Sumeru, the four continents, etc., were created by the great Ishvara. Therefore, it is said that there is no lord of existence and the lover of the world. In the heavenly realm and the evil realms, among the types of beings