Chinese
即使是对所有那些瑜伽士，拥有如此三摩地浪潮的人，也说小小的罪恶会造成伤害。现在，因为没有立即出现罪过，所以不要认为以后也不会出现，不要完全相信这一点。《亲友书》中说：“罪业纵行虽一时，不似利刃即时割，临终罪果方成熟，显现业果实可畏。”因此，对于罪恶，没有允许和不伤害的时候。在不伤害的时候，罪恶会徒劳无功。因此，他说，在罪恶造成伤害的时候，唯一放弃罪恶才是口诀。当一位妇女请求佛法时，也说：佛法的根本是来世不堕入三恶道非常重要。堕入三恶道是由大罪造成的，而不是由小罪造成的。大罪会导致三恶道的痛苦更加剧烈和长久，而小罪会导致三恶道的痛苦较小或时间较短。因此，要经常对自己的相续中产生罪恶和不善的可能性感到非常恐惧。这样做也是因为，以前格西钦波普陀瓦对约波达索说，即使仅仅因为怀疑而从罪恶中回头，也会经历大约一百次善趣的短暂生命，在此期间，如果通过修习短暂的业果，生起对苦乐一定是业果的纯正的定解，那么这件事也不小。正如他所说，业和果的伟大完全取决于思维，因此夏惹瓦亲自说，从善与不善的业中产生苦乐的果报，就像我们现在食用适合或不适合的食物和药物会产生利益和损害一样。对于父母相同的子女，有些人肤色好，有些人肤色差。同样，体型大小、智慧高低、力量强弱、分配到的份额相同，有些人会因资具匮乏而受苦，有些人会变得富裕圆满等等，这些都可以依靠教证来稍微推测。因此，要从各种角度思考，从而相信业和果的伟大。他说，像这样断除恶趣之因，从而获得善趣之
English
Even for all those yogis who have such waves of Samadhi, it is said that even small sins can cause harm. Now, because there is no immediate fault, do not think that there will be none in the future, and do not completely trust this. It is said in the Letter to a Friend: "Though sinful deeds are practiced for a while, they do not cut like a sharp knife immediately, but when the time of death arrives, the fruits of sinful deeds will become manifest." Therefore, there is no time when sin is allowed and does not harm. When it does not harm, sin goes to waste. Therefore, he said that when sin causes harm, the only instruction is to abandon sin. When a woman requested the Dharma, it was also said: The root of the Dharma is that it is very important not to be born in the three lower realms in the next life. Being born in the three lower realms is caused by great sins, not by small sins. Great sins will cause the suffering of the three lower realms to be more intense and prolonged, while small sins will cause the suffering in the three lower realms to be less or shorter. Therefore, one should always be very afraid of the possibility of sin and non-virtue arising in one's own mind. Doing so is also because, in the past, Geshe Chenpo Putowa said to Yorpo Darso, even if one turns away from sin merely out of doubt, one will experience about a hundred lifetimes of temporary good rebirths, and during that time, if one cultivates temporary karmic results and generates a pure conviction that happiness and suffering are definitely the result of karma, then this matter is not small. As he said, the greatness of karma and its result depends entirely on thought, so Sharawa himself said that the results of happiness and suffering arise from virtuous and non-virtuous actions, just as we now experience benefits and harms from consuming suitable or unsuitable food and medicine. For children of the same parents, some have good complexions and some have bad complexions. Similarly, in terms of size, intelligence, strength, and the same share being allocated, some will suffer from a lack of resources, while others will become wealthy and prosperous, and so on. All of these can be inferred to some extent based on the scriptures. Therefore, one should think from various perspectives and thereby believe in the greatness of karma and its results. He said, like this, abandon the cause of bad rebirths and thereby obtain good rebirths.