Chinese
智慧以及，菩提心是诸佛子的因。如是声闻缘觉二者依赖佛陀而生起，从佛陀菩提心而生，慈悲以及，空性以及，一切菩提心是其因，如是宣说。其中，就所依而言，菩萨居士胜过菩萨出家。《圣宝积经》中说：菩萨居士以如海的酥油，竖立如须弥山的灯柱来供灯，不如菩萨出家以灯的精华，用油麻籽油涂抹后供养功德大。因为那个因，除了佛陀，任何其他人都无法压倒的菩萨大心众生离车毘·无垢称也对教法给予重视，因此首先向声闻众顶礼，然后以最初不退转的法轮之语，压倒大声闻众和一生补处菩萨如慈氏的威望。即使如此，对于圆满了三律仪，获得了殊胜成就的圣人，其证相的显现自性消失的情况，也有许多需要考察之处。因此，依靠供养三宝，以及父母，以及由强烈烦恼所引发的意乐，以及经常趋入非福德，以及没有忏悔对治等等，这些是四种业的清净方式中最为低劣的，仅仅是清净而已。对此，世亲论师说：见法等中，受变等定三。如是，比丘天授对佛陀怀恨在心，大地裂开，堕入燃烧的火焰中而下地狱的见法受报，以及在汉地，教法最初兴起之时，诽谤业果，导致那个人在床上睡觉时变成蛇的故事，以及以前曾说僧众是女人，因此当场变性等等的见法受报，以及他本人百世转为女身，另有多次受报二
English
Wisdom, and Bodhicitta are the cause of all the sons of the Buddhas. Thus, the Shravakas and Pratyekabuddhas arise dependent on the Buddha, and arise from the Bodhicitta of the Buddha, compassion, emptiness, and all Bodhicitta are their cause, as it is said. Among them, in terms of reliance, the Bodhisattva householder is superior to the Bodhisattva renunciate. In the Sutra of the Heap of Precious Jewels, it is said: A Bodhisattva householder who offers a lamp with a lampstand as large as Mount Sumeru in butter as vast as the ocean, is not as meritorious as a Bodhisattva renunciate who offers a lamp with the essence of a lamp, anointed with sesame oil. Because of that cause, the Bodhisattva Mahasattva Licchavi Vimalakirti, whose pride cannot be overcome by anyone other than the Buddha, also gave importance to the teachings, therefore, he first prostrated to the Shravakas, and then with the words of the first irreversible wheel of Dharma, he overwhelmed the great Shravakas and the pride of the Bodhisattvas who are bound by one birth, such as Maitreya. Even so, for the holy beings who have perfected all three vows and attained supreme accomplishment, there are many places to examine regarding the disappearance of the manifestation of their signs. Therefore, relying on the objects of refuge, and parents, and intentions aroused by strong afflictions, and constantly engaging in non-merit, and without remedies for repentance, etc., these are the lowest among the four ways of purifying karma, and are merely purification. Regarding this, Master Vasubandhu said: Among the visible Dharma, etc., there are three definite aspects of experiencing change, etc. Thus, the Bhikshu Devadatta, harboring resentment towards the Buddha, the earth cracked open, and he fell into the burning flames and went to hell, which is the visible Dharma experiencing retribution, and in the land of China, when the teachings first arose, there was a story of a person who slandered the results of karma, causing that person to turn into a snake while sleeping in bed, and in the past, someone said that the Sangha were women, and therefore their gender changed on the spot, etc., which is the visible Dharma experiencing retribution, and he himself took a female body for a hundred lifetimes, and there were other times of experiencing retribution two.
Chinese
如果戒律圆满，并且有必定堕入恶道的业，那么这一世连加行道的忍位也无法获得。如果具有必定转生欲界的业，就无法获得离欲的果位。如果具有必定在轮回中转生的业，那么这一世就无法从轮回中解脱。因此，千万不要说仅仅证悟心性就足够了，不需要业果。认为自己已经证悟，这本身就是没有证悟的标志。因为没有证悟心性，才会产生不需要业果的断见。如《宝鬘论》中所说：“说业无果者，简言之即是无见，非福堕恶趣。” 善与恶两种业的果报成熟的先后顺序是，力量强大的先成熟。如果力量相等，那么临终时与善或恶哪种心念接近，那种心念就先成熟。如果这两种心念都相等，那么平时串习力量大的先成熟。如果串习力量也相同，那么就按照积累的先后顺序成熟。如经中所说：“业之轮转中，何者为重、近、串习，以及先造之业，彼等之中，前者先成熟。” 总而言之，分为完全是白业、完全是黑业，以及不属于两者之间的混合业三种。第一种是，从基础、发心、行为到最终结果，全部被善心所摄持，并且与恶业从未混合。第二种是，从基础、发心、行为到最终结果，全部被恶心所摄持，并且与善业不混合。第三种分为两种情况：白业导致黑色的异熟果，以及黑业导致白色的异熟果。第一种是，不能忍受他人富裕圆满， 如果仅仅是为了自己一方获得胜利，即使牺牲众多人的性命也在所不惜，像发动战争的计划一样，进行大规模的供养和布施。这种情况会导致异熟果和士用果都是痛苦，并且在等流果方面，会成熟短命和享受丰厚的黑白混合果报。第二种情况，如果应用于菩萨的行为，例如，船长以大悲心为了救护成百上千商人的性命，而杀死一个手持短矛的黑人。
English
If one's discipline is complete and one has the karma to be born in the lower realms, then in that life one will not even be able to attain the forbearance of the path of joining. If one has the karma to be born in the desire realm, one will not attain the fruit of detachment. If one has the karma to be born in samsara, then in that life one will not be able to be liberated from samsara. Therefore, never say that it is enough to realize the nature of mind and that one does not need karmic results. Thinking that one has realized it is itself a sign of not having realized it, because not realizing the nature of mind gives rise to the nihilistic view that one does not need karmic results. As it says in the Precious Garland: "To say that there are no results of actions is, in short, a nihilistic view, unwholesome and leading to the lower realms." As for the order in which the fruits of virtue and vice ripen, whichever is stronger ripens first. If they are equal in strength, then whichever virtuous or non-virtuous thought is closest at the time of death will ripen first. If both of these are equal, then whichever one is more accustomed to will ripen first. If the force of habit is also the same, then they will ripen according to the order in which they were accumulated. As it says in the sutra: "In the cycle of karma, whichever is heavier, closer, more habitual, and whichever was done earlier, of these, the earlier ones ripen first." In short, there are three types of karma: purely white karma, purely black karma, and mixed karma that does not belong to either. The first is when everything from the basis, intention, action, to the final result is entirely dominated by virtuous thoughts and never mixed with non-virtuous actions. The second is when everything from the basis, intention, action, to the final result is entirely dominated by non-virtuous thoughts and not mixed with virtuous actions. The third has two aspects: white karma resulting in black vipaka, and black karma resulting in white vipaka. The first is when one cannot tolerate the wealth and prosperity of others, and if only one's own side can gain victory, one does not hesitate to sacrifice the lives of many people, like planning a war, and making extensive offerings and donations. This will result in both the vipaka and the purushakara fruits being suffering, and the concordant result will be a mixed black and white result of short life and great enjoyment. The second case, applied to the conduct of a bodhisattva, is like a captain, out of great compassion, killing a black man with a short spear in order to save the lives of hundreds of merchants.
Tibetan
སད་པས་རྣམ་སྨིན་གྱི་འབྲས་བུར་བསྐལ་པ་འབུམ་གྱི་ཚོགས་རྫོགས། བདག་འབྲས་བདེ་བར་འབྱིན་ཡང༌། རྒྱུ་མཐུན་པའི་འབྲས་བུས་མངོན་པར་བྱང་ཆུབ་ནས་ཀྱང༌། ཞབས་ལ་སེང་སྡེང་གི་ཚལ་པ་ཟུག་པ་སུས་ཀྱང་འབྱིན་པར་མི་ནུས་པའི་ཚུལ་གྱིས་ལས་བདག་གིར་བཞེས་པ་ལྟ་བུའོ། །དེའི་ཕྱིར་ན་ཏིང་ངེ་འཛིན་རྒྱལ་པོ་ལས། །ལས་བསགས་པ་ནི་ནམ་ཡང་མེད་མི་འགྱུར། །འཁོར་བ་ན་ཡང་དཀར་ནག་འབྲས་བུ་སྨིན། །ཞེས་གསུངས་སོ། །འོ་སྐོལ་སེམས་ཅན་རྣམས་ཀྱི་རྒྱུད་ནི། ཉོན་མོངས་པ་གང་ལ་བལྟས་ཀྱང་འདི་ཁོ་ན་ཆེ་སྙམ་པར་མཆིས་སོ། །ཐོག་མ་མེད་པ་ནས་ གོམས་པས་སྡིག་པའི་ལས་ལ་ནི་འབད་རྩོལ་དང་བསླབ་གཉེར་མི་དགོས་པར་མཆིས་སོ། །སྤྱོད་པ་ཐམས་ཅད་མཐོ་རིས་ཐོབ་ཀྱི་དོགས་པར་མཆིས་སོ། །ད་ལྟ་སངས་རྒྱས་ཀྱི་བསྟན་པ་ཉི་མ་ཤར་བ་ལྟར་གནས་ཀྱང་ཕལ་ལ་དམ་པའི་ཆོས་ཀྱི་སྐལ་བ་ཆད་ནས་འདུག་གོ ། སྨྱོན་པ་རང་སྲོག་ལ་འཚེ་བ་ལྟར་ཚེ་འདིར་བདེ་ཞིང་སྐྱིད་ན་སྡིག་པའི་ལས་ལ་ཅང་མི་སེམས་པས་སྐྱེ་བ་ཕྱི་མ་ཕན་ཆད་ལ་གནོད་པ་འབའ་ཞིག་བྱེད་པར་འདུག་གོ །གྱོང་པོ་སྣུམ་རྩིས་འདུལ་ཀྱང་མར་སྐོགས་སྣུམ་གྱིས་འཚིག་པར་འདུག་གོ །ཁྱིམ་པ་ཆོས་ཀྱིས་འདུལ་ཀྱང་ཆོས་དྲེད་སུས་ཀྱང་མི་ཐུལ་ལོ། །རྟག་ཏུ་བླ་མ་དང་འགྲོགས་ཤིང་ཆོས་ཀྱི་གསེབ་ན་བསྡད་ཀྱང༌། རང་རྒྱུད་ཐ་བ་བཞིན་དུ་སྲ་ཞིང་འཐས་པར་སྣང་ངོ༌། །གཞན་བག་ཙམ་བཙུན་མི་བཙུན་ལ་འཕྱ་སྟེ། རང་རེ་ཁྱི་ལུད་ཀྱི་གསེབ་ན་ཉལ་བ་མ་མཐོང་ངོ༌། །འདི་ཕྱིའི་ཕན་གནོད་མི་ཤེས་པའི་དྲན་པ་གསལ་པོ་ལྐུག་པར་འདུག་གོ །རྒྱུ་དེས་ལས་འབྲས་ལ་ཡིད་མི་ཆེས་པའི་དགེ་བ་ལ་དད་པས་ཀུན་ནས་སློང་བ་ནི་བརྒྱ་ལམ་ན་རེས་འགའ་ཙམ་མོ། །ཁ་ཅིག་ནི་ཁྱིམ་པའི་མིག་སྔ་ན་ཚུལ་འཆོས། ཁ་ཅིག་ཟླ་གྲོགས་ཀྱི་སྟབས་ལེགས། ཁ་ཅིག་བཟའ་བཏུང་གི་ངོ་བསྲུང༌། ཁྱིམ་པ་རྣམས་ནི་ བདེ་སྐྱིད་སྙན་གསུམ་གྱི་ཆེད་དུ་བྱེད་པར་སྣང་བས་མཐའ་གཅིག་ཏུ་དཀར་བའི་ལས་ནི་སུའི་ཡང་དྲུང་ན་མི་ཆགས་པ་ཉིད་དོ། །འདྲེས་མའི་ལས་ནི་ཅུང་ཟད་ཅུང་ཟད་དོ། །མཐའ་གཅིག་ཏུ་གནག་པ་ནི་ཤིན་ཏུ་མང་བས་ན། རྣམ་པ་ཀུན་ཏུ་རང་རྒྱུད་ལ་རྟོག་དཔྱོད་ལེགས་པར་བཏང་ནས་ལས་འབྲས་ལ་ཤིན་ཏུ་ཡིད་ཆེས་པས་དགེ་སྡིག་གི་སྔོ་བགྲང་བྱེད་པ་བྲམ་ཟེ་སྨྲ་མཁན་དང༌། མི་དགེ་བ་ལ་བློ་མི་འཇུག་པ་དབུལ་པོ་དེས་པ་ལྟ་བུ་ཅིག་དགོས། དེ་ལྟར་བྱུང་ན་འདུས་བྱས་ཀྱི་དངོས་པོ་ཐམས་ཅད་དང་པོ་བྱ་རུ་བཏུབ་ན་ཐ་མར་བཤིག་ཏུ་བཏུབ་པ་བཞིན། སྡིག་པའི་ལས་ཀྱ
Chinese
醒来以成熟的果实圆满了百万劫的资粮。虽然能带来安乐的果报，但即使以同类因的果实现前证悟之后，就像脚上扎了狮鬃刺，谁也无法拔出那样，自己承担了业。因此在《三摩地王经》中说：所积之业永不坏灭，轮回之中黑白果成熟。如是说。我们这些有情众生的相续，无论看哪种烦恼，都觉得只有这个最严重。从无始以来，由于串习，对于罪恶的业，不需要努力和学习。一切行为都担心获得天界。现在虽然佛的教法像太阳一样照耀，但大多数人都失去了圣法的缘分。就像疯子伤害自己一样，今生安乐，对罪业毫不介意，只会损害来世。即使强硬地用油来调伏，酥油皮也会被油烧焦。即使用佛法来调伏在家人，也无法调伏法油子。虽然经常与上师相伴，住在佛法之中，但自相续却像麻一样坚硬而顽固。嘲笑别人稍微不守戒律，却没看见自己睡在狗屎堆里。不明白今生来世的利害，清明的记忆变得愚钝。因此，对业果不相信，以信心发起善行，百条路中偶尔才有一次。有些人是在家人面前装模作样，有些人是迎合同伴，有些人是顾及饮食的情面。在家人似乎为了安乐、幸福和名声而行事，所以完全纯白的业在谁那里都不会产生。混合的业只有一点点。完全是黑业的非常多。因此，在任何情况下都要好好观察自己的相续，对业果深信不疑，像婆罗门算卦者那样清点善恶，需要像贫穷的德巴那样不接受不善。如果这样，就像一切有为法，最初可以建造，最终也可以摧毁一样，罪恶的业也
English
Having awakened, one completes the accumulation of a million eons with the fruit of maturation. Although it brings forth the fruit of ease and comfort, even after manifestly awakening with the fruit of a similar cause, it is like having a lion's mane thorn stuck in one's foot, which no one can pull out, and thus one takes ownership of the karma. Therefore, in the Samadhiraja Sutra it is said: "Accumulated karma never disappears; in samsara, black and white fruits ripen." So it is said. In the minds of us sentient beings, whichever affliction we look at, we think that only this one is the greatest. From beginningless time, due to habituation, for sinful actions, there is no need for effort or study. All actions are feared to attain the higher realms. Now, although the Buddha's teachings abide like the rising sun, most have lost their share of the sacred Dharma. Like a madman harming himself, if one is happy and comfortable in this life, one does not think about sinful actions at all, and only harms future lives. Even if one stubbornly subdues with oil calculations, the butter skin will be scorched by the oil. Even if one subdues a householder with Dharma, no one can tame a Dharma rogue. Although one always accompanies the lama and stays in the midst of the Dharma, one's own mind seems as hard and dense as hemp. One mocks others for being slightly unvirtuous, but does not see oneself sleeping in a pile of dog excrement. Clear memory, not knowing the benefit or harm of this life and the next, has become dull. Therefore, not believing in karma and its results, initiating virtuous actions with faith is only occasional on a hundred paths. Some pretend in front of householders, some please their companions, some protect the face of food and drink. Householders seem to act for the sake of ease, happiness, and fame, so completely white karma does not arise in anyone's presence. Mixed karma is only a little bit. Completely black karma is very much. Therefore, in all ways, one should thoroughly examine one's own mind, have great faith in karma and its results, and count the good and bad like a Brahmin diviner, and one needs someone like the poor Depa who does not accept non-virtue. If it happens like that, just as all conditioned things can first be built and then destroyed, so too can sinful actions.