Chinese
皈依三宝、上师、与上师无别者、父母等。对这些对象，即使没有强烈的意愿，只是做了微小的利益或损害，也会产生巨大的功德和罪过。这就像《念住经》中所说的那样。如经中所说：从佛、法、僧三宝中，即使拿取微小的东西，也会变成巨大的罪过。如果将从佛、法、僧三宝未经允许而拿取的物品，按照相应的比例归还，那么对于佛和法来说，就能得到清净。但是，偷盗僧众的物品，在没有感受到果报之前是无法清净的，因为田地非常肥沃。如果（偷盗的物品）是入口之物，那么这个人会堕入大恶道地狱。如果不是入口之物，那么他将在其中的间隙，生于无间地狱的黑暗处等。如是说。特别是，如果破戒者使用僧众的物品，哪怕只是一片花瓣、一朵花或一个果实，也会转生到大恶道地狱。即使经过一百个长劫才能解脱，也会在荒凉的寺庙中，转生为没有手脚的旁生，或转生为瞎子、没有手脚的饿鬼，遭受多年的痛苦等，在《日藏经》中这样说。此外，供养给僧众和比丘的花朵等物品，自己使用、给予在家众，或让在家众享用，都是不允许的，并且罪过非常大。如该经中所说：宁可用锋利的剃刀，割断自己的肢体；也不应该将供养给僧众的物品，给予在家众。宁可吞食燃烧的铁丸；也不应该从僧众那里拿取任何东西，供僧众之外的人享用。宁可举起像须弥山一样的火焰吞食；也不应该让在家众享用僧众的物品。宁可被全部驱逐，并被吊在刑架上；也不应该让在家众享用僧众的物品。宁可进入充满火焰的房屋；在家众也不应该在僧众的住所过夜。如是说。在僧众之中，尤其是菩萨
English
Refuge in the Three Jewels, the Lama, those who are non-different from the Lama, parents, and so forth. Towards these, even if there is no strong intention, but one does a small benefit or harm, it will result in great merit and demerit. This is just like what is said in the Mindfulness Sutra. As it says: Even if one takes a small thing from the Buddha, Dharma, and Sangha, it becomes a great offense. If one returns those things taken without permission from the Buddha, Dharma, and Sangha, according to the corresponding proportion, then for the Buddha and Dharma, it will become purified. However, stealing from the Sangha, it is impossible to be purified without experiencing the result, because the field is very heavy. If (the stolen item) is something to be eaten, then that being will fall into the great hell. If it is not something to be eaten, then in the interval within it, they will be born in the great darkness of Avici hell and so forth. Thus it is said. In particular, if a person of broken vows uses the property of the Sangha, even just a petal, a flower, or a fruit, they will be born in the great hell. Even after a hundred long eons to be liberated, they will be born in a desolate monastery as a limbless animal, or born as a blind, limbless hungry ghost, suffering for many years, and so forth, as stated in the Heart of the Sun Sutra. Furthermore, it is said that it is not permissible to use for oneself, give to laypeople, or allow laypeople to enjoy even just flowers and other items that have been offered to the Sangha and monks, and the fault is also very great. As it says in that very Sutra: It is better to cut off one's own limbs with sharp razors; than to give what has been offered to the Sangha to laypeople. It is better to eat an iron ball burning like a flame; than to use anything from the Sangha for anything other than the Sangha's activities. It is better to take and eat a fire like Mount Meru; than for a layperson to enjoy the Sangha's property. It is better to be completely expelled and hoisted on a gallows; than for a layperson to enjoy the Sangha's property. It is better to enter a house filled with burning embers; than for a layperson to spend the night in the Sangha's dwelling. Thus it is said. Among the Sangha, especially a Bodhisattva.
Chinese
善与非善之田极其强大，于信力生起之手印经中说：有人忿怒，胜过将十方所有众生投入黑暗监狱；忿怒而背向菩萨，说：“不看这不可爱者！”则造无量罪业。胜过夺取赡部洲所有众生的一切财产；诋毁任何菩萨，亦如前述。胜过摧毁焚烧恒河沙数之佛塔；对信奉大乘之菩萨生起害心与嗔怒，说不悦耳之语，亦如前述。于决定与未决定之手印经中说：胜过取出十方众生之眼，以慈心复生其眼，并将先前之众生从监狱中救出，安置于转轮王或梵天之乐；依次以喜悦之情瞻视信奉大乘之菩萨，并欲以喜悦之情瞻视且赞颂之，则生无量福德。于寂静决定神变经中亦说：胜过断赡部洲所有众生之命，或夺取一切财产；菩萨哪怕对畜生施予一口食，若对其善行加以阻碍，则造无量罪业。因此，对此处应极其谨慎。 依仗方面力量强大者，如铁丸虽小亦沉入水底，然以器皿盛之，虽大亦漂浮于上。如是，不智者与智者所造之罪业，亦有轻重之别。其理由是，于《大解脱经》中说：愚痴者如苍蝇黏于脓涕，无法脱离，同样，亦无法脱离小罪，且因无悔意故，亦无法行善。又因隐瞒过失，故先前之善业虽有，亦被罪业所玷污。因此，亦转变了当下感受异熟之因，而堕入极重之地狱。犹如少量水中投入一把盐，则难以饮用。又如无力偿还他人一生之债务，而被束缚过紧而感受痛苦。又如...
English
The field of virtue and non-virtue is extremely powerful. In the Sutra of the Seal of Engaging in Generating Faith, it says: "Someone who is angry is worse than imprisoning all sentient beings of the ten directions in a dark prison. If they are angry and turn their backs on a Bodhisattva, saying, 'I will not look at this unpleasant one!' they generate immeasurable sins. It is worse than stealing all the possessions of all sentient beings in Jambudvipa. Slandering any Bodhisattva is the same as before. It is worse than destroying and burning stupas as numerous as the sands of the Ganges River. Generating harmful thoughts and anger towards a Bodhisattva who is devoted to the Great Vehicle, and speaking unpleasant words, is the same as before." In the Sutra of the Seal of Engaging in the Definite and Indefinite, it says: "It is better to pluck out the eyes of sentient beings in the ten directions and restore them with loving-kindness, and to release the former sentient beings from prison and place them in the bliss of a Chakravartin or Brahma, than to look with joy at a Bodhisattva who is devoted to the Great Vehicle, and to desire to look with joy and praise them. This generates immeasurable merit." In the Sutra of the Miraculous Display of Perfect Tranquility, it also says: "It is better to take the lives of all sentient beings in Jambudvipa or steal all their possessions than to obstruct the virtue of a Bodhisattva who gives even a single mouthful of food to an animal. This generates immeasurable sins." Therefore, one should be extremely careful in this place. Regarding the power of the basis, even a small iron ball sinks to the bottom of the water, but when it is made into a vessel, even a large one floats on top. Similarly, the sins committed by the unwise and the wise are said to be heavy and light. The reason for this is that in the Great Nirvana Sutra, it says: "A foolish person is like a fly stuck in pus and snot, unable to escape. Similarly, they are unable to escape even small sins, and because they have no remorse, they are unable to practice virtue. Moreover, because they conceal their faults, even if they have previous virtues, they are defiled by sins. Therefore, they also transform the cause of experiencing the ripening of karma in the present, and fall into a very heavy hell." It is like adding a handful of salt to a small amount of water, making it difficult to drink. It is also like being unable to repay another's debt of a single lifetime, being bound too tightly, and experiencing suffering. Furthermore...
Chinese
現在的異熟果報，即使是輕微的，也會轉為地獄的果報。因為愚癡者、善根微小者、罪業深重者、未作懺悔者、以及最初不修善者。如是說故，對於先前之事感到後悔，之後守護誓言，不隱藏罪惡，並且做為其對治的善行，對於這樣的智者來說，果報是輕微的。然而，對於不做這些事，以輕蔑的態度，明知故犯，卻自認為是智者的人來說，果報是沉重的。從《寶積經》中也說到，三千大千世界的 一切有情都進入大乘，各自擁有轉輪王的王位，他們用大海般的器皿，裝滿須彌山般燈芯的油燈，供養佛塔，也比不上一個在家菩薩用油浸泡燈芯，在佛塔前供養的福德的百分之一。這是因為發心是菩提心，田地沒有差別，雖然物質上有極大的差別，但卻清楚地顯示了所依的威力。以這個道理來看，沒有律儀和有律儀，以及有律儀者中，又有一具、二具、三具的所依來修持道，也清楚地顯示了後者比前者更為殊勝。例如，在家眾在行布施等善行時，以具有近住戒等律儀的狀態來做，和沒有律儀的狀態來做，兩者的善根力量大小有極大的差別。在《懲罰破戒經》中說到，一個具足十不善業的人，持續不斷地造作罪業一百年，也比不上一個破戒的比丘，身披仙人的標誌，享用信徒以信心布施的食物一天，所造的罪業更為嚴重，這也是因為所依的關係，罪業的力量更為強大。《律分別》中也說到：「吞食燃燒的鐵丸，是最好的選擇，但不能因為破戒而不守護誓言，去食用地方上的供養。」這裡說的是破戒和放鬆學處兩種情況。尊者仁波切說：「在依賴佛法的罪惡旁邊，十不善業就像罪惡的碎屑。」似乎是這樣說的。從物質的角度來看，力量強大的是，對於有情……
English
Even the light ripening result of the present will turn into the ripening result of hell. Because of the ignorant, those with small roots of virtue, those with heavy deeds of sin, those who have not made amends, and those who initially do not practice virtue. As it is said, for the wise who regret the former, keep vows later, do not hide sins, and do good as their antidote, the result is light. However, for those who do not do these things, but knowingly engage in them with contempt, and consider themselves wise, the result is heavy. It is also said in the Jewel Heap Sutra that all the sentient beings of the three thousand great thousand worlds enter the Great Vehicle, and each possesses the kingdom of a wheel-turning king. Even if they offer to a stupa of the Buddha with a lamp whose container is as large as the ocean and whose wick is as large as Mount Meru, it is not comparable to one hundredth of the merit of a Bodhisattva who has arisen from a household, who anoints a lamp wick with sesame oil and holds it in front of a stupa. This is because the intention is the mind of enlightenment, the field is no different, and although there is a great difference in material, the power of the support is clearly shown. According to this reasoning, not having vows and having vows, and among those who have vows, practicing the path with one, two, or three supports, it is also clear that the latter is more superior than the former. For example, when householders perform acts of generosity and so on, doing so in a state of having vows such as the lay vows, and doing so without vows, the strength of the roots of virtue is very different. In the Sutra of Punishing the Immoral, it is said that a person who possesses the ten non-virtuous deeds, continuously accumulating sins for a hundred years, is not as bad as a monk who has broken his vows, who is covered with the banner of a hermit, and who enjoys the food given by devotees with faith for one day. The sins committed are even more serious, which is also because of the support, the power of sin is stronger. It is also said in the Vinaya-vibhaṅga: "Swallowing a burning iron ball is the best choice, but one should not eat the offerings of the region because one has broken one's vows and does not keep them." Here it speaks of both breaking vows and relaxing the precepts. The Venerable Rinpoche said: "Next to the sins that rely on the Dharma, the ten non-virtuous deeds are like crumbs of sin." It seems to be saying that. From the perspective of material, what is powerful is, for sentient beings...
Chinese
布施之中，法布施和供养佛陀的修行供养，比物质布施和供养更为殊胜，应由此类推了解其他情况。从意乐方面来说，力量强大是指，比起三千世界所有众生各自建造如须弥山般的佛塔，并在无数劫中以一切方式供养，不如菩萨以不离一切智之心，仅仅丢弃一朵花所获得的福德更多。同样，对于所求之物的优劣，以及为了自己和他人之利益的意乐差别，也应从意乐的强烈程度、持续时间等方面去了解。恶行方面，烦恼的意乐越强烈、持续时间越长，力量就越大，而其中嗔恨心尤为强烈。《入行论》中说：“千劫所积集，布施供养佛，一切诸善逝，一嗔能摧毁。” 此外，对梵行者发怒，以及更甚者对菩萨发怒，罪过极其严重。《三摩地王经》中说：“若于一人生害心，持戒闻法不能救，禅定不能救，兰若不能救，布施不能救，供佛亦不能。”《入行论》中也说：“若于如是之菩萨，施主，生起恶心者，如其生起恶心之数，当于地狱住尔劫，如是能仁所宣说。” 第三，关于这些的果报，有三种，其中异熟果是：十种业道中的每一种都依赖于三种根本烦恼的小、中、大三种程度，因此各有三种。其中，杀生等大的十种业道中的每一种会导致堕入地狱，中等的十种业道中的每一种会导致堕入饿鬼，小的十种业道中的每一种会导致转生为旁生，这是《事摄》中所说。而《十地经》中则说，中、小两种的果报是相反的。等流果是：即使从恶趣转生为人，也会依次遭受短命、资财匮乏和