Chinese
是猛利的。依赖于其他的，对于尚未受持的令其受持，对于已经受持的，为了生起欢喜而赞叹，并且恒常不断绝，也不舍弃。清净的田地是，思维和行为这二者本身，因为给予众多且美好的果实，所以和田地相似。这些是从《菩萨地论》中所说的，用解释来补充说明的。第三，关于思考后进入和退出的方式，总的来说明，以及特别以四力来净化的方式。第一，出自《入行论》：从不善产生痛苦，如何从中确定解脱？日夜恒时我应当，唯一思维此事。如是说。善的方面，一切的根本，佛陀说是欲乐。而其根本，恒时是思维修习异熟果。如是所说。因此，要知道黑白业及其果报，不仅仅是知道，还要再三地修习，因为这非常隐秘，所以很难获得定解。此外，《三摩地王经》中说：月亮与星星一起坠落，山和村庄一起的土地毁灭，虚空的界限变成其他的样子，你也不会说不真实的话。如是说。因此，要相信如来所说而行持，如果对此没有获得不造作的定解，那么对于任何法都不会获得令诸佛欢喜的定解。有些人说自己获得了对空性的定解，却对业和果报没有定解，也不重视，这是对空性的理解颠倒了，如果理解了空性，就会视其为缘起的意义，从而成为对业果生起定解的帮助，因为那部经中说：如幻如水泡，如阳焰如闪电，一切诸法如水月。死后前往他世的，有情由业所生不可见，但业已造不会无果，黑白如实成熟果。此理之门甚为妙，细微难见是胜者行境。如是说。因此，要对缘起、业、二者以及因和果生起定解，并
English
It is fierce. Depending on others, it means causing those who have not yet taken it to take it, praising those who have already taken it in order to generate joy, and making it constant and uninterrupted, and not abandoning it. The pure field is that the two, thought and action, themselves give many and good fruits, so they are similar to a field. These are explained by supplementing the explanation from what is said in the Bodhisattva-bhumi. Third, regarding the way to enter and withdraw after thinking, there is a general explanation and a special explanation of how to purify with the four powers. The first is from the Bodhicaryavatara: From non-virtue comes suffering, how to determine liberation from it? Day and night, I should always, only think about this. As it is said. The aspect of virtue, the root of all, the Buddha said is desire. And its root is always, contemplating the ripening fruit. As it is said. Therefore, one should know the black and white karma and its results, and not just know it, but also practice it again and again, because this is very hidden, so it is very difficult to obtain certainty. Furthermore, the Samadhiraja Sutra says: The moon and stars fall together, the land with mountains and villages is destroyed, the realm of space becomes different, but you will not speak untrue words. As it is said. Therefore, one should believe in the words of the Tathagata and practice them, and if one does not obtain a non-artificial certainty about this, then one will not obtain a certainty that pleases the Buddhas for any Dharma. Some people say that they have obtained certainty about emptiness, but they have no certainty about karma and its results, and they do not value it. This is a reversed understanding of emptiness. If one understands emptiness, one will see it as the meaning of dependent arising, and it will become a help to generate certainty about karma and its results, because that sutra says: Like illusion, like water bubbles, like mirages, like lightning, all dharmas are like the moon in water. After death, sentient beings who go to other worlds, born from karma, are invisible, but the karma that has been done will not be without result, and black and white will ripen into fruit as they are. This gate of reasoning is very good, subtle and difficult to see, it is the realm of the victors. As it is said. Therefore, one should generate certainty about dependent arising, karma, the two, and cause and effect, and
Chinese
因此，时时以三种门（身语意）的观察来断除恶趣。首先，不精通因果的差别，即使稍微知道一点，也放纵三门，这仅仅是打开恶趣之门。如《海龙王请问经》中说：“龙王，菩萨们有一种法，能完全断除堕入恶趣和恶道的转生。”什么是那一种法呢？就是这样，时时思维‘我变成了什么样，日日夜夜如何度过’，对善法进行分别观察。”因此这样说道。如此在自相续中观察时，前辈大德们说：“在业果的这个阶段，如果与法相符，那就根本不相符。我们在这里犯了错误，所以根本无法解脱。要与业果相符，就要观察是否相符。如果以法来审查自己的相续，发现完全没有相符之处，并且从内心深处认识到这一点，那就是智者。如《集法句经》中说：‘如果孩子知道自己是孩子，那他就是智者。’”如果与法相符，就像背着尸体一样，背道而驰，如果还想成为修行人和贤哲的顶峰，那就是最差劲的愚人。如《集法句经》中说：‘如果孩子自认为聪明，那他就被称为孩子。’因此，最终也要对法进行辨别和分析。博朵瓦也引用《本生经》中的这段话，认为必须观察自相续，如经中所说：‘天空和大地之间也很遥远，大海的此岸和彼岸也很遥远，东西两山之间的距离更遥远，凡夫和圣法之间的距离更加遥远。’这样说道。凡夫我们自己和法二者，就像这些例子一样，中间有很大的距离。这段偈颂是菩萨月亮用千金从一位婆罗门那里换来的关于善说的教法。斯多隆巴也说，如果用一种思辨的智慧来观察，就会像把石头扔下悬崖一样，与法越来越远。这样想着，从恶行中解脱出来的方法是，《谛者品》中说：‘国王，您不要杀生，众生都非常珍惜自己的生命。因此，谁想长久地保护生命，就应该在意念中也保护生命。’
English
Therefore, constantly sever evil destinies with an examination of the three doors (body, speech, and mind). Initially, if one is not skilled in distinguishing cause and effect, and even if one knows a little, indulging the three doors is merely opening the door to evil destinies. As it is said in the Sutra Requested by the Naga King Sagara: "Lord of Nagas, Bodhisattvas have one Dharma that completely cuts off rebirth into evil destinies and evil realms." What is that one Dharma? It is like this: constantly contemplating 'What have I become, how do I spend my days and nights,' separately examining virtuous Dharmas." Therefore, it is said. Thus, when examining one's own mind-stream, the previous great ones said: "In this context of karma and its results, if it aligns with the Dharma, then it does not align at all. We have made a mistake here, so there is no escape. To align with karma and its results, one must observe whether it aligns or not. If one examines one's own mind-stream with the Dharma, and finds that there is no alignment at all, and recognizes this from the depths of one's heart, then one is wise. As it is said in the Dhammapada: 'If a child knows that he is a child, then he is wise here.'" If it aligns with the Dharma, it is like carrying a corpse, going in the opposite direction, and if one still hopes to become the pinnacle of practitioners and sages, then one is the worst kind of fool. As it is said in the Dhammapada: 'If a child thinks he is wise, then he is called a child.' Therefore, in the end, one must also distinguish and analyze the Dharma. Potowa also quoted this passage from the Jataka tales, believing that one must examine one's own mind-stream, as it is said in the sutra: 'The distance between the sky and the earth is also long, the distance between the near shore and the far shore of the ocean is also long, the distance between the eastern and western mountains is even longer, and the distance between ordinary people and the sacred Dharma is even longer.' Thus it is said. Ordinary people, ourselves, and the Dharma are like these examples, with a great distance in between. This verse is the Dharma that Bodhisattva Moon exchanged for a thousand gold coins from a Brahmin who brought forth eloquent speech. Stodlungpa also said that if one examines with a speculative wisdom, it will be like throwing a stone down a cliff, becoming more and more distant from the Dharma. Thinking in this way, the method of turning away from misdeeds is, as it is said in the Chapter on Truthfulness: 'King, do not kill living beings, all beings cherish their lives very much. Therefore, whoever wants to protect life for a long time should protect life even in their thoughts.'
Tibetan
་གཅོད་མི་བསམ་མོ། །ཞེས་གསུངས་པ་ལྟར། མི་དགེ་བ་བཅུ་དང་གཞན་ཡང་སྔར་བཤད་པའི་ཁ་ན་མ་ཐོ་བ་རྣམས་ལ་ཀུན་སློང་གི་བསམ་པ་ཙམ་ཡང་མི་རྒྱུ་བར་སྡོམ་སེམས་ཀུན་ཏུ་བསྟེན། གོམས་པར་བྱ། ལན་མང་དུ་བྱའོ། །དེ་ལྟར་ཉེས་སྤྱོད་ལས་མ་ལོག་ན་སྡུག་བསྔལ་མི་འདོད་བཞིན་དུ་མྱོང་དགོས་ཏེ་གང་དུ་ཕྱིན་ཀྱང་མི་ཐར་བའི་ཕྱིར་རོ། །དེའི་ཕྱིར་འཕྲལ་དུ་ཅུང་ཟད་བདེ་བར་སྣང་ཡང་འབྲས་བུ་སྨིན་པའི་ཚེ་ན་མཆི་མས་གདོང་གཡོགས་ཏེ་མི་འདོད་བཞིན་དུ་བསྟེན་དགོས་པའི་ལས་རྣམས་ནི་བྱ་བར་མི་རིགས་ལ། རྣམ་སྨིན་མྱོང་བའི་ཚེ་ཁ་ན་མ་ཐོ་བ་མེད་པའི་དགའ་བདེ་ལ་ལོངས་སྤྱོད་པའི་ལས་རྣམས་ནི་བྱ་བར་རིགས་ཏེ། ཚོམས་ལས། ཁྱོད་ནི་སྡུག་བསྔལ་གྱིས་འཇིགས་ཤིང༌། །ཁྱོད་ལ་སྡུག་བསྔལ་མི་སྡུག་ན། །མངོན་སུམ་དག་གམ་ལྐོག་ཏུའང་རུང༌། །སྡིག་པ་ཅན་གྱི་ལས་མི་བྱ། །གལ་ཏེ་སྡིག་པའི་ལས་བྱས་སམ། །བྱེད་ཀྱང་རུང་སྟེ་ཁྱོད་ཀྱིས་ནི། །ཀོག་ཅེས་ལངས་ཏེ་བྲོས་བྱས་ཀྱང༌། །སྡུག་བསྔལ་ལས་ནི་ཐར་མི་འགྱུར། །གང་དུ་གནས་ན་ལས་ཀྱིས་མི་ཚུགས་པའི། །ས་ཕྱོགས་དེ་ནི་ཡོད་པ་མ་ཡིན་ཏེ། །བར་ སྣང་ལ་མེད་རྒྱ་མཚོའི་ནང་ན་མེད། །རི་བོ་རྣམས་ཀྱི་གསེབ་ཏུ་ཞུགས་ཀྱང་མིན། །ཞེས་དང༌། བྱིས་པ་ཤེས་རབ་ཆུང་ངུ་དག །བདག་ལ་དགྲ་བཞིན་བྱེད་པ་ཡིས། །གང་ཞིག་འབྲས་བུ་ཚར་འགྱུར་བའི། །སྡིག་ཅན་ལས་ནི་སྤྱོད་པར་བྱེད། །གང་དག་བྱས་པས་གདུང་འགྱུར་ཞིང༌། །མཆི་མས་གདོང་གཡོགས་ངུ་བཞིན་དུ། །རྣམ་སྨིན་སོ་སོར་བསྟེན་པ་ཡི། །ལས་དེ་དག་ནི་མ་བྱས་ལེགས། །གང་ཞིག་བྱས་ན་མི་གདུང་ཞིང༌། །དགའ་ཞིང་ཡིད་ནི་བདེ་བ་ཡིས། །རྣམ་སྨིན་སོ་སོར་བསྟེན་པ་ཡི། །ལས་དེ་དག་ནི་བྱས་ན་ལེགས། །བདག་ཉིད་བདེ་བ་འདོད་པའི་ཕྱིར། །རྒོད་ཅིང་སྡིག་པའི་ལས་བྱས་པའི། །སྡིག་ལས་དེ་ཡི་རྣམ་སྨིན་དག །ངུ་བཞིན་ཉམས་སུ་མྱོང་བར་འགྱུར། །ཞེས་དང༌། སྡིག་ལས་འཕྲལ་དུ་ངེས་པར་ནི། །མཚོན་བཞིན་གཅོད་པར་མི་བྱེད་ཀྱང༌། །སྡིག་པའི་ལས་ཀྱིས་འགྲོ་བ་དག །ཕ་རོལ་ཏུ་ནི་མངོན་པར་འགྱུར། །གང་དུ་དེ་དག་རྣམ་སྨིན་ནི། །ཚ་བ་སོ་སོར་བསྟེན་པ་ཡི། །སྡིག་པའི་ལས་ཀྱིས་འགྲོ་བ་དག །ཕ་རོལ་ཏུ་ནི་ཤེས་པར་འགྱུར། །ལྕགས་ལས་གཡའ་ནི་ལངས་གྱུར་པ། །ལངས་པ་དེས་ནི་དེ་ཉིད་ཟ། །དེ་བཞིན་མ་བརྟགས་བྱས་པ་ཡིས། །རང་གི་ལས་ཀྱིས་ངན་འགྲོར་འགྲོ། །ཞེས་སོ། །ཕུ་ཆུང་བ་ལ་ཁམ་ལུང་པས། དགེ་བཤེས་པ་ནི་ལས་འབྲས་ཁོ་ན་གལ་ཆེ་བར་གསུང་བ་ལ་ད་ལྟ་བཤད་པ་དང་ཉན་པ་
Chinese
不要想断绝（恶行）。正如所说的那样，对于十不善业以及其他之前所说的过失，连生起意乐的想法都不要有，时时依止防护之心，要习惯，要多次做。如果这样不从恶行中返回，那么不想要痛苦也必须感受，因为无论去哪里都无法逃脱。因此，暂时稍微感到快乐，但果实成熟的时候，眼泪遮面，不得不不情愿地承受的业是不应该做的。感受异熟果报的时候，享受没有过失的喜乐的业是应该做的。在《集经》中说：你害怕痛苦，你不喜欢痛苦，无论是显现的还是隐蔽的，都不要做罪恶的业。如果做了罪恶的业，或者正在做，即使你惊慌失措地逃跑，也无法从痛苦中解脱。无论住在哪里，都没有业不能触及的地方，不在虚空中，不在大海中，即使进入群山之中也不行。又说：那些智慧浅薄的孩童，像对待敌人一样对待自己，行持那些果实成熟时会带来伤害的罪恶之业。做了会感到痛苦，眼泪遮面，哭泣着各自承受异熟果报的业，最好不要做。做了不会感到痛苦，快乐且内心愉悦地各自承受异熟果报的业，做了最好。为了自己想要快乐，傲慢地做了罪恶之业，那些罪恶之业的异熟果报，会哭泣着去体验。又说：罪恶之业虽然不会立即像刀剑一样斩断，但罪恶之业会让众生在来世显现。在那里，他们各自承受热恼的异熟果报，罪恶之业会让众生在来世知晓。铁生锈，生出的锈会腐蚀铁本身。同样，不加审思而做的事情，会因自己的业而堕入恶趣。如此等等。普琼瓦对康隆巴说：格西们认为只有业果最重要，现在讲说和听闻（的也是业果）。
English
Do not even think of cutting off (evil deeds). As it is said, regarding the ten non-virtuous actions and other faults mentioned earlier, do not even let the thought of intention arise, always rely on the mind of protection, get used to it, do it many times. If you do not turn away from misdeeds in this way, you will have to experience suffering even if you do not want it, because you cannot escape no matter where you go. Therefore, although it seems a little pleasant in the short term, the actions that you have to endure unwillingly with tears covering your face when the fruit ripens are not appropriate to do. When experiencing the ripening results, it is appropriate to do the actions that enjoy the joy and happiness without fault. In the Compendium it says: You are afraid of suffering, and you do not like suffering, whether it is manifest or hidden, do not do sinful actions. If you have done sinful actions, or are doing them, even if you run away in panic, you will not be freed from suffering. Wherever you live, there is no place where karma cannot reach, not in the sky, not in the ocean, not even if you enter the mountains. It also says: Those children with little wisdom, treat themselves like enemies, and engage in sinful actions that will bring harm when the fruit ripens. It is better not to do the actions that cause pain when done, and that one has to endure the ripening results separately, with tears covering one's face and crying. It is better to do the actions that do not cause pain when done, and that one enjoys the ripening results separately with joy and happiness in one's heart. Because one wants happiness for oneself, one arrogantly does sinful actions, and the ripening results of those sinful actions will be experienced while crying. It also says: Although sinful actions do not immediately cut off like a sword, sinful actions will cause beings to appear in the next life. There, they will separately endure the ripening results of heat, and sinful actions will cause beings to know in the next life. Rust arises from iron, and the rust that arises corrodes the iron itself. Similarly, things done without examination will cause one to fall into the lower realms because of one's own karma. And so on. Phu Chungwa said to Kham Lungpa: The Geshes think that only karma and its results are the most important, and now they are teaching and listening (also about karma and its results).