Chinese
想要行邪淫，被带到如意树下，如果适合前往，树会遮蔽而行淫。如果不适合，树不会遮蔽而放行。在其他欲望的所依处，则十不善业的实际和获得二者都存在。人有戒律与否和中等的非善业。其他有中等的非善业。天人即使杀害家人，也会杀害其他众生。有些人说，即使是天人，如果头和脖子被砍断也会死亡。转轮王出现时，人也没有十不善业，那时唱歌是出于出离心。第二，意乐的三善业，在一切界和道中，以获得和显现两种方式存在。身语对于无色界的圣者和无意识的众生，以获得的方式依次具有无漏和禅定的律仪的七种断除。无色界和无意识者不会显现。在这些之外的其他界和道中，不仅获得，而且以显现的方式也存在。饿鬼和畜生有中等的善业。色界有等持的两种律仪，欲界的天人和人有律仪和中等二者。然而，除了地狱等声音不悦耳的地方，因为没有接受和禅定。第二，所有十种业都想要产生自主、等流和异熟果。善业有离系果，二者都有士夫作用，但通过意义理解。有些人说，士夫作用显示对善与非善感到快乐和悲伤，因为二者都在二者的结尾出现，所以不是快乐和悲伤的原因，因此没有显示，因此也没有提到等流因。对于此，三种非善业的异熟果，大、中、小，导致投生于恶趣。有些经部说，小者会导致投生为饿鬼，体验如天般的财富，或者如宝鬘论中所说，是针对意乐。等流因中，造作等流是未来想要造作这些。感受等流即使不投生百次，在宝鬘论中说：杀生导致短命，偷盗导致资财贫乏，行邪淫则与敌人俱。
English
If one desires to engage in improper conduct, they are led to the wish-fulfilling tree. If it is appropriate to proceed, the tree will conceal them for the act. If it is not appropriate, the tree will not conceal them and they are released. In other places of desire, all ten non-virtuous actions exist in both actuality and potential. Humans have both observance and non-observance of vows, as well as intermediate non-virtuous actions. Others have intermediate non-virtuous actions. Gods may kill their own family members and also kill other beings. Some say that even gods will die if their head and neck are severed. When a Chakravartin appears, humans do not have all ten non-virtuous actions, and at that time, singing arises from renunciation. Secondly, the three virtuous mental actions exist in all realms and destinies in both potential and manifest ways. For formless noble ones and unconscious beings, physical and verbal actions have, in potential, the seven abandonments of uncontaminated and meditative vows, respectively. The formless and unconscious do not manifest them. In all realms and destinies other than these, they exist not only potentially but also manifestly. Hungry ghosts and animals have intermediate virtuous actions. The form realm has two vows of equipoise, and the gods and humans of the desire realm have both vows and intermediate actions. However, this excludes hells and places with unpleasant sounds, because there is no receiving and no samadhi. Secondly, all ten actions are intended to produce the fruits of ownership, cause-congruence, and maturation. Virtuous actions have separation-fruit, and both have the effect of a person, but it is understood through meaning. Some say that the person's action, which shows happiness and sadness towards virtue and non-virtue, is not shown because both appear at the end of both, so it is not the cause of happiness and sadness, and therefore the cause-congruence is not mentioned. In this regard, the three types of non-virtuous maturation, large, medium, and small, cause rebirth in the lower realms. Some sutras say that the small one leads to rebirth as a hungry ghost, experiencing wealth like a god, or as stated in the Garland of Jewels, it refers to intention. In the cause-congruent, the acting cause-congruent is the desire to do these in future lives. Experiencing the cause-congruent, even if one is not born a hundred times, the Garland of Jewels says: Killing leads to a short life, stealing leads to poverty of resources, and engaging in improper conduct leads to enemies.