English
Ma. All thoughts that arise thinking what is unwholesome is not unwholesome, and everything starting from the wealth that is the cause of happiness and suffering. Those that are not specified, clinging to either virtue or vice, belong to ignorance. These principles are very important to understand, so they must be well understood. Secondly, killing is: the object to be killed is not mistaken, it is a sentient being other than oneself; the intention is to generate the thought of killing; the action is to cause death by giving poison, stabbing with a weapon, or sending something that threatens life, etc., doing it oneself or causing others to do it, or rejoicing in what has been done, joining together with friends to accomplish this matter, thus showing any of the four ways of doing it. It is said that there is no sin of killing if the object to be killed dies before or at the same time. This means that the moment of the life force not ceasing is counted as the same time as before, but not as a continuation, as is clear in the commentary on the Treasury of Knowledge. Belonging to this category are the five inexpiable sins and the five that are close to them: the actual inexpiable sin is killing one's father, and close to that is killing a Bodhisattva; similarly, killing one's mother and close to that is engaging in impure conduct with someone who is both one's mother and an Arhat; killing an Arhat and close to that is killing a noble learner; drawing blood from the body of the Tathagata with evil intent and close to that is destroying a stupa. Dividing the Sangha belongs to lying, and close to that is stealing the door of the Sangha's assembly, which belongs to not giving, it is necessary to know. Not giving is: the object to be taken is not mistaken, it is the property of others; the intention is to generate the thought of taking; the action is to obtain it by robbing with power, or if there is no power, by stealing secretly. This also shows the four ways of doing it oneself, etc. Belonging to this category are the five wrong livelihoods: in order to obtain gain and respect, restraining the senses with very beautiful behavior is hypocrisy; speaking Dharma talks, etc., speaking softly for the sake of gain and respect is flattery; praising the things one needs is deception; praising those who have given things to oneself before is seeking gain with gain; reviling those who do not give things to oneself, or reviling bad and small things, etc., is obtaining gain by showing signs. Wrong because of desire.
Chinese
于非处行淫，所依为行淫之对境无错乱，于自己男女之根以外，自己或他人的口手等，或他人所拥有的妇女，或是自己的但属于其肢体。此亦有四种情况：非应行之对境，如母亲等；非处所，如佛殿等有供奉之处；非时，如病人或孕妇等；非肢体，如口手或大小便道等。其意乐为生起贪欲之心，其加行为排出精液，此亦具足四种行相。 妄语之所依为，所说之境无错乱且能理解意义之有情。其意乐为生起欺骗之心。其加行为，无论世间法或佛法，未见说见，未闻说闻，未觉说觉，未证说证，说此四种名言，令他人生起理解。若不理解则成为绮语，此亦具足四种行相。 离间语之所依为，所说之境无错乱，且为能理解意义之其他有情。其意乐为欲使不和而分离，乃由烦恼炽盛而生。其加行为，说离间之语令他人生起理解，即使对方理解后并未真正分离，亦会产生罪过。此亦以具足四种行相而获得。 粗恶语之所依为，所说之境无错乱，且为其他有情。其意乐为由烦恼而生起欲说之心。其加行为，说他人过失或揭人疮疤，说不悦耳之语，以四种行相而获得罪过。 绮语之所依为，有情所听闻或未听闻之处。其意乐唯为具烦恼之心。其加行为，赞叹人间的国王或大臣等世间轮回之事，说谄媚之语，唱歌或以忧伤而发出哀号，模仿各种声音的戏剧，外道或与其观点相同之恶友所造作的，对地方神或赞神等鬼神之祭祀仪轨，为了成办世间八法之传记，与经律二藏不相符之各种仪轨，以及宣说或造作具有外道六种恶行的教法等，皆为恶劣之论典。为他人讲解这些论典之内容，自己恒常念诵，有时阅读，以及念诵等，皆为绮语，此亦具足四种行
English
Engaging in improper sexual conduct involves the object of the act not being mistaken, other than one's own male or female organ, such as one's own or another's mouth, hands, etc., or a woman possessed by another, or one's own but belonging to her limbs. This also has four aspects: an improper object, such as one's mother, etc.; an improper place, such as a temple, etc., where there are objects of veneration; an improper time, such as when one is sick or pregnant; and improper limbs, such as the mouth, hands, or excretory passages. The intention is to generate lustful thoughts, and the action is to ejaculate semen; this also possesses four aspects. The basis of lying is an animate being who does not mistake the object of speech and understands the meaning. The intention is to generate the thought of deceiving. The action is to say, regarding anything, whether worldly or religious, "I have seen what I have not seen," "I have heard what I have not heard," "I have known what I have not known," "I have realized what I have not realized," uttering these four terms to cause understanding. If there is no understanding, it becomes idle talk, which also possesses four aspects. Slander involves the object of speech not being mistaken and being another animate being who understands the meaning. The intention is to want to separate those who are not in harmony, arising from blazing afflictions. The action is to speak divisive words that are understood, and even if the other person understands but does not actually separate, fault occurs. This is also obtained by possessing four aspects. Harsh speech involves the object of speech not being mistaken and being another animate being. The intention is to generate the desire to speak out of affliction. The action is to speak of others' faults or expose their shortcomings, speaking unpleasant words; the fault is obtained through four aspects. Idle talk involves a place where animate beings hear or do not hear. The intention is solely with an afflicted mind. The action is to praise worldly affairs such as human kings and ministers, speaking flattering words, singing songs or uttering laments with sorrow, theatrical performances imitating various sounds, ritual offerings to local deities or spirits composed by non-Buddhists or evil friends who share their views, biographies about accomplishing the eight worldly concerns, various rituals that do not accord with the Sutras and Tantras, and explaining or composing doctrines that possess the six evil deeds of outsiders—all these are evil treatises. Explaining the content of these treatises to others, constantly reciting them oneself, sometimes reading them, and all recitations are idle talk, which also possesses four aspects.
Chinese
之中产生。贪心是：对于其他人的受用财物，心中生起贪恋，行为上以不正当的手段，通过法术和阴谋诡计想据为己有，如招魂等；或者产生盗取他人智慧等想法，总共有四种行为方式。害心是：对于不悦意的对境，如众生等，心中产生嗔恨，行为上希望他们失去安乐，遭受痛苦。特别是对于那些使用法术和恶咒的人来说，更是如此，也通过四种方式获得。邪见是：对于正确的见解对象，如善恶因果和圣者等，心中产生动摇的想法，不是去行持贪欲，而是坚定地持有邪恶的想法，行持常断见，从而产生无的念头。行为上认为没有善恶，没有佛法因果，没有三宝，以这种诽谤的形式存在。这在那些外道徒和自己宗派中不认真闻思的愚人，以及那些获得空性理解的人中普遍存在。据说这种邪见会彻底断绝一切善根，果报也只会在无间地狱成熟，因此非常糟糕，也是通过四种行为方式产生的。四种行为方式是：自己做这些事情；让别人做这些事情，例如杀生，给别人财物让他们去杀，或者因为有权势而说“你去杀了他”，或者恶劣的恶友说为了佛法和众生的利益而杀是善的，宣说这种邪法，或者通过暗示来让别人去杀生，那些人也会毫无差别地获得同样的罪过。随喜所作是指喜欢别人做恶事，或者像称赞罪人为勇士一样，赞美强盗和罪恶之王等，心中哪怕只生起一瞬间的欢喜，也会获得和他们一样的罪过。参与同一件事是指，如《俱舍论》中所说：“军队等为同一目的，所有人都像作者一样。”例如，为了杀死一个人，一百个人去了，其中一个士兵杀死了那个人，那么其他九十九个人，因为参与了同一件事，每个人都会获得杀死一个人的罪过。这也是军队的
English
arise from within. Greed is: towards the wealth and possessions of others, the mind generates attachment, and in action, one desires to obtain them through improper means, such as magic and trickery, like summoning spirits; or generating thoughts of stealing the wisdom of others, etc., there are also four ways of acting. Harmful intent is: towards unpleasant objects, such as sentient beings, etc., the mind generates hatred, and in action, one wishes them to be separated from happiness and experience suffering. This is especially true for those who use magic and evil spells, and it is also obtained through four ways of acting. Wrong view is: towards the correct objects of view, such as good and evil, cause and effect, and the noble ones, the mind generates wavering thoughts, not engaging in desire, but firmly holding evil thoughts, practicing the views of permanence and annihilation, thereby generating the thought of non-existence. In action, one believes that there is no good or evil, no Dharma, no cause and effect, no Three Jewels, existing in the form of such slander. This is commonly found among those non-Buddhist practitioners and fools in their own schools who do not properly study and contemplate, and those who have gained an understanding of emptiness. It is said that this wrong view completely severs all roots of virtue, and the result will only ripen in the Avici hell, therefore it is extremely bad, and it also arises through four ways of acting. The four ways of acting are: doing these things oneself; causing others to do these things, for example, taking life, giving others wealth to have them kill, or because of power saying "Go and kill him," or evil friends saying that killing for the benefit of the Dharma and sentient beings is good, proclaiming such evil Dharma, or through hints causing others to take life, those people will also obtain the same sins without any difference. Rejoicing in what has been done refers to liking others doing evil deeds, or praising robbers and evil kings, etc., like praising a criminal as a hero, even if only a moment of joy arises in the mind, one will obtain the same sins as them. Participating in the same thing is, as stated in the Treasury of Knowledge: "For the same purpose as an army, all are like the doer." For example, if a hundred people go to kill one person, and one soldier kills that person, then the other ninety-nine people, because they participated in the same thing, each will obtain the sin of killing one person. This is also the case with armies.
Chinese
如果有人想，那些人是因为有想杀害的心才得到罪过的吗？不一定需要有杀害的心，即使他们自己不想去，但如果被他人强行带走，即使没有办法不去，即使危及生命，也发誓不杀害众生而去，就不会得到罪过。如果没有做这样的誓言，即使不得已必须去，也会得到参与同一行为的罪过。如《俱舍论释》中所说：“如果有人被强行带走，那会怎么样呢？对于那个人来说，也会成为有行为者，如果他下定决心，即使为了生命也不杀害众生，这样去的情况除外。”这样说的。如果那些士兵得到罪过，罪过会有多少之分吗？有，杀人者是行为者，所以得到自己所造的罪过。九十九人中，对杀人感到高兴的人，会得到参与同一行为和随喜的两种罪过。指挥官因为命令他人去杀，以及对杀戮感到高兴而随喜，还有参与同一行为的罪过，总共得到三种罪过。得到这些罪过之后，立即如《律经》等中所说：“一个业能产生五百种痛苦的能力。”大乘经中说能产生一千种痛苦，这些都是根据自己所处的品性而定的。同样，为了偷盗，一百个人一起去，如果其中一个人偷了别人的东西，并对朋友们隐瞒，那么九十九个人也会因为参与同一行为而得到偷盗的罪过。如果没有对他人隐瞒而展示出来，那么对高兴的人来说，会得到两种罪过，对盗贼头目来说，会得到三种罪过，情况和之前一样。其他的非善行也应该这样类推。也就是说，杀生等三种是身体的业，妄语等四种是语言的业，贪心等三种是意念的业，但是根据造业方式的不同，身体也可以通过伪装来撒谎，语言可以通过唆使他人或在危及生命的地方指路来杀生等等，所有这些都是可以做的。意念可以通过使愤怒的仙人死亡等等，比身体和语言的业更多，经文中是这样说的。