English
If someone thinks, do those people get the sin because they have the intention to kill? It is not necessary to have the intention to kill. Even if they themselves do not want to go, but if they are forcibly taken away by others, even if there is no way not to go, even if it endangers their lives, if they vow not to kill sentient beings and go, they will not get sin. If they do not make such a vow, even if they have to go involuntarily, they will get the sin of participating in the same action. As it is said in the commentary on the Treasury of Knowledge: "If someone is forcibly taken away, what will happen? For that person, he will also become an actor, except if he is determined not to kill sentient beings even for his life." That's what it says. If those soldiers get sin, is there a difference in the amount of sin? Yes, the killer is the actor, so he gets the sin he committed himself. Among the ninety-nine people, those who are happy about killing will get two sins of participating in the same action and rejoicing. The commander gets three sins: ordering others to kill, rejoicing in the killing, and participating in the same action. After getting these sins, immediately, as it is said in the Vinaya Sutra and others: "One karma has the power to produce five hundred sufferings." The Mahayana Sutra says that it can produce a thousand sufferings, which are all based on one's own qualities. Similarly, if a hundred people go together to steal, if one person steals something from others and hides it from his friends, then the ninety-nine people will also get the sin of stealing due to participating in the same action. If it is not hidden from others but shown, then for those who are happy, they will get two sins, and for the thief leader, they will get three sins, the situation is the same as before. Other non-virtuous deeds should also be applied in the same way. That is to say, killing and the other three are the actions of the body, lying and the other four are the actions of speech, and greed and the other three are the actions of the mind, but depending on the difference in the way of doing karma, the body can also lie by pretending, and the speech can kill by inciting others or showing the way in a place that endangers life, etc., all of which can be done. The mind can cause the death of an angry hermit, etc., which is more than the actions of the body and speech, as it is said in the scriptures.
Chinese
哦！这些业在哪个界存在与否呢？在更高的界，因为远离罪恶，所以不善业不会显现，种子又为何不存在呢？仅仅在欲界显现。在欲界存在的状况是，在地狱中，即使被杀死也不会死亡，因此没有杀生。因为没有令人满意的享受，所以没有偷盗、贪婪这三者。因为没有必要，所以没有说谎。因为已经分开，所以没有离间语。因为业果已经显现，所以邪见不会显现。粗语、绮语、害心这些总是显现。贪心和邪见二者以束缚的方式存在。在其他恶趣中，一切都存在。在人中，如果声音不好听，因为寿命确定，所以没有杀生。因为没有占有，所以没有贪心和不予取。即使将妇女带到树旁，如果自己有权势，树枝会遮挡。如果没有权势，树枝不会遮挡，所以行淫只是为了享用，没有占有，因此没有邪淫。因为心相续非常善良，所以没有说谎等三种语恶和害心。因为不是恶心者，所以没有邪见。唱歌等绮语实际存在，在其他人和其他天界中，一切都存在。业有果报和没有果报的差别是：做了业却不能产生果报的一切，称为已做但未积累的业。能产生果报的一切，也称为已做且积累的罪业。业产生果报的方式的差别是：产生果报的时间确定的是确定的业，时间不确定的是不确定的业。前者又有三种：即生受报（mthong chos myong 'gyur），如《俱舍论》所说：“见法果报之业，由田和意乐之差别。”田的差别在于有补特伽罗和僧伽两种，前者有五种：从灭尽定中刚刚起身者，安住于慈定者，安住于无烦恼定者，安住于见道者，获得阿罗汉果位者，这些人刚刚起身。对这些人造成损害的罪业，也会在今生受报。第二种是：依靠佛陀和比丘僧伽围绕的佛陀眷属。意乐的差别是，以强烈的心力所造的罪业，也会在今生受报。在那个生世之后
English
Oh! In which realm do these actions exist or not exist? In the higher realms, because they are devoid of sin, non-virtue does not manifest, and why do seeds not exist? They only manifest in the desire realm. The way they exist in the desire realm is that in hell, even if killed, one does not die, so there is no killing. Because there are no pleasing enjoyments, there is no stealing or the three forms of covetousness. Because there is no need, there is no lying. Because it is already separated, there is no divisive speech. Because the results of actions have manifested, wrong view does not manifest. Harsh speech, idle talk, and harmful intent are always manifest. Covetousness and wrong view both exist in the manner of binding. In other lower realms, everything exists. Among humans, if the voice is unpleasant, because life is certain, there is no killing. Because there is no possession, there is no covetousness or taking what is not given. Even if a woman is led to a tree, if one has power, the branches of the tree will obstruct. If one does not have power, the branches will not obstruct, so engaging in sexual activity is only for enjoyment, and there is no possession, so there is no sexual misconduct. Because the mindstream is very good, there are no three forms of verbal misconduct such as lying, and no harmful intent. Because one is not evil-minded, there is no wrong view. Idle talk such as singing actually exists, and in other humans and other heavens, everything exists. The difference between actions having results and not having results is: all actions that are done but cannot produce results are called actions that are done but not accumulated. All actions that can produce results are also called sins that are done and accumulated. The difference in the way actions produce results is: actions for which the time of producing results is certain are certain actions, and actions for which the time is uncertain are uncertain actions. The former has three types: experiencing the result in this life (mthong chos myong 'gyur), as stated in the Treasury of Knowledge: "Actions with results seen in this life, depend on the difference of field and intention." The difference of field is that there are two types: individuals and the Sangha. The former has five types: those who have just arisen from the absorption of cessation, those who are abiding in the absorption of loving-kindness, those who are abiding in the absorption without afflictions, those who are abiding on the path of seeing, and those who have attained the fruit of Arhatship, these are those who have just arisen. Sins that cause harm to these will also be experienced in this life. The second is: relying on the Buddha and the retinue of the Buddha surrounded by the Sangha of monks. The difference of intention is that sins committed with strong mental power will also ripen in this life. After that life
Chinese
从那以后立即产生感受，成为感受之因的是五无间罪，以及将其他罪业作为不同时期的特殊延续，将心识的特殊性作为习惯，将数量的特殊性反复增多。从两次转生以后，确定能依靠自身力量成熟的是，在其他次数中成为感受之因。虽然不能依靠自身力量成熟，但如果遇到因缘就会成熟的，是不确定的业。在众多业中，成熟的顺序是：从轻重业中，较重的先成熟，如果两个重业等同，那么临终时显现的、亲近的，或者习惯的，或者先前所做的，哪个先成熟。安立牵引业和圆满业两种的方式是：例如，使后世的转生得以成就的，称为牵引业；在那个转生中，使感受各种苦乐的业，称为圆满业。善与恶两种力量大小的差别是：在《成唯识论》中说：‘行相皆同具，地体果唯二，损减小能胜，舍及品差别。’意思是说，善业不需努力自然产生，而恶业需要努力才能完成，这是行作的差别；善业以不颠倒的方式进行，而恶业以颠倒的方式进行，这是行相的差别；善业与无三种毒一起存在，而另一种与任何一种烦恼三毒一起产生，这是俱有的差别；善业存在于三界九地中，而另一种存在于欲界，这是地的差别；善业产生五种果，而另一种没有离系果，因此产生四种果，这是果的数量的行相；善业即使在世间也需要八万大劫才能在有顶圆满，而不善业以无间地狱的寿命一个大劫就能圆满，这是究竟的行相，也就是果的两种差别；像邪见这样的见解会暂时断除善根，而另一种在道谛现前时会永远断除，这是断除的差别；小善能够胜过大恶，而另一种小恶不能胜过大善，这是胜伏的方式的差别；善不是应舍弃的，而恶是应舍弃的，这是舍弃的差别；善的
English
Immediately after that, the experience arises, and what becomes the cause of experience is the five inexpiable sins, as well as making other sins a special continuation in different times, making the specialty of consciousness a habit, and repeatedly increasing the specialty of numbers. From two rebirths onwards, what is certain to mature by its own power is what becomes the cause of experience in other instances. Although it cannot mature by its own power, if it encounters conditions, it will mature, which is an uncertain karma. Among many karmas, the order of maturation is: among heavy and light karmas, the heavier one matures first, and if two heavy karmas are the same, then whichever appears at the time of death, is close, or habitual, or done earlier, matures first. The way to establish the two karmas of projecting and completing is: for example, what makes the subsequent rebirth accomplished is called projecting karma; in that rebirth, the karma that makes one experience various kinds of happiness and suffering is called completing karma. The difference between the strength of good and evil is: In the Treatise on Consciousness-only it says: 'Actions and aspects are all the same, the ground itself and the fruits are only two, diminishing and small can overcome, abandoning and aspects are different.' This means that good deeds arise naturally without effort, while evil deeds must be accomplished with effort, which is the difference in action; good deeds proceed in a non-inverted manner, while evil deeds proceed in an inverted manner, which is the difference in aspect; good deeds exist together without the three poisons, while the other arises together with any one of the three poisons of affliction, which is the difference in co-existence; good deeds exist in the nine grounds of the three realms, while the other exists in the desire realm, which is the difference in ground; good deeds produce five fruits, while the other has no separation fruit, so it produces four fruits, which is the aspect of the number of fruits; good deeds even in the world require eighty thousand great kalpas to be completed at the peak of existence, while non-virtue completes the lifespan of the uninterrupted hell in one great kalpa, which is the ultimate aspect, that is, the two differences of fruits; views like wrong views temporarily cut off the roots of virtue, while the other permanently cuts them off when the truth of the path is manifested, which is the difference in cutting off; small good can overcome great evil, while the other small evil cannot overcome great good, which is the difference in the way of overcoming; good is not to be abandoned, while evil is to be abandoned, which is the difference in abandoning; the good
Chinese
因为一方是佛，所以由佛的因缘所生；罪恶的一方是魔，所以由魔的因缘所生，这是方位的差别，即由九种差别来区分。第三，自身果的差别。《俱舍论》中说：“一切异熟因同类，士夫果能生。”如是所说，感受恶趣的痛苦是不善的异熟果。同类果，《集论》中说：“人的身体和受用不丰饶。”如同所说，即使转生为人，五根的身体也不齐全且有缺陷；受用方面，从事于业的受用和杀生。寿命的受用是寿命短、多病。不丰饶是指不好的意思，即受用不好。同样，不予取也是如此。身体不好，身体的精华力量不足；受用不好，从事于恶业的受用，用于偷盗；资具的受用不好，食物财富匮乏贫穷，即使有也会被他人抢夺，对此一切都要类推。其他的类推方式是，身体不丰饶，如寿命短，仅仅是杀生所感，这是感受同类果；受用不丰饶，如不予取等，受用贫乏等九种感受，这是类推同类果所见。士夫果是外境事物变得不丰饶或不好，如杀生导致土地没有光泽；不予取导致冰雹和雨水过大，摧毁庄稼花朵，使土地失去光彩，对此一切都要像《俱舍论》的解释一样去理解。也就是说，恶趣的器情世界不悦意是第一种果，天界的器情世界从不悦意的角度来说是后两种果，这在《法蕴论》中说得很清楚。判别的数量确定是，身语意三门努力于不善业的主要行为总共有十种。身体方面，努力使众生失去生命和受用，确定有三种。语言方面，说不符合实际的言语，完全是烦恼方面的