Chinese
是的。感受业的方式是，如《俱舍论》中所说：“业之轮转中，何者重，何者近，何者熟习，何者先做，从这些之中，先前的先成熟。”如是所说，善恶果报成熟的先后，也是临终时感受将要成熟的业先感受。如果没有，就感受串习力强的，或者没有，就先感受先前的。因此，恶人在临终时，不一定因为先前的善业而获得善趣，有法者也不一定因为前世的不善业而不生于地狱，因为他们不一定通过忏悔和经历而清净和耗尽所有的恶业。即使如此，是否认为先前所造的业的果报，通过感受恶趣的痛苦而耗尽并解脱呢？仅仅是感受地狱等恶趣的痛苦，这个恶业的众生也不会从恶趣的处境中完全解脱。原因是这样的，先前所造的恶业的果报，在感受的同时，也会大量产生和增长同类因的果报，如害心、愤怒、杀生等其他罪业。例如，像鱼鹰、豺狼、黄鼠狼和快行二者的故事等等。总的来说，显现的所知通过现量，隐蔽的通过比量，极隐蔽的业因果通过佛陀的教言量来衡量。如经部宗所说，这需要以理证来成立，那么，在四种理证中，这是属于作用、自性、因果、证成的哪一种呢？是后面的证成。然而，地狱的众生是异熟果的所在地，如果从因上积累，其果报也逐渐感受，那么将永远没有从那里解脱的机会。因此，不知道这里的意图是什么，请智者们好好研究。第三，修持正法，成就的可能性难以获得，如果获得，像这样获得具有重大意义的闲暇人身宝，并且值遇佛法和善知识，自己最好能将此生托付，中等也能在来世获得人身，生起菩提心。
English
Yes. The way to experience karma is as stated in the Abhidharmakosha: "In the cycle of karma, whichever is heavier, whichever is closer, whichever is more habitual, whichever was done earlier, from among these, the earlier ones ripen first." As it is said, the order in which the fruits of virtue and vice ripen is also that the karma closest to death that will be experienced is experienced first. If that is not present, then the one to which one is most accustomed with great force, or if that is not present, then the earlier ones are experienced first. Therefore, it is not certain that a wicked person will obtain a good rebirth at the time of death due to previous virtues, and it is not certain that a righteous person will not be born in hell due to previous non-virtues, because they are not certain to have purified and exhausted all previous bad karma through confession and experience. Even so, one might think that the suffering of the lower realms, the result of previously committed karma, will be exhausted by experiencing it and one will be liberated. However, even if one only experiences the suffering of the lower realms such as hell, this sentient being with bad karma will not be completely liberated from that state of the lower realms. The reason for this is that while experiencing the suffering of the lower realms, the result of previously committed bad karma, other sins such as harmful thoughts, anger, and killing, which are the result of a similar cause, will increase and grow greatly. For example, like the stories of the osprey, the jackal, the weasel, and the two swift-goers, and so on. In general, manifest knowable things are measured by direct perception, hidden things by inference, and very hidden things, the cause and effect of karma, by the valid words of the Buddha. As the Sautrantikas say, this needs to be established by reasoning, so which of the four types of reasoning does this belong to: action, nature, cause and effect, or proof? It is the latter, proof. However, the beings in hell are the place of ripening, and if one accumulates from the cause and gradually experiences its result, then there will never be an opportunity to be liberated from there. Therefore, since I do not know what the intention here is, I ask the wise to examine it well. Third, if one practices the holy Dharma, it is difficult to find the possibility of accomplishment, and if one finds it, having found such a precious human body with leisure and such great meaning, and having met the Dharma and a good lama, it is best if I can entrust this life, and at least obtain a human body in the next life and generate bodhicitta.
Chinese
能够唤醒智慧的种类，甚至临死时对于没有习惯于无悔的善事，或者什么善事也不做，而被世间八法所迷惑，白白浪费生命，没有比自己欺骗自己更大的欺骗了，没有比自己让自己愚昧，对于取舍极其愚昧更大的了。因此，不要追随擅长欺骗的人，不要让肤浅的智慧被愚昧所左右，要谨慎，修持清净的正法。如果我获得闲暇时没有修善，那么自己欺骗自己非常严重，并且知道自己非常愚昧，就像海市蜃楼的水欺骗了野兽一样，贪恋欲望，追求名利等，被迷惑和愚昧所控制，现在或以后，像我这样的人认为无法修法而灰心丧气，变得懒惰，自己断绝了自己的法缘，我因为智慧低下而学不会，我因为嗔恨心大而生不起慈悲心，我因为散乱心大而无法精进等等，自己轻贱自己，浪费生命，自己毁灭自己。此生结束时，在死亡来临之际，出生艰难的赡部洲出生，获得难得的闲暇人身，遇到难得的上师和佛法，如果修持正法就能成就，但我没有修持，我真是后悔啊，用指甲抓挠胸膛，心中升起巨大的悲伤，或者产生巨大的悲伤，死后也会堕入地狱。《寻常旃檀穷尽时，地狱之火增七倍》。地狱之火极其难以忍受，因为难以忍受，在漫长的时间里，我的身体也会比现在更加年轻娇嫩，遭受焚烧的痛苦。如果我修持佛法，就不会遭受这样的痛苦，想到没有成就佛法，或者地狱狱卒说因为做了这样的事情而遭受痛苦时，内心会生起无法忍受的后悔，就像熊熊燃烧的火焰一样，内心会
English
Being able to awaken the kinds of wisdom, and even at the time of death, not being accustomed to any virtue without regret, or not doing any virtue, but being distracted by the eight worldly dharmas, wasting one's life in vain, there is no greater deception than deceiving oneself, and there is no greater ignorance than making oneself ignorant and extremely ignorant of what to take and what to abandon. Therefore, do not follow those who are skilled at deception, do not let shallow wisdom be controlled by ignorance, be mindful, and practice pure Dharma. If I do not practice virtue when I have the opportunity of leisure, then I am deceiving myself very seriously, and knowing that I am very ignorant, just as the water of a mirage deceives wild animals, craving desires, pursuing fame and gain, etc., being controlled by delusion and ignorance, now or later, people like me think that they cannot practice Dharma and become discouraged and lazy, cutting off their own Dharma connection, I cannot learn because of my low intelligence, I cannot generate compassion because of my great anger, I cannot persevere because of my great distraction, etc., despising oneself, wasting one's life, and destroying oneself. At the end of this life, at the time of death, having been born in the difficult-to-be-born Jambudvipa, having obtained the rare human body of leisure and opportunity, and having met the rare lama and Dharma, if one practices the Dharma, one will be able to accomplish it, but I have not practiced it, I truly regret it, scratching my chest with my fingernails, and a great sorrow arises in my heart, or a great sorrow arises, and after death, one will also fall into hell. "Ordinary sandalwood comes to an end, the fires of hell increase sevenfold." The fires of hell are extremely unbearable, and because they are unbearable, for a long time, my body will also be much younger and more tender than it is now, suffering the pain of being burned. If I had practiced the Dharma, I would not have suffered such pain, thinking that I had not accomplished the Dharma, or when the hell guards say that I suffered because I did such a thing, an unbearable regret arises in my heart, like a raging fire, and my heart will
Chinese
无疑会遭受难以忍受的强烈痛苦，这是毫无疑问的。无论从原因、比喻、数量这三个方面来考虑，都很难获得，获得后可以成就利益和安乐的基础或处所，可以修持善妙之法的这种闲暇圆满之身。就像很久以来没有获得，这次因福德的偶然机会而获得，我自身没有陷入疯狂错乱的状态，明明具有辨别利益和损害的心，却又再次或往后造作罪恶不善，自己引导自己前往先前出生的处所——地狱，怎么知道是从地狱来到这里的呢？例如，父亲要前往大海时，为了年幼的儿子而嘱咐亲人们一样，如来在涅槃之际，对圣观世音和文殊等稍微与自己有关联的，现在处于地狱的众生们，什么时候从那里解脱，获得人身的时候，我将我积累了无数三劫的法藏交付给他们，这样说道，由此可知，如果再次自己引导自己前往那个处所并毁灭自己，有些人就像被咒语迷惑而变得愚痴一样吗？我如今这个时候完全没有辨别利益和损害的心啊。全知大尊者说：说了也不懂，指示也不明白，我的心是铁制的巨大容器吗？就像石头一样没有心。如是说，是没有心吗？仔细观察，虽然两者都不是，但是以什么原因而迷惑和错乱，我也不知道。我的身体内部，想要守护戒律和进行闻思等修持正法，却不由自主地不让修持，迷惑者是什么呢？一定有什么，因为至今没有认识到，所以必须反复观察这是什么。第三，思考应断除的烦恼而谨慎行事，包括：宣说烦恼的过患，忍受断除烦恼的苦行，宣说如何断除烦恼的方式，这三个方面。第一方面是：如此观察时，我的
English
Undoubtedly, one will experience unbearable intense suffering, there is no doubt about it. Considering from the three aspects of cause, example, and number, it is extremely difficult to obtain, and having obtained it, it is the basis or place for accomplishing benefit and happiness, this kind of leisure and endowment body that allows one to practice virtuous and sacred Dharma. It is like not having obtained it for a long time, and now by chance of merit it has been obtained, and I myself have not fallen into a state of madness and confusion, and clearly possessing a mind that distinguishes benefit and harm, yet again or afterwards committing sinful and unwholesome deeds, leading myself to the place of previous birth—hell, how do I know that I came from hell here? For example, just as a father, when going to the ocean, entrusts his young son to his relatives, similarly, when the Tathagata was about to pass into Nirvana, he said to the noble Avalokiteshvara and Manjushri, etc., who had some connection with him, "When will the sentient beings who are now in hell be liberated from there, and when they obtain a human body, I will entrust this treasury of Dharma that I have accumulated for countless three kalpas to them." From this, it is known that if one leads oneself back to that place and destroys oneself, will some people become foolish like being deluded by mantras? At this moment, I have completely lost the mind that distinguishes benefit and harm. The great omniscient one said: "Even if explained, one does not understand; even if shown, one does not comprehend. Is my heart a great iron vessel? Like the essence of stone, devoid of mind." As it is said, is it without mind? Upon careful examination, although it is neither of the two, I do not know by what cause I am deluded and confused. In this body of mine, although I intend to keep vows and practice listening, thinking, and other sacred Dharmas, I am involuntarily prevented from practicing. What is the deluder? There must be something, because I have not recognized it until now, so I must repeatedly examine what this is. Third, to contemplate the afflictions to be abandoned and to be mindful, including: explaining the faults of afflictions, enduring the hardships of abandoning afflictions, and explaining how to abandon afflictions, these three aspects. The first aspect is: When observing in this way, my
Chinese
如果有什么使人愚昧，那就是存在的父母——嗔恨和贪欲等，从它们那里产生愚痴等烦恼之敌。这些烦恼之敌，并不是指那些由头、脚等组成的，身披盔甲、手持各种武器的军队。它们也不是勇敢精进的战士，而是与懒惰相应；也不是善于欺骗的聪明智慧之士，而是与愚痴相应。然而，这些烦恼却像奴隶一样，毫无自主地役使着上师、官员等一切高低贵贱、自他，并使之遭受痛苦。例如，为了追求利养、恭敬、名声、享用，日夜不得安宁，成为贪欲的奴隶；对于舍弃生命等任何事情都毫不畏惧，成为嗔恨的奴隶等等。必须毫无自主地执行烦恼所下达的一切命令，遭受沦为奴隶的痛苦折磨。而且，这样的敌人也没有其他的住所，只是像房客一样，在我的心——如同神殿——中安家落户，随心所欲地侍奉贪嗔等烦恼，尽情地取悦它们，但它们却毫不顾忌地给我带来今生和来世的各种损害。对于这样的烦恼之敌，不生嗔恨而忍受，这并不是修忍辱或应该忍受的对象，而是对不该忍受的对象忍受，这是诸佛菩萨所呵责的。想到烦恼之敌的危害之大，假如天界的帝释天和阿修罗的首领及其眷属等，这些世间上被称为强大者，即使他们每个人都能摧毁成千上万的人，但他们全部都与我为敌，也只能损害今生的身体和受用而已。这些敌人也不能将我带入地狱，带入那烈火熊熊的无间地狱之中。而贪欲、嗔恨等具有强大力量的烦恼之敌，一旦与地狱之火相遇，其他事物暂且不论，即使是八万由旬
English
If there is anything that makes one ignorant, it is the parents of existence—hatred and craving, from which arise enemies such as the afflictions of delusion. These enemies of affliction are not armies composed of heads, feet, and so on, armed with armor and various weapons. They are not brave and diligent warriors, but are associated with laziness; nor are they clever and wise deceivers, but are associated with delusion. Yet, these afflictions, like slaves, without any autonomy, employ all high and low, noble and base, self and others, such as lamas and officials, and cause them to suffer. For example, in order to seek gain, respect, fame, and enjoyment, one is restless day and night, becoming a slave to desire; one fears nothing, even giving up one's life, becoming a slave to hatred, and so on. One must execute all the commands issued by the afflictions without any autonomy, suffering the torment of being enslaved. Moreover, such enemies have no other dwelling place, but like tenants, they settle in my mind—like a temple—serving the afflictions of attachment and aversion as they please, indulging them to their heart's content, but they shamelessly bring me various harms in this life and the next. To not be angry with such enemies of affliction and to endure them is not practicing patience or enduring what should be endured, but enduring what should not be endured, which is condemned by all Buddhas and Bodhisattvas. Considering the great harm of the enemies of affliction, if the lord of the gods, Indra, and the leaders of the Asuras with their retinues, who are known as powerful in the world, even if each of them could destroy thousands of people, even if all of them were to become enemies to me alone, they could only harm my body and possessions in this life. These enemies could not lead me into hell, into the raging fires of the Avici hell. But the enemies of affliction, such as desire and hatred, who possess immense power, once they encounter the fires of hell, let alone other things, even eighty thousand yojanas