English
Through cultivating loving-kindness, one becomes accustomed to right view, and abandons the ten non-virtuous actions with the ten virtuous actions, possessing excellent benefits. Although beings differ according to their basis, in this world, these ten can be attained and manifested. Among them, the seven virtuous actions of body and speech are actions and also paths, while the three virtuous actions of mind are the path of action, because they are manifest creations. Ultimately, aiming to obtain the fruit of higher realms, one enjoys happiness and glory in accordance with merit. Accomplishing the cessation of suffering and nirvana is a condition for liberation, and the difference between the Great and Small Vehicles lies in the intention. The virtue of the path of joining is a condition for ascertainment, because ascertainment is the cause of the path of seeing. The pleasant result of the ripening of karma arises according to intention, and in whatever place one is born that is in accordance with the cause, one is especially happy to practice virtue, and has long life, abundant wealth, beautiful form, and so on. The self-result is that the place is radiant, and one possesses great merit and many qualities. Non-virtuous actions are generated by the three poisons, and apart from the specific nature of the entity, they are all root and near afflictions. All that are associated are related non-virtuous actions, and habitual tendencies are subsequent associations and universal instigations. Cyclic existence and innate non-virtuous actions are the opposite of virtuous actions, and involve effort and progress. Harming and holding sinful results, obstructing unfavorable aspects and the Dharma, the ten non-virtuous actions accomplish a reversed ripening result. All the afflictions of the two upper realms, although they are obstructions to the unpolluted and are unspecified, are not non-virtuous, because they cannot produce a ripening result. The motivation for the ten non-virtuous actions is the desire to kill, taking the life of others, and secretly taking what is not given. Engaging in the four improper practices, adultery. Speaking falsely, using divisive speech to destroy friendships. Uttering harsh words, speaking idle chatter, covetousness and wanting to harm, and wrong view. The seven actions of body and speech are actions, but not paths. The three non-virtuous actions of mind are the path of action, because action is the mental power of creation. Therefore, one goes according to its trend, and creates. These, in the desire realm, even in hell, apart from idle chatter, harsh words, and harmful thoughts, there is only association, not manifestation. If the sound is unpleasant, then there are the three actions of mind and idle chatter, but the others do not manifest. In other places in the desire realm, the ten non-virtuous actions manifest. The essence of these is the nature of the three poisons.
Chinese
从杀生、害心、恶语、嗔恨中产生，邪淫、粗暴之心、不予取、贪婪，邪见、愚痴以及其他各种情况。对此，三门烦恼无论哪一种，都有有益之业、同样有损害之业，以及恶劣之业等多种名称，但本质上没有不是由三种垢染所生的。而且，基础、意乐、行为、究竟圆满，那时任何业都完全成就。基础是嗔恨，三业针对有情，贪婪三业的基础是享受、邪见的基础。以名色所摄的五蕴，是妄语等四种的基础，有情和名是基础。以意乐在对境上如是作意，行为和造作究竟圆满。使他人去做也与此相同。其中，第八支可以同时产生，但意三者不会同时产生。今生障碍生起圣道的，罪过极其严重的有五无间罪：杀父、杀母、杀阿罗汉、夺取阿罗汉的性命，以恶心于佛身出血，以及分裂僧团。与此相近的是，与阿罗汉尼行淫，杀害已安住的菩萨、圣者、有学，夺取僧众集会的门，拆毁佛塔。这些与无间罪相似。十不善业的异熟果是，堕入恶趣感受痛苦，造作等流果是以前习惯喜欢罪恶，感受等流果是寿命短、资财贫乏，家庭不和睦、多受诽谤，与朋友分离、听到不悦耳的声音，言语不被采纳、三种毒素严重。增上果是土地光泽小，冰雹和雨水多、尘土飞扬，气味不好、高低不平有悬崖，有热气等以及时节颠倒，果实小而味道差。这些也由因的大小而导致果报的感受也同样。五无间罪如果没有以对治力摧毁，死后立即堕入无间地狱。近五罪也与此相同。邪见是颠倒的信心，诽谤和断常之见。因此，它会将人抛向金刚地狱，使相续中的任何善根都无法存留。如是善恶二业，感受的方式是
English
From killing, harmful intent, harsh words, and hatred arise, as well as sexual misconduct, harsh thoughts, taking what is not given, and attachment. There are also wrong views, ignorance, and other such things. Regarding these, whichever of the three doors of affliction is involved, there are meritorious actions, as well as harmful actions, and degenerate actions, among many other categories. However, there is nothing that is not produced by the three stains in essence. Moreover, when the basis, intention, action, and ultimate completion are all complete, then any action is fully accomplished. The basis for hatred is the three actions directed towards sentient beings. The basis for the three forms of attachment is the basis for enjoyment and wrong views. The five aggregates, condensed by name and form, are the basis for the four types of falsehood, with sentient beings and name serving as the basis. With intention, one deliberately thinks about the object, and the action and creation are fully completed. Causing others to do it is the same. Among these, the eighth branch can occur simultaneously, but the three of mind do not occur together. That which obstructs the arising of the noble path in this life, the extremely heavy faults, are the five inexpiable sins: killing one's father, killing one's mother, killing an arhat, taking the life of an arhat, drawing blood from the body of a Buddha with malicious intent, and causing dissension in the Sangha. Similar to these are engaging in sexual activity with an arhat nun, killing a bodhisattva who is established, a noble one, a trainee, stealing the door of the Sangha's assembly, and destroying stupas. These are similar to the inexpiable sins. The fully ripened result of the ten non-virtuous actions is falling into the lower realms and experiencing suffering. The result corresponding to the cause is being accustomed to and enjoying evil. The experienced result corresponding to the cause is having a short life and impoverished resources. The household is unruly, there is much slander, separation from friends, hearing unpleasant sounds, words are not accepted, and the three poisons are strong. The dominating result is that the land has little luster, there is much hail and rain, dust is thick, the smell is unpleasant, there are high and low cliffs, there are hot spots, and the seasons are reversed. The fruits are small and have a poor taste. These also depend on the size of the cause, and the experience of the result is the same. If the five inexpiable sins are not overcome by antidotes, one will immediately go to the Avici hell upon death. The near five sins are also the same. Wrong view is a perverted faith, slander, and the views of permanence and annihilation. Therefore, it throws one into the Vajra Hell and does not allow any virtue to remain in the mindstream. Thus, the way in which one experiences the results of both virtuous and non-virtuous actions is
Chinese
有四种类型：现法受业是田地，以强烈意乐而行，且具业力，确定在此生中成熟。生后受业确定在来世成熟，如五无间罪等。在其他次数中受业是多种多样的，不确定是以后受的业。即使积累了业，也被对治力摧毁，不确定会产生异熟果。已作且积累的业有六种：以强烈意乐如理而行，圆满完成，事后不后悔，心生欢喜，没有对治，且具有果实成熟的能力。已作但未积累的业，因为不具备那六种条件，所以不确定会成熟。投生、圆满、处境，以及感受乐与苦的程度，都能够圆满。要知道，这些或者两者中的任何一个，都存在业的差别。简而言之，无论是善是恶，田地、意乐、精进持续等，都会导致业力的大小。未记别的业是多种多样的，是没有三毒存在与否的心。一切随其自然运行的业，其自性是界、处和八种有色法，与此相应的意和命根，与劫同时，以及与名、句、字相关联的未记别，既非嗔恨也非清净之心的业。被那些名、句、字所摄持的心和心所之集合，以及与之相关的表达习气，以及该心的动机、身语之业，胜义虚空不可思议的止息。其中，生得的未记别，是善恶有漏的异熟果，以及与烦恼相应的行为和善心，都不是由任何事物所产生的行为，以及工巧、书写文字等，所有这些近行，都是各自的观察和不带任何烦恼的行为。完全执持是先前习惯的圆满，如因习惯工巧处而知晓绘画。近寂灭在色界和无色界中，因为具有寂止，所以不产生果。如未分别对治而服用药物，与同类化身的心同时产生，利益是未记别。
English
There are four types: Karma to be experienced in the present life is like a field, performed with strong intention and possessing karmic power, it is certain to ripen in this life. Karma to be experienced after birth is certain to ripen in the next life, such as the five deeds of immediate retribution. Karma to be experienced in other instances is diverse, and it is uncertain whether it is karma to be experienced later. Even if karma is accumulated, it is destroyed by the opponent force, and it is uncertain whether it will produce a fully ripened result. Karma that is done and accumulated is of six types: acting according to strong intention, completing it perfectly, not regretting it afterwards, being pleased in mind, having no opponent, and having the ability for the fruit to ripen. Karma that is done but not accumulated, because it does not possess those six conditions, it is uncertain whether it will ripen. Casting, completion, the state of existence where one is born, and the extent to which one experiences happiness and suffering, are all completed. It should be known that there is a difference in karma in these two or either of them. In short, whether it is virtuous or non-virtuous, the field, intention, diligent continuation, etc., will lead to the magnitude of karmic power. The unspecified karma is diverse, it is the mind without the presence or absence of the three poisons. All karma that operates spontaneously, its nature is the realms, sources, and eight forms of matter, the mind and life faculty that correspond to them, coexisting with the eon, and the unspecified that is associated with names, sentences, and letters, which is neither the karma of hatred nor of purity of mind. The collection of mind and mental factors that are seized by those names, sentences, and letters, and the habits of expression associated with them, and the motivation of that mind, the karma of body and speech, the cessation of ultimate space that is inconceivable. Among them, the unspecified that is obtained by birth is the fully ripened result of virtuous and non-virtuous contaminated actions, and the conduct and virtuous mind that correspond to afflictions, are not actions produced by anything, and crafts, writing, etc., all these proximate actions are individual observations and actions performed without any afflictions. Complete grasping is the perfection of previous habits, such as knowing how to draw because of being accustomed to crafts. Near pacification in the form realm and formless realm, because it possesses quiescence, it does not produce fruit. Like taking medicine without separately examining the opponent, it arises simultaneously with the mind of a similar emanation, the benefit is unspecified.
Chinese
对于奴仆等，没有嗔恨和清净而行布施，以面对（果报）的方式，伴随着无记。如果归纳十四种，则是四种，即异熟所生、工巧处、威仪路和变化心，这些在欲界圆满。在色界，除了工巧处之外都有。非表色业虽然是无实物，但以能取和生起而有相续存在。其中，律仪有别解脱律仪、静虑律仪和无漏律仪三种。别解脱律仪从如法受持而获得，有近住、居士男女二种，沙弥尼和沙弥男女二种，比丘男女二种，共八种。获得这些后，不退失地守护，即近住的八支斋戒，居士也守护一种或几种，大多数是守护部分或全部，沙弥的戒律归纳为粗显的十条，沙弥尼在此之上守护六根本法和六随顺法，比丘则有四根本罪、十三僧残罪、三十舍堕罪、九十单堕罪、四悔过罪和一百一十二众学处。比丘尼有八根本罪等，如法守护三百六十四条，并具有四种沙门法，安住于十二种头陀功德。舍戒的时间是按照受持近住戒一样，过夜后舍戒，其他如比丘等，则是寿命终结时，即死亡、舍戒、断善根和同时出现两性等而舍戒。静虑律仪以获得上界的力量，不从那里退失，自然遮止不善业的进入，从等持中退失或转移而舍戒。无漏律仪以获得圣地的力量，永远断绝进入不善业。律仪的显现，除了无想定之外，在其他界都有，但毗婆沙师认为，因为大梵天不是圣者出生的处所，所以没有无漏律仪的产生。然而，为了利益其他众生，菩萨等对于存在之处没有舍弃和取受，因此说对于出生的处所没有决定。无漏律仪虽然没有永久的退失，但只是从下劣到胜妙，从果位到果位有暂时退失的情况。根器迟钝。