English
This is the stinginess of love and affection for siblings. The three improprieties from the mouth are: the impropriety of the body's mouth, the impropriety of the speech's mouth, and the impropriety of the mind's mouth. The third is the unwavering action: it is called coarse and so on, that is, cultivating one's own mind stream with the four immeasurables as the object; it is called peaceful and so on, that is, cultivating calm abiding, which is not grasped by view, as the object of the mind. The five objects of desire are: the appearance of form in the field of the eye, the appearance of sound in the field of the ear, the appearance of smell in the field of the nose, the appearance of taste in the field of the tongue, and the appearance of touch in the field of the body. Moreover, relying on each one will produce the five poisons and so on: in the field of the eye, the appearance of form, attachment to the good, hatred to the bad, ignorance from not understanding the two, pride in one's own goodness, and jealousy of others' goodness, these are the causes of the arising of the five poisons. This can be applied to all five. The five afflictions are: the number of the five poisons, the combination of metaphor and meaning, and the explanation of the characteristics. The numbers are: attachment, hatred, ignorance, pride, and jealousy. The combination of metaphor and meaning is: attachment clings like hot ashes and glue, hatred burns like fire, ignorance envelops like darkness, pride stands like a mountain, and jealousy rages like wind. The characteristics are: hatred's appearance is clear but short-lived, attachment's appearance is unclear but long-lasting, pride is abandoning high position, jealousy is good things, not using mindfulness is ignorance. These are all conditions. Therefore, the result or fault produced by these causes and conditions is: taking the two ignorances as the root, the cause and condition of non-virtuous actions instigated by hatred leads to being born in hell and experiencing the suffering of heat and cold. As the Ten Sutras say: Hatred enters the door of the path, in the place of hell, one experiences heat and cold. The practice of dharma with remembrance of past and future, also experiences heat and cold due to the ripening of previous actions. This is clear. The cause and condition of non-virtuous actions instigated by attachment leads to being born as a hungry ghost and experiencing the suffering of hunger and thirst. Again, as that same scripture says: Attachment enters the door of the path, in the place of hungry ghosts, one experiences hunger and thirst. Even though there is the dharma of being satisfied by dedication,
Chinese
由往昔业之异熟，感受饥渴。此说已明。由愚痴所引发之不善业之缘故，果报转生为旁生，感受罪过愚笨喑哑之痛苦。又于彼中说：由贪欲入于业之门，于饿鬼处所行饥渴，虽有回向而饱足之法，由往昔业之异熟，感受饥渴。此说已明。由愚痴所引发之不善业之缘故，果报转生为旁生，感受罪过愚笨喑哑之痛苦。又于彼中说：由愚痴入于业之门，于旁生处所行愚笨喑哑，虽有精微理智之法，由往昔业之异熟，感受愚笨喑哑。此说已明。彼即是五无间罪与近五无间罪，四重罪八邪罪三种不可饶恕罪，行此无疑堕三恶趣。此说已明。又由贪欲所引发之行十善之缘故，果报转生为人，感受罪过转变之痛苦。又由我慢所引发之行十善业之缘故，果报转生为天人，感受罪过堕落之痛苦。又由嫉妒所引发之行十善业之缘故，果报转生为非天，感受罪过争斗之痛苦。广说中说：行十善业，舍弃不善业者，是生欲界天与人之因。此说已明。又以无明为因，烦恼处于潜伏状态，以慈等名为无量四者，以对境而于自相续中修习之缘故，果报转生于色界十七处，感受罪过堕落之痛苦。又以无明为因，烦恼处于潜伏状态，以止等名为见解未摄持之修，以止观为心之所缘而修习之缘故，果报转生于四无色处，感受罪过堕落之痛苦。广说中说：修习无量四等不动摇之禅定
English
Due to the ripening of past actions, one experiences hunger and thirst. This is clear. Due to the cause of non-virtuous actions instigated by ignorance, the result is rebirth as an animal, experiencing the suffering of the faults of being foolish and mute. Furthermore, it says in the same text: "Having entered the door of action through desire, in the realm of the hungry ghosts, one experiences hunger and thirst. Although there is a dharma of satisfaction through dedication, due to the ripening of past actions, one experiences hunger and thirst." This is clear. Due to the cause of non-virtuous actions instigated by ignorance, the result is rebirth as an animal, experiencing the suffering of the faults of being foolish and mute. Furthermore, it says in the same text: "Having entered the door of action through ignorance, in the realm of animals, one experiences foolishness and muteness. Although there is a dharma of subtle reasoning, due to the ripening of past actions, one experiences being foolish and mute." This is clear. That is, the five inexpiable sins and the five sins near to them, the four heavy sins, the eight transgressions, and the three unforgivable sins, practicing these undoubtedly leads to falling into the three lower realms. This is clear. Furthermore, due to the cause of practicing the ten virtues instigated by desire, the result is rebirth as a human, experiencing the suffering of the fault of change. Furthermore, due to the cause of practicing the ten virtuous actions instigated by pride, the result is rebirth as a god, experiencing the suffering of the fault of falling. Furthermore, due to the cause of practicing the ten virtuous actions instigated by jealousy, the result is rebirth as an Asura, experiencing the suffering of the fault of fighting. In the extensive explanation, it says: "Practicing the ten virtuous actions and abandoning non-virtuous actions is the cause of being born as gods and humans in the desire realm." This is clear. Furthermore, with ignorance as the cause, and afflictions remaining in a latent state, due to meditating in one's own mindstream on the four immeasurables, such as love, with objects, the result is rebirth in the seventeen realms of the form realm, experiencing the suffering of the fault of falling. Furthermore, with ignorance as the cause, and afflictions remaining in a latent state, due to meditating with calm abiding as the object of the mind, on meditations such as tranquility, which are not grasped by view, the result is rebirth in the four formless realms, experiencing the suffering of the fault of falling. In the extensive explanation, it says: "Meditating on the four immeasurables, etc., unmoving samadhi"
Chinese
是因。如《梵天处等是生之因》中说的那样清楚。三、遣除错乱之方便：证悟无我则安乐大。如是说示。也就是说，总的来说，六道或者恶趣的众生广大且数量众多，其中，获得圆满富饶的暇满人身，从众多没有佛法的洲中生于赡部洲，从连佛法之名也不可闻的众多地方生于佛法兴盛的地方。即使以不具信心的所依获得珍贵人身后，背负着异熟的重担而空耗于恶趣，在具有信心的此时，没有不遣除错乱的方便。这有二：即通过间接的方式遣除，以及直接遣除。第一，因为生于恶趣的因是不善业，所以要了知因果，区分善恶，从而遣除错乱。第二，直接遣除有四种。因为轮回的因是无明，所以将我执认知为无我。将无明转化为自生佛。因为轮回总的因是欲妙和五毒，所以将欲妙认知为自解脱，将五毒认知为法性，从而转化为自解脱。因为高处的因是善和寂静与粗猛，所以认知为普贤王如来，从而转化为无取舍。结果或者过患是痛苦。将痛苦认知为菩提心，了知痛苦是法身，从而遣除。因此，从通过间接的方式遣除来说，要了知因果，区分善恶，即：以教证成立业果，以理证成立，以及类别和业果的譬喻这四种。第一种有五种，其中，业决定存在的教证是，出自《业百颂》：如田地与种子，善恶业亦如是。如是说。业不虚耗的教证是，同样出自该论：有情诸业虽百劫，不会耗尽不成熟，因缘聚合时节至，届时方能结果实。如是说。业各异的教证是，出自《贫女难陀请问经》：甜美种子所生果，必将甜美而成熟，辛辣种子所生果，必将辛辣而成熟。利益
English
is the cause. As it is clear from "The realm of Brahma and others is the cause of birth." Third, the method of reversing delusion: Realizing selflessness brings great happiness. As it is shown. That is, in general, among the vast and numerous sentient beings of the six realms or the evil destinies, one obtains the precious human body with abundant wealth. One is born in Jambudvipa from many lands without Dharma. From many places where even the name of Dharma is not heard, one is born in a place where Dharma flourishes. Even after obtaining the precious human body with a basis of no faith, one carries the burden of fruition and wastes it in the evil destinies. At this time of faith, there is no way to not reverse delusion. There are two types: reversing indirectly and reversing directly. First, since the cause of being born in the evil destinies is non-virtuous deeds, one should understand cause and effect, distinguish between virtue and non-virtue, and reverse delusion. Second, there are four ways to reverse directly. Since the cause of samsara is ignorance, identify self-grasping as selflessness. Transform ignorance into self-arisen Buddha. Since the general cause of samsara is desirable qualities and the five poisons, identify desirable qualities as self-liberation and the five poisons as the nature of reality, thereby transforming them into self-liberation. Since the cause of higher realms is virtue and peace and roughness, identify them as Samantabhadra, thereby transforming them into non-acceptance and non-rejection. The result or fault is suffering. Identify suffering as Bodhicitta, and reverse it by knowing that suffering is Dharmakaya. Therefore, from the perspective of reversing indirectly, one should understand cause and effect, and distinguish between virtue and non-virtue, that is: establishing the result of actions through scriptural authority, establishing it through reasoning, as well as categories and metaphors of the result of actions. The first has five aspects, among which, the scriptural authority for the certainty of the existence of actions is from the "Karma Shataka": Just like fields and seeds, so are virtuous and non-virtuous actions. Thus it is said. The scriptural authority for the non-wasting of actions is also from the same text: The actions of embodied beings, even for hundreds of eons, will not be wasted. When they gather and the time arrives, they will ripen into fruit. Thus it is said. The scriptural authority for the difference of actions is from the "Sutra Requested by the Poor Woman Nanda": From sweet seeds, sweet fruits will grow. From spicy seeds, spicy fruits will grow. Benefit
Chinese
善行的果实是安乐，恶行的果实自然是痛苦。正如经中所说。关于不能为妇女说法的经典是：《教诫国王经》中说：大国王，为了妃嫔和眷属，即使是微小的罪恶和不善之业也不要做。为什么呢？因为她们没有任何承受痛苦的份额。就像迦腻色迦王的故事一样。关于从微小的因产生巨大果报的经典是：《涅槃经》中说：微小的罪业也不要轻视，不要认为无害。微小的水滴，能逐渐充满大容器。如是说。以理证成立业果：造作罪恶不善之业，产生恶趣和痛苦的果报，这在理上是完全合理的。行善获得善趣和安乐的果报，这在理上也是完全合理的。就像这样，给予恩惠的回报是给予恩惠，抓住的回报是被抓住，抢夺的回报是被抢夺，殴打的回报是被殴打一样。业果的