English
The fruit of virtue is happiness, and the fruit of harm naturally arises as suffering. As it is said in the scriptures. Regarding the scriptures that cannot be taught to women: In the Sutra of Advice to the King, it says: Great King, for the sake of your consorts and retinue, do not commit even the smallest sin or unwholesome deed. Why is that? Because they have no share in suffering. Like the story of King Kanishka. Regarding the scriptures that say great fruits arise from small causes: From the Nirvana Sutra: Even small and subtle sins should not be despised as harmless. Small drops of water gradually fill a large vessel. Thus it is said. Establishing karma and its effects through reasoning: Engaging in sinful and unwholesome actions leads to the fruit of lower realms and suffering, which is entirely reasonable. Obtaining the fruit of higher realms and happiness from virtuous actions is also entirely reasonable. It is like this: the return for bestowing kindness is bestowing kindness, the return for seizing is being seized, the return for robbing is being robbed, and the return for striking is being struck. The categories of karma and its effects: Divided into three sets of four, the first set is: actions that are happy in both this life and the next, actions that are painful in this life but happy in the next, actions that are happy in this life but painful in the next, and actions that are painful in both this life and the next. The second set is: actions where both intention and action are virtuous, actions where intention is negative but action is virtuous, actions where intention is virtuous but action is negative, and actions where both intention and action are negative. The third set is: actions that are entirely virtuous, actions that are entirely negative, actions that are a mixture of virtuous and negative, and actions that are neither virtuous nor negative. ༈ An analogy for karma and its effects: Like the wheel of existence painted on a wall, drawn by the aggregation of causes and conditions, it has no real existence in reality, but temporarily appears as if the abodes of the six realms are real. Although there is no real existence in reality, there temporarily appears to be a distinction between happiness and suffering. Therefore, one must avoid even the smallest sins, including the ten non-virtuous actions, and if one is tainted by sin due to carelessness, one must confess and purify oneself before it is too late. Temporarily, one should strive to engage in virtuous actions that benefit oneself. In this way, even if one is abandoned, one will not fall into the lower realms.
Chinese
这样区分善恶，就不会堕入恶道。获得天界天人和人类的殊胜所依，通过错觉而遣除。 总的来说，轮回的根本原因是无明，因此将我执认识为无我。遣除无明使其自然解脱是：对此执着于我的想法虽然不可思议，但归纳起来，未经观察和分析的我执可归为三种：外境的我执，中间蕴的我执，内在心的我执。 其中第一种是：执着于外面的山川、田地、房屋、敌人、亲人等各种事物。中间蕴的我执是：依靠色蕴，执着于头和脚等各种“我”和“我的”，以及依靠它的名字、种姓等各种事物。内在心的我执是：心随逐于三时（过去、现在、未来）的念头，依靠每一个念头而执着为“我”，从而自然而然地产生五毒或三毒等。 像这样执着于我，一切痛苦都会产生。如《秘密藏续》所说：“轮回顶端的过患，源于执着于我。”这很明显。而且，这种我执无法通过舍弃来舍弃，无法通过阻止来阻止，无法通过改变来改变，因此要认识到无我。也就是说，通过将蕴和心这二者认识为无我，外境自然而然地被切断。所谓“我”，是指身体呢？还是指心呢？请观察它在哪里。如果说是身体，那么从上面的头顶到下面的脚底去寻找。头能找到“我”吗？四肢、上半身、下半身、内脏、左边、右边，无论怎么观察都找不到。普通人的执着认为它在心里。如果它在心里，那么尸体也有心脏，应该有“我”才对。但是，尸体无论是被火烧，还是被埋在土里，还是被扔进悬崖，还是被砍断四肢，还是被狗吃掉，都不会不高兴，因为没有念头。所以，心脏里也没有“我”。因此，这个身体，首先是恶因，血肉和骨头是父母的恶因。中间是恶缘，由因缘聚合而形成的身体，外面的皮肤薄薄的，里面的骨头空空的，中间是血管和筋络纵横交错，里面充满了三十六种不净之物。
English
Thus, by distinguishing between virtue and vice, one will not fall into the lower realms. Having obtained the excellent basis of gods and humans in the higher realms, delusion is reversed through illusion. In general, the root cause of samsara is ignorance, therefore, recognize self-grasping as selflessness. Reversing ignorance into self-liberation is: Although this grasping at self is inconceivable, if summarized, this unexamined and unanalyzed self can be grouped into three: grasping at self in external objects, grasping at self in the aggregates, and grasping at self in the inner mind. The first of these is: grasping at various things such as external mountains and rivers, fields, houses, enemies, and relatives. The grasping at self in the aggregates is: relying on the aggregate of form, grasping at various "I" and "mine" in the head and feet, etc., and grasping at various things such as names and lineages that rely on it. The grasping at self in the inner mind is: the mind follows the thoughts of the three times (past, present, and future), and relying on each thought, it grasps at self, thereby naturally producing the five poisons or three poisons, etc. By grasping at self in this way, all suffering arises. As the Guhyagarbha Tantra says: "The fault at the peak of existence arises from grasping at self." This is clear. Moreover, this grasping at self cannot be abandoned by abandoning, cannot be prevented by preventing, and cannot be changed by changing, therefore, recognize selflessness. That is, by recognizing the aggregates and the mind as selfless, external objects are naturally cut off. Is this so-called "self" referring to the body? Or is it referring to the mind? Please observe where it is. If it is said to be the body, then search from the crown of the head above to the soles of the feet below. Can the head find the "self"? Limbs, upper body, lower body, internal organs, left side, right side, no matter how much you examine, you cannot find it anywhere. Ordinary people's attachment thinks it is in the heart. If it is in the heart, then the corpse also has a heart, so there should be a "self." However, whether the corpse is burned in fire, buried in the ground, thrown into a cliff, limbs are cut off, or eaten by dogs, it will not be unhappy, because there is no thought. Therefore, there is no "self" in the heart either. Therefore, this body, first of all, is a bad cause, flesh and bones are the bad cause of parents. In the middle, there is a bad condition, the body formed by the aggregation of causes and conditions, the outer skin is thin, the inner bones are empty, in the middle are blood vessels and tendons crisscrossing, and the inside is filled with thirty-six impure substances.
Chinese
乙、血液和血清借给水，热量借给火，血肉和骨骼借给土，呼吸借给风。最终容易坏灭，疾病和死亡的因缘不可思议。对于生老病死，没有可以称为“我”的东西。如《大乘经》所说：“身体也不是我，血肉骨骼等，为了调伏大种，如同建造外墙。”因此，这个身体就像外墙一样。如果通过观察和分析，体验到身体中没有“我”，那么对身体的执着就会比以前减少。同样，也要观察依赖于身体的名字和姓氏等。名字也不是从母亲的子宫里突然出现的，而是父母结合后所取的。对所取的名字过于执着，但名字是可以改变的，例如雇佣关系等也会改变。如《大乘经》所说：“名字也不是我，只是假名而已。”因此，名字只是假名，如果通过观察和分析，体验到名字中没有“我”，那么从名字的称呼所产生的赞美和贬低等执着，就会比以前减少。同样，也要观察姓氏等。最初追溯姓氏的来源，会发现根本没有确定的依据，只是临时安立的，比如仲敦尊巴五父等。因此，姓氏也只是暂时的假名。如果通过假名，体验到姓氏中也没有“我”，那么对姓氏的执着也会减少。那么，所谓的“我”是指心吗？让心观察心，观察的时候，没有任何自性，脱离了一切可以认定的特征。前一刹那的意识已经过去，过去已经不存在，所以不能称为“我”。后一刹那的意识尚未到来，未来还不存在，所以不能称为“我”。现在的觉知，其自性是空性的。在觉知的时候，觉知者本身是空性的。在活动的时候，活动者本身是空性的。在显现各种事物的时候，显现者本身是空性的。因此，心也不能称为“我”。前一刹那的意识已经过去，后一刹那的意识尚未到来，现在的意识自性是空性的。现在，一切显现的觉知，其自性都是空性的。
English
B. Blood and serum are borrowed from water, warmth is borrowed from fire, flesh and bones are borrowed from earth, and breath is borrowed from wind. Ultimately, it is easy to decay, and the causes of disease and death are inconceivable. In this cycle of birth, aging, sickness, and death, there is nothing that can be called "I." As stated in the Mahayana Sutra: "The body is not 'I'; flesh, blood, and bones are like an outer wall built to subdue the great elements." Therefore, this body is like an outer wall. If, through examination and analysis, one experiences that there is no 'I' in the body, then the clinging to the body will diminish compared to before. Similarly, one should examine the name and lineage that depend on it. The name does not suddenly come from the mother's womb; it is given by the union of parents. There is excessive attachment to the given name, but the name can be changed. Temporary designations can also change. As stated in the Mahayana Sutra: "The name is not 'I'; it is merely a designation." Therefore, the name is merely a designation. If, through examination and analysis, one experiences that there is no 'I' in the name, then the clinging to praise and blame arising from being called by the name will diminish compared to before. Similarly, one should examine the lineage. When tracing the origin of the lineage, it is found that there is no definite basis; it is merely a temporary designation, like Dromtönpa's five fathers. Therefore, lineage is also a temporary designation. If, through designation, one experiences that there is no 'I' in the lineage, then the clinging to lineage will also diminish. So, is the so-called 'I' referring to the mind? Let the mind observe the mind. When observing, it is not established as any entity, being free from all identifiable characteristics. The previous moment of consciousness has passed; the past does not exist, so it cannot be called 'I.' The subsequent moment of consciousness has not yet come; the future does not exist, so it cannot be called 'I.' The present awareness is empty in nature. At the time of awareness, the one who is aware is empty. At the time of activity, the one who is active is empty. At the time of manifesting various phenomena, the one who manifests is empty. Therefore, the mind cannot be called 'I.' The previous moment of consciousness has passed, the subsequent moment of consciousness has not yet come, and the present consciousness is empty in nature. Now, all arising awareness is empty in nature.
Chinese
是空性相续不断地存在着。 因为空性的觉性中没有我存在，所以无我相续不断地存在着。 在那没有成立的当下，我执于自处解脱的自明无念的法性相续不断地存在着。 那个法性，没有把佛变成高贵的，没有把众生变成卑贱的。 那个法性，没有把上面的佛安排成好的，没有把下面的众生安排成坏的，没有把中间的行者安排成中等的。 因为觉性在遍及的程度上平等安住，所以从平等性中不会断绝地存在着。 法性平等性的状态中，一切法自解脱相续不断地存在着。 因此，我没有成立为我，如《六义论》所说： “心的自性寻也寻不见，向他人也无法指示说就是这样。” 因此，以整体而言，对身语意三者没有成立我而深信不疑，在脱离我执的状态中，觉性以自性存在，那显现出来就是法身。 像这样，自己的心自己也看不见，他人也看不见，那本身就叫做无我。 像这样，对于五蕴和心是无我，外境的显现，山谷房屋、仇敌亲友等一切显现都不可能成立。 无我是自然而然知道的。 还有，外面的事物也是无常的，因为外器世界有成住坏空，所以终究是无常的。 暂时的四季有变化，所以也是无我的。 内情的众生有生老病死，所以终究是无常的，暂时的有变化，所以是无我的。 像这样，本体是无我的，那个存在方式。 如果认识到，并且以分别念不认识，那么无明自然消散，轮回的因就会穷尽，错乱就会止息。 第二，轮回总体的因是欲妙和五毒，因此，将欲妙自解脱，五毒认识为法性，从而转为自解脱。 其中，所谓的五种欲妙，是指眼睛所见的色等。 也就是说，众生对于任何显现的欲妙，都会因为五毒或三毒等而成为轮回的因，而转变错乱的人，在眼睛里显现出景象时，即使清楚地分辨好坏，但仅仅是看着它，它也只是心的显现，对于心