English
Thus. The actions of speech are, the four of speech are: Lying, reversing the consciousness of others, words with incorrect meanings. Those in accordance with it, such as honesty, deceive the minds of others. Slander, speaking words that separate others. Those in accordance with it, speaking the words of others, repeating the words of others, creating discord. Frivolous speech, bad treatises and joking words. Those in accordance with it, speaking unrelated words, etc., words that are not Dharma. Harsh speech, speaking harsh words that cause others to dislike. Those in accordance with it, such as gentleness, speaking words that make others uncomfortable. These are said to be the actions of speech because they are the gateway to entering speech. Speaking untrue words that reverse the consciousness of others is lying. If one sees that honest words can also deceive others and speaks them, it is in accordance with that. Repeating words that separate others is slander. As it is said, speaking the words of one person in front of another is in accordance with that. Offerings, generosity, poetry, and so on, as well as various joking words, speaking words that contradict the Dharma is frivolous speech. Speaking words that are not related to the time is in accordance with that. Speaking harsh words that are unpleasant and cause dislike in the ears of others is harsh speech. Even if one speaks pleasant words, if it creates discomfort, it is also in accordance with that. The Treasury says: Lying reverses the consciousness of others, the meaning of the words is clearly understood. Slander is for the sake of separating others, it is the speech of an afflicted mind. Harsh speech is unpleasant, all afflictions are frivolous speech. Thus it is said. In the commentary it says: Even honest words can deceive, and repeating words as they are, and speaking words that are not related to the time, and even speaking pleasant words that cause discomfort, these are all in accordance with (the above evil deeds). The actions of mind are, the three of mind are: Covetousness, unable to bear the wealth of others, wanting to take it as one's own. Those in accordance with it, such as hearing, coveting the glory of others. Harmful intent, wanting to harm and injure others, harboring hatred. Those in accordance with it, not wanting to benefit, the mind of anger. Wrong view, viewing permanence and annihilation as existent, viewing cause and effect as non-existent. Those in accordance with it, falsely accusing, etc., reversing and confusing. The possessions of others, etc., if they could become one's own, how wonderful, this is covetousness. Hearing and so on, harboring resentment towards others, if it could become one's own, how wonderful, this is in accordance with covetousness. The thought of harming others is harmful intent.
Chinese
不喜欢帮助他人和愤怒是同伙。诽谤业果，堕入常断二边是邪见。对正确的佛法和宣讲佛法的善知识等与佛法相符的事物进行诽谤，是与邪见为伍。如《俱舍论》中所说：贪心邪念，损人财物。害心憎恨众生。认为没有善与非善。这就是邪见。 《分别行品释》中说：因愤怒而贪求听闻等，因不喜欢帮助他人而愤怒，以及诽谤正确的善知识、佛法和他人，都是与邪见为伍。此处虽未提及诽谤佛法和人是同伙，但在《八千颂般若经》中，世尊对善现说：善现，造作业障，导致佛法衰损，会转生到恶趣、恶道和邪见之处，并在无间地狱中受苦。当那里发生火灾劫时，又会转生到其他世界的地狱中，当那里也发生火灾劫时，还会转生到其他地方，如此不可计数。在《寂静决定神变经》中说：在无数劫中，身体会变成五百由旬。那里也有五百个头，每个头上都有不少于五百条舌头。每条舌头上都有五百个犁铧，炽热地耕作。这是诽谤罪业所致。此外，《宝积经》中说：光增，我或与我相似者可以衡量佛法和人，但人不能衡量人和佛法，因为那样会堕落。第三，关于果报，分为自性总说、体性分别和总结意义。首先是总说：现在宣说这些果报。以恶劣的对境、动机和行为，行持十不善业的果报有异熟果、等流果、增上果和士用果四种。也就是说，这些不善业以不善的对境和不善的动机
English
Disliking to help others and being angry are allies. Slandering the law of cause and effect and falling into the extremes of permanence and annihilation is wrong view. Slandering the Dharma and spiritual friends who teach it, and other things that accord with the Dharma, is being allied with that. As it is said in the Treasury of Knowledge: "Greed and wrong thoughts harm others' wealth. Harmful thoughts hate sentient beings. Viewing that there is no virtue or non-virtue. This is wrong view." In the commentary on Distinguishing Beings, it says: "Being greedy due to anger towards listening and so on, being angry due to disliking to help others, and slandering the right spiritual friend, the Dharma, and others are allied with that." Although slandering the Dharma and people as allies is not mentioned here, in the Eight Thousand Verse Prajnaparamita Sutra, the Buddha said to Subhuti: "Subhuti, accumulating the karma that causes the decline of the Dharma will lead to rebirth in evil realms, evil destinies, and places of wrong view, and suffering in the great hell of Avici. When a fire kalpa occurs there, one will be reborn in the great hells of other world realms, and when a fire kalpa occurs there as well, one will be reborn elsewhere," and so on, immeasurably. In the Sutra of Perfect Peace, Determination, and Miraculous Manifestation, it says: "In many kalpas, the body will become five hundred yojanas. There will also be five hundred heads, and on each head there will be no fewer than five hundred tongues. On each tongue there will be five hundred plows, plowing fiercely. This is due to the karma of slander." Furthermore, in the Heap of Jewels Sutra, it says: "Light Increaser, I or those similar to me can measure the Dharma and people, but people should not measure people and the Dharma, because that will lead to downfall." Third, regarding the result, there is the nature in brief, the division of entities, and the collection of their meanings. First, the brief statement: "Now I will explain the results of these. With bad objects, motivations, and intentions, the results of practicing the ten non-virtuous actions are four: the fully ripened result, the result similar to the cause, the dominating result, and the result of action." That is to say, those non-virtuous actions with non-virtuous objects and non-virtuous motivations
Chinese
我，由不善的意乐和行为所产生，在诸如异熟果、等流果、士用果或增上果等大论典中广为人知的基础上，加上口诀所作之果，共分为四种。各自的区分有四种：宣说异熟果。首先，不善的异熟果是：十不善业中，小的转生为旁生，中的转生为饿鬼，大的在地狱中感受痛苦，这是异熟果。如《念住经》中所说：这些异熟果中，小的转生为旁生，中的转生为饿鬼，大的转生在地狱。等流果也有两种。造作等流果是：等流是，从两种等流中，无论造作哪一种都会转生于彼。被称为造作等流果。如《业百法经》中所说：如果习惯并熟悉于行持一切不善业，那么之后也会依赖于不善业，行持不善业，转生为追随不善业者。感受等流果是：感受等流是，即使获得了天界，也会短命多病，资具匮乏，与敌人共有。家庭不和睦，变成仇敌，遭受许多诽谤，被他人欺骗。仆人不和睦，拥有恶劣的仆人，听到不悦耳的声音和争斗的言语。言语不值得采纳，不确定，傲慢自大，不知满足，欲望强烈。不寻求利益，成为他人损害的对象，具有邪见，并且非常狡猾。对于十不善业，依次具有两种。感受等流果被很好地宣说了。此外，在《业百法经》中说：即使转生到天界和人间，由于杀生的缘故，也会短命多病。由于不予而取的缘故，资具匮乏，贫穷，并且与敌人共有。由于邪淫的缘故，家庭不悦意，并且与他人共有。由于说妄语的缘故，遭受许多诽谤，并且被他人欺骗。由于离间语的缘故，仆人恶劣并且不和睦。由于恶语的缘故，听到不悦耳的声音和争斗的言
English
I, generated by non-virtuous intention and action, on top of what is known in great treatises as the ripened result, the result similar to the cause, the possessive or dominant result, adding the result made by oral instructions, it is explained as four. There are four distinctions: Explaining the ripened result. First, the ripened result of non-virtue is: of the ten non-virtuous actions, the small ones lead to rebirth as animals, the medium ones as pretas, and the large ones as suffering in hell, this is the ripened result. As it is said in the Mindfulness Sutra: Of these ripened results, the small ones are born as animals, the medium ones are born as pretas, and the large ones are born in hell. There are also two kinds of results similar to the cause. The result similar to the action is: The result similar to the cause is, whichever of the two similar causes is acted upon, one is born there. It is said to be the result similar to the action. As it is said in the Karma Shataka: If one is accustomed to and familiar with practicing all non-virtuous actions, then afterwards one will rely on non-virtuous actions, practice non-virtuous actions, and be born as one who follows non-virtuous actions. The result similar to the experience is: The result similar to the experience is, even if one attains the heavens, one will be short-lived and sickly, lack resources, and share them with enemies. The family will be unhappy, becoming enemies, suffering much slander, and being deceived by others. Servants will be discordant, having bad servants, hearing unpleasant sounds and words of strife. Words will not be worth taking, uncertain, arrogant, not knowing contentment, and having strong desires. Not seeking benefit, becoming a place of harm for others, having wrong views, and being very deceitful. For the ten non-virtuous actions, each has two in order. The result similar to the experience is well explained. Furthermore, in the Karma Shataka it says: Even if one is born in the heavens and among humans, due to killing, one will be short-lived and sickly. Due to taking what is not given, one will be busy with resources, poor, and share them with enemies. Due to sexual misconduct, the family will be unpleasant and shared with others. Due to lying, one will suffer much slander and be deceived by others. Due to divisive speech, servants will be bad and discordant. Due to harsh words, one will hear unpleasant sounds and words of strife.
Chinese
会变得轻率。因为闲聊，话语不值得听取，而且会变得不确定。因为贪婪，欲望会变得强烈，并且会变得不了解田地。因为害心，不会寻求利益，并且会成为造作损害的基础。因为邪见，会变得有恶见和狡诈。 珍宝鬘中说： 杀生会导致短命。 不予取用会导致失去财富。 行邪淫会导致与敌人为伍。 说谎会导致受到很多诽谤。 离间会导致与朋友分离。 恶语会导致听到不悦耳的声音。 闲聊会导致言语不庄重。 贪婪会摧毁心中的希望。 害心会带来恐惧。 邪见本身就是恶见。 如此说。 讲述主宰的果报。 主宰的果报是： 主宰的果报在外境成熟。 也就是在不清净的受他支配的这种情况下： 因为杀生，地方会变得不辉煌。 药草树木、叶果、花朵、食物等等， 效力小，难以消化，会中断寿命。 因为不予取用，庄稼果实不会成熟。 会出生在冰雹、霜冻、饥荒所威胁的地方。 因为邪淫，会在粪便、尿液、泥泞中。 会出生在污秽、不干净、有臭味的地方。 会出生在狭窄、令人害怕、不愉悦的地方。 因为说谎，地方会变得不和谐，充满恐惧。 财富会动摇，会出生在被他人欺骗的地方。 因为离间，地方难以通行，高低不平。 会出生在悬崖、深渊、峡谷等等， 接触时不舒适的各种地方。 因为粗暴，会有树桩、石块、荆棘， 以及灰尘、污垢、劣质粗糙的果实， 以及盐碱等不吉祥的地方。 因为闲聊，果实不会成熟，时节颠倒。 会出生在长期不稳定、不宜居住的地方。 因为贪婪，果实等会稀少，糠秕会很多。 会出生在看到美好时节变化的地方。 因为害心，庄稼果实会又热又苦。 会出生在国王、强盗、野人、蛇等， 自然损害多的地方。 因为邪见，不会具备珍宝的来源， 药草树木、花朵果实会稀少， 会出生在没有救护和庇护、没有军队亲友的地方。 这些是如实安置的，如同分别决定和汇集一样。 在中边的解释中： 成为容器的主宰的