English
will become frivolous. Because of idle talk, words are not worth listening to, and one will become uncertain. Because of greed, desire will become strong, and one will become ignorant of the field. Because of harmful intent, one will not seek benefit and will become the basis for accomplishing harm. Because of wrong view, one will become one with bad views and great deceit. It is said in the Precious Garland: Killing living beings leads to a short life. Taking what is not given leads to separation from wealth. Committing adultery leads to being with enemies. Speaking falsely leads to many slanders. Slander leads to separation from friends. Harsh words lead to hearing unpleasant things. Idle talk leads to undignified speech. Greed destroys hope in the mind. Harmful intent bestows fear. Wrong view itself is a bad view. So it is. Explaining the result of dominion. The result of ownership is: The result of dominion ripens in the external environment. That is, in this impure, other-dependent state: Because of killing, the land will be less glorious. Medicinal plants, trees, leaves, fruits, flowers, food, etc., will have little power, be difficult to digest, and will interrupt life. Because of taking what is not given, crops and fruits will not ripen. One will be born in a place threatened by hail, frost, and famine. Because of sexual misconduct, one will be in feces, urine, mud, and mire. One will be born in a place where filth, impurity, and foul odors arise. One will be born in a narrow, frightening, and unpleasant place. Because of lying, places will be discordant and full of fear. Wealth will be unstable, and one will be born in a place where one is deceived by others. Because of slander, places will be difficult to traverse, with high and low places. One will be born in various places that are uncomfortable to touch, such as cliffs, abysses, and ravines. Because of harshness, there will be stumps, stones, thorns, dust, dirt, bad, coarse fruits, and inauspicious places such as salt marshes. Because of idle talk, fruits will not ripen, and seasons will be reversed. One will be born in a place that is not stable for a long time and is not habitable. Because of greed, fruits and the like will be few, and husks will be many. One will be born in a place where one sees the changing of good seasons. Because of harmful intent, crops and fruits will be hot and bitter. One will be born in a place with many natural harms, such as kings, robbers, savages, and snakes. Because of wrong view, one will not have sources of precious things, medicinal plants, flowers, and fruits will be few, and one will be born without refuge, protection, army, or relatives. These are arranged as they are, just as they are distinctly determined and collected. In the explanation of the Middle Way and the Extremes: The dominion that has become a vessel
Chinese
因此，据说内在也会成熟，变得更加有益。接下来是关于行为果报的阐述。第四，造作之果——不善业：无论做什么，都会增长，从而产生痛苦。如《念住经》中说：愚痴之人造作罪业，罪业增长，将遭受极大的痛苦。这些内容的总结是：总结：简而言之，十种自性不善业，如同毒药一般，无论谁享用，无论大小，都会产生巨大的痛苦。因此，应当像对待敌人一样，努力断除。正如《圣者巨财教诫律经》中所说：不善业如同毒药，即使是微小的，也会产生巨大的痛苦。又如野人，会摧毁善根的积累。因此，应当断除不善，努力行善。《宝鬘论》中说：身语意的一切不善都要断除，恒常行善，这就是佛法所说的两种（行为）。接下来是第三部分，从上述行为中解脱，也分为三个方面。首先是通往善趣的因：现在从上述行为中解脱。通往善趣的十善业是：舍弃十不善业，心怀善念。不杀生，不偷盗，不邪淫，不妄语，不离间语，不恶语，不绮语，不贪婪，不嗔恚，远离邪见。因此，仅仅是舍弃十不善业并不会变成十善业，因为没有调伏自心。因此，舍弃十不善业的心就是十善业。《母续》中说：自己也舍弃了杀生等等，说了十种。接下来是关于这些的果报的阐述。这些的果报是：异熟果是：小的转生为人，中等的转生为欲界天人，大的与禅定、无色定相连。获得上界二界的安乐。这是四种果报，与之前的例子相反。应当了解十善业的果报是善趣。也就是说，小的和中等的会转生为欲界的人和天人，大的与禅定相连，会转生到上界二界，这本身就是成就善趣。
English
Therefore, it is said that the inner will also mature, becoming more beneficial. Next is the explanation of the results of actions. Fourth, the result of actions—non-virtuous deeds: Whatever is done will increase, thereby generating suffering. As it says in the Sutra on Mindfulness: Those foolish people who commit sins, the sins increase, and they will suffer greatly. The summary of these contents is: In short, the ten naturally non-virtuous deeds are like poison. Whoever enjoys them, whether large or small, will generate great suffering. Therefore, one should strive to abandon them as if they were enemies. As it says in the Vinaya section of the Advice to Gyadbu Nor: Non-virtuous deeds are like poison; even small ones generate great suffering. They are like wild men, destroying the accumulation of virtuous roots. Therefore, one should abandon non-virtue and strive for virtue. The Jewel Garland says: All non-virtues of body, speech, and mind should be abandoned, and one should always engage in virtue. This is what the Dharma speaks of as the two (actions). Next is the third part, liberation from the above actions, which also has three aspects. First is the cause of leading to higher realms: Now, liberation from the above actions. The ten virtuous actions that lead to higher realms are: Abandoning the ten non-virtuous actions, having a virtuous mind. Not killing, not stealing, abandoning taking what is not given. Not engaging in sexual misconduct, abandoning lying and slander. Not speaking idle words, harsh words, not being greedy. Abandoning harmful thoughts and wrong views. Therefore, merely abandoning the ten non-virtuous actions does not become the ten virtuous actions, because there is no taming of the mind. Therefore, the mind that abandons the ten non-virtuous actions is the ten virtuous actions. As it says in the Intermediate Mother Sutra: Oneself also abandons killing, etc., and ten are spoken of. Next is the explanation of the results of these. The results of these are: The fully ripened result is: small ones are reborn as humans, medium ones are reborn as gods of the desire realm, large ones are connected with meditation and formless concentration. Obtaining the bliss of the two upper realms. These are the four results, contrary to the previous examples. One should understand that the result of the ten virtuous actions is the higher realms. That is, small and medium ones are reborn as humans and gods of the desire realm, and large ones are connected with meditation and are reborn in the two upper realms, which is itself the accomplishment of higher realms.
Chinese
能断除恶趣之门。宝鬘论中说：此法能从地狱饿鬼中解脱，在天和人中，获得安乐兴盛之王位。禅定无量和无色定，能感受梵天等之安乐。如是说。关于取舍之理的教诫是：如是十种善业功德分，能投生善趣，而自性十种不善业，能堕入恶趣，对于善恶因果，取舍是世间善道。佛陀说这是天人之乘。因此，它能在来世成就善趣，所以被正确地安立为解脱之所依。善妙的众生们，请依止它。如《母续》中间说：善现，如果如理取了十善业道，就能投生到高贵的世间。如果进入十不善业道，就会投生到恶趣。圣法白莲经中说：天和人的乘是十善业。心藏品中说：天之乘是四禅定和四无色定，人之乘是十善业，这已成为一切善法的所依。从梵语“yāna”的意义来说，是乘或车，乘坐它能将自己送到各自果位的地方。总集论中说：它能消除一切众生的痛苦，此乘如虚空般广大无量，是获得喜乐安乐的殊胜之乘。又说，乘是根据智慧的层次而有差别的。对于具有极寂静之心的人们，宣说为一乘，如白莲经中说：唯一乘，没有三乘，这是为了调伏而宣说的。宣说为二乘，如《无垢虚空经》中说：随一切众生的意乐，我已宣说了二乘。这是说了大小乘。也宣说了三乘，如白莲经中说：为了调伏烦恼，所说的八万四千法门，诸佛的殊胜意趣，是无别的本体一味。我所宣说的三乘，是随众生的能力和意乐而说的。总之
English
It is what cuts off the gates of evil destinies. In the Precious Garland, it says: "This Dharma liberates from the hells and the animal realms, and in the realms of gods and humans, one obtains the flourishing happiness and royal power. The immeasurable concentrations and the formless realms cause one to experience the bliss of Brahma and others." Thus it is said. The instruction on the manner of what to adopt and abandon is: Thus, the ten virtuous deeds, which are conducive to merit, cast one into the happy migrations, while the ten naturally unwholesome deeds cause one to fall into the evil migrations. Adopting and abandoning the white and black causes and effects is the path of worldly virtue. The Thus-Gone One spoke of it as the vehicle of gods and humans. Since this accomplishes happy migrations in the future, it is properly established as the support for liberation. Excellent beings, please rely on it. As it is said in the Intermediate Mother: "Subhuti, by properly adopting the path of the ten virtuous actions, one is born in the noble world. By engaging in the path of the ten non-virtuous actions, one is born in the evil destinies." In the Holy Dharma White Lotus Sutra, it says, "The vehicle of gods and humans is the ten virtues." In the Supreme Essence, it says: "The vehicle of the gods is the four concentrations and the four formless realms, and the vehicle of humans is the ten virtues. This has become the support for all good dharmas." Moreover, from the meaning of the word "yāna," it is a vehicle or conveyance, and by riding on it, one is carried to the place of one's own fruit. In the Compendium, it says: "That which, when ridden upon, turns away the suffering of all sentient beings, this vehicle is like the sky, an immeasurable great mansion, the supreme vehicle that manifestly obtains joy, happiness, and bliss." Moreover, the vehicles are said to be different depending on the levels of intelligence. For those with extremely peaceful minds, it is taught as one vehicle, as it says in the White Lotus Sutra: "There is one vehicle, not three vehicles; these are taught as a means of guiding." It is also taught as two vehicles, as it says in the Sutra of Immaculate Sky: "According to the inclinations of all sentient beings, I have taught two vehicles." This speaks of the Greater and Lesser Vehicles. It is also taught as three vehicles, as it says in the White Lotus Sutra: "The eighty-four thousand doors of Dharma that are taught to subdue afflictions, the supreme intention of all Buddhas, is of one taste, the essence of non-duality. The three vehicles that I have taught are explained according to the power and inclinations of sentient beings." In short,
Chinese
由于以智慧的绘画来描绘，所以没有边际，究竟的意义上，在任何地方都没有执着。如《楞伽经》所说：乃至心识生起时，到达不了乘的边际。心识在何时转变时，就没有乘，也没有行者。这里说的是天和人的乘。该经中说：天之乘和梵天之乘，同样还有声闻和，独觉佛的乘，一切的乘我都说了。依靠天和人的乘，能够转变痛苦，之后什么也不执着。广释第二，与寂静结合有六个方面，首先是总说解脱分善根：现在解脱分善根是必定要成办的善事，现在讲述它的次第。解脱的最胜善能远离轮回，也就是在有寂中，从高低的行为中，超越黑白二者，趋向寂静。解脱分等无漏的因，十善和无色禅定，以及六度等包含在五道中。也就是在证悟人法无我之后，以方便和智慧双运的善根，不住有寂，做众生的利益，由于成就无边的胜者果位，所以瑜伽的善根超越世间一切。像这样，先前所说的福德分善根和，从罪恶二者中解脱出来，从有寂和轮回中，产生有漏的因，从一切中解脱出来的善根，仅仅是成为解脱之因。也就是具有显现的福德资粮十善和，五度等世俗谛，以及无显现的智慧资粮，智慧不住二边的意义双运，以五道次第所包含的就是趋向佛地，因此是超世间的善根。其中世间人是执着事物和相状，而这里行持善根之时，就了知没有事物和相状，从福德和非福德的念头中解脱，了知空性和大悲为心要，按照次第。《集经》中说：木匠巧匠所生的女子，做出相似的工具，她也能做一切的事情。同样善于运用智慧