English
Therefore, offering to all Buddhas, delighting them all, prophesying, and blessing, just as the elephant's footprint is the most excellent among all footprints, the Buddha said that among all perceptions, the perception of meditating on impermanence is the most excellent. As it is said in the Hundred Deeds Sutra: "Constantly in all activities, one should remember the Lord of Death." As it is said, in general, the aggregation of body and mind is impermanent, so do not cling to borrowed things as self. If walking, the road is impermanent, so take steps towards the Dharma. If staying, the place is impermanent, so keep the pure realms in mind. Food, drink, and enjoyment are impermanent, so eat samadhi as food. If sleeping, sleep is impermanent, so train delusion into clear light. If wealthy, wealth is impermanent, so attend to the seven noble riches. Relatives, friends, and retinues are impermanent, so encourage solitude and renunciation. Power, authority, and fame are impermanent, so always take a humble position. Spoken words are impermanent, so encourage recitation and reading. Faith and renunciation are impermanent, so strive to make vows firm. Perceptions and thoughts are impermanent, so learn a good foundation. Experiences and realizations are impermanent, so push the nature of reality to exhaustion. Having become accustomed to this, the extent of aversion is like a ship sinking in the ocean, like being deceived by a ferryman in a dangerous place, like entering a nest of poisonous snakes, like being handed over to an executioner by a criminal, like entering the island of rakshasis. When a deep aversion arises towards the phenomena of samsara, one is liberated from the mind of clinging to permanence. The partiality of enemies and friends will collapse, the rope of distraction will be cut, diligence will arise naturally, whatever is done will become Dharma, the two accumulations will increase, and immeasurable benefits such as the arising of unprecedented qualities will occur. Although the faults of not meditating and not generating it in the mindstream are very many, in short, worldly wealth, the discipline of vows, the qualities of scriptures, and all the yogas of the generation and completion stages will be wasted in the bardo. Because there is no contentment with possessions, greed will not turn into merit. Because one has not remained in the vow of renunciation, one will degenerate from the nature of individual liberation. Because one is deceived by attachment and hatred to appearances, hearing and thinking will become demonic activities. Because one clings to wandering in villages and subduing ghosts, one will
Chinese
遮蔽等等。因此，修习无常，应当生起定解，如同前往增上生和决定胜道路上的缰绳一般。在名为《功德宝藏欢喜雨》中，《无常品》即第二品的解释完毕。第三，广说应修的三士道次第，分为三部分：与下士共通之道中，宣说业果的取舍；与中士共通之道中，进行四谛的进入和返回；于大士不共之道中，修习两种菩提心。第一，于下士共通之道中，关于业果的取舍之品，分为二：宣说下士道的真实内容；以及以方便智慧摄持而修习之理。第一，宣说下士道的真实内容，分为二：总的阐述业果的自性；分别解说善恶之业。第一，总的阐述业果的自性，分为七：阐述业果不会虚耗；阐述业果威力强大；阐述业果不会转移到他人身上；解说世间八法和十三法；阐述业果增长广大；解说黑白和轻重的差别；阐述业的规划。第一，阐述业果不会虚耗，即：那些如此到达来世处所的人们，并非像火熄灭和水干涸一样完全消失，也不是偶然的，而是由将他们投向来世高低地位，即投生之处的业的绳索束缚，像被铁钩钩住的鱼一样，必定会前往那里。这种方式仅仅是通过行善和习惯罪恶来获得的。虽然胜义中没有转世，但在世俗谛中，业果是不欺骗的。如是，在《悲悯白莲经》中说：世界是业所造，是业所化。众生是业所造，从业而生，为业所分。以及《宝鬘论》中说：善业生安乐，如是
English
Obscurations and so on. Therefore, one should generate certainty that meditating on impermanence is like a rein for going on the path of higher realms and definite goodness. From the "A Rain of Joy, the Treasury of Precious Qualities," the explanation of the chapter on impermanence, the second chapter, is complete. Third, extensively explaining the stages of the path for the three types of individuals to be practiced, there are three parts: In the path common to the lower individual, explaining the acceptance and rejection of actions and their results; in the path common to the intermediate individual, engaging in and turning away from the four truths; in the uncommon path of the great individual, meditating on the two aspects of the mind of enlightenment. First, in the chapter on accepting and rejecting actions and their results in the path common to the lower individual, there are two parts: explaining the actual path of the lower individual; and explaining how to practice it by being grasped by skillful means and wisdom. First, explaining the actual path of the lower individual, there are two parts: generally showing the nature of actions and their results; specifically explaining virtuous and non-virtuous actions. First, generally showing the nature of actions and their results, there are seven parts: showing that actions and their results are not wasted; showing that actions and their results are powerful; showing that actions and their results are not transferred to others; explaining the eight worldly concerns and the thirteen qualities; showing that actions and their results increase greatly; explaining the difference between black and white, and heavy and light; explaining the plan of actions. First, showing that actions and their results are not wasted: Those who have thus reached the state of the next world are not completely non-existent like a fire that has gone out or water that has dried up, nor is it by chance. Rather, they are bound by the rope of actions that throw them into the high or low status of the next existence, that is, the place of rebirth, like a fish caught by a hook, they will inevitably go there. This way is only obtained by practicing virtue and being accustomed to evil. Although there is no rebirth in the ultimate sense, in the conventional truth, the results of actions are not deceptive. Thus, in the White Lotus of Compassion, it says: The world is made by actions, transformed by actions. Sentient beings are made by actions, born from actions, divided by actions. And in the Precious Garland it says: From virtuous actions comes happiness, likewise
Chinese
一切善趣都是如此。从不善产生痛苦，同样一切恶趣也是如此。如是说。为了用比喻说明那个意义，例如，像苦蒿等味道苦涩的和葡萄等味道甘甜的种子，以种植各种各样种子的威力，当农夫们开始耕种时，对于他们来说，那种味道会清晰而明显地显现出来，同样，其他的生命，在前世以多种方式在相续中熟悉和习惯的各种善恶业的方式，造就了这个世间众生的各种处境和苦乐。如《圣谛经》中所说：热的种子，会产生热的果实。甜的种子，会产生甜的果实。以譬喻来说明，罪恶的异熟是热的，善的果实是甜的，智者们已经了解了。如是说。特别是人类的行为和思想的差别难以衡量，但果实成熟的方式却不会错乱。《亲友书》中说：人就像未成熟的芒果，像成熟又像未成熟，未成熟的显现为未成熟，成熟的显现为成熟，请理解为这样。并且，原因同样也是果的法性。同样在那部经中说：从光明到光明的尽头，从黑暗到黑暗的尽头，从光明到黑暗的尽头，从黑暗到光明的尽头的人，有四种，请成为他们中的第一种。因此，通过前世的善恶之果和现在的苦乐显现来了解。虽然现在的业果立即看不见，但例如，像地上的雄鹰，暂时因为高飞于天空而看不见它的影子，但当有形之鸟降落到地面时，影子会出现在它的胸前，就像避免与之分离一样，当因缘、贪爱、执取聚集，果实成熟的时候，每个众生的处境、身体、苦乐等会更加明显地显现出来。经中说：有情众生的业，即使经过百千劫也不会消失。当聚集且时机成熟时，会成熟为果实。如是说。第二，业果
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All happy migrations are like that. Suffering arises from non-virtue, and likewise all bad migrations are like that. Thus it is said. To illustrate that meaning with an example, for example, like bitter seeds such as bitter gourd and sweet seeds such as grapes, by the power of planting various kinds of seeds, when farmers begin to cultivate, that taste will clearly and obviously appear to them, similarly, other lives, in previous lives in various ways familiar and accustomed to the various ways of good and evil deeds, have created this world's beings' various situations and sufferings and happiness. As it is said in the Noble Truth Sutra: "Hot seeds will produce hot fruits. Sweet seeds will produce sweet fruits. To illustrate with an example, the ripening of sin is hot, and the fruit of virtue is sweet, which the wise have understood." Thus it is said. In particular, the differences in the actions and thoughts of human beings are difficult to measure, but the way fruits ripen is not confused. The Letter to a Friend says: "People are like unripe mangoes, like ripe and like unripe, the unripe appear as unripe, and the ripe appear as ripe, please understand it as such." And, the nature of the result is also like the cause. Likewise, in that same sutra it says: "From light to the end of light, from darkness to the end of darkness, from light to the end of darkness, from darkness to the end of light, there are four kinds of people, please be the first of them." Therefore, understand through the fruits of good and evil from previous lives and the present manifestation of suffering and happiness. Although the results of present actions are not immediately visible, for example, like the shadow of an eagle on the ground, temporarily invisible due to flying high in the sky, but when the tangible bird lands on the ground, the shadow will appear in front of its chest, just like avoiding separation from it, when causes, craving, and clinging gather, and the time for the fruit to ripen arrives, the situation, body, suffering, and happiness of each being will become more apparent. The sutra says: "The actions of sentient beings will not be wasted even after hundreds of thousands of kalpas. When gathered and the time has come, they will ripen into fruit." Thus it is said. Second, the result of actions
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显示地力强大的方面是：只要对事物执着不停止，即使是极其微小的不善业，也会产生巨大的果报，就像马面罗刹空中的火焰。如同环绕咸水海的煤铁山，它能使众生以善业升天，无数如大海般黑暗深邃的波浪也干涸而不增长。即使心从烦恼中解脱，但在未舍弃身体之前，由于业的异熟未消失，摧毁和损害如同驶向一切智者珍宝岛屿的船只般的身体的方式，就像圣者目犍连被外道所杀，圣者小鬘因饥饿而死，龙树的头被茅草切割等。还有，业果的例子和意义的次第广大，如《念住经》、《业分别经》、《业百经》、《广大游舞经》等所说，应在其中观察。此外，三种恶趣，即不善的异熟果，能忍受痛苦的折磨，肆无忌惮地造成损害。无论是与禅定无色二者相关或不相关，都暂时将与福德相应的十善业的异熟果，即享受天界安乐的强大臂膀，不被损害践踏的勇士之地，称为战争的前奏。即使没有像军队部署那样攻击摧毁，但如果善的誓言破灭，完全行持十不善业，那么三种恶趣就归你掌控。其方式是，有些人原本以一切功德的基础，如理如法的戒律，从堪布、阿阇黎、僧众处获得究竟的意愿，也会因贪欲等烦恼的恶念，因失败等堕落而丧失。有些人为了享受等，杀害众生，积累短命的业。有些人因嗔恨等
English
The aspect of showing the great power of karma is: As long as clinging to things does not cease, even the smallest non-virtuous actions will produce great results, like the flames of the horse-faced Rakshasa in the sky. Like the iron mountain of coal surrounding the salty sea, it can cause beings to be born in the heavens through virtuous actions, and countless waves like the dark and deep ocean also dry up and do not increase. Even if the mind is liberated from defilements, but before abandoning the body, because the ripening of karma has not disappeared, the way of destroying and harming the body like a ship sailing to the precious island of the All-Knowing is like the venerable Maudgalyayana being killed by the Tirthikas, the venerable Culapanthaka dying of hunger, and Nagarjuna's head being cut off by thatch grass, and so on. Furthermore, the examples of karma and the order of meaning are vast, as taught in the *Smṛtyupasthāna Sūtra*, the *Karma-vibhaṅga*, the *Karmaśataka*, the *Lalitavistara*, and so on, and one should look into them. Moreover, the three lower realms, which are the ripening fruits of non-virtue, are extremely tolerant of being tormented by suffering, and fearlessly cause harm. Whether related or unrelated to the two formless absorptions of meditation, they temporarily call the ripening fruit of the ten virtuous actions corresponding to merit, that is, the land of heroes with strong arms enjoying the happiness of the heavens, not trampled by harm, the prelude to war. Even if there is no attack and destruction like the deployment of troops, if the vow of virtue is broken and all ten non-virtuous actions are practiced, then the three lower realms are under your control. The way of this is that some people originally obtain the ultimate intention from the Khenpo, Acharya, and Sangha, such as the foundation of all qualities, the correct and proper discipline, but they will be lost due to evil thoughts of afflictions such as greed, and due to downfalls such as defeat. Some people kill sentient beings for the sake of enjoyment, etc., and accumulate the karma of going to a short life. Some people due to hatred, etc.