Chinese
进入他国后自杀，有些人为了精进善业，长期忍受不吃不穿等苦行，之后又因贪欲等影响，从事多种俗家事务。有些人进入佛门，虽然努力闻思，却无法抑制对世间八法的执着，被世间法所迷惑。有些人不将自己拥有的财富用于供养三宝，而是花费在亲友交往和诉讼等事情上。有些人因为自身和佛法的缘故，对于恶行有所顾忌而感到羞耻。有些人因为世间的缘故，对于恶行有所顾忌而感到惭愧。这两种人因为无始以来串习的烦恼和罪恶之心，逐渐衰退，从而从事各种恶行。像这些情况，舍弃善业而专门造作罪恶，非常普遍，这些人会堕入并沉溺于恶道之中。第三，阐述业果不会转移到他人身上：自己所造作的罪恶之果必须自己承受，而且无论为了谁而造作，成熟的果报都只能由自己一人承受。这是因为，作为殊胜福田的怙主三宝，像慈爱独子一样慈爱众生，对于因折磨众生、杀害生命、掠夺领地和财富而产生的供养和侍奉，永远不会感到欢喜，因为宣扬以伤害为正法是外道的主张。然而，依靠三宝的善业，从所依的对境而言，据说一切都将成为解脱的顺缘，所以在供养三宝和建造寺庙等时候，如果让马匹等受苦，那么无论造作者的动机如何，都不会是毫无意义的。同样，即使是为了亲属而做，例如，目犍连为了丈夫和儿子造作罪业，但并没有损害到他们，而是自己堕入了恶道。此外，为了保护眷属和国土而发动的战争等不善业
English
Entering foreign lands and committing suicide; some, striving for virtuous deeds, endure long periods of hardship, such as not eating or wearing clothes, and then, influenced by desires, engage in various worldly affairs. Some enter the Dharma, striving greatly in study and contemplation, but are unable to restrain their attachment to the eight worldly concerns and are distracted by worldly matters. Some do not offer their wealth to the field of the Three Jewels but spend it on relationships with relatives and lawsuits. Some, out of consideration for themselves and the Dharma, feel ashamed to engage in misdeeds. Others, out of consideration for the world, feel embarrassed to engage in misdeeds. Both of these types, due to the power of afflictions and sinful thoughts accumulated since beginningless time, decline and engage in various misdeeds. In these and similar cases, abandoning virtuous deeds and engaging solely in the creation of sins is very common, and these individuals will fall into and be immersed in the states of suffering. Third, the teaching that the results of actions do not transfer to others: Not only must one experience the results of sins committed for one's own sake, but also, no matter for whom one commits them, the ripening results must be experienced by oneself alone. This is because the noble Three Jewels, as a field of merit, cherish all beings like their only child and are never pleased by offerings and services that arise from tormenting beings, taking lives, or seizing territories and wealth, for proclaiming harm as Dharma is the doctrine of heretics. However, it is said that all virtuous actions that rely on the Three Jewels become conducive to liberation from the perspective of the object of refuge. Therefore, when making offerings to the Three Jewels and building temples, if horses and other animals are made to suffer, it is not entirely meaningless, regardless of the motivation of the actor. Similarly, even if done for relatives, for example, Maudgalyayana committed sins for the sake of her husband and son, but it did not harm them; instead, she herself was born in a lower realm. Furthermore, non-virtuous actions such as wars waged to protect retinues and territories
Chinese
即使是做这些事情，也完全是守护者菩萨以方便和伟大的慈悲所摄持的人，因为并非所有人都如此。如果仔细考察凡夫俗子的分别念和动机，就不是为了守护他人，而是仅仅为了守护自己。因此，由强大的不善动机所产生的罪恶之业，其异熟果报巨大，就像双饮的大象一样。即使放任自流，不以舍弃心的绳索束缚它，其异熟果报也无法与他人分担。第四，讲述世间八法和十三法：如此，世间有八种并非圣法，但被称为世间法：贪求享乐的获得，贪恋身心安乐，热衷于背地里说好话，如果在公开场合赞扬，就会心满意足。这四种情况中，只要有一种情况与不合意的方面相遇，就会感到不适、不悦和受到指责。这四种法会使人感到沮丧，使这些心怀不满、内心充满烦恼的凡夫俗子，被这些无意义且容易毁灭的世间法所欺骗，既不能精细地辨别因果取舍，也不能产生高尚的道路，所以要对他们采取怀柔政策。也就是说，对于这些顺与不顺的方面，既不肯定也不否定，而是平等看待。然而，正如所说：“八法淡薄是圣者之种，八法灭尽是真正圣者。”因此，在凡夫俗子的阶段，不可能完全没有对这八法进行取舍的分别念。但是，必须尽力努力去除这些分别念，获得圣位后，无论获得什么，都不会对它们进行肯定或否定，所以称为没有八法。此外，执着于其他的十三种世间法，沉迷于恶行，也会导致堕入恶道，这就是教导的内容。例如，种姓（如王族）等，外貌（如高大和美丽）等，权势（如眷属和享用）等，以及其他两方面的各种
English
Even doing these things is entirely done by those who are guardians, Bodhisattvas, who are possessed by skillful means and great compassion, because it does not encompass everyone. If one examines the faults of the individual's thoughts and motivations, it is not to protect others. It is only to protect oneself. Therefore, the sinful actions generated by powerful non-virtuous motivations have great ripening consequences, like an elephant called "two-drinker." Even if one lets it go, not binding it with the rope of renunciation, its ripening cannot be shared with others. Fourth, explaining the eight and thirteen worldly dharmas: Thus, in the world, there are eight things that are not noble dharmas but are known as worldly dharmas: craving for the gain of possessions, desiring only physical and mental happiness, being eager to speak sweetly in secret, and if praised openly, one's mind becomes full. In any of these four situations, if one encounters an unfavorable aspect, one experiences discomfort, unpleasantness, and blame. These four dharmas cause misery, making these childish individuals, who are unhappy and filled with worries, deceived by these meaningless and easily destroyed worldly dharmas. They are unable to discern cause and effect with subtlety, and the noble path does not arise in them, so one should be gentle with them. That is, one should neither affirm nor deny these favorable and unfavorable aspects, but view them equally. However, as it is said, "When the eight dharmas are weak, it is the lineage of the noble; when the eight dharmas are exhausted, it is the actual noble." Therefore, in the state of an ordinary being, it is impossible to be completely without the thought of viewing these eight dharmas as something to be accepted or rejected. However, one must strive as much as possible to abandon these thoughts, and after attaining the noble ground, no matter what one obtains, one does not view them as something to be affirmed or denied, so it is called being without the eight dharmas. Furthermore, clinging to the other thirteen worldly dharmas and being attached to evil deeds also leads to falling into the lower realms, which is what is being taught. For example, lineage (such as royalty), form (such as greatness and beauty), power (such as retinue and possessions), and various aspects of the two systems...
Chinese
以未曾停止的博学多闻，以及年轻鼎盛的青春，这五种表象来抬高自己，变得傲慢自大；并且藏匿于与精进相违背的懈怠或懒惰之中，被其掌控而对佛法不精进；尤其是在尚未获得殊胜成就之时，就自认为已经获得，这种恶劣的现观我慢会引发诸多问题，使得善妙功德没有机会在相续中生起；憎恨苦行清净佛法的庄严，使得原有的衰退，未来的不生，成为断善根的罗刹；与布施相违背的是，执着于自己的圆满富足，以及贪恋自身和受用的贪欲，这些心念的力量在相续中变得稳固和习惯，被其压倒性的力量所控制，导致心念极不稳定，伴随着虚假的认知而产生欺骗；欺骗他人的行为，或者自己没有功德却伪装成有功德的样子，掩盖自己的过失，这些虚伪和欺骗如同罪恶的藤蔓。像这样，这十三种行为会迷惑和欺骗他人，通过获得权势和财富等方式来保护自己，虽然这在世俗中是一种常见的行为，但就像吞下有毒的食物一样，这种不如法的行为所带来的巨大今生来世的损害，会进入自己的内心并折磨自己，因此应当像对待敌人一样远离它们。第五，阐述业果增长广大：在轮回中造作的白色善业和黑色恶业，其成熟的果报，即安乐和痛苦，比外在的因果关系更为强大。即使种子微小，也能产生众多、粗大或巨大的果实。例如，我（指释迦牟尼佛）在过去世作为努斯昂童子时，向燃灯佛（梵文：Dīpaṃkara）投掷一把豆子，其中四颗落入佛的钵中，两颗击中胸口，一颗落在袈裟上，这七颗豆子使得我后来成为了统治四大部洲的金轮王。
English
Becoming arrogant and conceited by exalting oneself with the five appearances of unceasing vast learning and youthful, flourishing youth; and hiding in laziness or sloth, which is contrary to diligence, being controlled by it and not being diligent in the Dharma; especially when one has not yet attained excellent achievements, but thinks that one has already attained them, this terrible manifest pride will cause many problems, making it impossible for virtuous qualities to arise in the continuum; hating the glory of ascetic pure Dharma, causing the existing to decline and the future not to arise, becoming a demon that cuts off the roots of virtue; contrary to generosity is clinging to one's own perfection and wealth, and the greed for oneself and one's possessions, the power of these thoughts becomes stable and habitual in the continuum, being controlled by its overwhelming power, leading to extremely unstable thoughts, accompanied by false cognitions that produce deception; actions that deceive others, or pretending to have virtues when one does not, concealing one's faults, these hypocrisies and deceptions are like vines of sin. In this way, these thirteen actions will confuse and deceive others, protecting oneself by obtaining power and wealth, etc., although this is a common behavior in the world, just like swallowing poisonous food, the great harm of this improper behavior in this life and the next will enter one's heart and torment oneself, therefore one should stay away from them as if they were enemies. Fifth, explaining that the results of karma increase greatly: The ripening fruits of white virtuous deeds and black non-virtuous deeds, which are created in samsara, namely happiness and suffering, are even more powerful than external cause and effect. Even if the seed is small, it can produce many, large, or huge fruits. For example, when I (referring to Shakyamuni Buddha) was Nus-ang as a child in a past life, I threw a handful of beans at Dīpaṃkara Buddha, four of which fell into the Buddha's bowl, two hit his chest, and one landed on his robe, these seven beans caused me to later become a golden wheel-turning king ruling the four continents.
Chinese
因此，逐渐地，四大天王和三十三天众成为了拥有三十二位天神之主并坐在半个座位上的权势者。舍利子向一位国王赠送了纺织品和针线，因此获得了智慧广大、敏锐和深刻的殊胜之处等等。经文中说：对于微小的善事，也不要轻视认为没有用处。水滴积累起来，也能逐渐充满大容器。同样，不善业也有增长的例子。在迦叶佛的教法中，一位比丘因为恶意对比丘同伴说了不洁净的话语，因此转生为粪便尿液堆中的虫子等等。正如经中所说：对于微小的罪恶，也不要轻视认为没有损害。微小的火星，也能烧毁如山般的草堆。因此，即使是从小乘出发，大乘的因果也更为广大。《入行论》中说：如果有人对那样的佛子布施者，产生恶意，那么他将在地狱中住与产生恶意次数相同的劫数，这是佛陀所说的。等等。因此，就像这样，将微小的芥菜籽种下，阿湿波他树的果实在成熟时，每一根树枝都有一由旬左右的增长，这也无法比拟内部因果善恶二者形象增长的例子。第六，讲述黑白和轻重的差别。对于这些业和果报，只有作者的善恶动机才具有强大的力量。在器情世界中显现的任何事物，都没有主宰和自在等作者，也不是由自己的自性所成立的。那么，这是怎么回事呢？一般来说，轮回中的一切现象都是由心的习气所显现，并且由于业的积累方式不同，而显现出不同的存在形式。也就是说，在轮回中造作的根本是烦恼意，因此与信等十一种善心所等善法相应，因此想法是清净的。
English
Thus, gradually, the Four Great Kings and the Thirty-three Gods became powerful beings with the lord of the thirty-two gods residing in their positions and sitting on half a seat. Shariputra offered textiles and needles to a king, thus obtaining the extraordinary qualities of vast, sharp, and profound wisdom, and so on. As the scripture says: Even for small virtues, do not despise them thinking they are useless. By accumulating drops of water, a large vessel will gradually be filled. Similarly, there are examples of the growth of non-virtuous deeds. In the teachings of Buddha Kashyapa, a monk, out of ill will, spoke unclean words to his fellow monks, and as a result, he was born as a worm in a pile of feces and urine, and so on. As it says in the same text: Even for small sins, do not despise them thinking they are harmless. A tiny spark can burn a pile of grass as big as a mountain. Therefore, even starting from the Small Vehicle, the cause and effect of the Great Vehicle are more extensive. In the Bodhisattvacharyavatara, it says: If someone generates ill will towards such a son of the Buddhas, a benefactor, then he will dwell in hell for as many eons as the number of times he generated ill will, so said the Buddha. And so on. Therefore, like this, planting a small mustard seed, the fruit of the Ashvattha tree, when it ripens in season, grows so that each branch is about a yojana long, which cannot be compared to the example of the increasing image of the internal cause and effect of both good and evil. Sixth, explaining the difference between black and white, and heavy and light. Regarding these actions and their results, only the good or bad motivation of the doer has great power. In the phenomena appearing as the container and its contents, there is no agent such as a chief or a lord, and they are not established by their own nature. So, how is it? In general, all the appearances of karma in the state of samsara appear due to the power of the mind's imprints, and due to the power of various ways of accumulating karma, they appear in different realms of existence. That is to say, the root of action in samsara is afflicted mind, and therefore, it is associated with eleven virtuous mental factors such as faith, so the thought is pure.