Chinese
此外，由于与贪婪、嗔恨等六种根本烦恼以及近烦恼等不善心所相应，积累了各种思想黑暗且不善的行为。例如，就像布料因染色而呈现出不同的颜色一样。由于动机的推动力，无论实际所做的善恶行为多么微小，其结果都会带来巨大的快乐和痛苦。此外，如果在行为时没有长时间专注于该行为的目的，并且事后没有强烈的后悔心来压制所做行为的心念，那么这种行为的力量就很小。同样，如果不具备相信业果的世间正见，那么无论行何种布施等善行，其果报都会颠倒。而具有信心的人，即使从微小的善业之因也能产生巨大的果报。例如，过去一位居士因为对一位凡夫比丘怀有微薄的期望，认为他是阿罗汉，而供养了他食物，结果获得了供养阿罗汉的功德。因此，善恶业并不只是表面现象，而是取决于动机的好坏。例如，如果根，也就是种子，是具有疗效的药物，那么它的芽等也是药物；如果根是有害的毒药，那么它的芽等也是毒药，更不用说了。同样，从行为中产生的思想，如果清净则是善，如果不清净则是不善，善与不善的产生取决于动机的推动力，而不仅仅是外在的形象。如《宝鬘论》中所说：“无贪无嗔无痴者，彼所生业即是善。贪嗔痴三所生业，彼即不善当知晓。”此外，经中说：“以善心将两只鞋，置于佛陀的头上，以及同样被他人移除，二者皆获得王位。”此外，善与不善业的大小，并不取决于表面上行为的大小。动机低劣，只为自己
English
Furthermore, due to being associated with the six root afflictions such as greed and hatred, as well as secondary afflictions and other non-virtuous mental factors, various actions are accumulated with a dark and non-virtuous mind. For example, just as a cloth appears in different colors due to being dyed. Due to the power of the motivation, no matter how small the actual virtuous or non-virtuous action performed, its result will bring great happiness and suffering. Moreover, if at the time of the action, one does not focus on the purpose of that action for a long time, and if afterwards there is no strong remorse to suppress the thought of the action done, then the power of that action is small. Similarly, if one does not possess the worldly right view of believing in the law of karma, then whatever virtuous deeds such as generosity are performed, their results will be reversed. But those who have faith, even from a small cause of virtuous action, can generate great results. For example, in the past, a householder, because he had a small expectation of an ordinary monk, thinking he was an Arhat, offered him alms, and as a result, he obtained the merit of offering to an Arhat. Therefore, good and bad deeds are not just superficial phenomena, but depend on the goodness or badness of the motivation. For example, if the root, that is, the seed, is a beneficial medicine, then its sprouts and so on are also medicine; if the root is a harmful poison, then its sprouts and so on are also poison, needless to say. Similarly, the thought arising from action, if pure, is virtuous, and if impure, it is non-virtuous. The generation of good and bad depends on the driving force of motivation, and not just on the external image. As it is said in the Ratnavali (Precious Garland): "Those without greed, without hatred, without delusion, the actions produced by them are virtuous. The actions produced by greed, hatred, and delusion, know that they are non-virtuous." Furthermore, the Sutra says: "With a good intention, placing two shoes on the head of the Buddha, and similarly, being removed by another, both obtained kingship." Furthermore, the magnitude of good and bad deeds does not depend on the size of the action on the surface. A base motivation, only for oneself,
Chinese
即使做了大量的布施等善行，也只能获得相应的福德，或者只能获得小乘解脱的相应分。而以利他之心所做的微小善行，也能成为大乘解脱的顺缘，等等。这里主要讲述的是在欲界中，善与非善的轻重差别。因此，从行为的特点来看，由于有想要做事的想法，所以是恒常的；从想法的特点来看，由于强烈的动机，不会专注于其他事情，所以是执着的；从对治的特点来看，不会被不相容的一方所压倒，所以是没有对治的；从所依的特点来看，有两种，一是具有功德之主，即殊胜三宝；二是作为报恩的对象，即父母等；三是成为悲悯的对象，即长久的病人、远方的客人、贫穷的乞丐等。在这五种积累业的方式中，如果具备三种动机，并且依赖于上述任何一种对象，无论是行善还是作恶，都会产生确定的果报，并且会产生很多果报，所以是重的。如果上述条件不具备或者大部分不具备，那么成熟的果报也是轻的。这些都是在任何人的相续中趋近于接受的行相，是了解或认识这些道理的原因。如《亲友书》中所说：“恒常与执着，无有对治力，功德主所依，此等生业大，故应勤行善。”第七，讲述业的形成过程：从心性本自未被造作的遮蔽，没有任何分别，作为各种习气的所依，即阿赖耶识，处于未被开示的俱生无明的状态。从中显现出明亮且具有觉性，如镜子般清澈，具有七识聚生灭作用的阿赖耶识。从中产生出仅仅执取对境之自性的广大愚昧的意识，以及内在执着自我，外在具有否定和肯定之相的烦恼意，以及依赖于眼睛而看到色法等。
English
Even if one performs extensive acts of generosity and other virtuous deeds, they will only result in a corresponding amount of merit or a corresponding share of Hinayana liberation. However, even a small virtuous act done with the intention of benefiting others can become a contributing factor to Mahayana liberation, and so on. Here, the main focus is on illustrating the differences in the weight of virtuous and non-virtuous actions within the desire realm. Therefore, from the perspective of the characteristics of the action, it is constant because there is a continuous desire to act. From the perspective of the characteristics of the thought, it is clinging because the strong motivation prevents one from focusing on anything other than that particular action. From the perspective of the characteristics of the antidote, it is without an antidote because it is not overcome by opposing forces. From the perspective of the characteristics of the basis, there are two aspects: the principal object of qualities, which is the excellent Three Jewels, and the basis for repaying kindness, such as parents, who deserve gratitude. Also, those who are objects of compassion, such as the chronically ill, travelers from afar, and impoverished beggars. Among these five ways of accumulating karma, if all three motivations are complete and one relies on any of these objects, then whatever action is performed, whether it is virtuous, such as helping, or non-virtuous, such as harming, will definitely produce a result, and it will produce many results, thus it is heavy. If any or most of these conditions are not met, then the ripening will be light. These are the ways in which any individual's continuum comes close to accepting, and they are the causes for understanding or knowing these principles. As it is said in the "Letter to a Friend": "Constant and clinging, without antidote, based on the principal object of qualities, these actions are great; therefore, strive diligently in virtuous deeds." Seventh, explaining the formation of karma: From the mind itself, which is the uncompounded obscuration, without any distinctions, serving as the basis for all kinds of habitual patterns, the alaya, abiding in the state of co-emergent ignorance that has not been revealed. From that, the alaya-vijnana, which is clear and has the aspect of awareness, like the clarity of a mirror, and which functions as the basis for the arising and ceasing of the seven consciousnesses, arises. From that arises the vast, ignorant consciousness that merely grasps the essence of objects, the afflicted mind that internally clings to self and externally has the aspect of affirmation and negation, and the seeing of forms based on the eye, and so on.
Chinese
依赖于时间，从接触所体验的部分生起五种境识，并转变为业等。此外，意识和五门所造的业等，也成为遍布一切识的执我无明，这个巨大的魔障是错觉和一切痛苦的根源，它控制着三种烦恼毒。受其影响，积累不善业导致堕入三恶道；被愚痴的种子所摄持的福德分，则投生到天界。此外，与我慢相应的则投生于天人和人类；与嫉妒相应的则投生于非天，从而在轮回中形成高低不同的存在。如此形成的存在，其善恶二业的牵引和圆满的差别有四种情况：牵引因是善业，圆满因也是善业，比如天人的身体，种姓、相貌、财富等一切都圆满具足。牵引因是善业，但圆满因是不善业，虽然投生于善趣，但根不具足，肢体不全，权势微弱等，遭受痛苦。牵引因是不善业，圆满因也是不善业，则投生于任何一个恶道，完全被痛苦折磨和支配。牵引因是不善业，但圆满因是善业，比如某些畜生或饿鬼，其相貌和财富圆满具足。此外，一个业只能牵引一个身体，比如对自己的儿子生起慈悲心的妇女投生为梵天。一个业牵引多个身体，比如圣者莫断者说，我以唯一的福德成熟，七次投生为三十三天之神，现在又投生为释迦富人。多个业牵引一个身体，比如天授因多生累积的业，以比丘的形象，成为造罪的行者。多个业牵引多个身体，比如圣者近藏因多种业的滋养而形成多个身体，这是经部宗以上的观点。但《俱舍论》中说：一业引一生，圆满者非多。意思是牵引因一个业只能牵引一生，不能牵引多个。而圆满因
English
Depending on time, the five consciousnesses of the sense objects of the experienced part of contact arise and transform into actions, etc. Furthermore, the actions of mind consciousness and the five gates, etc., also become the ignorance of self-grasping that pervades all consciousnesses. This great demon, which is the root of illusion and all suffering, seizes the three poisons of affliction. Influenced by this, accumulating non-virtuous actions leads to the three lower realms; the meritorious part gathered by the seed of ignorance propels one to the higher realms. Moreover, those associated with pride are born as gods and humans; those associated with jealousy are born as asuras, thus creating high and low existences in samsara. The differences in the pulling and completion of good and evil deeds in such formations are fourfold: If the pulling cause is virtuous and the completing cause is also virtuous, it is like the bodies of gods and humans, where lineage, appearance, wealth, and everything else are perfectly complete. If the pulling cause is virtuous but the completing cause is non-virtuous, although born in a happy realm, they suffer from incomplete faculties and limbs, and weak power. If the pulling cause is non-virtuous and the completing cause is also non-virtuous, they are born in any of the lower realms, completely tormented and dominated by suffering. If the pulling cause is non-virtuous but the completing cause is virtuous, it is like some animals or hungry ghosts with perfect appearance and wealth. Furthermore, one action can only pull one body, like a woman who gives rise to compassion for her son being born as Brahma. One action pulls multiple bodies, like the noble Ma-agagpa saying, "I have matured with the sole merit, and have been born seven times as the god of the Thirty-Three, and now I am born as Shakya the rich." Multiple actions pull one body, like the actions accumulated by Devadatta in many lifetimes, in the form of a monk, becoming a practitioner of sinful conduct. Multiple actions pull multiple bodies, like the noble Nearsde being nourished by various actions and forming multiple bodies, which is the view of the Sutra School and above. But in the Abhidharmakosha, it says: "One action pulls one birth, the completer is not many." This means that one pulling cause can only pull one birth, not many. As for the completing cause,
Chinese
即使有业，也说不会以多种能引之业仅引生一次生命。那些也是由能引之因的力量大小所决定的。比如，即使生起了害心，也只是做了心满意足的损害，并且积聚了这种行为；或者在没有任何夺取他人权势、使敌人衰败的想法的情况下，因为他人侵扰自己的政权，为了保护生命和如法治理政权，担心受到妨碍而感到害怕，不情愿地、后悔地、无奈地做了那些事情，却没有积聚；或者长久以来在心中接受了说谎等行为，但实际上却没有说谎，只是积聚了却没有去做；或者由于动机是舍弃，无法产生异熟果，因此没有做也没有积聚无记之路，这是四句。也可以通过衡量是否具备上述的五种征象和执着等来了解。第二，分别讲述善恶之业，分为两种：讲述不善之业和讲述善之业。第一，讲述不善之业，也分为两种：讲述无与伦比的依仗三宝之业和讲述除此之外的业。第一，讲述无与伦比的依仗三宝之业：例如，火势猛烈燃烧，焚烧房屋等，能够克制它的只有水，如果将水倒入容器中，使火连名字都不剩地熄灭，那么就找不到其他能够熄灭那火的对治之法，那火如何才能熄灭呢？同样，破坏佛陀的身语意之所依，诋毁和轻蔑，舍弃正法，诽谤圣僧，玷污他们的财物等，以恶心欺骗三宝，不依靠他们作为救护，背弃并舍弃的业，是罪恶的果报如大海般无边无际，其中如同摩羯鱼般巨大。即使是杀父杀母等重罪，也可以依靠三宝忏悔，但这种罪业由于忏悔的对境消失，没有其他对治方法可以弥补，因此这种业是无与伦比的。