English
Even if there is karma, it is said that multiple attracting karmas will not cause only one lifetime. Those also depend on the strength of the attracting cause. For example, even if harmful thoughts arise, it is just doing harm to the extent of satisfying the mind, and accumulating this behavior; or without any intention of seizing the power of others or causing enemies to decline, because others invade one's own regime, in order to protect life and govern the regime according to the Dharma, fearing being hindered and being afraid, unwillingly, regretfully, and helplessly doing those things, but not accumulating them; or accepting lying and other behaviors in the mind for a long time, but actually not lying, only accumulating but not doing; or because the motivation is abandonment, it is impossible to produce the Vipaka fruit, so the path of non-indication is neither done nor accumulated, these are the four sentences. It can also be understood by measuring whether it possesses the above-mentioned five signs and attachments. Second, the specific explanation of good and evil karma is divided into two types: explaining non-virtuous karma and explaining virtuous karma. First, explaining non-virtuous karma is also divided into two types: explaining the unparalleled karma that relies on the Three Jewels and explaining other karmas besides that. First, explaining the unparalleled karma that relies on the Three Jewels: For example, if a fire burns fiercely and burns houses, etc., the only thing that can restrain it is water. If water is poured into a container and the fire is extinguished without even a name, then no other antidote can be found to extinguish that fire. How can that fire be extinguished? Similarly, destroying the supports of the Buddha's body, speech, and mind, slandering and despising, abandoning the Dharma, slandering the Sangha, defiling their property, etc., deceiving the Three Jewels with evil intentions, not relying on them as refuge, turning one's back and abandoning the karma, the result of sin is like an endless ocean, in which it is as huge as a Makara fish. Even serious crimes such as killing one's father and mother can be repented of by relying on the Three Jewels, but this kind of sin, because the object of repentance disappears, there is no other antidote that can be remedied, so this karma is unparalleled.
Chinese
没有发现任何罪恶的行为。因此，所有依赖于三宝的过失，也必须依赖于三宝本身来净化。特别是，对于破坏和出售佛像和经书等行为，必须建造双倍数量的相同物品，如果事后不忏悔，就难以清净，所以要小心谨慎。第二，讲述除此之外的其他业，分为三部分：总的阐述心和心所的业，详细阐述应断除的因果，总结本段内容。第一，总的阐述心和心所的业：如前所述，除了这些之外，对于普通众生的普遍分别念，即具有能取和所取形象的，与自性相关的六识集合，包括感官在内，是业等的途径。被烦恼意、善意和中性意所积累，在阿赖耶识上积累各种业。这些业又以三种感受和三种认知等心所作为眷属，以各种方式成为助手，从而积聚善、不善和不动等多种业。另一方面，八万四千种分别念集合的微细业等，以及所有数量的极限，并非完全可以用理智来穷尽和衡量。虽然对于这些分别念，没有明确地将每一个都设定为业和业果的著名体系，但总的来说，从各种不同的分别念集合中，如前所述，这个世界是由业构成的。《业百颂》中说：‘唉玛吙！世界由业而生，快乐和痛苦由业所欺骗，当各种因缘汇聚时，业就会产生，业会带来快乐和痛苦。’第二，详细阐述应断除的因果，分为两部分：阐述因和阐述果。第一，阐述因，也分为两部分：简略的阐述和详细的阐述。第一，简略的阐述：在阿赖耶识这种无记的状态下，轮回的因果，不善业，以及较少的善业，即福德分，以及从痛苦中解脱的因，即解脱分，以及所有清净的业道和证悟，都依赖于它。而且，清净的法也依赖于此。
English
No sinful actions are found. Therefore, all faults that rely on the Three Jewels must also be purified by relying on the Three Jewels themselves. In particular, for actions such as destroying and selling Buddha images and scriptures, one must build double the number of the same items, and if one does not repent afterwards, it will be difficult to purify, so be careful. Second, there are three parts to explaining other karmas besides these: generally explaining the karma of mind and mental factors, specifically explaining the causes and effects to be abandoned, and summarizing this section. First, the general explanation of the karma of mind and mental factors: As mentioned above, apart from these, for the common conceptualizations of ordinary beings, which have the appearance of grasper and grasped and are naturally related, the collection of six consciousnesses, including the senses, is the means of karma, etc. Accumulated by the afflicted mind, the virtuous mind, and the neutral mind, various karmas are accumulated on the Alaya consciousness. These karmas, in turn, with the three feelings and three perceptions, etc., as mental factors, become helpers in various ways, thus accumulating many karmas of good, non-virtue, and immovability. On the other hand, the subtle karmas of the eighty-four thousand collections of conceptualizations, and all the limits of numbers, cannot be completely exhausted and measured by reason. Although there is no well-known system that clearly sets each of these conceptualizations as karma and karmic result, in general, from the collection of various different conceptualizations, as mentioned before, this world is made up of karma. The Hundred Karmas Sutra says: 'Emaho! The world is born from karma, happiness and suffering are deceived by karma, when various conditions gather, karma arises, and karma brings happiness and suffering.' Second, the detailed explanation of the causes and effects to be abandoned is divided into two parts: explaining the cause and explaining the effect. First, explaining the cause is also divided into two parts: a brief explanation and a detailed explanation. First, the brief explanation: In the state of the Alaya consciousness, which is unspecified, the causes and effects of samsara, non-virtuous karma, and lesser virtuous karma, which is the merit portion, and the cause of liberation from suffering, which is the liberation portion, and all pure karmic paths and realizations, depend on it. Moreover, pure Dharma also depends on it.
Chinese
此外，道谛是所有有为法的集合，依赖于各种习气的阿赖耶识，也会对它造成损害。例如，从树木的特殊种类中产生火，依赖于那棵树本身，将其焚烧，最终两者都消失一样，以清净的方式所修道的习气，依赖于阿赖耶识本身，焚烧所有轮回的习气，最终能依和所依两者都寂灭于法界。其中，第一方面，虽然有无数产生痛苦和恶趣的业，但在这里，如果身语意三门所依和能依的非善业，甚至能遮蔽显现的增上生，更何况是观察善妙之处呢？因此，必须从一切方面断除的因，就是十不善业道，以及由此产生的十种果报安住的方式，已经如理安立并宣说了。第二，广说分三：身业、语业、意业的解说。首先是身业的解说。其中，三种身业是杀生、不予取和邪淫。首先是杀生，通过五种支分而成为完整的行为：所依是众生；对所依的认识没有错乱；存在想杀害对方的意乐；以与意乐相同的方式，施加杀害的方法；在那时或在其他时候死亡。与此相似的罪过是，即使没有显现杀心，也因殴打等伤害行为而死亡。不仅如此，即使是变成死亡之因的过度负重，以及任何殴打等损害行为，罪过都非常大。第二是不予取，通过四种支分而成为完整的行为：所取之物是他方所拥有的财物1；自己也知道那是他人的财物2；明知是有主之物还想偷盗3；之后转移位置，自己获得4。相似的情况包括，通过交易和不正当的惩罚等手段获取财物，以及通过欺骗手段获取财物，如使用不正规的斗和秤等方式获取他人的财物。第三是邪淫，通过三种支分而成为完整的行为
English
Furthermore, the Path Truth is the collection of all conditioned phenomena, and relying on the Alaya-vijnana (store consciousness) of various habits, it can also cause harm to it. For example, just as fire arises from a particular kind of wood, and relying on that very wood, it burns it, and eventually both disappear, similarly, the habits of the path cultivated in a pure manner, relying on the Alaya-vijnana itself, burn all the habits of samsara, and eventually both the support and the supported are pacified in the Dharmadhatu. Among these, the first aspect, although there are countless kinds of actions that generate suffering and bad migrations, here, if the non-virtuous actions of body, speech, and mind, which are the support and the supported, can even obscure the manifest higher realms, what need is there to mention observing the excellent places? Therefore, the cause that must be abandoned in every way is the ten non-virtuous paths of action, and the manner in which the ten kinds of results arising from them abide has been properly established and explained. Secondly, the detailed explanation is in three parts: the explanation of the actions of body, speech, and mind. First, the explanation of the actions of the body. Among these, the three actions of the body are killing, stealing, and sexual misconduct. First, killing becomes a complete action through five branches: the basis is a sentient being; the recognition of the basis is not mistaken; there is the intention to kill the other; applying the method of killing in accordance with that intention; and death occurs at that time or at another time. A similar offense is when death occurs due to acts of harm such as beating, even without the manifestation of the intention to kill. Moreover, even excessively heavy loads that become a cause of death, and any acts of harm such as beating, are very great offenses. Second, stealing becomes a complete action through four branches: the object to be taken is the property possessed by another 1; one also knows that it is the property of another 2; knowing that it is owned, one intends to steal it 3; and then it is moved and one obtains it oneself 4. Similar situations include obtaining property through transactions and unjust punishments, and obtaining property through deception, such as using irregular measures and scales to obtain the property of others. Third, sexual misconduct becomes a complete action through three branches
Chinese
再者，对于被他人占有的妻子或妓女等，无论是否获得报酬或以标志装饰，都与此类似，对于受地域时间保护的，对其产生认知1，给予感官的接触而行不净行2，随后体验与之相应的感受3。十善业道经中说：自身所生1，指自己泄精；同样，自己的妻子所生2；白天和处于斋戒期间；生病；怀孕；悲伤的痛苦；月经来潮；伤口未愈合等非时；上师、三宝和佛塔等处非处；口、肛门、肚脐等感官以外的肢体；娶不认识的女子为妻所生3；处于斋戒到比丘尼戒之间的任何一种戒律的女子，无论她高兴与否，都成为她舍戒的因缘；非妻所生4；被其他家庭占有的；未超过自己七代的近亲；具有法幢者；具有戒律者；父母等守护者；以及其他人像妻子一样占有的人，行邪淫之法；男人所生5，与其他男人的口和肛门等处行不净行；畜生所生6，在其阴道和肛门等处行不净行；与男孩和女孩所生，对于无法忍受性行为的人，不由自主地在其阴道等处行不净行。如是宣说了七种类别。相似品是指对于非可行淫处，即感官以外的地方行邪淫之法。学士马鸣说：不可行淫之处，指被他人占有、具有法幢者、被种姓守护者、被国王守护者、被他人买来的妓女、与近亲等发生关系，这些都是不可行淫之处。以上所说的邪淫正行的七种类别，与此论典的词句的相似品，大体上趋于一致，这是不同论典的观点。第二，宣说语之业，语之业有
English
Furthermore, regarding wives or prostitutes possessed by others, whether or not they receive compensation or are adorned with marks, it is similar to this, with respect to those protected by place and time, having recognition of them 1, giving sensory contact and engaging in impure conduct 2, and subsequently experiencing the corresponding feelings 3. The Sutra of the Ten Virtuous Actions states: Born from oneself 1, referring to oneself ejaculating semen; similarly, born from one's own wife 2; during the day and while in retreat; being sick; being pregnant; the pain of sorrow; menstruation; wounds not healed, i.e., untimely; places not near teachers, the Three Jewels, and stupas; using the mouth, anus, navel, etc., which are limbs other than the senses; born from marrying an unrecognized woman as a wife 3; a woman who is in any of the vows from retreat to bhikshuni vows, whether she is happy or not, becomes the cause of her abandoning the vows; born from a non-wife 4; possessed by other families; close relatives who have not exceeded one's own seven generations; those with the banner of Dharma; those with vows; guardians such as parents; and those possessed by others like wives, engaging in the act of sexual misconduct; born from a man 5, engaging in impure conduct with other men's mouths and anuses; born from animals 6, engaging in impure conduct in their vaginas and anuses; born from boys and girls, for those who cannot tolerate sexual acts, involuntarily engaging in impure conduct in their vaginas, etc. Thus, seven categories are explained. Similar categories refer to engaging in sexual misconduct in places other than those where sexual acts are permissible, i.e., places other than the senses. The scholar Ashvaghosa said: "Places where sexual acts are not permissible refer to those possessed by others, those with the banner of Dharma, those guarded by caste, those guarded by the king, prostitutes bought by others, and having relations with close relatives; these are places where sexual acts are not permissible." The seven categories of actual sexual misconduct mentioned above, and the similar categories in the wording of this treatise, are largely consistent, which is the view of different treatises. Second, explaining the karma of speech, the karma of speech includes