Chinese
从寂止来说，第一种妄语以四支圆满：说话的所依不颠倒，一，具有欺骗他人的想法，二，将观点放在心中，即心中思考要说的事情后说谎，三，改变其认识，使他人迷惑，从而执持与真实意义不同的事物，四。论师大慧说，只是对犹豫不决的事物说成确定的那样。如此宣说。其中，所谓“所依不颠倒”，是指自己不是圣者，同样没有神通，对自己来说并非隐秘，却直接说“我是”，或者书写，或者以身体示意，对方理解并执持为那样，这被称作是人法增上慢的妄语的例子。相似方面是指以歪曲真实意义的正直认识等言辞来迷惑，不如实表达，从而欺骗他人之心。第二种离间语以三支圆满：区分的基础是相同或者处于中立，一，说了离间之语，二，最终导致分离，对方也理解了，三。妄语和离间语有相似之处，但妄语具有欺骗的想法，而离间语具有离间的想法。相似方面是指以前别人对他人所说的过失之语，在其他时间再次重复，从而制造仇恨。第三种绮语以三支圆满：被烦恼心所染污，一，对不符合佛法的事情心生向往，二，说关于祭祀、诗歌、政治等，以及歌曲、故事、妓女、盗贼等各种无意义的话语，从而产生贪嗔，三。相似方面是指即使不产生贪嗔，也说关于战争和盗贼等与时机无关的各种话语。第四种恶语以三支圆满：特意针对某个补特伽罗，一，行为是说揭露过失等不悦耳的话语，二，最终刺痛对方的心，使其不悦，三。相似方面是指表面上说好听的话，但实际上使对方不悦。
English
From the perspective of tranquility, the first lie is perfected by four branches: The basis of speech is not mistaken, 1, having the intention to deceive others, 2, keeping the view in mind, that is, thinking in the mind about what to say and then lying, 3, changing its understanding, causing others to be confused, thereby holding onto things different from the true meaning, 4. The teacher Mahamati says that it is only to speak of uncertain things as if they were certain. Thus it is proclaimed. Among them, the so-called "basis is not mistaken" means that one is not a noble being, similarly does not have clairvoyance, and is not hidden to oneself, but directly says "I am," or writes, or indicates with the body, and the other person understands and holds it as such, which is called an example of the lie of superior human qualities. The similar aspect refers to deceiving others' minds by distorting the true meaning of upright understanding and other words, and not expressing it truthfully. The second divisive speech is perfected by three branches: The basis of distinction is the same or in a neutral state, 1, saying divisive words, 2, ultimately leading to separation, and the other party also understands, 3. Lies and divisive speech have similarities, but lies have the intention to deceive, while divisive speech has the intention to divide. The similar aspect refers to repeating the words of fault that others have said to others in the past at other times, thereby creating hatred. The third frivolous speech is perfected by three branches: being defiled by the afflicted mind, 1, longing for things that do not conform to the Dharma, 2, speaking about sacrifices, poetry, politics, etc., as well as songs, stories, prostitutes, thieves, and other meaningless words, thereby generating greed and hatred, 3. The similar aspect refers to speaking various words about war and thieves, etc., that are irrelevant to the occasion, even if greed and hatred are not generated. The fourth harsh speech is perfected by three branches: specifically targeting a certain person, 1, the action is speaking unpleasant words such as revealing faults, 2, ultimately piercing the other person's heart, making them unhappy, 3. The similar aspect refers to speaking pleasant words on the surface, but in reality making the other person unhappy.
Chinese
以及给予等。第三，讲述意的业，意的业有三种，第一是贪心，由两个支分圆满。所依是生起贪心的事物，是他人拥有的财富之光1，以及想法贪婪执着，生起占为己有的心。如果观察此处的五种心所，如果不是他人的事物，就没有生起贪心的原因1。如果不对其生起贪心，就没有贪婪的条件2。如果看到该物的特点，在品尝其滋味的同时，心里没有占为己有，就不会显现出占有欲3。如果心里不努力，也不是贪心4。这四种法在贪心生起时，是同时具足的。相似之处是贪求他人之物和听闻等的功德，心想如果自己也有这样的东西该多好啊，反复品尝其中的滋味。第二是害心，也由两个支分圆满。所依是其他有情1，以及想法对其愤怒，从内心深处生起想要破坏其身心的安乐或使其痛苦的害心2。如果详细分析其特点，就是对有情嗔恨或愤怒，如果细分，则有九种普遍恼害的事物。即：此人曾对我造成伤害1，正在造成伤害2，或将要造成伤害3。以及此人曾对我的朋友造成伤害4，正在造成伤害5，或将要造成伤害6。以及此人曾帮助我的敌人7，正在帮助8，或将要帮助9。这样以三种时态进行分别，从预先迎接和事后分析的差别中，对加害者产生极度不悦的嗔恨心1，反复忆念的愤怒心2，以及对此极度无法忍受的傲慢心3，心想如果能杀死或殴打就好了的怨恨心4，以及压制羞耻和过患的愚痴心5，这五种法是具足的。相似之处是不喜欢寿命、福德、财富等利益相关的，观想恶事聚集，与善事分离。第三是邪见，也由两个支分圆满。所依是不颠倒的，因果之法必定不欺骗的真
English
and giving, etc. Third, explaining the karma of mind. There are three types of mental karma. The first is covetousness, which is perfected by two limbs. The basis is the object that gives rise to covetousness, which is the splendor of another's wealth 1, and the thought of greedily clinging to it, giving rise to the desire to possess it. If we examine the five mental factors here, if it is not another's property, there is no cause for covetousness to arise 1. If attachment is not generated towards it, there is no condition for covetousness 2. If the characteristics of the object are seen, and while savoring its taste, it is not mentally possessed, then the desire for possession will not be manifested 3. If the mind does not exert effort, it is not covetousness 4. These four dharmas are complete and co-emergent at the moment covetousness arises. The similar aspect is craving for the qualities of others' possessions and learning, thinking, "How wonderful it would be if I had something like this," and repeatedly savoring its taste. Second is malice, which is also perfected by two limbs. The basis is other sentient beings 1, and the thought of being angry with them, deeply arousing the desire to harm them by destroying the happiness of their body and mind or causing them suffering 2. If we analyze its characteristics in detail, it is hatred or anger towards sentient beings. If we divide it, there are nine objects of universal torment: "This person has harmed me 1, is harming me 2, or will harm me 3." And "This person has harmed my friend 4, is harming 5, or will harm 6." And "This person has helped my enemy 7, is helping 8, or will help 9." Thus, by distinguishing the three times, from the difference between anticipating and analyzing afterwards, there is the mind of hatred 1, which is extremely unpleasant towards the perpetrator, the mind of anger 2, which repeatedly remembers the clinging to the aggregates, the mind of pride 3, which is extremely intolerant of this, the mind of resentment 4, thinking, "How wonderful it would be if I could kill or beat them," and the mind of ignorance 5, which suppresses shame and faults. These five dharmas are complete. The similar aspect is disliking connections with benefits such as lifespan, merit, and wealth, and contemplating the accumulation of bad things and separation from good things. Third is wrong view, which is also perfected by two limbs. The basis is the undeluded truth that the law of cause and effect is certainly not deceptive.
Chinese
1、颠倒的想法，确信善与非善没有果报，以及认为自我和世界是常恒或断灭。2、随顺是指由于对佛法和特殊人物的憎恨等原因，将无过错说成有过错，将有功德说成没有功德，以及愚昧之人认为其他努力行善之人，过去注定要堕入恶道的业，现在仅仅是遭受疾病等痛苦而成熟，之后就不必再堕入恶道，以及某些积累了严重恶业的人，过去积累的少量善业在今世成熟，从而长寿且无病等看似安乐，但死后却在无边恶道中漂泊，难以获得解脱的机会，他们没有看到隐蔽的来世安乐和痛苦，仅仅根据眼前的痛苦和安乐来怀疑业果是否真实等等。第二，讲述果报分二：略说和广说。首先是略说：如前所说，十种不善业中的每一种，都分别具有不善的对境、不善的动机、不善的思行三种，以及如果没有生起后悔心，就会增长的因素，由于这些因素的影响，果报也会以四种方式成熟，即依次是异熟果、等流果、增上果三种，加上口诀所生的士用果，共说为四种。其中，不善的对境等，例如以杀生为例，对境是杀害的对象众生，施加断其要害等难以忍受的痛苦，因此，异熟果是感受地狱等的痛苦；不善的动机是不喜欢他人长寿，希望缩短其寿命，因此，即使自己转生到善趣，也会与其等流，寿命短促，并且喜欢杀生，多有生命的障碍；杀生者的恶念和粗暴行为，使对境不悦意且痛苦。
English
1. Distorted thoughts, firmly believing that there are no consequences for good or bad deeds, and viewing the self and the world as either permanent or annihilated. 2. Conformity refers to, due to hatred towards the Dharma and special individuals, falsely accusing the innocent of having faults, denying the virtuous of having merits, and the ignorant thinking that those who diligently perform virtuous deeds, whose karma destined them to be born in evil realms, are merely experiencing suffering such as illness now, and will not need to go to those evil realms later. Also, some who have accumulated severe negative karma, whose previously accumulated minor virtuous deeds mature in this life, resulting in apparent happiness such as longevity and health, but after death, they wander in endless evil realms, making it difficult to attain liberation. They do not see the hidden future happiness and suffering, and merely based on the visible suffering and happiness, doubt whether karmic consequences are real, and so on. Second, explaining the results is divided into two: brief explanation and detailed explanation. First, the brief explanation: As mentioned before, each of the ten non-virtuous actions has three aspects: a non-virtuous object, a non-virtuous motivation, and a non-virtuous action, as well as the factor of increasing if there is no regret. Due to these factors, the results also mature in four ways: sequentially, the fully ripened result, the result similar to the cause, and the dominating result, totaling three, plus the man-made result produced by the instruction, which are explained as four. Among them, the non-virtuous object, etc., for example, taking killing as an example, the object is the sentient being to be killed, inflicting unbearable suffering such as cutting off their vital parts, therefore, the fully ripened result is experiencing the suffering of hell, etc.; the non-virtuous motivation is disliking others' longevity and wishing to shorten their lives, therefore, even if one is reborn in a higher realm, it will be similar to the cause, with a short lifespan, and liking to kill, with many obstacles to life; the killer's evil thoughts and harsh actions make the object displeased and suffer.
Chinese
因为是原因，所以即使凭借它的力量和结果，自己无论投生到哪个天界，也具备国王的惩罚等诸多痛苦的因缘。第二，广说分为四种：异熟果、等流果、增上果、士用果。第一，宣说异熟果：从这些方面来说，第一，产生异熟果的方式是这样的：对于这些不善业，具有发起之心（1），随行之行为（2），行为之基础即是念头（3），行为之果即实际行持二者（4），结尾随喜（5），无论是否具备五支，如果从三毒的角度安立，如果不知道是罪恶而杀生等，小的因愚痴而投生为旁生；因为贪执血肉、皮毛、角和珍珠等而杀害有情等，中等的因贪欲而投生为饿鬼；愤怒而杀害敌人等，大的因嗔恨而堕入地狱。如果从业力大小的角度安立，在《念住经》中说：这些异熟果，小的投生为旁生，中等的投生为饿鬼，大的投生为地狱。如果从所作对境的轻重的角度安立，在《圣如来藏经》中说：具光，杀害既是父亲又是独觉者，这是杀生中最恶劣的。盗取三宝的财物，这是不予取中最恶劣的。与既是母亲又是阿罗汉尼的女性行邪淫，这是邪淫中最恶劣的。诽谤如来，这是妄语中最恶劣的。制造僧团分裂，这是离间语中最恶劣的。说圣者不悦耳之语，这是恶语中最恶劣的。想听闻佛法的人想让他们散乱，这是绮语中最恶劣的。想夺取已经正确进入者之利养的心，这是贪心中最恶劣的。五无间罪
English
Because it is the cause, even if one is born in any heavenly realm by the power and result of it, one is endowed with many causes of suffering such as the king's punishment. Second, the detailed explanation is divided into four: the ripened result, the result similar to the cause, the dominant result, and the result of human action. First, the explanation of the ripened result: From these aspects, firstly, the way to generate the ripened result is as follows: For these non-virtuous actions, having the mind of motivation (1), the action that follows (2), the basis of the action is the thought itself (3), the result of the action is the actual practice of both (4), and the final rejoicing (5), whether or not it has five branches, if it is established from the perspective of the three poisons, if one does not know it is a sin and kills living beings, etc., the small ones are born as animals due to ignorance; killing sentient beings due to attachment to flesh, skin, horns, pearls, etc., the medium ones are born as hungry ghosts due to desire; killing enemies out of anger, etc., the big ones are thrown into hell due to hatred. If it is established from the perspective of the magnitude of karma, it is said in the Sutra on Mindfulness: These ripened results, the small ones are born as animals, the medium ones are born as hungry ghosts, and the big ones are born as hell beings. If it is established from the perspective of the weight of the object of action, it is said in the Sutra of the Tathagata Treasury: Light-possessing one, killing someone who is both a father and a solitary Buddha is the most heinous of killings. Stealing the property of the Three Jewels is the most heinous of taking what is not given. Committing adultery with a woman who is both a mother and an Arhatni is the most heinous of sexual misconduct. Slandering the Tathagata is the most heinous of lying. Causing division in the Sangha is the most heinous of divisive speech. Speaking unpleasant words to the noble ones is the most heinous of harsh speech. Wanting to distract those who want to hear the Dharma is the most heinous of frivolous speech. The mind to steal the gains of those who have entered correctly is the most heinous of covetousness. The five heinous crimes