Chinese
我生于恶毒伺机作恶，目睹诸多损害而痛苦的地方。恶念掌控国土，作恶的君王以战争和不合理的恶法等折磨百姓，由此产生诸多灾难，对自他一切造成损害；盗匪、毒蛇、野人、虎豹熊罴等心怀残暴的猛兽多方加害；谷物和果实的味道也无有规律，时而过热时而降雪等出现不悦意的状态，不但不能滋养身体反而有害，等等被诸多自性损害的因素覆盖和遍布的地方，无有自主地住在那里而痛苦。由于邪见，总是舍弃如珍宝和丝绸等悦意且丰饶的物品，因而贫穷，悦意的树木、食用树和药用树等稀少或没有；可以受用的树叶、花朵和果实等，也缺少消除饥饿等的能力，不能滋养身体，受到邪魔等威胁时，找不到从中解脱的救护之处；即使有，也缺少救护的能力；或者自己没有救护他人的能力；自己需要救护却无人帮助；没有可以依靠的众多益友和兄弟等亲近的亲戚，独自一人无依无靠地出生。第四，讲述士夫所作之果。士夫所作之果，无论是杀生等任何行为，该业力不依赖于后世的相续连接，而是每一刹那都增多，因此即使没有做微小和少量的恶业，也会产生一切痛苦的果报，即产生众多和巨大的痛苦。第三，总结本段内容。一切痛苦的根源是罪恶，像这样从无始以来就存在的，被遮蔽在因无明厚重黑暗而无法看见的，法性的道理之上，比那更甚的
English
I am born in a place where evil seeks opportunities to inflict harm, and I witness much suffering. Evil thoughts dominate the land, and wicked kings torment their subjects with wars and unjust laws, leading to numerous disasters that harm both oneself and others. There is harm from robbers, venomous snakes, savages, and cruel predators like tigers, leopards, bears, and brown bears. The taste of crops and fruits is erratic, sometimes too hot, sometimes snowy, appearing in undesirable ways that neither nourish the body nor provide benefit. Such a place is covered and pervaded by many naturally harmful factors, where one dwells involuntarily and suffers. Due to wrong views, one always abandons desirable and abundant things like jewels and silks, resulting in poverty. Pleasant trees, edible trees, and medicinal trees are scarce or nonexistent. The leaves, flowers, and fruits that could be enjoyed have little power to alleviate hunger and do not nourish the body. When threatened by demons and other dangers, there is no refuge to be found for deliverance. Even if there is, it lacks the power to protect, or one lacks the ability to protect others. There is no one to help when one needs protection, and one is born alone, without reliance on helpful friends, brothers, or close relatives. Fourth, explaining the fruit of actions. The fruit of actions is that whatever one does, such as killing, that action does not depend on the connection to future lives. Instead, it increases moment by moment, so even if one has not committed small or few evil deeds, the result is all suffering, producing much and great pain. Third, concluding this section. The root of all suffering is evil. Like this, existing from beginningless time, obscured by the thick darkness of ignorance, the principle of Dharma is unseen, and even more so,
Chinese
由于没有任何阻碍，被执着于二元的黑暗所迷惑，在永无止境的轮回中流转，难以解脱的监狱极其拥挤且难以忍受，感受着在取受色等五蕴之上，痛苦如利刃般不断折磨，难以忍受的感受，长期体验这种状态，这是由于积累了之前所说的十不善业。其中，就对象而言，力量强大的是杀父、杀母、杀阿罗汉、分裂僧团、以恶意从如来身上出血，这五种是无间罪。还有破坏佛塔，杀害菩萨，对阿罗汉尼行不净行，杀害圣者学人，夺取僧团集会的门户，这五种是近无间罪。特别是，依止菩萨的罪过，发生得很快而且非常严重。在《增长信力印契经》中说：‘将十方所有众生囚禁起来，不如对发菩提心的人发怒并背弃他，罪过更大。’与恒河沙数的微尘和破坏梵天塔相比，对菩萨怀有恶意、愤怒、恶语和诽谤，罪过更重。等等。这些都是由于积累了各种各样的罪恶和不善业所致。顺便说一下，将要讲述十六种重法和八种邪见。首先，重法分为四组，每组四个。第一组是四种邪重法：智者的供养，僧侣的礼敬，修行者的食物，密咒师的物品，这些都是重的。第二组是四种堕落的重法：违背世俗誓言，破声闻律仪，破菩萨学处，破密咒誓言，这些都是重的。第三组是四种诽谤的重法：因愚痴而诽谤本师之身，因傲慢而诽谤智者的功德，因嫉妒而诽谤真理之语，因偏袒而对佛法进行辩驳，这些都是重的。第四组是四种否认的重法：十不善业中的邪见和无间罪
English
Due to the complete absence of obstructions, being deluded by the darkness of clinging to duality, revolving endlessly in samsara, the prison of difficult liberation is extremely crowded and unbearable, experiencing the intense suffering on top of the five aggregates of taking form, etc., constantly tormented by feelings as sharp as the edge of a razor, difficult to endure, experiencing this state for a long time, this is due to accumulating the ten non-virtuous actions previously mentioned. Among them, in relation to the object, the most powerful are killing one's father, killing one's mother, killing an arhat, causing dissension in the sangha, drawing blood with malicious intent from the body of the Tathagata, these five are the five inexpiable sins. Also, destroying stupas, killing bodhisattvas, engaging in impure conduct with arhatinis, killing noble learners, and stealing the entrance to the sangha's assembly, these five are the five near inexpiable sins. In particular, the faults of relying on a bodhisattva are quick to arise and extremely heavy. In the Sutra of the Seal of Generating Faith Power, it says: 'Imprisoning all sentient beings in the ten directions is less sinful than being angry with and turning one's back on someone who has generated the mind of enlightenment.' Compared to the number of grains of sand in the Ganges River and destroying the stupa of Brahma, having malicious intent, anger, harsh words, and slander towards a bodhisattva is a heavier sin. And so on. These are all caused by accumulating various sins and non-virtuous actions. Incidentally, sixteen heavy dharmas and eight wrong views will be explained. First, the heavy dharmas are divided into four sets of four. The first set is the four heavy wrong dharmas: the offerings of the wise, the prostrations of monks, the food of practitioners, and the substances of mantra practitioners, these are heavy. The second set is the four heavy dharmas of decline: breaking worldly vows, breaking the vows of the Hearers, breaking the precepts of bodhisattvas, breaking the samaya of secret mantras, these are heavy. The third set is the four heavy dharmas of disparagement: disparaging the body of the teacher due to ignorance, disparaging the qualities of the wise due to pride, disparaging the words of truth due to jealousy, engaging in debate about the Dharma due to partiality, these are heavy. The fourth set is the four heavy dharmas of denial: wrong view from among the ten non-virtuous actions and the five inexpiable sins.
Chinese
从身体中出血，轻视平等的法，对无自性执着都属于重罪。其中，轻视平等的法是指，对于互相平等的事物，说“这个比那个低劣”之类的话。对无自性执着是指，明明对方没有任何可以指责的过错，却故意说“他做了这种事”。其他的都容易理解。八种邪行是：诽谤善行，赞美恶行，扰乱行善之人，破坏信徒的集会，舍弃上师、本尊和道友，破坏神圣的坛城。像这样，不善业也因所依的处境和发心等积累方式的力量大小，会在现世、来世或多次转世中感受果报。详细了解这些道理后，要尽自己所能，如理取舍因果。不要说“只要证悟心性就足够了，不需要因果”，因为认为自己已经证悟的想法，正是没有证悟的标志。这样的人，不要说解脱，就连获得天界的福报也没有机会，是堕入恶道的因。因此，《宝鬘论》中说：“说业果不存在，总而言之是断见，非福导致堕恶趣。”要思维这些道理，谨慎行事。善恶之果成熟的先后顺序是：力量大的先成熟。如果力量相同，临终时与善恶之心哪个更接近，哪个先成熟。如果这也相同，那么相续中哪个串习的力量大，哪个先成熟。如果串习的力量也相同，那么按照积累的先后顺序成熟。《俱舍论》中说：“业于轮回中，何者重、何近、何串习，何者先所作，彼等中前者先成熟。”这些业的果报以苦乐交织的方式成熟的情况是：由单一的善业、单一的恶业和混合业所致。《定解宝王》中说：“积累的业永远不会消失，在轮回中也会成熟为善恶之果。”这些业中，单一的恶业大多会毫不费力地产生果报，混合业则偶尔会产生果报，而单一的善业积累
English
Drawing blood from one's body, disparaging the equal Dharma, and clinging to what is without inherent existence are all heavy offenses. Among these, disparaging the equal Dharma means saying things like, "This is inferior to that" regarding things that are mutually equal. Clinging to what is without inherent existence means deliberately saying, "He did such a thing," even though the other person has no fault to be blamed for. The others are easy to understand. The eight wrongdoings are: denigrating virtue, praising evil, disrupting virtuous people, breaking up gatherings of faithful people, abandoning one's lama, yidam, and spiritual friends, and disrupting sacred mandalas. Thus, these non-virtuous actions, depending on the strength of how they are accumulated through circumstances, intention, and so on, will be experienced in this life, in future lives, or in multiple lifetimes. Having thoroughly understood these distinctions, one must, to the best of one's ability, properly adopt and abandon actions based on cause and effect. One should not say, "Realizing the nature of mind is enough; cause and effect are unnecessary," because thinking one has realized is a sign of not having realized. Such a person has no chance of attaining even the happiness of higher realms, let alone liberation, and is born with the potential to fall into lower realms. Therefore, in the Precious Garland, it says, "Saying there is no result of actions is, in short, a nihilistic view. Non-virtue leads to bad rebirths." One should contemplate these principles and be cautious. Regarding the order in which virtuous and non-virtuous results ripen: whichever is stronger ripens first. If they are equal in strength, whichever virtuous or non-virtuous thought is closer at the time of death ripens first. If those are also equal, whichever has the greater force of habit in the mindstream ripens first. If the force of habit is also the same, then they ripen according to the order in which they were accumulated. The Treasury of Knowledge says: "Among actions in samsara, whichever is heavier, whichever is closer, whichever is habitual, and whichever was done earlier, the earlier one ripens first." The way in which the results of these actions ripen in a mixture of happiness and suffering is due to purely white (virtuous) actions, purely black (non-virtuous) actions, and mixed actions. The King of Samadhi Sutra says: "Accumulated actions never disappear; in samsara, they ripen into fruits of white and black." Among these actions, purely black actions mostly produce results without difficulty, mixed actions produce results occasionally, and purely white actions accumulate
Chinese
仅仅像星星一样短暂。现在这个末法时代的众生，无论看哪种烦恼都觉得这个最大。从无始以来串习的罪恶业力，不需要学习就能精通。一切行为都好像害怕得不到天界一样。佛法像太阳一样照耀，自己却没有佛法的缘分。今生如果幸福快乐，来世就不会努力。虽然经常在喇嘛和佛法道友之中，自己的心却坚硬顽固。就像硬东西用油也调伏不了，酥油里的油也调伏不了。大罪可以用佛法调伏，但恶劣的佛法之人却无法用佛法调伏。所以要时时观察自己的内心，仔细辨别善恶，就像有为法的事物，最初可以建立，最终也可以摧毁一样。罪恶的业力也是，最初可以积累，最终没有不能忏悔的，所以要用四力具足来忏悔每一个罪过。也就是说，众生的相续中，仍然存在着堕入恶趣的因，业和烦恼没有减少，仅仅是念头的流动方式不同，甚至在呼吸之间也容易造作罪业。因此，对治的方法是，对以前所造的业产生强烈的后悔心，这是破除力；依靠三宝和上师来忏悔，这是依靠力；忆念恶果的恐惧，行持一切善法，这是行善力；以及恢复誓言的力量。即使把三千世界的财物都堆起来作为造罪的报酬，或者每天割一块肉，用指甲按着，如果说放弃圣法就停止，也不能放弃。如《入行论》云：我被焚烧或杀害，或者我的头被砍掉都可以，无论如何都不要向烦恼的敌人屈服。这样如理如法地忏悔，无论罪业多么深重，都能清净。如《亲友书》云：谁从前放逸，后来变得谨慎，也像乌云消散的月亮一样美丽，令人欢喜。
English
It is only as brief as a star. The nature of sentient beings in this degenerate age is such that no matter which affliction we look at, we think it is the greatest. We become proficient in sinful actions from beginningless time without needing to learn. All our actions are as if we fear not attaining the heavens. Although the Dharma shines like the sun, we lack the fortune of Dharma. If we are happy and comfortable in this life, we will not strive for the next. Although we are always among lamas and Dharma friends, our minds remain hard and stubborn. Just as a hard object cannot be subdued with oil, nor can oil hidden in butter be subdued. Great sins can be subdued with Dharma, but a wicked Dharma practitioner cannot be subdued with Dharma. Therefore, we must always examine our own minds and carefully distinguish between good and evil. Just as all conditioned things can be built up at first but can also be destroyed in the end, sinful actions can also be accumulated at first, but there is no sin that cannot be confessed in the end. Therefore, we must confess each fault with the four powers complete. That is, the cause of being born in the lower realms, karma and afflictions, still exist undiminished in the minds of sentient beings. Even with just a difference in the way thoughts flow, it is easy to commit sinful actions even between breaths. Therefore, the remedy is to generate strong regret for past actions, which is the power of regret; to rely on the Three Jewels and the lama to confess, which is the power of reliance; to remember the fear of karmic consequences and perform all virtuous actions, which is the power of remedy; and the power of restoring vows. Even if all the wealth of the three thousand worlds were piled up as a reward for committing sins, or if we were to cut off a piece of flesh every day, pressing it with our fingernails, and were told to stop if we gave up the holy Dharma, we should not give it up. As it is said in the Bodhicharyavatara: "I may be burned or killed, or my head may be cut off, but in no way shall I bow down to the enemy of the afflictions." If we confess in this way, properly and according to the Dharma, no matter how great our sins may be, they will be purified. As it is said in the Suhrllekha: "Whoever was heedless before, but later becomes mindful, is as beautiful as the moon freed from clouds, and brings joy."