Chinese
广泛地创造善与恶业的种子，最终使它的果实变得非常强大。也就是说，如果事先没有强烈的烦恼而从事行为，事后又没有感到满意，那么它的力量就会很小。《亲友书》中说：如果想要获得高处和解脱，就应当习惯于正确的见解。如果有人持邪见，即使行善，一切成熟的果报也将是不可忍受的。如此说。因此，据说从发心的推动力来看，不会跟随形式，比如“na ba”。如果根是药，那么芽也是药；如果根变成毒，那么芽也是毒，更不用说了。同样，因为任何事物的根源或根本是思想，所以只取决于它，不会跟随善与非善的推动力的业，即善与恶的表象所要实现的形象的大小。为了主要显示善与恶的轻重差别，说了“如此”等等。如此，总是想着想要造作恶业，并且因为想法非常强烈而执着，以及没有对治，即没有用心忏悔，以及作为基础的两者中的前者，具有功德的主要者，即是应供养的对境，以及从基础上产生的后者，是利益的对境，即父母和随顺的其他人等。前三个取决于自己，后两个取决于对境。依赖于这五种业，任何善或恶都会变得沉重，反之则稍微减轻。为什么呢？因为是能取成熟的巨大力量的识，是作者。谁知道呢？是伟大的能仁善说之后，龙树知道。在哪里呢？在《亲友书》中说：恒常和执着以及没有对治，具有功德的主要者，从基础上产生的业，这五种善与非善是巨大的。因此，要努力行善。如此说。为了显示业的计划和分类，说了“一切的”等等。因为作为轮回一切的基础，作为作者的阿赖耶识，存在着善与恶任何一种都未被标定的，与愚痴相应的阿赖耶识。从那里面，生起了执持的意和五境，即五门的识。对于前后一切
English
Extensively create the seeds of virtuous and non-virtuous actions, and ultimately make its fruit very powerful. That is, if one engages in action without strong afflictions beforehand, and does not feel satisfied afterward, then its power will be small. It is said in the Letter to a Friend: If you wish to attain higher realms and liberation, you should become accustomed to correct views. If someone holds wrong views, even if they do good deeds, all the ripening results will be unbearable. Thus it is said. Therefore, it is said that from the perspective of the driving force of motivation, one does not follow the form, such as "na ba." If the root is medicine, then the sprout is also medicine; if the root becomes poison, then the sprout is also poison, needless to say. Similarly, because the source or root of anything is thought, it depends only on that, and does not follow the size of the image to be realized by the actions that drive virtue and non-virtue, that is, the appearance of good and evil. In order to mainly show the difference between the weight of good and evil, it is said "in this way" and so on. In this way, always thinking of wanting to commit evil deeds, and being attached because the thought is very strong, and having no antidote, that is, not repenting with the mind, and the former of the two as the basis, the main one with qualities, that is, the object worthy of offering, and the latter arising from the basis, the object of benefit, that is, parents and other compliant people, etc. The first three depend on oneself, and the latter two depend on the object. Relying on these five types of actions, any good or evil will become heavy, and conversely, it will be slightly lighter. Why? Because it is the consciousness that takes the great power of ripening, the author. Who knows? Nagarjuna knows after the Great Sage's well-spoken words. Where? In the Letter to a Friend, it is said: Constancy and attachment and no antidote, the main one with qualities, the actions arising from the basis, these five good and non-virtuous actions are great. Therefore, strive to do good. Thus it is said. In order to show the plan and classification of actions, it is said "of all" and so on. Because the alaya consciousness, which is the basis of all samsara and the author, exists as the alaya consciousness that is not designated as either good or evil, and is associated with ignorance. From that, the grasping mind and the five objects, that is, the consciousness of the five senses, arise. For all before and after
Chinese
遍行因是自性唯一和俱生遍计，以三种无明作为大魔的因。因烦恼贪嗔痴三者执为我所，于轮回的任何处所，取受高低之生，并且正在造作。如是三界之生，分为内外两种，初者易解，后者，于总经中说：粗身是欲界，细语是色界，极细意是无色界，于此三城中，童子光明圣者住。如是亦显示所依意和能依自生之智慧的差别。此三者有粗细之分，显现为半显现和不显现之城而著名。此外，善恶的牵引圆满四句，以及一业和多业牵引多身与不牵引的四句等，若欲广说，请阅览各大论典。若已积聚不如理之业，是否还能恢复，是否具足善缘？如是所说，如云“如何”等。譬如大火燃烧，焚烧诸物，其对治，即能息灭者，除了水之外别无他物。如是，能从非处救护者，决定唯有三宝。以身语意之所依物作为货物贩卖而欺骗，高竖旗帜而发誓，或诽谤而舍弃皈依处，此等恶业被罪恶重担压迫者，暂时堕入恶趣，圣者之悲悯亦难匹敌，因不具善缘之故。为真实显示心和心所之差别，如是所说，如云“于彼”等。仅以先前所说的意和五根门等，不能积聚业，而由除此之外的众生之烦恼意所造作的，即是宣说各种遍计，如水和波浪般，自性相关联的心和心所之业，一切皆已超越数量，虽不能以心作结而达到究竟，然于身语意之所依和能依，总摄取舍之因果，安住于十种相的第一方面，即是身的业，语的业，意的业。初者，身。
English
The pervasive cause is the single self-nature and the co-emergent imputation, with the three ignorances as the cause of the great demon. Due to the afflictions of attachment, aversion, and ignorance being grasped as "mine," in any of the realms of samsara, one takes on high or low births, and is in the process of doing so. Thus, the three realms of existence are divided into outer and inner. The former is easy to understand, while the latter is described in the General Sutra: "The coarse body is the desire realm, subtle speech is the form realm, and the extremely subtle mind is the formless realm. In these three cities, the noble child of appearance dwells." Thus, the difference between the dependent mind and the naturally arising wisdom that relies on it is also shown. These three are distinguished by their coarseness and subtlety, and are known as the city of half-appearance and the city of non-appearance. Furthermore, there are four possibilities for the ripening of virtue and vice, and four possibilities for whether one karma or many karmas cause the projection of many bodies or not. If you wish to elaborate, please consult the great treatises. If one has accumulated improper actions, can they be restored, or is one without the fortune to do so? As it is said, "How?" and so on. For example, a great fire blazes and burns things, and its antidote, that which extinguishes it, is nothing other than water. Likewise, the only certain refuge from non-virtue is the Three Jewels. Those who deceive by selling images of body, speech, and mind as merchandise, who erect flags and take oaths, or who renounce their refuge by slandering, those burdened by the heavy load of evil deeds will temporarily fall into the lower realms, and even the compassion of the noble ones cannot match it, because they lack the fortune to do so. To clearly show the difference between mind and mental factors, it is said, "Therein," and so on. Merely by the previously mentioned mind and the five sense faculties, one does not accumulate karma, but the various imputations made by the afflicted mind of beings, which is other than that, are like water and waves, the karma of mind and mental factors that are naturally related is beyond number. Although one cannot definitively conclude this with the mind, the cause and effect of what is to be adopted and abandoned, based on the body, speech, and mind, abide in the first aspect of the ten modes, which are the actions of body, speech, and mind. First, the body.
Chinese
等等，说的是。身体的三种是杀生、不予取、邪淫。首先，杀生是，在意识不混乱的情况下，有意识地杀害其他生命，以及用石头、棍棒等击打，或进行殴打等伤害行为。不予取是，明知是他人财物而偷盗，以及用不适当的惩罚等手段夺取，欺骗，或像用不正当的量具等进行欺骗性获取。邪淫是，为了与妓女发生关系而获得报酬，即支付后约定时间，但在中间中断并提供性接触等，以及在非行处的口、肛门等处发生性关系。其他法是，《俱舍论》的解释中说：肢体的器官自己努力等。二是关于语言等等，说的是。语言的四种是普通妄语，以及未获得功德却说已获得，即说了任何一种大妄语而使他人迷惑，以及用正直的外表掩盖而迷惑他人心意。离间语是，使原本和睦或中立的双方因挑拨离间而分裂，以及说人坏话，或向对方重复而制造仇恨。如果认为妄语和离间语相似，那么前者是欺骗的心，后者是离间的心，这是它们的区别。绮语是无意义的话，即从玩笑和游戏等中产生贪嗔，以及与战争、盗贼等有关的与佛法相违背的无意义的话。全知者说：绮语是非法的言语，以及随意的玩笑，即随意说出。恶语是，揭露他人隐藏的过失，刺痛人心，成为心中的荆棘，以及用甜言蜜语等方式使他人不悦。三是关于意等等，说的是。意的三种，首先是贪心，即对他人财富过度贪婪，并认为应该属于自己而占为己有，以及想如果他人的财物属于我就好了。
English
Etc., it is said. The three of the body are killing, not giving, and sexual misconduct. First, killing is consciously taking the life of another being without confusion of consciousness, and inflicting harm such as striking with stones, sticks, etc., or beating. Not giving is stealing knowing that it is another's property, and taking by means of inappropriate punishment, etc., deception, or taking by deception such as falsifying measures. Sexual misconduct is obtaining payment for engaging in sexual relations with a prostitute, i.e., paying and setting a time, but interrupting in between and providing sexual contact, etc., and engaging in sexual relations in places that are not to be entered, such as the mouth and anus. Other dharmas are, as stated in the commentary on the Treasury of Knowledge: The organs of the limbs exert their own efforts, etc. Secondly, regarding speech, etc., it is said. The four of speech are ordinary lies, and saying that one has attained qualities that have not been attained, i.e., uttering any great lie that deceives others, and deceiving others' minds by disguising oneself as upright. Slander is causing division by instigating discord between those who are harmonious or neutral, and speaking ill of others, or repeating it to the other party to create hatred. If one thinks that lying and slander are similar, the former is the mind of deception and the latter is the mind of division, which is the difference between them. Idle talk is meaningless talk, i.e., generating attachment and aversion from jokes and games, etc., and irrelevant talk that is contrary to the Dharma related to war, thieves, etc. The Omniscient One said: Idle talk is unlawful speech, and arbitrary jokes, i.e., speaking at will. Harsh speech is revealing the hidden faults of others, piercing the heart, becoming a thorn in the heart, and causing others to be unhappy with sweet words, etc. Thirdly, regarding mind, etc., it is said. The three of mind, first is covetousness, which is excessive greed for the wealth of others, and taking possession of it thinking that it should belong to oneself, and thinking, "What if the property of others belonged to me?"
Chinese
想要并品尝它的味道。嗔恨心是对他人普遍产生折磨之心的九种事物，因五种相关之法而内心烦乱并引发损害。以友善利他的心，观修与（损害）的关联之分离，并精勤于此仪轨。邪见是执着于无因果，舍弃常断之见的目标，对确定没有的事物妄加肯定，对存在的事物加以否定。现在讲述这些的果报，说了“对于一切”等。对于一切，成熟为四种果报的方式是：异熟果、等流果、增上果这三种，加上口诀所作之果，共四种。第一种是，说了“异熟”等。以异熟果为例，比如杀生，基础是意乐、行为、究竟、满足，具备这五种法，是否重要呢？三种意乐中，小的是因愚痴而堕入畜生道，中等的是因贪欲而堕入饿鬼道，大的是因嗔恨而堕入地狱。第二，说了“等流”等。等流果分为两种：造作等流是与先前所作之业和现在所作之业相一致地产生和体验；体验等流是即使获得了三善道之一的人身，依次，不善业十支也具有两种果报的方式是：第一，生命，即短命且被多种疾病折磨。第二，资财稀少，且这些与敌人共有。第三，家庭，即伴侣不美且与敌人有牵连。第四，总是被诽谤或指责所困扰，且容易被他人欺骗。第五，眷属恶劣且难以调伏。第六，听到很多不悦耳之声，即使说了好话，也会变成争斗之语。第七，不适合保守秘密等，且他人不信任。第八，不知足于财富，且因渴望获得而痛苦。第九，只会聚集损害者，而离间帮助者。第十，具有常断等恶见，心不安住，被虚伪所扰。