English
Wanting and tasting its flavor. Harmful intent is the nine things that universally generate tormenting thoughts towards others, causing inner turmoil and inciting harm through five related dharmas. With a friendly and altruistic mind, contemplate the separation from the association of (harm), and diligently engage in this ritual. Wrong view is clinging to the absence of cause and effect, abandoning the object of the views of permanence and annihilation, falsely affirming what is definitely absent, and denying what exists. Now, explaining the fruits of these, it is said, "For all," and so on. For all, the manner of maturing into four fruits is: the vipāka fruit, the causal correspondence fruit, and the dominant or possessive fruit, these three, plus the fruit produced by instructions, making four in total. The first is, it is said, "Vipāka," and so on. Taking the vipāka fruit as an example, such as killing, the basis is intention, action, completion, and satisfaction, possessing these five dharmas, is it important or not? Among the three intentions, the small one, due to ignorance, throws one into the animal realm; the medium one, due to desire, throws one into the preta realm; the large one, due to hatred, throws one into the hell realm. Second, it is said, "Causal correspondence," and so on. The causal correspondence fruit is established in two ways: the action-corresponding effect is that the previous action and the current action are born and experienced in accordance; the experience-corresponding effect is that even if one obtains a human body, which is one of the three good realms, sequentially, the ten non-virtuous actions each have two fruits in the following manner: First, life, which is short and tormented by many kinds of diseases. Second, possessions are few, and these are shared with enemies. Third, family, which means the partner is not beautiful and is associated with enemies. Fourth, one is always afflicted by slander or accusation, and is easily deceived by others. Fifth, the retinue is bad and difficult to subdue. Sixth, one hears many unpleasant sounds, and even if one speaks well, it turns into words of strife. Seventh, it is not suitable to keep secrets, etc., and others have little trust. Eighth, one is not content with wealth, and suffers from the desire to obtain more. Ninth, only those who harm gather, and those who help are separated. Tenth, one has bad views such as permanence and annihilation, the mind does not abide peacefully, and is disturbed by deceit.
Chinese
第三，如“权力的”等中所说，权力的结果或主人的结果是：无论在何处，都以生处和缘起的方式出现。例如，杀生的罪业被罪恶的重担压迫，那地方土地贫瘠，药树和花朵稀少，粮食等食物的效力减弱，即没有能力，难以消化，并且会到达一个生命受到严重威胁的可怕之地。不予取之导致邪念的萌芽难以控制，容易被摧毁，即使有可食用的树木，也不会结出果实，因此受到谴责，遭受冰雹的袭击，被冰雹彻底摧毁，在饥荒的痛苦中，沉重的负担会转移到心中的帷幕上。邪淫导致在粪便和尿液的泥泞中，散发着恶臭，即不愉快的粗糙感觉让人无法呼吸，并且充满了各种不洁之物，在狭窄且令人不快的旱地上，必须不由自主地种植蔓藤。谎言导致财富不稳定，摇摆不定，国家之间像敌人一样不和谐，容易受到欺骗，并且因各种恐惧而变得胆怯和害怕。离间导致居住在险峻的峡谷，即痛苦的深渊中，以及难以攀登的高低不平之地。恶语导致生长在石头、瓦砾和带刺的树木和树桩中，结出恶果，即树枝粗糙，令人不快，充满热气和灰尘，并体验到不愉快的感受。绮语导致即使努力耕作，也不会有结果，就像冷热颠倒一样，不顺应时节，变得不稳定。贪心导致谷物和果实颠倒，谷物的壳里没有果肉，在不适当的地点和时间，只会看到各种恶毒攻击的机会。害心导致与邪恶的国王有关联，并且受到其他强盗、毒蛇、野蛮人、食肉动物等恶毒之物的粗暴伤害，粮食和果实的味道也不甜美，而是辛辣苦涩。
English
Third, as stated in "the power of," etc., the result of power or the result of mastery is: wherever it is, it comes in the manner of a place of birth and dependent origination. For example, the act of killing is oppressed by the burden of sin, and that place has little land, few medicinal trees and flowers, and the power of food such as grains is weakened, that is, it has no power, is difficult to digest, and will go to a terrible place where life is greatly threatened. Taking what is not given causes the sprouts of wrong thoughts to be difficult to control, easy to destroy, and even if there are edible trees, they will not bear fruit, so they are condemned, suffer hail, are completely destroyed by hail, and in the suffering of famine, the heavy burden will shift to the veil of the heart. Adultery leads to being in the mud of feces and urine, emitting a foul odor, that is, an unpleasant rough feeling makes it impossible to breathe, and it is filled with all kinds of unclean things, and in the narrow and unpleasant dry land, vines must be planted involuntarily. Lying causes wealth to be unstable, swaying, and countries to be discordant like enemies, easily deceived, and becoming timid and afraid due to various fears. Slander leads to living in steep canyons, that is, painful abysses, and uneven places that are difficult to climb. Harsh speech leads to growing in stones, rubble, and thorny trees and stumps, bearing bad fruit, that is, branches are rough, unpleasant, full of heat and dust, and experiencing unpleasant feelings. Frivolous talk leads to even if one works hard at farming, there will be no results, just like hot and cold are reversed, not following the seasons, and becoming unstable. Greed causes grains and fruits to be reversed, there is no pulp inside the husk of the grain, and in inappropriate places and times, one only sees opportunities for various malicious attacks. Harmful intent leads to being associated with an evil king, and being brutally harmed by other robbers, snakes, barbarians, carnivores, and other malicious things, and the taste of grains and fruits is not sweet, but spicy and bitter.
Chinese
出生在没有光亮，被自性损害覆盖的地方。由于邪见、珍宝等不圆满，因贫穷而完全舍弃，药树稀少不生。花朵果实等也因能力弱而效力小。一定出生在没有救护和依靠的亲友的地方。第四，宣说了名为“士夫”等。士夫所作之果，无论今生或前世所作，因不善业而增长众多田地，从而产生一切痛苦的因果。如《念住经》小品中说：愚痴的士夫作恶，又因恶业增长田地而极度痛苦。有些新学之士认为士夫所作之果与前三者相同，没有区别。其区别在于，如果以杀生为例来区分，异熟果是随顺业因堕入恶趣，士夫所作之果是以后也转生为杀生者，领受果是短命。士夫所作之果是那些罪恶的自性增长，成为极度增长、完全增长、罪过众多的原因。为了总结要义，如是宣说了“此乃黑暗胜于黑暗”等。如此，三界之处境如同黑暗，于颠倒之业，如黑暗之上又积聚浓厚的黑雨，陷入轮回的牢狱，共同之处境极其难以忍受。在近取五蕴之上，六道众生的痛苦如兵器般刺痛，获得难以忍受的粗糙感受，这完全是罪恶的力量所致。如此不善业有种种差别，从对象的角度来说，有力量强大的：杀父、杀母、杀阿罗汉这三种，以及破坏僧团，以恶念于如来身上出血，此为五无间罪。还有与之相近的五种：破坏佛塔，杀害菩萨，对阿罗汉尼行不净行，杀害圣者学人，夺取僧众集会的门户。阿阇世于《律藏》中说：杀害独觉佛，对阿罗汉尼行不净行。
English
One is born in a place without light, covered by self-inflicted harm. Due to incomplete views, precious things, etc., one is completely abandoned due to poverty, and medicinal trees are scarce and do not grow. Flowers and fruits also have little effect due to weak potency. One is certain to be born in a place without refuge, protection, or supportive relatives. Fourthly, it speaks of what is called "Purusha" and so on. The result of the actions of a Purusha, whether done in this life or a previous one, causes all the causes and effects of suffering to arise because non-virtuous actions increase in many fields. As it says in the smaller section of the "Mindfulness Sutra": Those foolish Purushas who commit sins will become extremely miserable because sins increase in the field again. Some newly learned individuals do not differentiate the result of the actions of a Purusha from the previous three, considering them the same. The difference is that, if we differentiate by taking killing as an example, the Vipaka-phala (result of maturation) is that one goes to the lower realms in accordance with the motivation, the Krita-phala (result of action) is that one takes birth as a killer in the future, and the Anubhava-phala (result of experience) is that one becomes short-lived. The Krita-phala of a Purusha is that the nature of those sins increases, becoming the cause of extreme increase, complete increase, and many faults. To summarize the meaning, it is said, "Thus, darkness is even greater than darkness," and so on. Thus, the situation of the three realms is like darkness, and on top of the inverted actions, like a dark rain accumulating on top of darkness, being trapped in the prison of samsara, the common situation is extremely difficult to endure. On top of the five aggregates of clinging, the suffering of the six realms pierces like weapons, and one obtains rough feelings that are difficult to bear. This is entirely due to the power of sin. Such non-virtuous actions have various distinctions. From the perspective of the object, there are powerful ones: killing one's father, killing one's mother, and killing an Arhat, these three, as well as causing dissension in the Sangha, and drawing blood with malicious intent from the body of the Tathagata, these are the five heinous crimes. There are also five that are close to them: destroying stupas, killing Bodhisattvas, engaging in impure conduct with Arhat nuns, killing noble learners, and robbing the gate of the Sangha's assembly. Ajatashatru said in the Vinaya: Killing a Pratyekabuddha, engaging in impure conduct with an Arhat nun.
Chinese
享用三宝的财物。如果区分和合僧众，也有说是四种近事。顺便说一下，还有十六种重罪和八种邪见。贤者的供品，比丘的礼物，修行者的食物，咒师的物品，这四种是重罪。同样，违背世俗誓言，破声闻戒律，破菩萨学处，破密咒誓言，这些加在一起是八种重罪。因愚痴而诽谤本师之身，因傲慢而诽谤贤者之功德，因嫉妒而诽谤真实之语，因偏袒而对佛法进行辩驳，这些加在一起是十二种重罪。五无间罪中的出血，十不善业中的邪见，轻视具有相同意义的法，对无自性妄加执着，这些是十六种重罪。每四个一组，依次是邪见之重、破戒之重、诽谤之重、诋毁之重。八种邪见是：诽谤善事，赞扬恶事，扰乱善人之心，破坏信徒之聚，舍弃上师、本尊和道友，破坏誓言坛城。为了显示这些的反面，说了“因此”等等。因此，在不净的依他起显现为真实的阶段，将之前的转化为善业，有十种善业能投生善趣，如何呢？从十不善业中向外转变，仅仅从十不善业中转变就认为是十善业，因为没有守护相续，也没有授记。在誓言之上，守护生命，布施，守护戒律，说实话，不怀恨，言语柔和，讲述佛法，少欲知足，慈爱，详细分析因果。对于这十种善业，要如法修习。从修习这些善业中，积累与福德相应的十种天女之善果，因为力量小，中等人会投生为欲天，大天会投生到梵天四处等善趣。另一种情况是，十种不善业会投生恶趣。因此，要仔细辨别善恶的因果。
English
Using the wealth of the Three Jewels. If distinguishing the harmonious Sangha, it is also said to be four kinds of close attendants. Incidentally, there are also said to be sixteen heavy offenses and eight wrong views. The offerings to the wise, the gifts to monks, the food for practitioners, the substances for mantra practitioners, these four are heavy offenses. Similarly, breaking worldly vows, breaking the vows of the Hearers, breaking the vows of the Bodhisattvas, breaking the samaya of secret mantras, these combined are eight heavy offenses. Due to ignorance, disparaging the body of the Teacher; due to pride, disparaging the qualities of the wise; due to jealousy, disparaging the words of truth; due to bias, engaging in debates about the Dharma, these added together are twelve heavy offenses. Among the five inexpiable sins, drawing blood; among the ten non-virtues, holding wrong views; despising the Dharma that has the same meaning; clinging to what is without inherent existence, these are sixteen heavy offenses. Each set of four, in order, are called the heavy offenses of wrong view, the heavy offenses of breaking vows, the heavy offenses of disparagement, and the heavy offenses of denigration. The eight wrong views are: disparaging virtue, praising evil, disturbing the minds of virtuous people, breaking up the gatherings of the faithful, abandoning the guru, yidam, and Dharma friends, and destroying the protective mandala. In order to show the opposite of these, it is said, "Therefore," and so on. Therefore, in the state of impure other-powered appearance as reality, transforming the previous into virtuous actions, there are ten virtuous actions that lead to higher realms. How so? Turning away from the ten non-virtues, merely turning away from the ten non-virtues is considered the ten virtues, because there is no guarding of the continuum and no prophecy. On top of the vows, protecting life, giving generously, guarding vows, speaking truthfully, not holding grudges, speaking gently, telling Dharma stories, being content with little, having loving-kindness, and analyzing cause and effect in detail. For these ten virtuous actions, practice them properly. From practicing these, accumulating the ten kinds of good results of goddesses that correspond to merit, because the power of accumulation is small, ordinary people will be born as desire gods, and great gods will be born in the Brahma heavens and other good realms. In another situation, the ten kinds of non-virtues will lead to bad realms. Therefore, carefully examine the cause and effect of good and evil.