Chinese
如果确信殊胜三宝像慈母般疼爱所有众生，那么宰杀牲畜进行血祭，以及掠夺他人财物进行供养等，除了罪恶的因缘之外，没有任何其他作用。因为主张以伤害为法的，是野蛮人的宗派。同样，为了自己的亲戚眷属而造罪也是如此。芒嘎拉玛为了家庭和儿子，做了许多诸如吝啬之类的罪业，因此她自己堕入恶趣，而儿子证得了阿罗汉果位，丈夫则转生到了梵天界。此外，为了守护眷属和国土而发动的战争等大型冲突，除非发动者具备菩萨的方便善巧，否则不会利益他人，仅仅是为了自保，因此罪业极大。虽然罪恶的行为不会立即像刀剑一样斩断，但在死亡之时和死后，罪恶的果报会显现出来。这段话是附加在注释中的。根本颂：贪求利养，唯爱安乐，喜闻赞誉，受赞则骄；由此一事，余四生毁，此等稚童，为世间法所惑。意思是说，与殊胜之法相违背的世间八法是：希望并贪求食物和财富的利养，贪恋安乐，喜欢听好话，受到赞扬就生起骄傲，这四种法；如果得不到利养就沮丧，遇到不快乐就痛苦，听到不悦耳的话就后悔，听到诽谤就生气，这八种法必定会迷惑孩子们，因此不错误地取舍非常重要。总结要义是，由世间八法所产生的分别念，对于获得利养等前四种感到高兴，对于没有获得利养等后四种不感到不高兴，必须保持平等心。根本颂：种姓形貌权势等，恃骄炫耀自高身，懒惰藏身于庸人，增长恶劣之我慢，此等皆成食精鬼，憎恨苦行之光荣。贪欲之心力坚固，以战胜一切之狡诈藤蔓，虽迷惑他人而守护自己，然巨大之害已入自身中。
English
If it is certain that the noble Three Jewels cherish all beings like a mother cherishes her only child, then killing animals for blood offerings and robbing others of their possessions for offerings, etc., have no other effect than causing sin. For advocating harm as dharma is the doctrine of barbarians. Similarly, committing sins for the sake of one's own relatives is also like this. Mangala Ma committed many sins such as stinginess for the sake of her family and son, so she herself fell into the lower realms, while her son attained the state of Arhat, and her husband was born in the realm of Brahma. Furthermore, engaging in large-scale conflicts such as wars to protect retinues and countries will not benefit others unless the initiator possesses the skillful means of a Bodhisattva. It is only for self-protection, therefore the sin is great. Although sinful actions are not immediately cut off like a sword, the consequences of sin will manifest at the time of death and after death. This passage is added to the commentary. Root text: Craving gain and desiring only pleasure, delighting in praise and becoming arrogant when praised; from this one thing, the other four are ruined; these children are deceived by worldly dharmas. This means that the eight worldly dharmas that contradict the noble Dharma are: hoping for and craving gain of food and wealth, being attached to pleasure, liking to hear pleasant words, and becoming arrogant when praised, these four dharmas; if gain is not obtained, one becomes discouraged, if unhappiness occurs, one suffers, if unpleasant words are heard, one regrets, and if slander is heard, one becomes angry, these eight in total will surely deceive children, so it is very important not to make mistakes in what to accept and reject. The summary of the meaning is that the discriminating thoughts arising from the eight worldly dharmas, being happy with the first four such as gaining profit, and not being unhappy with the latter four such as not gaining profit, one must maintain equanimity. Root text: Boasting of lineage, appearance, power, etc., hiding laziness among the mediocre, and arousing unbearable pride, these all become flesh-eating demons, hating the glory of asceticism. With the strong power of a greedy and attached mind, with the deceitful vines that overcome everything, even if one deceives others and protects oneself, that great harm has entered oneself.
Chinese
像这样，由于种姓、外貌、权势、学识、青春等而产生的骄傲，是傲慢和自大的总称，这些缺点使人自我吹嘘，不要说努力闻思修三学，就连吃喝睡三事也变得懒惰懈怠，身语意三门都感到厌烦，六识放纵，沉迷于虚假的法，就像跛子躲在瘸子的阴影里一样，不想从事任何旅行等活动，就像上述的骄傲不仅是隐藏的，而且是公开的傲慢，会引起他人的愤怒和不满，这些都是难以遵守誓言和苦行的，是与誓言和苦行的顺缘之光辉相悖的魔鬼，是贪欲和嗔恨，贪婪是紧抓自己的食物和财富，贪婪是渴望他人的身体和享受等，心不在焉，思想行为不端正叫做虚伪，欺骗他人叫做狡诈。像这样的十三种世间法，虽然能够保护自己，迷惑他人，但就像吃下有毒的食物一样，必须舍弃。根本偈：轮回中造作黑白业，果报二者显现时，微小种子亦能生，广大果实君王力。七粒豆子转轮王，譬如四方皆能成。何者种子芥子许，阿输迦树结果时，每根树枝皆能长，一由旬量难比德。意思是说：像这样，轮回中使高低起伏的是黑白业的果报二者，除此之外没有别的。善恶的种子即使很小，也能产生苦乐的巨大果实。以前的世代，名为“人王我力”的前世，年幼时向遍视佛的身像撒了一把豆子，四颗落入钵中，两颗落在胸前，因此转世为金轮王。依次获得了四大天王和三十三天中与天帝同座的威力。任何种子像芥菜籽一样小，
English
Thus, pride arising from lineage, appearance, power, learning, youth, etc., is a general term for arrogance and conceit. These flaws cause one to praise oneself, let alone strive in the three studies of hearing, thinking, and meditating. Even the three activities of eating, sleeping, and resting become lazy and indolent. The three doors of body, speech, and mind become weary, the six consciousnesses become unrestrained, and one indulges in apparent Dharma. This is like a cripple hiding in the shadow of a lame person, unwilling to engage in any travel or other activities. Like the pride mentioned above, it is not just hidden but openly arrogant, causing anger and discontent in others. These are difficult to keep vows and endure asceticism, and are demons that rise against the glory of the concordant aspects of vows and asceticism. They are attachment and hatred, greed is clinging to one's own food and wealth, and attachment is craving for the bodies and enjoyments of others, etc. Being distracted and not being upright in thought and behavior is called deceit, and deceiving others is called cunning. Such thirteen worldly dharmas, although able to protect oneself and delude others, are like swallowing poisonous food and must be abandoned. Root verse: In samsara, actions, both black and white, and their results, From a tiny seed, the form of the fruit, Can be grown large, by the power of a king. From seven beans, a wheel-turning king, Can arise in the four directions. Whatever seed is as small as a mustard seed, When the Ashoka tree bears fruit in season, Each branch grows to a league, Cannot compare to the image of virtue and sin. This means: Thus, what causes the ups and downs in samsara are the results of black and white actions, and there is nothing else. Even a small seed of virtue or vice can produce a large fruit of happiness or suffering. In a previous life, in the time of a previous birth called "Human King My Power," as a child, he scattered a handful of beans on the body of the Buddha Vipashyin, four beans fell into the begging bowl, and two fell on his chest, thus he was reborn as a golden wheel-turning king. He successively obtained the power to sit in the same seat as the Four Great Kings and the lord of the Thirty-Three Gods. Any seed as small as a mustard seed,
Chinese
而且生长非常迅速的阿输迦树的果实，比其他树木的生长力更强，一年左右的时间，每根树枝就能生长一寻左右，善恶的形象增长的力量更大，无法比喻。舍利子过去曾向自生佛供奉布料和针线，因此智慧广大，成为有智慧者中的佼佼者等等。总之，据说以恭敬心向空中撒一朵花，果报也不会白费。不善的果报也必定如此成熟，因此不混淆善恶的取舍至关重要。根本：何者无作者，非自性。黑白之法所熏染之意乐。业及其果威力大。若无加行与后行，则力量小。意思是：如此，业善恶的轻重，并非实际的善恶本身所为，即使没有做小小的善恶，但在加行时，以思惟之业忆念善恶之行，以作意之业并非认真地投入其中，而是行善或作恶，事后对善感到欢喜，对恶产生后悔之心，则善的力量强大，恶的力量微弱。因此，无论何者，任何众生，来世之时，对于苦乐之事，并非无作者，并非自性而生，而是以黑白业之法所熏染的清净与不清净的意乐，使得业，无论是善是恶，及其果报威力巨大。说明了即使实际做了任何善恶，若没有加行与后行，则力量微小，如前所述。总的来说，所有内道佛法的要义，即是正确的见解，确信有来世，但若不如此认为，不相信因果，以邪见导致异熟颠倒，如同一些外道徒一样。例如，以前一位比丘向一位施主乞讨食物，施主说如果是阿罗汉就供养，如果不是就不给，比丘说不是阿罗汉就离开了，施主认为他安于少欲，一定是阿罗汉，于是请他讲法，因此获得了供养阿罗汉的福德，这表明了善恶意乐的
English
Moreover, the fruit of the Ashoka tree, which grows very quickly, has a greater growth force than other trees. In about a year, each branch can grow about a fathom. The power of the image of good and evil is even greater, beyond comparison. Shariputra once offered cloth and thread to the Pratyekabuddha, and thus his wisdom was vast, and he became the best among the wise, and so on. In short, it is said that if one throws a flower into the sky with reverence for the Buddha, the result will not be in vain. The results of non-virtue will also certainly ripen in this way, so it is crucial not to confuse the acceptance and rejection of good and evil. Root text: That which has no maker is not self-nature. By the intention stained by black and white dharma. Actions and their results are of great power. If one lacks both preparation and follow-up, the power is small. This means: Thus, the weight of good and evil actions is not determined by the actual good or evil itself. Even if one has not committed a small good or evil, but during the preparation, one remembers the actions of good and evil with the action of thought, and one does not seriously engage in it with the action of intention, but rather performs good or evil, and afterwards feels joy for the good and remorse for the evil, then the power of good is great, and the power of evil is weak. Therefore, for anyone, any sentient being, in the future life, regarding the matters of happiness and suffering, there is no maker, it does not arise from self-nature, but rather the pure and impure intention stained by the dharma of black and white actions makes the actions, whether good or evil, and their results, of great power. It is explained that even if one actually does any good or evil, if one lacks both preparation and follow-up, the power is small, as explained above. In general, the essence of all inner Buddhist teachings is the correct view, believing that there is a future life, but if one does not think so, and does not believe in cause and effect, then with wrong views, the fruition will be reversed, like some non-Buddhists. For example, once a monk begged for food from a householder, and the householder said that if he was an Arhat, he would offer food, and if not, he would not give it. The monk said he was not an Arhat and left. The householder thought that he was content with little desire and must be an Arhat, so he invited him to teach the Dharma. Therefore, he obtained the merit of offering to an Arhat. This illustrates the good and bad intentions of
Chinese
促成善恶业的力量并非取决于其大小。根本：如果根是药，那么苗也是药。如果根是毒，那还用说苗吗？促成善与不善的业，善恶的形象大小并不随之而行。这是说，例如，如果种子是药，那么它的根、苗、叶、果实都是药；如果根是毒，那么苗等都是毒，不用说也知道，还用说吗？解释说，无论业是黑是白，都是由善与不善的意念所促成，无论善恶，都不会随着形象和大小而行。也就是说，以前在一条路上，有一尊佛像快要被雨淋坏了，一个人用自己的鞋带遮挡保护，另一个人担心对佛像不敬而移开了，结果两人都获得了王位。根本：像这样，恒常和显现的执着没有对治。具有功德主体的基础所产生的业，这五种形态是善恶轻重的，说是接近领受的识。这是说，恒常，也就是即使是很小的罪恶，如果长期积压在心中，最终也会导致杀生等罪恶行为。显现的执着是指心中积压的罪恶在没有实现之前，内心无法平静，并且只专注于此。没有对治是指无论生起什么样的贪嗔之心，都不会稍微后悔，并且努力实现它。基础有两种，功德主体是指三宝和一生所系的菩提心，以及从烦恼中解脱的人，以及从内心努力行善断恶的一切。从基础助益的角度来说，是指父母，以及从礼仪和恩情两方面来说都很重要的人，以及无依无靠、面临危险、贫困、遭受敌人折磨等等的人。这五种形态是善与不善两种行为的进退，是不可疏忽的重要之事，必须了解。根本：一切的所依是阿赖耶识，无记。从中生起意和五境的识。遍及一切的无明大魔，执持三毒，在轮回中造就高低。