English
The power of actions that promote good and evil does not depend on their size. Root text: If the root is medicine, then the sprout is also medicine. If the root is poison, what need is there to mention the sprout? From the actions that promote good and non-good thoughts, the size of the images of good and evil do not follow. This means that, for example, if the seed is medicine, then its root, sprout, leaves, and fruit are all medicine; if the root is poison, then the sprout, etc., are poison, needless to say, why even mention it? It is explained that whether the action is black or white, it is only promoted by good or non-good thoughts, and whether it is good or evil, it does not follow the image and size. That is, once upon a time, on a road, a statue of the Buddha was about to be destroyed by rain, and one person covered it with his shoelace to protect it from the rain, while another person, fearing disrespect to the statue, removed it, and as a result, both of them obtained kingship. Root text: Like this, there is no antidote to constancy and manifest attachment. Actions arising from a basis possessing the main qualities, these five aspects are said to be the consciousness that closely receives the heaviness or lightness of good and evil. This means that constancy, that is, even a small sin, if accumulated in the mind for a long time, will eventually lead to sinful acts such as killing. Manifest attachment refers to the fact that the sin accumulated in the mind cannot be calmed until it is realized, and one focuses only on it. No antidote means that no matter what kind of attachment or aversion arises, one does not regret it even slightly, and strives to achieve it. There are two bases: the main qualities refer to the Three Jewels and the Bodhicitta that is connected to one lifetime, as well as those who are liberated from afflictions, and all those who strive from the heart to practice good and abandon evil. From the perspective of benefiting the base, it refers to parents, and those who are important in terms of both etiquette and kindness, as well as those who are helpless, in danger, poor, suffering from enemy torment, and so on. These five aspects are the advance and retreat of both good and non-good actions, and it is important to know that they are important matters that cannot be neglected. Root text: The basis of all is the all-ground consciousness, the unindicated. From it arise the mind and the consciousness of the five objects. The great demon of ignorance, which pervades all, holds the three poisons, and creates high and low in samsara.
Chinese
一切众生之心的自性是无明愚痴之地，是八万四千烦恼的滋生地，是不显现任何善恶分别念头的无记状态。从此，作为能辨识的心，阿赖耶识成为一切世俗法的显现之处，但尚未向外扩散，正要扩散的这种状态，有些人认为这就是所谓的“微细”。从此，生起执着之念，刚刚显现出可以被认知的事物，对于微细的分别之基，有时有微细的观察，有时没有，这就是执着于无我的我执之意。从此，五毒等贪嗔之心，先前准备显现，显现之后，以否定和肯定的方式显现，这就是有烦恼的意。对于此，所有取舍的行为都是意的意识。总而言之，无分别的阿赖耶是具有单一自性的无明；从此，执着于我的是俱生无明；从此，由意和有烦恼的意产生，显现为内外所取能取的，都是遍计所执的无明。此外，依靠五根进入五境的意识，由于后者的集合从前者产生并扩展，所以称为生处。像这样，五根、五识和五境聚集在一起，相互接触，聚集在一起产生接触，由此产生贪嗔等，这就是因缘所生的感受。其中，内在的意根是外在五识所显现的贪嗔、希望和恐惧、扬弃和接受等一切二取的主宰。在内在，它是所有隐蔽分别念头的来源，是三界的所依。而它的所依之处或基础，被称为心。内外所有的分别念头，各自如实地了解其各自的形态，这被称为意识。然而，尽管经部、续部和各宗派有各自的观点，但这里仅此而已。简而言之，从所识之境、能识之根和作意这三者中，生起三毒的动机，从而积累的所有业都是不善的。与此相反，由慈悲等积累的业都是善的。而且，由三殊胜所摄持的善业，无论
English
The nature of the minds of all beings is ignorance, the ground of delusion, the source of the eighty-four thousand afflictions, the state of non-indication where no thoughts of virtue or vice arise. From this, as the mind that discriminates, the alaya-vijñana becomes the place of manifestation for all conventional dharmas, but it has not yet spread outward, it is about to spread, and some identify this as the so-called "subtle." From this, the mind of clinging arises, just showing that there is something to be recognized, and for the subtle basis of thought, sometimes there is subtle examination, sometimes not, this is the mind that clings to the self in the absence of self. From this, the five poisons and other minds of attachment and aversion, previously preparing to arise, and arising and appearing in the form of negation and affirmation, this is the afflicted mind. And all the actions of acceptance and rejection in this are the consciousness of the mind. In short, the non-conceptual alaya is ignorance with a single self-nature; from this, clinging to the self is co-emergent ignorance; from this, generated by the mind and the afflicted mind, and appearing as the apprehended and the apprehender, both internal and external, all are imputational ignorance. Furthermore, the consciousness that relies on the five sense faculties to enter the five objects, because the collection of the latter arises and expands from the former, is called the sense base. In this way, the five faculties, the five consciousnesses, and the five objects gather together and touch each other, gathering together to produce contact, and from this, attachment, aversion, etc., arise, which is feeling caused by conditions. Among these, the internal mind faculty is the master of all dualistic grasping of attachment, aversion, hope, fear, rejection, and acceptance that arise from the external five consciousnesses. Internally, it is the source of all hidden thoughts, the support of the three realms. And its support or basis is called the mind. All the thoughts, internal and external, knowing each of their respective forms as they are, is called consciousness. However, although the sutras, tantras, and various philosophical schools have their own views, that is all here. In short, from the object to be known, the faculty of knowing, and attention, if the motivation of the three poisons arises, all the accumulated actions are unwholesome. Conversely, all the actions accumulated by love, compassion, etc., are wholesome. Moreover, whatever virtuous actions are encompassed by the three supreme things,
Chinese
仅仅积累也会产生人天安乐的果报，最终耗尽，所以是顺于有漏善的功德。与此相反，被以上三种所摄持的，则是顺于解脱的功德，成为菩提之因。与这二者相违背的，与三毒的动机相混合的善行，也会成为恶趣等痛苦之因。根本偈颂：犹如火焰燃烧且焚烧，若有对治唯水而已，欺骗抛弃三宝之罪，无有能及之匹敌。意思是说，就像火焰猛烈燃烧，焚烧所触及的一切，而能平息和熄灭它的对治，除了水之外别无他物一样。即使积累了无量的罪业，如果向三宝祈求庇护并忏悔，那还可以忏悔。但是，毁坏佛像、佛经、佛塔，以及变卖佛经等，欺骗盗用，或者不加节制地使用寺庙财物却不进行净化，以轻蔑的态度诋毁三宝等，这些都是抛弃忏悔对象的例子。就像赞美用水来灭火，但如果水变成了火，那就无法熄灭它一样。因此，那些希望自己变得更好的人，不要以自以为是的态度抛弃三宝。此外，对于那些不加考察就轻率行事的人来说，随意使用三宝的财物等，据说与五无间罪相等同。但这指的是盗取佛像、佛经、佛塔以及上师的财物和用品等，而不是指为了生者和死者而供养上师和僧众。如果是那样的话，就失去了积累资粮的殊胜之处。根本偈颂：于彼之外生起诸分别，自性相关联之心与心所，虽以智慧不能尽穷尽，然身语意为所依能依，舍弃之因果安住十种相。意思是说，虽然仅仅通过前面所说的五根门和意识无法积累业力，但通过烦恼意在阿赖耶识上积累业力的心识，与认识对境相关的感受有三种：对于合意之境产生快乐，不合意之境产生痛苦，中等之境产生舍受。想也有三种：对境的执取有广、中、小三种。
English
Even accumulating only that will generate the happiness of gods and humans, but it will eventually be exhausted, so it is the merit that is in accordance with conditioned virtue. Reversing from that, being seized by the above three is the virtue in accordance with liberation, which goes as the cause of enlightenment. Being contrary to both of those, even virtue mixed with the motivation of the three poisons will cause suffering such as the lower realms. Root verse: Just as fire blazes and burns, if there is an antidote, there is nothing other than water, the great sin of deceiving and abandoning the Three Jewels, there is no equal to be found for it. That is to say, just as fire blazes greatly and burns whatever it encounters, and there is no other antidote to subdue and extinguish it other than water, likewise, even if immeasurable sinful actions are accumulated, if one takes refuge in the Three Jewels and offers confession, then it can be confessed. However, destroying the representations of body, speech, and mind, and selling scriptures, etc., deceiving and consuming them, and even if the wealth is defiled without restraint, if one does not purify the wealth, and reviles and slanders the Three Jewels with contempt, etc., these are examples of abandoning the object of confession. Just as water is praised as a means of extinguishing fire, but if water turns into fire, then there is no way to extinguish it. Therefore, those who wish themselves well should not abandon the Three Jewels out of arrogance. Moreover, those who do not investigate people and engage in recklessness, such as using the wealth of the Three Jewels without any regard, are said to be equal to the five heinous crimes. However, that refers to stealing and robbing the representations of body, speech, and mind, and the property and belongings of the lama, etc., and not to making offerings to the lama and the sangha for the sake of the living and the dead. If it were so, then the place for accumulating merit would be isolated. Root verse: In the conceptualization that goes beyond that, the mind and mental factors that are connected by nature, although all cannot be exhausted by the mind, yet body, speech, and mind are the support and the supported, the causes and effects to be abandoned abide in ten aspects. That is to say, although one does not accumulate karma merely through the five sense doors and mind consciousness mentioned above, the feeling of the mind that accumulates karma on the alaya through the afflicted mind has three aspects: happiness for desirable objects, suffering for undesirable objects, and equanimity for intermediate objects. There are also three kinds of perception: the engagement with objects is vast, small, and intermediate.
Chinese
此外，与行蕴相关的有五十一种心所。相应的行蕴中，遍行五者为：触、受、作意、想、思。各别境五者为：欲、胜解、念、等持、慧。善心所十一种为：信、惭、愧、不放逸、舍、不害、极喜、无贪、无嗔、无痴、无慢。根本烦恼六者为：贪、嗔、慢、无明、见取见、疑。近分烦恼二十者为：嫉妒、悭吝、谄诳、骄慢、昏沉、掉举、不信、懈怠、放逸、无惭、无愧、忿、恨、覆、恼。后悔、睡眠、寻、伺四者为不定法。八万四千烦恼分别念并非全部穷尽。若将这些简略归纳讲述，根本，身体的三者是杀生、不予取、邪淫。首先，邪淫之业是杀生：意识不颠倒，有意识地杀害其他生命。以殴打等方式进行伤害。不予取是明知故犯地偷取他人财物。以欺骗和虚伪的方式获取。邪淫是为获得报酬而提供性行为。与不应行淫者行淫。如上所述，杀生的罪过有五个分支：基础是众生，认为是有情众生，想杀死它，采取行动，立即死亡或在其他时间死亡。顺同的情况是在没有杀生念头的情况下，因行为不谨慎而导致死亡。不予取有四个分支：无论是食物还是财产，都是别人的，自己知道是别人的，明知故犯地想偷窃，偷窃后自己获得。顺同的情况是，在买卖等活动中欺骗他人是欺骗，使用不准确的量具是虚伪，用权力抢夺是抢劫。邪淫有七种情况：排出自己的精液，即使是自己的妻子，在白天，在斋戒期间，生病、怀孕、悲伤的人，月经期