English
In addition, there are fifty-one mental factors associated with the volitional formations. Among the associated volitional formations, the five omnipresent ones are: contact, feeling, attention, perception, and intention. The five object-ascertaining ones are: aspiration, conviction, mindfulness, concentration, and wisdom. The eleven virtuous mental factors are: faith, shame, embarrassment, conscientiousness, equanimity, non-harming, great pliancy, non-attachment, non-hatred, non-ignorance, and non-pride. The six root afflictions are: attachment, anger, pride, ignorance, view of the aggregates as self, and doubt. The twenty secondary afflictions are: jealousy, stinginess, deceit, arrogance, torpor, excitement, lack of faith, laziness, distraction, recklessness, forgetfulness, non-alertness, harming, shamelessness, lack of embarrassment, anger, resentment, concealment, and vexation. The four variable mental factors are: regret, sleep, investigation, and analysis. The eighty-four thousand conceptual proliferations of afflictions are not all exhausted. If these are briefly summarized and explained, the root, the three of the body are killing, taking what is not given, and sexual misconduct. First, the action of sexual misconduct is killing: with undistorted consciousness, intentionally killing other beings. Harming by means of beating, etc. Taking what is not given is knowingly stealing the property of others. Obtaining through deception and falsehood. Sexual misconduct is providing sexual acts for payment. Engaging in sexual acts with those with whom it is inappropriate to engage. As mentioned above, the transgression of killing has five branches: the basis is a sentient being, perceiving it as a sentient being, intending to kill it, taking action, and dying immediately or at another time. The similar circumstance is dying due to careless behavior without the intention to kill. Taking what is not given has four branches: whether it is food or property, it belongs to another, one knows it belongs to another, knowingly intending to steal it, and obtaining it after stealing. The similar circumstance is deceiving others in activities such as buying and selling is deception, using inaccurate measuring tools is falsehood, and seizing by force is robbery. Sexual misconduct has seven aspects: emitting one's own semen, even with one's own wife, during the day, during the time of observing vows, when one is sick, pregnant, or grieving, during menstruation.
Chinese
降落时，是未清醒者。非处所是父母、上师和三宝处。非肢体是口和大小便道等，除女根以外的一切。此外，守护已受戒女众的戒律因缘，以及守护他人的妻子、父母、兄弟等父母方，以及公婆等他方，如妓女也被他人给予酬劳。即使不是女性，也与男性和牲畜等行淫。这些邪淫是，对处所时间等在那里认知，进行交合，感受觉受。根本是，语之四为妄语使他迷惑，颠倒顺同之认知而欺骗他人心。离间语使和谐或中立者分离，恶语重复顺同之过失语，而制造仇恨。绮语从无稽之谈中产生贪嗔，顺同战争和盗贼之无关联语。粗语刺痛他人之心，顺同使他人不悦之因缘和合。也就是说，妄语实际上以四支圆满，即说话之基础未错，心中怀有欺骗他人之想法而说不真实之语，以及改变其认知。此外，对于犹豫不决之事，未确定而断言也是妄语。上师们自己之思想行为任何方面都未超越平凡，却以具有功德和神通等方式，自诩能显示隐秘之事等，这是巨大的妄语，被称为非人之上师的妄语。还应了解以是否伤害他人来区分妄语大小的方式。离间语以三支圆满，即分离和谐或中立之基础，说离间之语，最终理解其意义。其中，强硬之离间语是当面离间，隐秘之离间语是暗中离间，偏袒之离间语是使离间之基础高兴而进行离间。绮语具有二支，即想要说不合佛法之语和说出。如此以贪嗔之心说不具意义之语，都可归纳为绮语。粗语以三支圆满，即特意针对所说对象之人，说其过失等，最终使其不悦。若分类，则有当面粗
English
At the time of falling, they are those who are not awake. Non-places are the presence of parents, gurus, and the Three Jewels. Non-limbs are the mouth and excretory passages, etc., all except the female organ. Furthermore, guarding the vows of ordained women from deteriorating circumstances, and guarding the wives, parents, siblings, etc., of others from the parental side, as well as in-laws, etc., from the other side, like prostitutes who are given rewards by others. Even if not female, engaging in sexual acts with males and animals, etc. These are the instances of sexual misconduct: recognizing the place, time, etc., there; engaging in the act; and experiencing the feeling. The root: The four of speech are lying, confusing others, distorting the understanding of those in agreement, and deceiving others' minds. Slander separates those who are harmonious or neutral. Harsh words repeat the faults of those in agreement, creating enmity. Idle talk generates attachment and aversion from frivolous talk. Discordant words are unrelated to war and thieves. Harsh speech pierces the hearts of others, creating causes and conditions for others' unhappiness. That is to say, lying is actually completed with four branches: the basis of speech is not mistaken, holding the intention to deceive others in mind and speaking untruthfully, and changing their understanding of it. Furthermore, speaking definitively about things that are doubtful and uncertain is also said to be lying. Gurus who, while their own thoughts and actions do not surpass the ordinary in any way, boast of having qualities and clairvoyance, etc., and pretend to reveal hidden things, etc., this is a great lie, known as the lie of a non-human guru. One should also know how to distinguish between the magnitude of lies by whether or not they harm others. Slander is completed with three branches: separating the basis of harmony or neutrality, speaking words of discord, and ultimately understanding the meaning. Among these, forceful slander is direct discord, secret slander is covert discord, and biased slander is creating discord by pleasing the basis of separation. Idle talk has two branches: intending to speak words that are not Dharma and speaking them. Thus, all speech that is meaningless and spoken with attachment and aversion can be categorized as idle talk. Harsh speech is completed with three branches: specifically targeting the person being spoken to, speaking their faults, etc., and ultimately making them unhappy. If classified, there is direct harsh
Chinese
以及通过（其他方式）变得粗糙。 根本（颂）：意三业中的第一个贪心是：觊觎他人的财富和荣耀，想据为己有。贪求并享受与自己志同道合的他人之物。嗔心是对他人心怀不满，引发伤害。修习与自己志同道合的利益相关的聚集和分离。邪见是认为没有因果，或者持有常断见。与此相应的是，否认不存在的事物，否定存在的事物。 以上所说，贪心有两个分支：基础是贪婪的对象属于他人，以及对它产生贪心。意思是，对于他人的财富和享受，心想如果那是我的，或者我能得到就好了，从而变得傲慢。嗔心有两个分支：基础是伤害的对象是有知觉的生命，以及对它产生嗔心。这又具备四种条件：有害的、渴望折磨的嗔恨之心；怀恨在心、不愿忘记的愤怒之心；对此无法忍受的傲慢之心；心想如果能杀死或殴打他就好了的怨恨之心；以及对羞耻和过错毫不在意的愚痴之心。 邪见有两个分支：基础是对因果不虚的道理产生颠倒的想法，不希望善恶两种行为带来苦乐的结果。 根本（颂）：一切事物成熟为四种果的方式，即异熟果、等流果、增上果和士用果。 因此，有异熟果、等流果、增上或主宰果三种，以及士用果，共四种。 根本（颂）：异熟果是否具备五种条件？以三种烦恼的微小行为投生为畜生，中等行为投生为饿鬼，重大行为投生地狱。 如此，关于异熟果是否具备五种条件，指的是以贪嗔痴三种毒素中的任何一种作为动机的心，以及随之而来的行为，行为的基础是那个想法本身，行为的结果是实际的行为，以及最终的随喜，这五种条件都具备，那么不善业就完成了。也就是说，如果以微小的方式行持十不善业，并且仅仅是出于愚痴，就会投生为畜生；如果以中等的方式行持，并且是出于贪欲，就会投生为饿鬼；如果以巨大的方式行持，并且是出于嗔恨，就会投生于地狱等等，这些在《念住经》中有简略的阐述。杀父和罗汉
English
and becomes rough through (other means). Root (verse): The first of the three mental actions, covetousness, is: to covet the wealth and glory of others, and to want to possess it. To crave and enjoy the possessions of others who are like-minded. Harmful intent is to be displeased with others and incite harm. To meditate on gathering and separating related to benefits that are like-minded. Wrong view is to view that there is no cause and effect, or to hold to views of permanence and annihilation. Correspondingly, it is to assert what does not exist and to deny what does exist. As said above, covetousness has two branches: the basis is that the object of covetousness belongs to another, and to generate covetousness towards it. The meaning is, regarding the wealth and enjoyment of others, to become arrogant thinking, "If only that were mine," or "If only I could obtain it." Harmful intent has two branches: the basis is that the object of harm is a sentient being, and to generate harmful intent towards it. This also has four conditions: the mind of harmful, tormenting hatred; the mind of resentment, not forgetting anger; the mind of pride, being unable to tolerate it; the mind of malice, thinking, "If only I could kill or beat him"; and the mind of ignorance, not thinking at all about shame and faults. Wrong view has two branches: the basis is to have a reversed thought about the infallibility of cause and effect, not wanting happiness and suffering to ripen from the two, good and evil. Root (verse): The way in which everything ripens into four fruits: from the ripening of results, the cause in common, the power, and the action. Therefore, there are three: the ripening of results, the cause in common, and the power or lordly fruit. And the fruit of action, making four. Root (verse): Does the ripening result possess five qualities or not? With the smallest of the three motivations, one is thrown into the animal realm; with the medium, into the realm of the hungry ghosts; with the great, into hell. Thus, regarding whether the ripening result possesses five qualities, it refers to the mind motivated by any of the three poisons, and the action that follows, the basis of the action being that thought itself, the result of the action being the actual deed, and finally the rejoicing, these five qualities being complete, then the non-virtuous action is completed. That is, if one practices the ten non-virtuous actions in a small way, and does so only out of ignorance, one will be born as an animal; if one practices in a medium way, and does so out of desire, one will be born as a hungry ghost; if one practices in a great way, and does so out of hatred, one will be born in hell, etc., these are briefly summarized from the "Mindfulness Sutra." Killing one's father and arhat
Chinese
杀生的极恶，盗取三宝的财物，非理取予的极恶，与母亲和阿罗汉尼行淫，邪淫之中最极恶，诽谤诸佛，谎言之中最极恶，离间僧众，挑拨离间之中最极恶，对圣者说不悦耳之语，恶语极恶，使求法者散乱，绮语极恶，自以为能夺取禅定者的食物资财，贪心极恶，对造作五无间罪者怀有害心，害心极恶，执持自宗为胜，邪见极恶。根本：同因之果二种成立，作者同因生起作者相同之业。此中有二，作者同因和感受同因。第一，此生中仅以不善度日之作者同因，暂时获得天界人身，但仍延续先前之业，以杀生为例，屠夫们今天宰杀众多生命，今晚入睡，明日仍喜好并精勤于杀生，与此相同。其他不善亦可依此类推。根本：感受同因即使获得天界，次第与不善十业一一对应。寿命短且疾病种类多，资具少且与敌人共有，家庭不美满，与敌人有牵连，受诽谤所苦，多被他人欺骗，眷属恶劣且难以和睦，常闻不悦之语，堕入争斗之词，不能守持誓言，信任薄弱，不知满足且受欲望所苦，损害聚集，利益消散，恶见且与奸诈相混杂。这是说，杀生的异熟果，即使暂时未堕地狱而转生为人，感受同因是寿命短且疾病多。不予取的感受同因是受用小且与他人共有。其解释是：邪淫导致妻子和仆人不贞顺。妄语导致多受诽谤和被他人欺骗。离间导致仆人不和且恶劣。恶语导致听闻恶语和争斗之语。绮语导致：