English
The abandonment of the five endowments and eight unfavorable conditions is of the same essence. Obtaining a human body and abandoning the four destinies of non-humans are of the same essence. Having faith in the place and not being born in an empty land are of the same essence. Being born in the central region and not being born among barbarians are the same. Having complete faculties and not being born as a mute are two that are the same. Not being tainted by karmic extremes and abandoning wrong views are the same. Therefore, leisure and endowment are of the same essence. However, leisure is the aspect of separation, while endowment is the aspect of possession, so their opposites are different. Obtaining such leisure and endowment is difficult. Where is it difficult to obtain? It is difficult to obtain from the state of unfreedom. The Bodhicaryāvatāra says, "It is difficult to obtain a human body from the lower realms." This is what is said. By what cause is it difficult to obtain? It arises from the cause of perfectly complete virtue. But in the state of unfreedom, there is no opportunity to perform virtuous deeds. Therefore, the result of leisure and endowment is difficult to obtain. The Suhrllekha says, "Compared to a blind turtle meeting a yoke with a hole in a vast ocean, it is even more difficult to obtain a human body from the lower realms. Therefore, O King, strive to achieve that result by practicing the sacred Dharma." It also says, "The appearance of a Buddha is as rare as finding a hole in a bamboo tube. Not finding it is also very difficult. Those friends who hear the first Dharma, such ones will not be found even in a hundred eons." This is what is said. The great meaning is that the prosperity of gods and humans in higher realms and the three aspects of definite goodness, enlightenment, also arise from relying on leisure and endowment, not from anything else. Therefore, it is of great meaning. The Śikṣāpatra says, "If a person obtains it and reaches the end of the ocean of existence, obtains the ground of supreme enlightenment, and virtue becomes like a mountain, surpassing even a wish-fulfilling jewel with even greater qualities, who would render such a rare person meaningless?" Like that. Secondly, the nature of impermanence is that the obtained leisure and endowment are not permanent for long. The causes of death are many, and it is uncertain when one will die. The causes of life are very few, and even that itself may become a cause of death. Nagarjuna says, "The causes of death are many, the causes of life are very few. Even those themselves are causes of death. Therefore, always accumulate Dharma." Therefore, without depending on days and nights, act quickly.
Chinese
因此，《入行论》中说：“日夜无有停住时，此生刹那即逝灭，增上损减亦无余，我等岂能不死灭？”又《劝学书》中说：“何人于夜间，入胎而降生，自此之后，日日趋死主，无有遗迹。”因此，每一刹那都在消逝，接近死亡，譬如被带往刑场之人。如此寿命短促，迅速逝去，而能终其天年者甚少，因为突发死亡的因缘不可思议，所以不能确定是否能活到明年、下个月，甚至最后的一两天。《劝学书》中说：“世人思量此事明日做，此事午后做，此事经久做，阎罗手持绳索在一旁窥视，眼珠赤红，怒容满面，不悦地发出嘲笑。”寂天菩萨说：“死主不可信赖，无论已做或未做，都不会停留。无论生病或未生病，所有人都不要轻易相信寿命。”《入行论》中说：“明日死否谁能知，故应即刻精进行。 मृत्युराज (藏文：འཆི་བདག 梵文天城体：मृत्युराज，梵文罗马拟音：mrityuraja，汉语字面意思：死主) 骄慢不顾我，非友谁听吾劝诫？ 获得如此闲暇已，我若不行善修持， 更有何事较此愚，更有何事较此欺？”又说：“速疾即当命终故， 尽力积集诸资粮， 尔时虽舍诸懈怠， 然已错过良辰矣。”因此，当自己死亡时，亲友等任何人都无法帮助，自己将被悲伤所折磨而死去。《入行论》中说：“自身卧于床榻时， 亲友眷属虽围绕， 命根断绝诸感受， 唯有自身独自受。 死主使者捉拿时， 亲友有何能相助？ 彼时唯福能救护， 然我未曾殷勤修。”如是说。无常！勿贪恋此生！第三、业果分二：总说和别说。三种业，即纯白业、纯黑业和混合业，依次对应产生安乐果、
English
Therefore, the *Bodhicharyavatara* states: "Since there is no stopping day and night, this life is extinguished in an instant. If what is added decreases, there is no coming back. How can I not be subject to death?" Also, the *Letter to a Student* states: "Whatever king enters the womb and is born at night, from then on, every day, the Lord of Death goes elsewhere without leaving a trace." Therefore, each moment is extinguished and close to death, like a person being led to the execution ground. Thus, life is short and quickly passes, and few reach the end of their lifespan, because the causes of sudden death are inconceivable. Therefore, there is no certainty that one will live to next year, next month, or even the last day or two. The *Letter to a Student* states: "People think, 'I will do this tomorrow, I will do this in the afternoon, I will do this for a long time,' but Yama, holding a noose, is watching from the side, with red eyes, an angry face, and an unpleasant laugh." Shantideva says: "The Lord of Death is unreliable, whether done or undone, he does not stay. Whether sick or not sick, everyone should not easily trust in life." The *Bodhicharyavatara* states: "Who knows whether one will die tomorrow? Therefore, one should strive diligently from today. Mrityuraja (藏文：འཆི་བདག 梵文天城体：मृत्युराज，梵文罗马拟音：mrityuraja，汉语字面意思：Lord of Death) is arrogant and does not care about me. Who will listen to my advice if he is not a friend? Having obtained such leisure, if I do not practice virtue, what is more foolish than this? What is more deceptive than this?" It also says: "Since one will die quickly, one should diligently accumulate all resources. Even if one abandons laziness at that time, the good time has already passed." Therefore, when one dies, no relatives or friends can help, and one will be tormented by sorrow and die. The *Bodhicharyavatara* states: "When one is lying on the bed, even though relatives and friends surround one, the feelings of the severance of the life force are experienced by oneself alone. When the messengers of the Lord of Death seize one, what help can relatives and friends give? At that time, only merit can protect one, but I have not diligently practiced it." Thus it is said. Impermanence! Do not be attached to this life! Third, the result of karma is twofold: general and specific. The three types of karma, namely pure white karma, pure black karma, and mixed karma, produce, in order, the result of happiness and
Chinese
据说，会体验到痛苦和苦乐参半。此外，行为是白色的，但动机是黑色的，其结果只能体验到痛苦。行为是黑色的，但动机是白色的，其结果会体验到快乐。此外，已做并积累的业是指，与烦恼或错误的信仰相关的非善业，以及与善业相关的业。已做但未积累的业是指，没有善良动机的念诵等，以及没有福德之心的行为，比如他人死亡等。未做但积累的业是指，随喜他人所做的善业和非善业。如是说。此外，业有三种：在可见的法中体验果报，出生后体验果报，以及在其他次数中体验果报。第一种是，在殊胜的田地里，以殊胜的动机，使用一种殊胜的物品，从而在该处产生果报。如《俱舍论》所说：“以田地和不可思议的动机的差别，可见之法具有果报。”又如该论所说：“那些具有灭道且无烦恼者，见道和阿罗汉的果报，对他们做利益或损害，会立即体验到果报。”如是说。出生后体验果报是指，五无间罪等，以及破戒等恶业，必定会在来世成熟。如该论所说：“无论做了什么恶业，都不会立即像刀一样斩断，当死亡的时刻来临时，业的果报就会显现。”如是说。即使做了许多五无间罪，身体又有什么用呢？据说会体验到许多无法穷尽的痛苦感受。可见之法和出生后体验之法，都是最初造作的，因此不会与之分离。据说在地狱中也会反复转生，并因出生而体验到异熟果。其他那些的寿命结束后，所有体验都是在其他次数中体验到的。如经中所说：“有情所造的业，即使经过百劫也不会消失，当因缘聚合，时机成熟时，就会显现出果报。”如是说。此外，作者，以执着而行事，与对治无关，田地具有功德，身体成熟且具有恒常的动机。
English
It is said that one experiences suffering and a mixture of happiness and suffering. Furthermore, if the action is white but the intention is black, the result is only suffering. If the action is black but the intention is white, the result is happiness. Moreover, karma that is done and accumulated refers to non-virtuous actions associated with afflictions or wrong beliefs, and virtuous actions. Karma that is done but not accumulated refers to recitations without a virtuous intention, and actions without a mind of merit, such as the death of others. Karma that is not done but accumulated refers to rejoicing in the virtuous and non-virtuous actions of others. Thus it is said. Furthermore, there are three types of karma: experiencing the result in the visible dharma, experiencing the result after birth, and experiencing the result in other lifetimes. The first is that in a supreme field, with a supreme intention, using a supreme object, the result arises in that very place. As the Abhidharmakosha says, "Due to the difference of field and inconceivable intention, the visible dharma has results." And as it says in the same text, "Those who have the path of cessation and are without afflictions, the fruits of the path of seeing and the Arhat, doing benefit or harm to them, the result will be experienced immediately." Thus it is said. Experiencing the result after birth refers to the five inexpiable sins and evil deeds such as breaking vows, which will definitely ripen in the next life. As it says in the same text, "Whatever evil deeds are done, they are not immediately cut off like a sword, but when the time of death arrives, the result of the karma will manifest." Thus it is said. Even if many five inexpiable sins are committed, what is the use of the body? It is said that one will experience many inexhaustible feelings of suffering. The visible dharma and the dharma experienced after birth are initially created, so they are not separated from it. It is said that one will repeatedly transmigrate in hell and experience the fully ripened result due to birth. After the lifespan of those others has passed, all experiences are experienced in other lifetimes. As the Sutra says, "The karmas done by sentient beings will not be exhausted even after hundreds of eons. When the conditions gather and the time is ripe, the result will manifest." Thus it is said. Furthermore, the agent, acting with attachment, unrelated to the antidote, the field possessing qualities, the body matured and with a constant motivation.
Chinese
也具有力量。如龙树菩萨所说： “常时显现执着且无对治， 功德勤奋具足从基础生， 善与非善五种皆为大， 因此行善应当时常精进。” 第二，详细解说业果分二：非善之因和善之因。 初者分二：其因和果。 初者分二：不善业十种和无间罪等其他重罪。 初者分三：定义、词义、例子。 不善业的定义是：被五毒烦恼和三毒所摄持的行为，是痛苦的近取因。 如龙树菩萨所说：“贪欲、嗔恨、愚痴三者， 生起这些即为不善。” 又如《入行论》中说：“不善生痛苦。” 第二，因为不了解今生来世所以是不善，因为是身语意三门的行为所以是业，因为是恶趣之因所以称为道。 例子分三：支分根本和轻重差别。 初者，杀生，以四支圆满：是众生，知是众生且有想法，实施行为，感受随之而来的感受并因此而死亡。 不予取是：属于他人且据为己有，知是他人之物且想取，实施行为，从原处移开。 邪淫是：非处、非时、非肢、非应行处，触知是触，实施行为，感受随之而来的感受。 其中，非处是：父母处、上师处、佛塔处、供奉三宝之处。 非时是：处于斋戒期间、生病、怀孕、生产、月经期间、不乐意且心不悦。 非肢是：口和大小便道等，所有女性生殖器以外的部位。 非应行处是：有戒律者、具有法幢者、被他人占有者、离自己七代不远的亲属、女性和丈夫一方守护的亲属、
English
also has power. As Nagarjuna said: "Always manifesting attachment and without antidote, The qualities of diligence arise from the base, Good and non-good are the five great ones, Therefore, strive to practice virtue." Secondly, the detailed explanation of karma and its results is divided into two: the cause of non-virtue and the cause of virtue. The first has two parts: its cause and its result. The first has two parts: the ten non-virtuous actions and other heavy sins such as the five heinous crimes. The first has three parts: definition, meaning, and example. The definition of non-virtuous karma is: actions that are gathered by the five poisons of afflictions and the three poisons, which become the proximate cause of suffering. As Nagarjuna said: "Desire, hatred, and ignorance, Giving rise to these is non-virtue." Also, as it says in the "Guide to the Bodhisattva's Way of Life": "Suffering arises from non-virtue." Secondly, it is non-virtue because one does not understand this life and the next, it is karma because it is the action of the three doors of body, speech, and mind, and it is called a path because it is the cause of bad migrations. The examples are divided into three: branches, root, and differences in weight. Firstly, killing is completed by four branches: it is a sentient being, knowing it is a sentient being and having the thought, carrying out the action, experiencing the corresponding feeling, and dying from it. Taking what is not given is: belonging to another and taking it as one's own, knowing it is another's property and wanting to take it, carrying out the action, moving it from its place. Adultery is: non-place, non-time, non-limb, non-object, knowing it is touch, carrying out the action, experiencing the corresponding feeling. Among them, non-place is: the place of parents, the place of the teacher, the place of the stupa, the place where the Three Jewels are offered. Non-time is: being in retreat, being sick, being pregnant, giving birth, being menstruating, being unwilling and unhappy. Non-limb is: the mouth and anus, etc., all parts other than the female genitalia. Non-object is: those with vows, those with the banner of Dharma, those who are possessed by others, relatives who are not far from one's own seven generations, relatives guarded by women and husbands,