Chinese
为功德和品质所守护，对畜生等，因利他重大而不可使用。妄语是：不错解其义，改变认识，善说，他人理解。离间语是：基础是有情，想要分离，说离间语，由此分离，此为四者。粗恶语是：基础是有情，想要说，说粗恶语，触犯他人。绮语是：基础是有情，贪著于说，说无意义之语，因喜悦而说。贪心是：知是他人之物，并确信想据为己有。害心是：基础是有情，并确信要对其造成损害。邪见是：事物如实存在，而思想颠倒认定。支分不完整，则成为造罪，不会成为完整。如果未见贪嗔、贪心和害心的差别，或者没有差别，则烦恼和业，或因和果的差别也会消失。如是说，是有差别的，贪嗔也是思考，因为这是思考和行为的结合。如此，由贪心驱使，心想将他人的财物据为己有，这是贪心。由嗔恨驱使，心想对他人造成损害，这是害心。这是五种见解的邪见，以及业或邪见的差别。前者只是思考，后者是思考和行为的结合。由愚痴驱使，认为没有前世后世等。第二，以轻重来区分两种业。从本体的角度来说，轻重是：意、身、语三者按顺序越来越重，从意的邪见开始逐渐加重。身体的杀害最重，语言的妄语最重。第二，从意的角度来说，轻重是：对殊胜的对境所作的任何不善业都重，对中等和下等对境所作的则依次减轻。第三，从动机的角度来说，轻重是：由粗大的烦恼驱使则重，由微小的烦恼驱使则轻。由烦恼或嗔恨驱使的重，由贪欲和愚痴驱使的则依次减轻。
English
Protected by merit and qualities, it is not permissible to use it for animals, etc., because of the great benefit to others. Lying is: understanding the meaning without error, changing perception, speaking well, and others understanding. Sowing discord is: the basis is sentient beings, wanting to separate, speaking divisive words, and thereby separating, these are the four. Harsh speech is: the basis is sentient beings, wanting to speak, speaking harsh words, and offending others. Frivolous talk is: the basis is sentient beings, attachment to speaking, speaking meaningless words, and out of joy. Covetousness is: knowing it belongs to others and being certain of wanting to make it one's own. Harmful intent is: the basis is sentient beings, and being certain of wanting to cause harm to them. Wrong view is: things exist as they are, but the thought is determined to be inverted. If the limbs are incomplete, it becomes a sin, but it will not become complete. If the difference between attachment, hatred, covetousness, and harmful intent is not seen, or if there is no difference, then the difference between afflictions and karma, or cause and effect, will also disappear. As it is said, there is a difference, attachment and hatred are also thoughts, because this is the combination of thought and action. Thus, driven by attachment, thinking of taking the belongings of others as one's own, this is covetousness. Driven by hatred, thinking of causing harm to others, this is harmful intent. This is the wrong view of the five views, and the difference between karma or wrong view. The former is just thought, the latter is the combination of thought and action. Driven by ignorance, thinking that there is no past or future life, etc. Second, distinguishing the two types of karma by weight. From the perspective of essence, the weight is: mind, body, and speech are increasingly heavy in order, gradually increasing from the wrong view of the mind. Killing with the body is the heaviest, and lying with the tongue is the heaviest. Second, from the perspective of the mind, the weight is: any non-virtuous act done to a superior object is heavy, and those done to medium and inferior objects are gradually lighter. Third, from the perspective of motivation, the weight is: heavy when driven by coarse afflictions, and light when driven by small ones. Those driven by afflictions or hatred are heavy, and those driven by desire and ignorance are gradually lighter.
Chinese
还有。第四，从次数的角度来说，罪业的轻重是：无论什么不善业，如果多次行持，就重；如果少量行持，就轻。第三，思考存在于何处：地狱中有粗语、绮语和害心三种。因为地狱狱卒会说恶语，有痛苦的哀嚎声，并且彼此之间存在嗔恨。其他地方没有。因为业未尽而住留，所以不会死亡。没有任何令人愉悦的事物，身体衰弱且被痛苦折磨，没有获得欲望之事的途径，没有任何朋友，没有任何安身之处，因为记得在业的镜子里看到业果。不悦耳的声音是绮语，据说贪欲会唱歌。第九，没有显现，因为按照顺序，寿命确定，被杀死也不会死亡；对于财物和女人没有占有；说了谎言、离间语和粗语三种，也没有必要；对于受用没有执着；心不是完全被烦恼所染污的；因为没有正确的见解。其他如赡部洲的人们，以及欲界的天人、饿鬼和旁生，都有这十种。在上面的两个界中，没有任何显现。从《欲知经》中说，从欲望上区分，就是以罪恶不善之法来区分。第二，五无间罪是：杀父、杀母、杀阿罗汉，以恶心出佛身血，以及分裂僧团。与其相近的五种罪是：与杀父相近的是杀菩萨，杀母相近的是让比丘尼无力地脱离戒律，与杀阿罗汉相近的是杀圣者学人，与以恶心出佛身血相近的是破坏佛塔，与分裂僧团相近的是僧团夺门。如果这些支分齐全，就会成为无间罪，如果支分不齐全，就不会成为无间罪，是这样说的。圣天说：比丘自己对老父亲说：‘快来！’这样催促，如果因此而死，也不会成为无间罪。就像这样。除此之外，更重的罪业是：舍弃正法，以及障碍菩萨的善行。
English
Furthermore. Fourth, regarding the heaviness or lightness from the perspective of frequency: Any non-virtuous action, if practiced many times, is heavy; if practiced a little, it is light. Third, considering where it exists: In hell, there are three: harsh speech, idle talk, and harmful intent. This is because hell guards speak evil words, there are cries of sorrowful songs, and there is hatred between each other. It does not exist elsewhere. Because one remains until the karma is exhausted, one does not die. There are no pleasing objects, the body is weakened and tormented by suffering, there is no way to obtain desired things, there are no friends, there is no place to settle, because one remembers seeing the results of karma in the mirror of karma. Unpleasant sounds are idle talk; it is said that attachment sings. Ninth, there is no manifestation, because in order, life is determined, and being killed does not result in death; there is no possession of property or women; there is no need to speak lies, slander, or harsh words; there is no attachment to enjoyment; the mind is not completely afflicted; because there is no correct view. Others, such as the people of Jambudvipa, the gods of the desire realm, pretas, and animals, all have these ten. In the two upper realms, there is no manifestation whatsoever. From the Sutra of Knowing Desire, distinguishing by desire means distinguishing by sinful, non-virtuous dharmas. Second, the five inexpiable sins are: killing one's father, killing one's mother, killing an Arhat, drawing blood from the body of a Tathagata with malicious intent, and causing dissension in the Sangha. The five sins close to them are: close to killing one's father is killing a Bodhisattva; close to killing one's mother is forcing a Bhikshuni to break her vows against her will; close to killing an Arhat is killing a noble student; close to drawing blood from the body of a Tathagata with malicious intent is destroying a stupa; close to causing dissension is the Sangha barring the door. If these limbs are complete, it becomes an inexpiable sin; if the limbs are not complete, it is said that it does not become an inexpiable sin. Arya Deva said: If a monk himself urges his old father, saying, 'Come quickly!' and if he dies because of this, it does not become an inexpiable sin. It is like that. Other than that, heavier sins are: abandoning the sacred Dharma, and obstructing the virtuous deeds of Bodhisattvas.
Chinese
并且，轻蔑菩提心，对三宝、自己的上师和父母不恭敬，也被认为是重罪。其他邪命也被认为是重罪。如经中说：为了积累而谄媚，为了获得而诈骗，为了利益而衡量，以利求利五种，是不清净的活命。以及《宝鬘论》中说：为了仪轨、法、利养和恭敬，而约束诸根；为了积累、利养和恭敬，先说柔和语；为了获得，赞叹他人的物品；为了获得而衡量，为了利益而公开诽谤他人；想要以利求利，赞叹先前的获得。如是说。第二，果有三种：异熟果、等流果和增上果。第一，异熟果是：一切最初是恶趣。如是说。大肆行不善业者堕地狱，中等者堕饿鬼，小者转生为旁生。地狱是：俱舍论中说：此下二万由旬处，无间地狱亦复如是。其上有七地狱，八者皆有十六增。彼等四方有，火坑、粪泥与尸泥，饿鬼道等灰河水，水泡等地狱数八。如是说。在此赡部洲的无热恼海之下，有八个热地狱依次排列。首先是等活地狱：没有火焰和狱卒的痛苦，互相视为猎物的野兽般生起杀心，手中所持之物都变成各种兵器，互相残杀。复活后，又如先前一样复生。又死亡的痛苦，在人的一日夜中经历百次。马鸣菩萨的《小部经》中说：互相怀恨且有害，无论何人杀人，或生下来就杀人者，彼等必定堕恶趣。因此千百年来，于等活等活之中，杀而又杀，又复活，因此称为等活。如是说。其下是黑绳地狱：狱卒在地狱众生的身上画黑线，然后用锯子从头顶到脚底锯开身体。ེ་སྨད་འབྱར་拉，སྨད་དྲ་བའི་ཚེ་下部粘连，如果上部粘连，像这样反复遭受痛苦。因此，经文中说：驱使他人做不应做之事，使人们互相争斗，挑拨离间说谎话，将会堕入黑绳地狱。之后是堆积压榨地狱：像用羊的头撞击须弥山一样，被挤压在两座山之间，然后死去。再次复活，像之前一样继续受苦。像这样反复堆积压榨，又用铁制的大盆堆积地狱众生，用燃烧的铁锤压榨，遭受痛苦。因此，经文中说：猎杀野兽、猪、乌鸦，或其他任何杀害众生的地方，有情众生将会堕入堆积压榨地狱。嚎叫地狱：在铁制的网状房屋中焚烧，从网眼中出现由业力形成的鸟、狗、蛇等众多生物，它们造成伤害，发出痛苦的嚎叫声。因此，经文中说：欺骗他人，行骗，夺取人们的信任，发出令人恐惧的声音，将在长久的嚎叫地狱中被焚烧。大嚎叫地狱：在铁制的房屋中焚烧，像之前一样，众生们造成伤害，遭受痛苦，发出巨大的声音。因此，经文中说：那些抢夺神、婆罗门和上师的财物，那些傲慢地抢夺的人，他们将堕入大嚎叫地狱。热地狱：在燃烧的铁制房屋中焚烧，阎罗卒们将无数的铁和铜放入炽热燃烧的火焰中烧煮，然后用一端燃烧的铁串，从身体的肛门插入，从头顶穿出，遭受痛苦。因此，经文中说：对僧人、婆罗门、善人和父母，以残酷的方式造成伤害的人，将在热地狱中被猛烈焚烧。极热地狱：在两个依次燃烧的铁制房屋中焚烧，用三尖的铁串从身体的肛门插入，从头顶和双肩穿出，用炽热燃烧的铁板包裹全身，用
English
And, despising the mind of enlightenment, and disrespecting the Three Jewels, one's own guru, and parents are also said to be heavy sins. Other wrong livelihoods are also said to be heavy. As it says in the Sutra: Flattering to accumulate, deceiving to gain, measuring for profit, seeking profit with profit are five impure livelihoods. And in the Ratnavali it says: For the sake of ritual, dharma, gain, and respect, one restrains the senses; for the sake of accumulation, gain, and respect, one speaks softly first; to gain, one praises the possessions of others; to measure for gain, to openly slander others for profit; wanting to seek profit with profit, one praises the previous gain. Thus it is said. Second, the result has three aspects: the result of maturation, the result of cause-consequence, and the result of dominance. First, the result of maturation is: all first go to the lower realms. Thus it is said. Those who greatly engage in non-virtue fall into hell, those of medium degree fall into the realm of hungry ghosts, and those of small degree are born as animals. Hell is: As it says in the Treasury of Knowledge: Twenty thousand yojanas below this, the Avici hell is also the same. Above it are seven hells, all eight have sixteen additions. Those four sides have fire pits, dung mud, and corpse mud, the path of hungry ghosts, etc., ash river water, blister-like hells are counted as eight. Thus it is said. Below the Anavatapta lake of this Jambudvipa, there are eight hot hells arranged in order. First is the Reviving Hell: there is no suffering from fire and hell guardians, they develop a mind to kill each other like wild animals seeing their prey, and everything they hold in their hands turns into various weapons, and they kill each other. Having revived, they are reborn as before. Also, the suffering of death is experienced a hundred times in one day and night of a human. As it says in Ashvaghosa's Minor Collection: Hating each other and being harmful, whoever kills a person, or those who kill from birth, they will surely go to the lower realms. Therefore, for thousands of years, in the Reviving Hell, killing and killing again, and reviving again, therefore it is called Reviving. Thus it is said. Below it is the Black Line Hell: hell guards draw black lines on the bodies of hell beings, and then saw their bodies from the top of their heads to the soles of their feet with saws.
English
Lower parts are stuck together. If the upper part of the nether regions is stuck, suffering is experienced by doing this repeatedly. From that very text: "Causing (others) to do what should not be done, causing people to quarrel, causing (them) to slander and lie, one will go to the Black Line Hell." After that is the Crushing Hell: Being squeezed between two mountains like a sheep butting Mount Meru, one goes to die. Then one revives and goes as before. Thus, repeatedly crushing and destroying, and again gathering hell beings in a large iron basin, suffering the pain of crushing them with a burning iron hammer. From that very text: "Those who have killed wild animals, pigs, crows, or other places where beings are born, embodied beings will go to the Crushing Hell." The Howling Hell: Being burned inside an iron house like a burning net, and from the net emerge birds created by karma, dogs, snakes, and so on, many creatures causing harm and emitting the sound of suffering. From that very text: "Deceiving others, cheating, and causing people to lose faith, emitting a terrifying sound, one will be burned in the long-lasting Howling Hell." The Great Howling Hell: Being burned inside an iron house, and as before, creatures causing harm, suffering pain, and emitting a great sound. From that very text: "Those who steal and plunder the property of gods, Brahmins, and lamas, those who arrogantly steal, they will go to the Great Howling Hell." The Hot Hell: Being burned inside a burning iron house, and the Yama's workers put countless iron and copper into the hot, burning fire and boil them. Then, with a single-pointed, burning iron skewer, they insert it through the anus of the body and out through the crown of the head, suffering pain. From that very text: "Those who harm monks, Brahmins, virtuous ones, and those who harm their parents with severe harm, they will be burned intensely in the Hot Hell." The Very Hot Hell: Being burned inside two burning iron houses in succession, and with a three-pointed iron skewer, they insert it through the anus of the body and out through the crown of the head and both shoulders, and with a hot, burning iron sheet, they wrap the entire body,