English
English version The Asura Palace (abode of non-heavenly beings or demons), the Earth, the Great Mountains, the Pretas (hungry ghosts), the animals, Hell, the abodes of the Four Heavenly Kings (Caturlokika-deva) and even the Paranirmita-vasavartin (the sixth heaven of the desire realm), all arise due to the ten unwholesome karmic paths of sentient beings. The four wheels of a Cakravartin (ideal universal ruler) – gold, silver, copper, and iron – and the seven assemblies (bhikshus, bhikshunis, shramaneras, shramanerikas, shikshamanas, upasakas, and upasikas) taking vows to seek Samyak-sambodhi (perfect enlightenment), are also due to the causes and conditions of the ten wholesome karmas. It is because of these ten wholesome karmic paths that all beings, both internally and externally, experience increase or decrease in their physical forms and lifespans. Therefore, the wise should fully cultivate the ten wholesome paths. ‘If the afflictions that arise in various beings during their youth, adulthood, and old age, as well as during the seasons of spring, autumn, winter, and summer, are each different; similarly, the afflictions that arise during small, medium, and large kalpas (aeons) are also each different. When beings initially cultivate the ten wholesome karmas, they can obtain immeasurable lifespans and possess beautiful forms, fragrances, and tastes, but due to greed, hatred, and delusion, all of this will be lost. It is because of these ten unwholesome karmic paths that the seasons, years, stars, sun, moon, and the four great elements (earth, water, fire, and wind) undergo changes; if someone can observe these things, they should know that they can attain liberation. Sentient beings develop faith due to the cause of suffering, and having gained faith, they can observe good and evil. Having observed in this way, they cultivate the ten wholesome dharmas. The mind operates in ten areas, hence the name 'ten paths'.’ ‘The three bodily paths refer to killing, stealing, and sexual misconduct; the four verbal paths refer to harsh speech, false speech, divisive speech, and meaningless speech; the three mental paths refer to jealousy, anger, and wrong views; these ten unwholesome karmas are the root of all sins. If various beings exist in different realms, different forms of existence, different life forms, different appearances, different lifespans, and different names, due to these causes and conditions, it should be said that there are immeasurable types, not just ten. Among these ten things, three are called karmas, not paths; the seven things done by body and speech are both karmas and paths; therefore, they are called ten. These ten karmic paths, done by oneself, done by others, or done by oneself and others together, result in both good and evil consequences, and are also the causes and conditions for beings to do good or evil; therefore, the wise should not even think about them, let alone intentionally do them? If someone allows karma, afflictions, and various bonds to be free and unrestrained, it should be known that they are practicing the ten unwholesome paths; if someone can destroy afflictions and various bonds, not allowing them to be free and unrestrained, --------------------------------------------------------------------------------
Chinese
是人即是行十善道。若人始设方便，若先不思惟，当时卒作，是人不得业所摄罪。是故智者应当勤修十善业道，证四真谛，亦复如是。作期为恶，若失期者，亦不得罪。是故智者应修十善，因是十善众生修已，增长寿命及内外物。烦恼因缘故，十恶业增；无烦恼因缘故，十善业增。 “善男子！是十业道，一一事中各有三事：一者、根本，二者、方便，三者、成已。根本者，若有他想，有众生想，若以疑心断其命根，若动身作相，或口说杀，是名根本。求刀、磨利、置毒、作索，是名方便。杀已手触，称量提持，若自食啖，若与人食，得物用度，任意施与，欢喜受乐，无有惭愧，心不悔恨，自赞其身，生大憍慢，是名成已。是他财有，亦作他想，若自往取，若遣人取，若以疑心移置异处，是名根本。若坏垣墙，咨问计数，置梯缘墙，入舍求觅乃至手触，是名方便。若得物已，负担藏隐，任意施与，卖用赐遗，欢喜受乐，无有惭愧，心不悔恨，自赞其身，生大憍慢，是名成已。若是妇女，系属他人，起于他想，若以疑心作非梵行，是名根本。若遣使往，若自眼见，若与信物，若以手触，若濡细语，是名方便。若事已竟，遗以璎珞，共坐饮食，欢喜受乐，无有惭愧，心不悔恨，自赞其身，生大憍慢，是名成已。若于 现代汉语译本：这样的人就是在实践十善道。如果有人开始尝试（作恶）但没有事先考虑，只是临时起意，那么这个人不会因其行为而受到罪业的束缚。因此，智者应当勤奋地修习十善业道，以证悟四圣谛，（修十善业道和证四圣谛）也是同样的道理。如果约定了作恶的时间，但错过了约定的时间，也不会因此获罪。因此，智者应当修习十善，因为众生修习这十善，可以增长寿命以及内外之物。烦恼是（造作）十恶业的因缘；没有烦恼的因缘，十善业就会增长。 ‘善男子！这十种业道，每一件事中都各有三种情况：一是根本，二是方便，三是完成。根本是指，如果心怀他想（认为对象是其他人），或者有众生想（认为对象是众生），或者以怀疑的心断绝其命根，如果动身做出杀生的姿态，或者口中说出杀人的话，这叫做根本。寻找刀具、磨利刀刃、放置毒药、制作绳索，这叫做方便。杀生之后用手触摸尸体，称量尸体，提拿尸体，或者自己食用（被杀者的肉），或者给别人食用，得到财物后用度，随意施舍给予，欢喜地享受快乐，没有惭愧之心，心中不后悔，自我赞扬，产生极大的骄慢，这叫做完成。对于属于他人的财物，也认为是属于他人之物，如果亲自去拿取，或者派遣他人去拿取，或者以怀疑的心将财物转移到别处，这叫做根本。如果破坏墙壁，询问计算（如何盗取），放置梯子攀缘墙壁，进入房屋寻找，乃至用手触摸（财物），这叫做方便。如果得到财物后，背负隐藏，随意施舍给予，卖掉使用赏赐遗赠，欢喜地享受快乐，没有惭愧之心，心中不后悔，自我赞扬，产生极大的骄慢，这叫做完成。如果是妇女，已经属于他人，（而你）对她产生邪念，或者以怀疑的心行非梵行（不正当的性行为），这叫做根本。如果派遣使者前往，或者自己亲眼看见，或者给予信物，或者用手触摸，或者用甜言蜜语，这叫做方便。如果事情已经完成，赠送她璎珞，一起坐着饮食，欢喜地享受快乐，没有惭愧之心，心中不后悔，自我赞扬，产生极大的骄慢，这叫做完成。如果对于……’
English
English version: Such a person is practicing the ten wholesome paths. If someone begins to attempt (evil deeds) but does not think about it beforehand, but acts on a sudden impulse, then this person will not be bound by the karma of their actions. Therefore, the wise should diligently cultivate the ten wholesome karmic paths in order to realize the Four Noble Truths, and (cultivating the ten wholesome karmic paths and realizing the Four Noble Truths) is also the same principle. If a time is agreed upon for doing evil, but the agreed time is missed, one will not be guilty of a crime because of it. Therefore, the wise should cultivate the ten wholesome deeds, because when sentient beings cultivate these ten wholesome deeds, they can increase their lifespan and both internal and external possessions. Afflictions are the causes and conditions for (creating) the ten unwholesome deeds; without the causes and conditions of afflictions, the ten wholesome deeds will increase. 'Good man! These ten karmic paths, each matter has three aspects: first, the root; second, the means; third, the completion. The root refers to, if one harbors the thought of 'other' (thinking the object is someone else), or has the thought of 'sentient being' (thinking the object is a sentient being), or cuts off their life-root with a doubtful mind, if one moves the body to make a gesture of killing, or speaks words of killing, this is called the root. Seeking a knife, sharpening the blade, placing poison, making a rope, this is called the means. After killing, touching the corpse with the hand, weighing the corpse, carrying the corpse, or eating (the flesh of the killed person) oneself, or giving it to others to eat, obtaining wealth and using it, giving it away at will, joyfully enjoying pleasure, having no shame, not regretting in the heart, praising oneself, generating great arrogance, this is called completion. Regarding the property belonging to others, also thinking it belongs to others, if one goes to take it oneself, or sends others to take it, or moves the property to another place with a doubtful mind, this is called the root. If one destroys walls, asks and calculates (how to steal), places a ladder to climb the wall, enters the house to search, even touching (the property) with the hand, this is called the means. If after obtaining the property, one carries it away and hides it, gives it away at will, sells it for use, bestows it as a gift, joyfully enjoys pleasure, having no shame, not regretting in the heart, praising oneself, generating great arrogance, this is called completion. If it is a woman, already belonging to another, (and you) have evil thoughts about her, or engage in non-chaste conduct (improper sexual behavior) with a doubtful mind, this is called the root. If one sends a messenger to go, or sees it with one's own eyes, or gives a token, or touches with the hand, or uses sweet words, this is called the means. If the matter is already completed, giving her necklaces, sitting and eating together, joyfully enjoying pleasure, having no shame, not regretting in the heart, praising oneself, generating great arrogance, this is called completion. If regarding...' --------------------------------------------------------------------------------
Chinese
大众舍离本相，若于三时若二时中，虚妄说之，是名根本。若于先时，次第庄严，构言语端，或受他语，起往彼说，是名方便。若事成已，受取财物，任意施与，欢喜受乐，无有惭愧，不生悔恨，自赞其身，生于憍慢，是名成已。是妄语中，杂有两舌，能坏和合，是名根本。若说他过及余恶事，言和合者必有不可，若离坏者则有好事，是名方便。和合既离，受他财物，任意施与，欢喜受乐，无有惭愧，不生悔恨，自赞其身，生大憍慢，是名成已。若变容色，恶口骂詈，是名根本。若闻他罪，庄严辞章，起去到彼欲说是恶，是名方便。若骂詈已，还受他物，任意施与，欢喜受乐，无有惭愧，不生悔恨，自赞其身，生大憍慢，是名成已。若说欲事、非时之言，是名根本。若歌、若颂、无义章句，随人所喜，造作百端，是名方便。若教他已，还受财物，任意施与，欢喜受乐，无有惭愧，不生悔恨，自赞其身，生大憍慢，是名成已。于他财物，生贪欲得，是名根本。发烦恼心，是名方便。作已得财，任意施与，欢喜受乐，复向余说，无有惭愧，不生悔恨，自赞其身，生大憍慢，是名成已。若打骂人，是名根本。若捉杖石，问其过罪，是名方便。打已生喜，受取财物，任意施与，欢喜受乐，无有惭愧，不生悔恨，自赞其身，生大 现代汉语译本 大众舍弃了本来的真实面貌，如果在过去、现在、未来三时，或者过去、未来二时中，虚假不实地说话，这叫做根本（根本的妄语）。如果在事前，精心准备，修饰言辞，或者接受别人的指使，前往别处散布谣言，这叫做方便（方便妄语，即为达成目的而做的准备）。如果事情成功之后，接受财物，随意施舍，欢喜享受，没有惭愧之心，不产生后悔之意，自我赞扬，产生骄傲自满，这叫做成已（完成的妄语）。 在妄语之中，夹杂着挑拨离间的言语，能够破坏和谐，这叫做根本（根本的两舌）。如果说别人的过错以及其他不好的事情，说和合的人一定会有不好的地方，如果离间成功就会有好事发生，这叫做方便（方便两舌，即为离间而做的准备）。和合的关系已经破裂，接受别人的财物，随意施舍，欢喜享受，没有惭愧之心，不产生后悔之意，自我赞扬，产生极大的骄傲自满，这叫做成已（完成的两舌）。 如果改变脸色，恶语谩骂，这叫做根本（根本的恶口）。如果听到别人的罪过，修饰辞藻，动身前往别处想要说这些坏话，这叫做方便（方便恶口，即为谩骂而做的准备）。如果谩骂之后，还接受别人的财物，随意施舍，欢喜享受，没有惭愧之心，不产生后悔之意，自我赞扬，产生极大的骄傲自满，这叫做成已（完成的恶口）。 如果说淫欲之事、不合时宜的话，这叫做根本（根本的绮语）。如果唱歌、吟诵，说些没有意义的章节语句，为了迎合别人的喜好，编造各种花样，这叫做方便（方便绮语，即为取悦他人而做的准备）。如果教唆别人之后，还接受财物，随意施舍，欢喜享受，没有惭愧之心，不产生后悔之意，自我赞扬，产生极大的骄傲自满，这叫做成已（完成的绮语）。 对于别人的财物，产生贪婪之心想要得到，这叫做根本（根本的贪欲）。生起烦恼之心，这叫做方便（方便贪欲，即为获得财物而做的准备）。做了之后得到财物，随意施舍，欢喜享受，又向其他人炫耀，没有惭愧之心，不产生后悔之意，自我赞扬，产生极大的骄傲自满，这叫做成已（完成的贪欲）。 如果殴打谩骂他人，这叫做根本（根本的嗔恚）。如果拿着棍棒石头，质问别人的过错，这叫做方便（方便嗔恚，即为殴打他人而做的准备）。殴打之后心生欢喜，接受财物，随意施舍，欢喜享受，没有惭愧之心，不产生后悔之意，自我赞扬，