English
English version: Distant retributions become near, depending on various conditions, received in order. If one cultivates morality (śīla), discipline (vinaya), mind (citta), and wisdom (prajñā) (cultivating morality: correcting behavior; cultivating discipline: observing precepts; cultivating mind: taming the inner self; cultivating wisdom: increasing knowledge), one will surely know that good and evil actions have corresponding consequences. Such a person can transform heavy karma into light karma, and light karma may even be avoided. If one encounters a field of merit (puṇyakṣetra, referring to places where merit can be cultivated, such as the Buddha, Dharma, and Sangha), and meets good teachers, cultivates the path, and performs good deeds, such a person can transform heavy sins that were originally to be endured in future lives into light suffering in this life. If one possesses various karmas of the desire realm (kāmadhātu, referring to the world where beings have desires for pleasure and material things), but attains the Anāgāmin fruit (Anāgāmin, one of the stages of enlightenment in Buddhism, meaning 'non-returner'), one can transform the karma that was originally to be endured in the future into present suffering. The same applies to attaining the Arhat fruit (Arhat, one of the highest stages of enlightenment in Buddhism, meaning 'worthy of offering'). 'Good man! If a wise person can cultivate morality, discipline, mind, and wisdom, such a person can destroy extremely heavy karma, just like Agada (Agada, a type of medicine), mantras, and treasures that can remove toxins, destroying evil poisons. If one commits a small offense, the initial means are slight, but later it develops into a serious offense. This is because the person did not cultivate morality, discipline, mind, and wisdom, causing the light offense to become heavy. If beings create one, two, or many kinds of karma, some create it incompletely, and some create it completely. First, a thought arises, and then one acts; this is called complete creation. Without a thought arising beforehand, one acts directly; this is called incomplete creation. There are also cases where creation is incomplete after the act, referring to situations where the consequences of the action are uncertain. There are also cases where creation is complete after the act, referring to situations where one will definitely receive the consequences after the action. There are also cases where creation is incomplete after the act, referring to situations where the consequences are certain, but the timing is uncertain. There are also cases where creation is complete after the act, referring to situations where both the timing and the consequences are certain. There are also cases where creation is incomplete after the act, referring to those who uphold precepts and have right views. There are also cases where creation is complete after the act, referring to those who break precepts and have wrong views. There are also cases where creation is incomplete after the act, referring to those who believe in cause and effect. There are also cases where creation is complete after the act, referring to those who do not believe in cause and effect. There are also cases where creation is incomplete after the act, referring to situations where there are good factors surrounding the act of evil. There are also cases where creation is complete after the act, referring to situations where there are evil factors surrounding the act of evil. There are also cases where creation is incomplete after the act, referring to situations where, although many evil deeds are committed, one receives retribution in the human realm. There are also cases where creation is complete after the act, referring to situations where one commits evil deeds in the human realm and receives retribution in hell. There are also cases where creation is incomplete after the act, referring to those who have a mind of right mindfulness. There are also cases where creation is complete after the act, referring to those who have no mindfulness. There are also cases where creation is incomplete after the act, referring to those who feel remorse at three times (before, during, and after the act). There are also cases where creation is complete after the act, referring to those who do not feel remorse at three times.' --------------------------------------------------------------------------------
Chinese
悔。如恶，善亦如是。因是作已亦具足故，作小得大，作大得小。 “一意摸身，身既成就，有无量意，摸身初意，即是善也。身既成就，得二种果：杂善、不善。如人，天亦如是。地狱众生恶意摸身，身既成已，一向不善。饿鬼、畜生亦恶意摸身，身既成已，杂善不善。善恶中阴以善恶摸身，身既成已，俱得杂报，善以不善。歌罗罗时乃至老时，亦得杂报，善以不善。是故经说有四种业：黑业黑报，白业白报，杂业杂报，不黑不白是业无报。黑业黑报，所谓地狱；白业白报，所谓色天；杂业杂报，所谓欲天、人中、畜生、饿鬼；不白不黑无报，所谓无漏。 “善男子！若人不解如是业缘，无量世中流转生死。何以故？不解如是业因缘者，虽生非想非非想处，寿八万劫，福尽还堕三恶道故。 “善男子！一切摸画，无胜于意，意画烦恼，烦恼画业，业则画身。贪因缘故，色声妙好，威仪详序；瞋因缘故，色声粗恶，威仪卒暴；如瞋，痴亦如是。无量世界，一百三十六地狱处，无量畜生，无量饿鬼，皆因业作；人、天亦尔。无量众生获得解脱，亦因于业。 “善男子！是十善道有三事：一者、能遮烦恼，二者、能作善心，三者、能增长戒。如除毒药，凡有三事：一者、阿伽陀药，二者、神咒， 现代汉语译本： 悔，如果是不好的，好的也是一样。因为做了这些，也具备了这些，所以做小的得到大的，做大的得到小的。 ‘一心触摸身体，身体一旦成就，就有无量的意念。触摸身体的最初意念，就是善。身体一旦成就，就得到两种果报：夹杂的善和不善。如人一样，天也是这样。地狱众生以恶念触摸身体，身体一旦成就，就完全是不善的。饿鬼、畜生也以恶念触摸身体，身体一旦成就，就夹杂着善和不善。善恶中阴以善恶念触摸身体，身体一旦成就，就都得到夹杂的果报，善中夹杂着不善。歌罗罗（Kalala，意为凝滑）时乃至老时，也得到夹杂的果报，善中夹杂着不善。因此经书上说有四种业：黑业黑报，白业白报，杂业杂报，不黑不白是业无报。 黑业黑报，指的是地狱；白业白报，指的是色界天；杂业杂报，指的是欲界天、人道、畜生、饿鬼；不白不黑无报，指的是无漏（Anasrava，意为没有烦恼的）业。 ‘善男子！如果有人不了解这样的业缘，就会在无量世中流转生死。为什么呢？因为不了解这样的业因缘的人，即使生到非想非非想处（Naivasamjnanasamjnayatana，意为既非有想也非无想处），寿命长达八万劫，福报享尽后还是会堕落到三恶道中。 ‘善男子！一切的描绘，没有胜过意念的。意念描绘烦恼，烦恼描绘业，业则描绘身体。因为贪爱的因缘，所以（身体的）颜色和声音美妙动听，威仪详尽有序；因为嗔恨的因缘，所以（身体的）颜色和声音粗糙恶劣，威仪仓促暴躁；如嗔恨一样，愚痴也是这样。无量的世界，一百三十六处地狱，无量的畜生，无量的饿鬼，都是因为业而产生的；人、天也是这样。无量的众生获得解脱，也是因为业。 ‘善男子！这十善道有三件事：一、能够遮止烦恼，二、能够产生善心，三、能够增长戒律。如同去除毒药，一般有三件事：一、阿伽陀药（Agada，意为万应灵药），二、神咒，
English
English version: Repentance. As evil is, so is good. Because of doing these and possessing them, doing small gets big, and doing big gets small. ‘Touching the body with one mind, once the body is accomplished, there are limitless thoughts. The initial thought of touching the body is good. Once the body is accomplished, two kinds of results are obtained: mixed good and non-good. Like humans, so are the heavens. Hell beings touch the body with evil thoughts, and once the body is accomplished, it is entirely non-good. Hungry ghosts and animals also touch the body with evil thoughts, and once the body is accomplished, it is mixed with good and non-good. The intermediate state (Antarabhava) beings of good and evil touch the body with good and evil thoughts, and once the body is accomplished, they all receive mixed retribution, good mixed with non-good. From the Kalala (meaning: coagulation) stage to old age, one also receives mixed retribution, good mixed with non-good. Therefore, the scriptures say there are four kinds of karma: black karma with black retribution, white karma with white retribution, mixed karma with mixed retribution, and neither black nor white karma with no retribution. Black karma with black retribution refers to hell; white karma with white retribution refers to the Form Realm heavens; mixed karma with mixed retribution refers to the Desire Realm heavens, the human realm, animals, and hungry ghosts; neither white nor black karma with no retribution refers to Anasrava (meaning: without outflows). ‘Good man! If one does not understand such karmic conditions, one will transmigrate in birth and death for countless lifetimes. Why? Because those who do not understand such karmic causes and conditions, even if they are born in the Naivasamjnanasamjnayatana (meaning: Neither Perception nor Non-Perception), with a lifespan of eighty thousand kalpas, will still fall into the three evil paths when their blessings are exhausted.’ ‘Good man! Of all drawings, none surpasses the mind. The mind draws afflictions, afflictions draw karma, and karma draws the body. Because of the causes and conditions of greed, the color and sound (of the body) are beautiful and pleasant, and the demeanor is detailed and orderly; because of the causes and conditions of anger, the color and sound (of the body) are coarse and evil, and the demeanor is hasty and violent; like anger, so is ignorance. Countless worlds, one hundred and thirty-six hell realms, countless animals, countless hungry ghosts, all arise from karma; humans and heavens are also like this. Countless beings attain liberation, also because of karma.’ ‘Good man! These ten good paths have three aspects: first, they can obstruct afflictions; second, they can generate good thoughts; third, they can increase precepts. Like removing poison, there are generally three aspects: first, Agada medicine (meaning: panacea), second, divine mantras, --------------------------------------------------------------------------------
Chinese
三者、真宝。若人善修不放逸行，具足正念，分别善恶，当知是人决定能修十善业道；若多放逸，无有惭愧及以信心，当知是人决定能作十不善业道。是十业道，复有三事：一者、方便，二者、根本，三者、成已。若复有人能勤礼拜供养父母、师长、和上、有德之人，先意问讯，言则柔软，是名方便。若作已竟，能修念心，欢喜不悔，是名成已。作时专著，是名根本。 “善男子！是十业道，复有三种：谓上中下。或方便上、根本中、成已下，或方便中、根本上、成已下，或方便下、根本上、成已中。是十业道，三法围绕：所谓无贪、恚、痴，有贪、瞋、痴。是十业道，有共戒行、不共戒行。舍戒有六：一者、断善根时，二者、得二根时，三者、舍寿命时，四者、受恶戒时，五者、舍戒时，六者、舍欲界身时。 “或复说言：佛法灭时便失戒者。是义不然！何以故？受已不失，未受不得。断身、口、意恶，故名戒戒；根本四禅，四未到禅，是名定戒；根本四禅，初禅未到，名无漏戒。舍身后世更不作恶，名无作戒。守摄诸根，修正念心，见闻觉知，色声香味触法不生放逸，名摄根戒。何因缘故得名为戒？戒者名制，能制一切不善之法，故得名制。又复戒者，名曰迮隘，虽有恶法，性不能容，故名迫迮。又 现代汉语译本 三者，真宝。如果有人能够好好地修习不放逸的行为，具足正念，能够分辨善恶，应当知道这个人一定能够修习十善业道；如果经常放逸，没有惭愧心以及信心，应当知道这个人一定会造作十不善业道。这十业道，又有三种情况：一是方便，二是根本，三是成已。如果有人能够勤奋地礼拜供养父母、师长、和尚（Upadhyaya，指亲教师）、有德之人，先问候，说话柔和，这叫做方便。如果做完之后，能够修习念心，欢喜而不后悔，这叫做成已。做的时候专心致志，这叫做根本。 ‘善男子！这十业道，又有三种情况：即上、中、下。或者方便是上等，根本是中等，成已是下等；或者方便是中等，根本是上等，成已是下等；或者方便是下等，根本是上等，成已是中等。这十业道，被三种法围绕：就是无贪、无嗔、无痴，以及有贪、有嗔、有痴。这十业道，有共同的戒行，也有不共同的戒行。舍弃戒律有六种情况：一是断善根的时候，二是得到二根（指男女二根）的时候，三是舍弃寿命的时候，四是受持恶戒的时候，五是舍弃戒律的时候，六是舍弃欲界身的时候。 ‘或者有人说：佛法灭亡的时候就会失去戒律。这种说法是不对的！为什么呢？因为受持之后不会失去，没有受持就不能得到。断除身、口、意的恶行，所以叫做戒戒；根本四禅，四未到禅，这叫做定戒；根本四禅，初禅未到，叫做无漏戒。舍弃身体后世不再作恶，叫做无作戒。守护摄持诸根，修正念心，在见闻觉知中，对于色声香味触法不生起放逸，叫做摄根戒。因为什么因缘而得名为戒呢？戒的意思是制止，能够制止一切不善之法，所以得名制止。而且戒的意思是狭隘，即使有恶法，本性也不能容纳，所以叫做迫迮（狭隘）。’