Chinese
从邪道而来的非法，以及邪恶的行为和思想，都是邪见的根本。守护三根本的九门是根本的守护。守护三根本的九门是根本的守护。对于好的事物产生过分的执着之心，对于坏的事物产生过分的憎恨之心，对于不好不坏的事物既不思考也不用心，这就是愚痴。使这三者平等是支分。对于快乐的事物产生过分的欢喜和执着之心，对于不快乐的事物产生过分的悲伤之苦，对于快乐和痛苦都不放在心上，而是昏沉的内心。这三者是使之平等安住的支分。像这样，内心平等，并且安住于平等之后，想要自己变得伟大的想法是不善之心，对于任何事物都不产生喜欢和厌恶之心是无记之心。这二者 ༄༅། །在没有被控制的情况下，持续生起利他之心，称为善心，是如理行，是支分。对于支分，也需要守护三根本的九门。对于那些没有那么多经教和证悟功德的人，产生轻蔑之心，以及现在、明天、后天、大后天，以及多年之间，想着要做这个做那个，内心散乱，使菩提心空耗，这是懈怠之心。无论生起被五毒烦恼、今生、自我利益等稍微染污的心，都是有垢染的心，因此是障碍之心。对于这三种心，也要从三根本中守护众多门，因为细微所以需要仔细观察，这是随顺。像这样，根本、支分和随顺三者是根本，对于从这些根本中产生的分支，都要好好守护，这一点非常重要。如果不能进入内心之道，那么身语的守护也会变得散乱。造业的心需要突然与人身相伴，这是因为业的种子是由播种者的心来成熟的，果实也需要由心来体验。例如，即使将种子播种在土地里，种子成熟后也是由播种者来享用，而田地、水和肥料等只是种子成熟的助缘和依托之处，而不是应该享用的东西。同样地，
English
Illegality arising from the wrong path, as well as evil actions and thoughts, are the root of wrong views. Guarding the nine doors of the three roots is the fundamental guarding. Guarding the nine doors of the three roots is the fundamental guarding. Having an excessively attached mind to good things, having an excessively hateful mind to bad things, and neither thinking nor caring about things that are neither good nor bad, this is ignorance. Making these three equal is a branch. Having an excessively joyful and attached mind to pleasant things, having an excessively sorrowful suffering for unpleasant things, and not taking pleasure and pain to heart, but rather a dull mind. These three are the branches that make it equal. Like this, the mind is equal, and after abiding in equality, the thought of wanting to become great oneself is an unwholesome mind, and not having a liking or disliking mind for anything is an unspecified mind. These two ༄༅། །When the mind of benefiting others arises continuously without being controlled, it is called a virtuous mind, which is the proper conduct, which is a branch. For the branches, it is also necessary to guard the nine doors of the three roots. For those who do not have so much merit of scripture and realization, generating a contemptuous mind, and now, tomorrow, the day after tomorrow, the day after the day after tomorrow, and thinking about doing this and doing that for many years, the mind is distracted, and the mind of Bodhi is wasted, this is a lazy mind. Whatever mind arises that is slightly contaminated by the five poisons of affliction, this life, self-interest, etc., is a defiled mind, therefore it is an obscuring mind. For these three minds, it is also necessary to guard many doors from the three roots, because it is subtle, it is necessary to observe carefully, this is compliance. Like this, the root, the branch, and the compliance are the root, and it is very important to protect well the branches that arise from these roots. If one cannot enter the path of the mind, then the protection of body and speech will also become chaotic. The mind that has created karma needs to suddenly accompany the human body, this is because the seed of karma is ripened by the mind of the sower, and the fruit also needs to be experienced by the mind. For example, even if the seed is planted in the ground, after the seed ripens, it is enjoyed by the sower, while the field, water, and fertilizer are only the auxiliary conditions and support for the seed to ripen, and are not something that should be enjoyed. Similarly,
Chinese
我们自己的 身语业的所依和缘而已。异熟果必定是心所体验的，因此要舍弃散乱，发起精进守护。如果伴随着懒惰守护，那么 罪过很大，而且也与我相违，成为堕入恶趣之因，因此守护非常重要。对于好的过于贪执 的心，对于坏的过于嗔恨的心，对于中等的既不放在心上也不作意，是愚痴。三者平等行持是支分。对于快乐过于欢喜贪执 的心，对于不快乐过于感受忧伤之苦的想法，对于快乐和痛苦都不放在心上而昏沉的心。这三者是，平等安住，是支分。 这样心平等，并且平等安住之后，想要自己伟大的想法是不善心，对于什么也不喜欢也不厌恶是不覆无记心。这二者 未被调伏之前，恒常生起利他之心，称为善心。是如理行持，是支分。支分也需要守护三根本的九门。 对于此，认为没有那么多教证和证悟的功德，是轻蔑的心。现在、明天、后天、大后天，以及多年之间要做这个做那个，以这样的想法使心散乱。 使菩提心空耗是懒惰的心。无论生起被五毒烦恼、今生和自利等稍微染污的心，都是有垢染的心，因此是障碍的心。对于这三种心，也要从三根本守护众多门，因为细微所以需要细致观察，是随顺。这样根本和支分 以及随顺三者是根本，对于从那上面生出的以及与之相关的，善加守护非常重要。如果没有进入心路，那么身语的所守护也会放逸。 造业的心突然要与人身相伴，这是在造业的种子播种者的心上成熟。果实也必须由心来体验，例如种子播种在地上 即使如此，种子成熟也由播种者享用。
English
Our own body, speech, and action are merely the support and condition. The ripening result must be experienced by the mind, so abandon distraction, generate diligence, and guard it. If you guard it with laziness, then the fault is great, and it also contradicts me, becoming the cause of falling into the lower realms, so guarding is very important. The mind that is too attached to the good, the mind that is too hateful towards the bad, and the mind that neither takes to heart nor contemplates the neutral, is ignorance. Practicing these three equally is a branch. The mind that is too happy and attached to happiness, the thought that feels too much sorrow and suffering towards unhappiness, and the mind that is dull, not taking happiness or suffering to heart. These three are, abiding equally, are branches. Thus, the mind is equal, and even after abiding equally, the thought of wanting oneself to be great is an unwholesome mind, and not liking or disliking anything is an unspecified mind. These two Before being subdued, constantly generating the mind of benefiting others is called a virtuous mind. It is acting accordingly, it is a branch. For the branches, it is also necessary to guard the nine doors of the three roots. Regarding this, thinking that there are not so many qualities of scripture and realization, is a contemptuous mind. Now, tomorrow, the day after tomorrow, the day after that, and thinking about doing this and that for many years, thus distracting the mind. Wasting the mind of enlightenment is a lazy mind. Whatever mind arises that is slightly tainted by the five poisons, afflictions, this life, and self-interest, is a defiled mind, therefore it is an obstructing mind. For these three minds, it is also necessary to guard many doors from the three roots, because it is subtle, it is necessary to examine it carefully, it is conforming. Thus, the root and the branch and the conforming three are the root, and it is very important to guard well what arises from that and what is related to it. If it does not enter the path of the mind, then what is guarded by body and speech will also be lax. The mind that has created karma must suddenly accompany the human body, this matures in the mind of the sower of the seeds of karma. The fruit must also be experienced by the mind, for example, even if the seed is planted in the ground even so, the ripening of the seed is enjoyed by the sower.
Tibetan
ཞིང་ས་དང་ཆུ་ལུད་སོགས་ནི་ས་བོན་སྨིན་པའི་རྐྱེན་དང་། རྟེན་གནས་ཡིན་གྱི་ལོངས་སྤྱོད་འོས་པ་མ་ཡིན་ཏེ། དེ་བཞིན་དུ་རང་རེའི་ ལུས་ངག་ལས་ཀྱི་རྟེན་དང་། རྐྱེན་བྱེད་པ་ཙམ་ཡིན་ཅིང་། རྣམ་སྨིན་ནི་སེམས་ཀྱི་མྱོང་དགོས་པ་ངེས་པས་རྣམ་གཡེང་སྤངས་ཤིང་བརྩོན་འགྲུས་བསྐྱེད་ནས་སྲུངས་ཤིག །ལེ་ལོ་དང་བཅས་པས་བསྲུངས་ན། དེ་ ཉེས་དམིགས་ཆེ་བ་དང་། ང་དང་ཡང་འགལ་ཞིང་ངན་སོང་འགྲོ་བའི་རྒྱུར་གྱུར་པས་བསྲུང་བ་གལ་ཆེའོ། །ཞེས་གསུངས། བསྡོམས་ནི། གནོད་དང་བརྣབ་སེམས་ལོག་ལྟའི་སེམས་ནི་རྩ་བ་དང་། །ཆགས་ སྡང་བདེ་སྡུག་རྣམ་པར སྤྱོད་པ་ཡན་ལག་དང༌། །ཁྱད་གསོད ལེ་ལོས་བསྒྲུབ་པ རྗེས་མཐུན་ཏེ། །དགུཔོ་ཡིད་ཀྱིས་བསྲུང་བའི་རྩ་བའོ། །ཞེས་དང་། ཨཱརྱ་དེ་བས། སྲོག་གཅོད་ལ་སོགས་མི་དགེ་བཅུ། ། བདག་སྤོང་གཞན་ཡང་དེ་ལ་བསྐུལ། །སྲོག་གཅོད་སྤོང་བ་དེ་དག་གི །མཐུན་འགྱུར་ལེགས་པར་བརྗོད་པར་བྱ། །ཞེས་རང་གིས་སྤོང་ཞིང་། གཞན་ལ་ཡང་སྤོང་དུ་འཇུག་པ་དང་། མཐོ་རིགས་དང་ཐར་པའི་ བདེ་བ་ལམ་དུ་གྱུར་པའི་ལེགས་ལམ་བཅུ་པོ་མི་ཉམས་པར་རང་ཉིད་དམ་ལ་གནས་ཤིང་། འགྲོ་བ་གཞན་ལ་ཡང་ཕན་སེམས་བྱེད་པ་ནི་འབྲས་བུ་མཆོག་ཏུ་གྱུར་པའོ། །ཞེས་དང་། གཅོད་བྲུལ་ཚོ་དྲུག་པ་ལས། ༄༅། །འཁོར་བའི་ཉེས་དམིགས་མཐོང་ཞིང་དད་པ་བརྟན་པོ་ཐོབ་པའི་གང་ཟག་དེས། འཁོར་བར་སྐྱེ་བར་སྐྱེད་པའི་རྒྱུ་ལུས་ངག་ཡིད་གསུམ་གྱི་མི་དགེ་བ་བཅུ་སྤོང་ཞིང་། ཐར་པ་སྒྲུབ་པར་བྱེད་པའི་ ཐབས་དགེ་བ་བཅུ་ལ་བསླབ་པར་བྱ་སྟེ། དེ་རྣམས་སྡར་མའི་པང་དུ་སྦྲེལ་བྱུང་བའམ། ཟས་ཀྱི་དུག་ཚོར་བའམ། སྐྱེས་བུ་དགྲ་ལ་འཇིགས་པ་བཞིན་དུ་སྤང་བར་བྱ། གསུངས་པ་དང༌། གཅོད་གཞུང་རིན་ཆེན་ ཕྲེང་བར། བཞི་པ་དེ་ལྟར་གཅོད་བྱེད་ན། །གོལ་སྒྲིབ་འབྱུང་བ་འདི་ལྟར་བསྟན། །སེམས་ཀྱི་གོལ་སྒྲིབ་གནས་ལུགས་ནི། །སྡིག་ལ་མི་འཛེམས་གསོད་སོགས་གོལ། །དེས་ན་དང་པོ་སྡིག་ལས་ལྡོག །བར་ དུ་དགེ་བ་དམན་ལས་ལྡོག །མཐའ་མར་ཀུན་ལས་ལྡོག་པར་བྱ། །དང་པོ་སྡིག་པ་མི་དགེ་བཅུ། །ལུས་གསུམ་ངག་བཞི་ཡིད་གསུམ་མོ། །ལུས་ཀྱི་གསུམ་ནི་སྲོག་གཅོད་དང་། །མ་བྱིན་ལེན་དང་འདོད་ལོག་ གོ །སྲོག་གཅོད་གསུམ་ནི་འདོད་ཆགས་དང་། །ཞེ་སྡང་གཏི་མུག་སྲོག་གཅོད་དོ། །མ་བྱིན་ལེན་གསུམ་གཡོ་སྒྱུ་དང་། །མཐུ་སྟོབས་འཇབ་བུས་ལེན་པའོ། །འདོད་ལོག་གསུམ་ལ་བདག་པོས་བསྲུང་། །དེ་ བཞིན་ཁྲིམས་དང་རིགས་ཀྱིས་སོ། །ངག་བཞི་རྫུན་དང་ཕྲ་
Chinese
田地和水肥等是种子成熟的因缘和依存之处，不是享受之处。同样，我们自己的身语是业的依存和助缘，成熟果报一定是心来感受，所以要舍弃散乱，生起精进守护。如果伴随懒惰来守护，那过患很大，也与我相违背，成为堕入恶道的因，所以守护很重要。如是说。总而言之，损害和贪心邪见的想法是根本，贪嗔苦乐各种行为是枝叶，轻蔑懈怠地修持是随顺，这九者以意守护是根本。如是说。阿雅德瓦说：杀生等不善十业，自己断除，也劝他人断除。断除杀生等，要很好地说出随喜。自己断除，也让别人断除，不退失成为高贵种姓和解脱安乐之路的十善道，自己安住于誓言，也利益其他众生，这是最殊胜的果。如是说。断除支分第六品中说： 具有见到轮回过患并获得坚定信心的补特伽罗，要断除产生轮回之因的身语意三的不善十业，要修习成为获得解脱之方便的十善业，要像在胆小鬼的怀里发现毒蛇，或者像尝到食物中的毒药，或者像男子害怕敌人一样地断除。如是说。断除正文珍宝鬘中说：第四，如果这样断除，那迷谬和障碍会这样产生。心的迷谬和障碍的实相是，不畏惧罪恶，杀等是迷谬。因此首先要从罪恶中返回，中间要从低劣的善法中返回，最后要从一切中返回。首先罪恶是不善十业，身三语四意三。身体的三种是杀生、不予取和邪淫。杀生的三种是贪欲、嗔恨和愚痴杀生。不予取的三种是狡诈、势力和偷偷摸摸地拿取。邪淫的三种是被主人守护，同样被法律和种姓守护。语言的四种是妄语和离间
English
Fields and water, fertilizer, etc., are the causes and conditions for the ripening of seeds and the place of reliance, not the place of enjoyment. Likewise, our own body, speech, and mind are the basis and condition for karma. Since the ripening of karma must be experienced by the mind, one must abandon distraction and cultivate diligence to protect it. If one protects it with laziness, the faults are great, it contradicts me, and it becomes the cause of going to lower realms, so protection is very important. Thus it is said. In summary: The mind of harm, greed, and wrong view is the root. Attachment, hatred, happiness, and suffering are the branches. Disrespectful and lazy practice is the consequence. Protecting these nine with the mind is the root. Thus it is said. Arya Deva said: Killing and other non-virtuous deeds, abandon them yourself and encourage others to abandon them. Abandoning killing and so on, one should speak well of rejoicing. Abandon it yourself, and also cause others to abandon it. Not losing the ten virtuous paths that have become the path to noble lineage and the happiness of liberation, abiding in vows yourself, and also benefiting other beings, this is the supreme fruit. Thus it is said. From the sixth chapter of Cutting Through Attachment: A person who sees the faults of samsara and gains firm faith should abandon the ten non-virtuous deeds of body, speech, and mind, which are the cause of birth in samsara, and should train in the ten virtuous deeds, which are the means to attain liberation. These should be abandoned like finding a snake in the lap of a coward, or like tasting poison in food, or like a man fearing an enemy. Thus it is said. In the Precious Garland of Cutting Through: Fourth, if one cuts through in this way, then delusion and obscuration arise in this way. The reality of the mind's delusion and obscuration is that one does not fear sin, killing and so on are delusions. Therefore, first one must turn back from sin, in the middle one must turn back from inferior virtue, and finally one must turn back from everything. First, sin is the ten non-virtuous deeds, three of body, four of speech, and three of mind. The three of body are killing, stealing, and sexual misconduct. The three of killing are desire, hatred, and delusion killing. The three of stealing are deceit, power, and taking by stealth. The three of sexual misconduct are being protected by the owner, likewise being protected by law and lineage. The four of speech are lying and discord