English
do not arise. By abandoning harsh speech, gravel, coarse stones, and fragments do not arise. By abandoning idle talk, tangled roots, dense forests, thorny plants, and the like do not arise. By abandoning covetousness, crops and fruits become abundant. By abandoning harmful intent, harvests become good, and fruits and seeds become rich in nutrients. By abandoning wrong views, fruitless or small fruits do not arise, and abundance occurs. Such unfailing results are stated in the "Precious Garland of the Severance Lineage": Abandon evil deeds and practice the ten virtues. By abandoning the three non-virtues of the body and practicing the three virtues, all that is seen is pleasing, and unseen, one obtains good marks and signs. By practicing the four virtues of speech, the visible result is that others listen, and unseen, one obtains sixty melodious voices. By abandoning the three non-virtues of the mind and practicing the three virtues, one becomes fit for meditative stabilization in this life, and unseen, one obtains immeasurable meditative stabilizations. As it is said. Secondly, the result is: by practicing small virtues, one is born as a human; by practicing medium virtues, one is born as a god in the desire realm; by practicing great virtues, one is born as a god in the two upper realms. By mixing virtues and sins, one is born as a poor person, etc. The similar cause is to apply the opposite of the similar cause of non-virtue. For example, killing leads to a short life, abandoning killing leads to a long life, and so on for all. The acting similar cause is liking to save lives, and so on. The self-result or the dominant result is: the ten perfections of external objects. By abandoning killing, the land does not become infertile. By abandoning not giving, hail, mice, insects, famine, and the like do not arise. By abandoning wrong", "chinese_translation": "不生。 舍弃恶语，则不会有瓦砾、粗石、碎石。 舍弃绮语，则不会有杂乱的草丛、茂密的森林、带刺的植物等。 舍弃贪心，则庄稼果实丰收。 舍弃害心，则年成好，果实种子具有营养。 舍弃邪见，则不会有无果或小果，而且会丰收。 如此不虚的果报，在《断行论·宝鬘》中说：应断恶行，行持十善。 舍弃身之三不善，行持三种善行，现世一切皆悦意，来世获得妙相好。 行持语之四善，现世果报他人闻，来世获得六十妙音。 舍弃意之三不善，行持三种善行，现世能修持禅定，来世获得无量禅定。 如是所说。 第二，果报是：行持小善，转生为人；行持中善，转生为欲界天人；行持大善，转生为上二界天人。 善恶混杂，则转生为贫穷之人等。 作用相同者，是将不善之作用相同者反过来运用。 例如，杀生则短命，舍弃杀生则长寿等，一切皆可如此解释。 行为作用相同者，是喜欢救护生命等。 自果或增上果是：外境事物十种圆满。 舍弃杀生，则土地不会贫瘠。 舍弃不予取，则不会有冰雹、老鼠、虫子、饥荒等。 舍弃邪淫，则不会有盐碱地、土地塌陷、灰尘和臭味、狂风暴雨。 舍弃妄语，则口中不会有臭味。 舍弃离间语，则不会有悬崖、峭壁、沼泽、污秽之物。 舍弃恶语，则不会有瓦砾、粗石、碎石。 舍弃绮语，则不会有杂乱的草丛、茂密的森林、带刺的植物等。 舍弃贪心，则庄稼果实丰收。 舍弃害心，则年成好，果实种子具有营养。 舍弃邪见，则不会有无果或小果，而且会丰收。", "english_translation": "do not arise. By abandoning harsh speech, gravel, coarse stones, and fragments do not arise. By abandoning idle talk, tangled roots, dense forests, thorny plants, and the like do not arise. By abandoning covetousness, crops and fruits become abundant. By abandoning harmful intent, harvests become good, and fruits and seeds become rich in nutrients. By abandoning wrong views, fruitless or small fruits do not arise, and abundance occurs. Such unfailing results are stated in the "Precious Garland of the Severance Lineage": Abandon evil deeds and practice the ten virtues. By abandoning the three non-virtues of the body and practicing the three virtues, all that is seen is pleasing, and unseen, one obtains good marks and signs. By practicing the four virtues of speech, the visible result is that others listen, and unseen, one obtains sixty melodious voices. By abandoning the three non-virtues of the mind and practicing the three virtues, one becomes fit for meditative stabilization in this life, and unseen, one obtains immeasurable meditative stabilizations. As it is said. Secondly, the result is: by practicing small virtues, one is born as a human; by practicing medium virtues, one is born as a god in the desire realm; by practicing great virtues, one is born as a god in the two upper realms. By mixing virtues and sins, one is born as a poor person, etc. The similar cause is to apply the opposite of the similar cause of non-virtue. For example, killing leads to a short life, abandoning killing leads to a long life, and so on for all. The acting similar cause is liking to save lives, and so on. The self-result or the dominant result is: the ten perfections of external objects. By abandoning killing, the land does not become infertile. By abandoning not giving, hail, mice, insects, famine, and the like do not arise. By abandoning wrong
Chinese
将变得圆满。像这样不虚假的果实是，《施身法》珍宝鬘中说：断绝罪恶行持十善，舍弃身体的三种不善，行持三种善，现世一切都会如意，来世获得美好的相好。行持语言的四种善，现世的果实会被他人听闻，来世获得六十种妙音。舍弃意念的三种不善，行持三种善，现世禅定可以运用自如，来世获得无量禅定。如是说。关于轻重，在《施身法》珍宝鬘中说：杀生愚痴罪业大，不予取是上师三宝物，妄语对人对上师，恶语违逆上师意，绮语三宝说不真，贪心上师三宝物，害心上师僧众处，邪见诽谤大乘法。如是说。还有，总是做不善业，以及善业也带着我执，以强烈的动机去做，以及没有善业而不善业多，以及没有不善业的对治善业，以及功德之根本三宝等等，以及饶益之根本父母等，无论做利益或损害，力量都很大，而且业非常重。对于后面的两种根本，没有强烈的想法，即使做了微小的利益或损害，利益也会圆满具足福德，损害会产生极大的罪过。对于上师和像上师一样的堪布也是一样。三宝中，具有戒律的僧众的财物非常重，用剃刀割断自己的肢体容易，但享用供养僧众的财物非常重。吃燃烧的铁丸容易，但享用供养僧众的财物比那还重等等。第六、关于饮食的差别，有根本和支分两种。玛吉拉准说：产生五毒烦恼和一切过患的根本，是从外道邪物混合而成的毒水，以及令人丧失记忆的麻醉性酒等任何事物都不能饮用。任何众生的肉，以及死亡的肉血都不能吃。
English
It will become complete. Such an infallible fruit is, as stated in the "Chöd Treatise, Precious Garland": Abandon evil and practice the ten virtues, abandon the three non-virtues of the body, and by practicing the three virtues, everything in this life will be as desired, and in the next life, one will obtain excellent marks and signs. By practicing the four virtues of speech, the fruits of this life will be heard by others, and in the next life, one will obtain sixty kinds of melodious sounds. By abandoning the three non-virtues of the mind and practicing the three virtues, one will be able to use samadhi freely in this life, and in the next life, one will obtain immeasurable samadhi. Thus it is said. Regarding the weight of actions, it is said in the "Chöd Treatise, Precious Garland": Killing and ignorance are great sins, taking what is not given is the property of the Lama and the Three Jewels, lying to people and the Lama, harsh words turn the Lama's face away, frivolous talk speaks untruths about the Three Jewels, attachment is to the Lama and the Three Jewels' possessions, harmful thoughts are towards the Lama and the Sangha, and wrong views slander the Great Vehicle. Thus it is said. Furthermore, always doing non-virtuous deeds, and doing virtuous deeds with attachment and strong motivation, and having no virtuous deeds but many non-virtuous deeds, and having no virtuous deeds to counteract non-virtuous deeds, and the source of qualities, the Three Jewels, etc., and the source of benefit, parents, etc., whatever benefit or harm is done, the power is great and the karma is very heavy. For the latter two sources, there is no strong intention, and even if small benefits or harms are done, the benefits will be complete with merit, and the harms will generate great sins. The same applies to the Lama and the Khenpo who is like the Lama. Among the Three Jewels, the property of the Sangha who possess discipline is very heavy. It is easy to cut off one's own limbs with a razor, but it is very heavy to enjoy the offerings dedicated to the Sangha. It is easy to eat burning iron balls, but it is even heavier to enjoy the offerings dedicated to the Sangha, and so on. Sixth, regarding the difference in food, there are two types: root and branch. Machig Labdrön said: The root that generates the five poisonous emotions and all faults is the poisonous water made from the mixture of external heretical substances, and any substance that causes loss of memory, such as intoxicating alcohol, should not be drunk. The meat of any sentient being that has been killed, and the meat and blood of even a dead animal, should not be eaten.