殊胜解说之甘露海 · 因果

This has three parts: 1 General contemplation on cause and result 2 Specific contemplation 3 Way of confessing and vow to abstain from nonvirtue

分为三部分：

1. 总体思惟因果
2. 分别思惟
3. 忏悔及发誓断除不善的方法

Fourth, contemplating the law of cause and effect is as follows:

第四，思惟因果之理如下：

The ripening of the results of positive and negative karma are un- deceiving. The perpetually fixated mind habituated to joy and sorrow is the subjective agent engaging with causes and their results. O Guru, undeceiving Permanent Protector, know me!

善恶业果的成熟不虚，习惯于苦乐、恒常执著的心，是造因受果的能作者。上师、不欺的常怙主，鉴知我！

Thus, the ripening of the results of positive and negative karma are undeceiv- ing because the habits or seeds for that karma depend upon the mind, and the resultant states of joy and sorrow will be undeniably experienced. This is why the principal agent for all of this is the mind. The perpetually fixated mind is the subjective agent who accumulates causes and experiences results. Therefore, in order for the mind to gain mastery and the potential to know how to accept and reject virtue versus nonvirtue, one must supplicate the guru [undeceiving permanent protector].

因此，善恶业果的成熟不虚，因为业的习气或种子依于心，而苦乐的果位必定会被体验，所以这一切的主要作者就是心。恒常执著的心，是积集因、体验果的能作者。因此，为使心获得自主，具有了知如何取善舍恶的能力，必须祈请上师〔不欺的常怙主〕。

For this, there are three: the general contemplation on cause and result, the specific contemplation, and the way of confessing and vow to abstain from non- virtuous accumulations.

这里分为三项：总体思惟因果、分别思惟，以及忏悔并发誓断除不善积集的方法。

The first involves four: the manner of certainty, proliferation, abstinence and thereby not encountering, and the undeniable results of engaging.

第一包含四项：决定之理、增长、未作不遇，以及已作必受其果。

First, whether an ordinary individual or an arya: when it comes to the expe- rience of happiness, even a hell-realm being must experience pleasure in depen- dence upon the circumstance of a cool breeze. Any pleasurable experience that occurs is due to previously accumulated virtue rather than being the result of nonvirtuous deeds. Suffering as well is due to previously accumulated nonvir- tuous karma, including any misery that may arise in the mind stream of even an arya on down to all kinds of moods experienced by beings. Suffering overall is not the result of the karma of virtuous deeds. In the Jewel Garland, it states:

第一，不论凡夫还是圣者，凡是快乐的经验，甚至地狱众生依一阵凉风之缘而感到舒适，任何这类乐受，都来自以前积集的善业，而非不善行为的结果。痛苦也来自先前积集的不善业，包括圣者心相续中可能生起的任何苦恼，下至众生经历的各种情绪。总体而言，苦不是善行业的结果。《宝鬘论》说：

All suffering emerges from nonvirtue and so do all the lower realms. From virtue come all higher states of happiness, along with well-being in future lifetimes.

一切苦从不善生，一切恶趣亦如是；诸善趣乐从善生，未来诸生安乐亦复然。

Thus, it is as taught.

教中如此说。

Second, the mode of proliferation is that even insignificant virtuous karmic accumulations can bring extremely significant positive results. Insignificant non- virtuous karmic accumulations can also produce extremely significant misery. Hence, the inner playing out of causes and results is dissimilar to how cause and result may appear externally. In the Chapter on Impermanence, it states:

第二，增长之理，是极微小的善业积集，也能带来极大的善果；极微小的不善业积集，也能产生极大的苦恼。因此，内在因果的展开，与外在所见的因果不同。《无常品》说：

Although a nonvirtuous accumulation may seem insignificant: once passing from that life, the insignificant cause can produce great fear and the source of evil as though poison had been ingested. Although an accumulation may seem irrelevant, it can lead to great bliss in the next life, bringing about great purpose like varieties of ripening fruit.

不善积集虽似微小，离开此生之后，微小之因却能产生大恐惧，成为恶苦之源，如同服下毒药。善的积集虽似无足轻重，却能引生来世大乐，带来大利益，如种种果实成熟。

Thus, and in the Treasury of Precious Qualities:

又如《功德宝藏》说：

Even the ashota[a] tree produced from a mustard-seed-sized seed can give rise to branches as long as a league in the course of a year. Nevertheless, the image of the proliferation of positive and negative karma still can- not be compared to that.

即使阿梭达树[a]从芥子大的种子生长，一年中枝条能长达一由旬，这增长之相仍不能与善恶业的增长相比。

So, as mentioned in the Vinaya scriptures: even if the cause is merely the size of a mustard seed, in the course of a single year, the branches can grow to be as long as a league. Comparatively, the power of the proliferating results of positive and negative karma are in excess of that.

因此，如律典所说，即使其因仅有芥子大，一年内枝条也能长至一由旬。相比之下，善恶业果增长的力量还要超过它。

Third, karma that has not been accumulated and will, therefore, not be encountered refers to the fact that those results will be experienced no matter what the karma accumulated was, either virtuous or not. The need to experience unaccumulated karma is something that will never occur.

第三，未造之业便不遭遇，是指所造之业，无论善恶，其果都会被体验；而必须体验未造的业，是绝不会发生的。

Fourth, if karma has been accumulated, then the result of that will never be wasted. No matter what kind of karma has occurred, virtuous or otherwise-if it is not destroyed by another circumstance then even though it may take a very long time, eventually it will mature without being wasted. In the sûtras, it states:

第四，若已造业，其果绝不唐捐。无论造了何种业，善或其他，若未被另一因缘摧毁，即使经过极长时间，终究会成熟，不会空失。经中说：

O Bhikshus! All accumulated karma is not going to ripen on the exter- nal ground of this earth. Likewise, this will not mature in the external elements of water, fire, and wind. Whatever the karma is, whether pos- itive or negative, this will only mature upon this heap of aggregates, elements, and sense sources. All karmic accumulations of embodied beings will not be wasted even if it takes one-hundred eons. When the

诸比丘！一切已积之业，不会成熟于这大地外在的地上；同样，也不会成熟于外在的水、火、风大。无论善业还是恶业，只会成熟于这一蕴、界、处的聚集。有身众生的一切业积集，即使经过百劫，也不会空失。当这些〔业〕积集

[a] a sho ta

[a] a sho ta。 返回引用处：1 2

Thus, as taught, this explains that whatever karma is accumulated by those who are embodied- unless eliminated by an antidote- even if it takes as long as one- hundred eons, that karma will not be wasted. When root causes and contribut- ing circumstances join and the time arrives, whether good or bad, the results will ripen accordingly.

如教所说，这说明有身者无论积集何业，除非由对治消除，即使经过一百劫，也不会空失。根本因与助缘会合，时机到来，善恶果便各自成熟。

The way karma that has not been accumulated does not need to be encoun- tered and, if it is accumulated, the way it is not wasted is also mentioned in the Sublime Praise:[a]

未造之业不必遭遇，已造之业不失，这一点在《殊胜赞》[a]中也提到：

Heretical sages claim that whatever karma they have accumulated, whether positive or negative, can be transferred to another like receiv- ing gift. You [i.e., the Buddha] have said that accumulated [karma] is never wasted and, if not, that it need not be encountered.

外道仙人声称，他们无论积集了善业或恶业，都能像赠送礼物一样转给别人。您〔即佛陀〕却说，已积〔业〕永不空失，未积则不必遭遇。

Thus, these claims that come from the heretical tradition of the Vedic sages state that the results of positive and negative accumulations that exist in the mind can be transferred to another's mind stream as though a gift were being given. The Buddha said that was not the case. A similar quote comes from the King of Samadhi:[b]

因此，这些出自吠陀仙人外道传统的主张，说心中所积善恶之果，能像送礼一样转至别人的心相续。佛陀说并非如此。《三摩地王经》[b]也有类似引文：

Once accumulated, contrary to thinking, this will not be felt; karma accumulated by others will not be taken upon oneself.

一旦积集，与所想相反，这将不被感受；他人积集之业，不会由自己承担。

Thus, saying "will not be felt" refers to not being experienced.

因此，说“不被感受”，就是不被体验之意。〔译注：本段首句依原英保留，其措辞与前文“已作不失”的说明有表面冲突；未据推测倒改否定词。〕

This has two parts: 1 Description of karma and its results 2 Brief discussion about the importance of karmic distinctions

分为两部分：

1. 说明业及其果
2. 略说分别业之重要性

Second, for the specific contemplation, there are two: a description of karma and its results and a brief discussion about the importance of karmic distinctions.

第二，分别思惟有二：说明业及其果，以及略说分别业之重要性。

[a] khyed par pak töd (khyad par 'phags bstod, visheshastava); Udbhatasiddhasvamin

[a] khyed par pak töd（khyad par 'phags bstod，viśeṣastava）；Udbhaṭasiddhasvāmin。 返回引用处：1 2

[b] ting dzin gyalpo do (ting dzin rgyal po mdo, samadhirajasutra)

[b] ting dzin gyalpo do（ting 'dzin rgyal po mdo，samādhirājasūtra）。 返回引用处：1 2

This has two parts: 1 Description of nonvirtuous causes and results 2 Description of virtuous causes and results

分为两部分：

1. 说明不善因果
2. 说明善因果

For the first, there are two: a description of nonvirtuous causes and results and virtuous causes and results.

第一有二：说明不善因果，以及善因果。

This has two parts: I Recognizing karma of the ten nonvirtues 2 Explanation of the results

分为两部分：

1. 认识十不善业
2. 说明果报

First, there are two: recognizing karma based on the path of the ten nonvirtues and an explanation of the results.

第一有二：认识十不善业道之业，以及说明果报。

First, in the Abhidharma, it states:

首先，《阿毗达磨》说：

From that, to synthesize the point, whether virtue or nonvirtue, it is said that there are ten paths for karma.

从中摄要而言，无论善或不善，都说有十业道。

Thus, among the many varieties of virtuous and nonvirtuous karma, to synthesize the most potent, it is taught that there are ten. The ten nonvirtues are three of the body: killing, stealing, and sexual misconduct; four of speech: lying, slander, harsh speech, and gossip; three of the mind: craving, ill-will, and wrong view.

因此，在善与不善业的众多种类中，摄集最有力者，教中说有十种。十不善是身三种：杀生、偷盗、邪淫；语四种：妄语、离间语、恶语、绮语；意三种：贪欲、害心、邪见。

First, for killing, the Abhidharma continues:

第一，关于杀生，《阿毗达磨》继续说：

Killing means to intentionally and unmistakably take the life of another.

杀生，是有意且无误地夺取另一众生的生命。

Thus, as taught, for this to occur, there are four factors: the basis, intention, action, and final result. The "basis" means another sentient being; the "inten- tion" means recognition, motivation, and passion. Among those, recognition will be either deluded or not. For those who enter the military with the gen- eral notion that they will kill the enemy if encountered: then when they do kill, whether they recognize that object as being correct or not is irrelevant; SO the distinction concerning confusion is irrelevant as well.

如教所说，此事成立有四支：事、意乐、加行、究竟。“事”是另一个有情；“意乐”包含认知、动机与烦恼，其中认知可能错乱，也可能不错乱。对于从军者，若总体抱着遇到敌人便杀的想法，那么实际杀害时，对那一对象的认定正确与否便无关紧要；因此，是否认错的区分，也不相关。

The actual action means that -with weapons, poisons, mantric formulas, and the like- the outcome will be the same whether the deed is performed by oneself or whether someone else has been employed to do so. If someone else is discuss- ing a plot to kill someone and one gets involved with that, then whenever the killing takes place--even though one did not directly take the life-the conse- quences are the same as asking someone else to do this for you. The final result means that the object to be killed dies before oneself. If the killer dies before the object or if they die together, then the complete nonvirtue is not accumulated. This is the way the defeat of killing is understood.

实际加行，是以武器、毒药、咒术等行事；无论自己亲作，还是雇他人作，结果相同。若有人商议杀人计划，自己参与其中，那么杀害发生时，虽然自己没有直接夺命，后果也等同请别人替自己做。究竟，是欲杀的对象先于自己死亡。若杀者先于对象死去，或二者同时死亡，则不构成完整不善业。杀生波罗夷的理解方式即如此。

Second, stealing is as the quote continues:

第二，偷盗，如引文继续说：

Stealing the wealth of others through overpowering or embezzling ...

以强夺或侵吞，盗取他人财富……

Thus, as taught, the basis involves any substance possessed by others rather than oneself. The intention is to recognize the motive that, based on any of the three poisons, there is the aspiration to take that object for oneself. The activity is to then steal it by directly overcoming through force or to covertly embezzle it. Whether directly stolen or acquiring someone other than oneself to do the deed, the results will be congruent. The final result occurs when one feels satisfied that the object has been acquired.

如教所说，事是任何归他人而非自己所有的物品。意乐，是认识到基于三毒中的任何一种，有欲将该物据为己有的动机。加行，则以武力直接强夺，或暗中侵吞。无论直接偷取，还是使别人代作，结果相同。究竟，是觉得已经得到该物而满足。

Third, for sexual misconduct the quote continues:

第三，邪淫，如引文继续说：

There are four categories of sexual misconduct based on the desire to enter into a sexual relationship with an unsuitable partner.

因欲与不适当对象发生性关系，而有四类邪淫。

Thus, as taught, an unsuitable sexual relationship means to engage in intercourse with an inappropriate, unacceptable partner. Committing sexual misconduct based on desire for someone depends upon whether that individual is an unsuit- able male or female; belongs to another; is one's parent, offspring, a minor, or any relative as proximate as seven generations; is a vow holder such as a nun; involves intercourse in other orifices aside from the vagina, such as the mouth, anus, between the thighs, with the hands, or at inappropriate places such as inside temples, in front of any of the three supports,[107] parents, the ordained,

如教所说，不适当的性关系，是与不合宜、不可接受的对象性交。基于欲望而对某人作邪淫，取决于对方是否为不适当的男性或女性；是否属于他人；是否是自己的父母、子女、未成年人，或近至七代内的任何亲属；是否是尼众等持戒者；是否在阴道以外的其他孔窍，如口、肛门、两股之间或用手行事；是否在不适当的地点，如寺庙内、三所依〔尾注107〕前、父母面前、出家人面前，

[a] Lhajin (lhas sbyin)

[a] Lhajin（lhas sbyin）。 返回引用处：1 2

The intention involves the three [poisons] as mentioned before; the activity is to enthusiastically engage in the deed; and the final result occurs when both organs unite, consummating the actual deed.

意乐涉及前述三〔毒〕；加行是热切从事该行为；究竟则在双方器官结合、实际行为完成时成立。

Fourth, speaking falsely is as the quote continues:

第四，妄语，如引文继续说：

Lying means using clear words and information to alter another per- son's mind and through visual, audial, or mental cognition--these three- including whatever is experienced, giving calculated explana- tions whether or not they are seen, heard, known, or felt.

妄语，是使用明确的言辞与信息，改变别人的心；对于视觉、听觉、意识认知这三种，以及任何所体验的事，不论所见、所闻、所知或所觉，都作有意图的解释。

As taught, the basis refers to what was seen, heard, cognized, and conceptu- alized. The opposite of that means having not seen and so forth; so for both of these, there are eight considerations. Concerning that, "seeing" means that which is visually experienced; likewise, hearing the audible and cognizing men- tally includes comprehension through the olfactory, tactile, and gustatory con- sciousnesses [ included as one]-totaling four. The opposite is to not see and so forth. Speaking to an individual who comprehends the meaning of words with the three intentions as mentioned before and with the intention of hav- ing seen something but claiming the opposite by saying something was not seen when it was or, likewise, claiming there was or was not physical contact with the intention to mislead and alter the other person's understanding are all deeds of lying. This may occur through speech or body language, such as demonstrating something through physical signs, so that the final result occurs when the other person assumes this to be true. It is taught that, if the other person fails to com- prehend this [i.e., the lie], it then falls into the category of gossip.

如教所说，事是所见、所闻、所知、所思。与之相反，即未见等，合起来有八种情形。其中，“见”是视觉所经验的；同样，听是听到声音，意识认知又包括由嗅觉、触觉、味觉识所了知者〔合为一类〕，总共为四。相反则是未见等。对能理解词义的人，以前述三种意乐，并抱着所见却说相反的意图——实际看见了却说未见，或同样地，对于是否发生身体接触而作有无之说——旨在误导、改变对方的理解，都是妄语行为。这可以通过言语，也可以通过肢体语言，如用身体征相表示某事。当对方信以为真时，究竟便成立。教中说，若对方未能理解〔谎言〕，便归入绮语。

Fifth, slander is as the quote continues:

第五，离间语，如引文继续说：

Slander occurs in order to cause a schism between persons involving the mind, using words based on passions.

离间语，是为使人间发生分裂，以烦恼为本，用言辞作用于心。

Thus, as taught, this involves the threefold intention as mentioned before, whether individuals are harmonious or not, and must be motivated by the wish to cause a schism between those who are harmonious with the hope that they will remain permanently estranged. The activity involves using slanderous words whether true or false. Once spoken, the final result is that this is comprehended by another person regardless of whether the intended action actually comes to pass or not.

如教所说，这涉及前述三重意乐，无论那些人和合与否，都必须由欲使和合者分裂、希望他们永远疏离的动机驱使。加行，是说出离间之语，不论真实还是虚假。话语说出后，另一人理解了，究竟便成立，无论预期行为实际发生与否。

Sixth, harsh speech is as the quote continues:

第六，恶语，如引文继续说：

Harsh speech implies that which is unpleasant to hear.

恶语，是令人听来不悦之语。

Thus, as taught, the basis is a hostile mind directed toward another person who appears offensive. The intention is similar to the other [nonvirtues] but includes the use of harsh, nasty words. The activity includes saying anything whether true or false that criticizes the conduct, morality, or status of another person. The final result is when that object comprehends this.

如教所说，事是以敌意针对一个看来可憎的人。意乐与其他〔不善业〕相似，但包含使用粗暴恶毒的词语。加行包括说出任何批评他人行为、道德或地位的话，不论真伪。究竟，是对方理解了这些话。

Seventh is gossip as the quote continues:

第七，绮语，如引文继续说：

A passionate person will gossip, increasing the passions in the minds of others who listen to them. This kind of speech resembles flattery, lyrics in an opera, or ill-intended tales.[108]

烦恼炽盛者说绮语，使听者心中烦恼增长。这类言语如谄媚、戏曲唱词，或恶意的故事。〔尾注108〕

Thus, unlike the preceding three, for the basis, gossip is simply pointless. The intention involves the three [passions] like before and clear comprehension of the subject being expressed. The activity involves any meaningless words that arise in the mind of someone filled with emotions. Some teachers assert that saying "passions in others will increase" refers to the fact that gossip stirs up many other shortcomings. Hence, this fits into its own category.

因此，与前面三种不同，绮语之事只是无意义。意乐包含前述三〔烦恼〕，并清楚理解所表达的主题。加行，是从情绪充斥者心中生起的任何无意义言辞。有些导师认为，“他人烦恼增长”，是指绮语引发许多其他过失；因此，它自成一类。

Previously, some masters have said that among the nonvirtues of speech such as lying, gossip resembles the flattering speech of a fake monk, a lustful song, performer who gossips in the lyrics of an opera in order to entice others, and the ill-intended tales found in writings by heretics that are based on attachment. Likewise, [gossip] includes constantly complaining, as well as engaging in dis- tractive chatter by placing effort toward the use of idle speech. The final result has already been mentioned.

过去有些上师说，在妄语等语不善中，绮语如假僧的谄媚话、情欲之歌、演员为诱引他人而在戏曲唱词中所作的闲谈，以及外道著作中基于贪著的恶意故事。同样，〔绮语〕包括不断抱怨，以及费心使用闲言闲语，进行令人散乱的闲谈。究竟此前已说。

Eighth, craving is as the quote continues:

第八，贪欲，如引文继续说：

Craving means that, through perversion, there is attachment to the wealth of others.

贪欲，是以颠倒之心，贪著他人的财富。

Thus, as taught, the basis involves wealth and abundance. The intention means that, from any of the three poisons, the basis is identified through the motivation that aims to acquire that for oneself. The activity occurs by obsessively hoping to acquire the wealth or abundance of another person and, through attachment to that wealth, doing whatever it takes through inappropriate means such as steal- ing or robbing to satisfy the desire. The final result occurs when there is the wish to personally acquire the wanted things.

如教所说，事是财富与丰饶。意乐，是由三毒中的任何一种，认定所缘，怀着想据为己有的动机。加行，是不断希望得到他人的财富或受用，由于贪著该财富，不惜以偷盗、抢劫等不当方式满足欲望。究竟，是生起亲自获得所欲之物的愿望。

In order for craving to be complete, five factors are necessary as follows: a strong desire toward personal wealth and abundance, obsession toward the

要使贪欲完整，须具五项因素：对个人财富与受用有强烈欲望，执著于

Ninth is ill will, as the quote continues:

第九，害心，如引文继续说：

Ill will means having aversion toward sentient beings.

害心，是对有情怀有嗔恶。

Thus, as taught, the basis involves anyone that there is a sense of aversion toward. The intention is to identify [this person] and, motivated by any of the three poi- sons, to harbor the wish to harm them by even physically beating and so forth. Hoping that this object would either be killed, imprisoned, or that their wealth would diminish and such thoughts, the activity involves obsessively wishing harm upon them. The final result involves the decision to cause harm.

如教所说，事是自己嗔恶的任何人。意乐，是认定〔此人〕，由三毒中的任何一种驱使，怀有伤害对方，甚至殴打其身体等的愿望。希望这一对象被杀、被囚，或财富减少等，持续愿其受害，便是加行。究竟，是决意加害。

For this, the five factors are also necessary: an aggressive mind that fixates and concretizes the causes for bringing harm, a mind that cannot tolerate not harming others, a mind that constantly relives any inappropriate circumstances and holds grudges based on rage, a coveting mind that wishes to kill or beat, and a mind that is controlled by shamelessness and an inability to recognize faults.

这里也须有五项因素：执定并落实加害原因的攻击心；无法忍受不伤害别人的心；不断重温不当境况，基于愤怒怀恨的心；想杀害或殴打的恶求心；以及被无惭无愧、不能识别过失所控制的心。

Tenth, wrong view is as the quote continues:

第十，邪见，如引文继续说：

Wrong view considers the view of virtue and nonvirtue to be non- existent.

邪见，是认为善与不善之见不存在。

Thus, the basis is the existence of virtue and nonvirtue. The intention is to dis- parage what that means [i.e., virtue versus nonvirtue]. Considering one's side to be right, there is the desire to disparage and belittle with any of the three pas- sions. The activity involves placing mental effort toward that goal, and the final result involves that determination.

因此，事是善与不善的存在。意乐，是诋毁其意义〔即善恶的区别〕，认为自己一方正确，怀着三种烦恼中的任何一种，欲加以贬斥、轻蔑。加行，是为这一目标作意用心；究竟，是作出那样的决定。

Among the ten nonvirtues, wrong view amounts to nihilism. For that, there are four: disparaging the root cause [for virtue versus nonvirtue] by claiming there are no positive or negative deeds, disparaging the result by claiming there is no maturity, disparaging the fact that there are previous and future lifetimes by saying they do not exist, and actually disparaging arhats by claiming that they do not exist.

十不善中的邪见，相当于断灭见。其中有四：声称没有善恶行为，诽谤〔善恶的〕根本因；声称没有成熟果报，诽谤其果；声称前后世不存在，诽谤有前后世这一事实；以及声称阿罗汉不存在，实际诽谤阿罗汉。

Concerning this, there are also the five factors, namely, mental delusion that cannot comprehend the way things actually exist; a mind that enjoys negativity and cruelty; a mind that obsessively holds to incorrect reasoning concerning the nature of things; a neutral mind that disparages positive deeds, generosity, or offerings; and a mind that is overwhelmed by wrong view, shamelessness, and

这里也有五项因素：不能理解诸法实际存在方式的心之愚痴；喜爱恶行与残酷的心；对于诸法本性，执著错误推理的心；诋毁善行、布施或供养的冷漠之心；以及被邪见、无惭无愧和

The weightiest negative karmic results are as stated in the Advice from a Spir- itual Friend:

最重的恶业果，如《善友教言》所说：

The karma of being constantly obsessed and lacking any antidote or emphasis on positive qualities these nonvirtues and virtues involve five important factors.

恒常执著、缺少任何对治，或着重于功德的业——这些不善与善，涉及五项重要因素。

Thus, the term "constantly" refers to always engaging, meaning the specific activity. "Obsessive behavior" refers to the intensity of the motivation as the specific intention. Whether virtue or nonvirtue, disbelieving that either one has the opposite is the specific factor of lacking any antidote. Benefiting or harming one's parents or those who teach the dharma is the specific basis. Benefiting or harming the guru and Triple Gem and so forth is the specific basis of emphasiz- ing qualities. Given that the results from these factors are definitively significant, they are referred to as "important".

因此，“恒常”是指不断从事，即特殊的加行。“执著行为”，是指动机的强度，即特殊的意乐。无论善或不善，不相信二者各有相反的一面，是缺少任何对治的特殊因素。利益或伤害父母、说法者，是特殊的事。利益或伤害上师、三宝等，是着重功德的特殊事。由于这些因素的结果必定重大，所以称为“重要”。

Furthermore, the way the weighty nature of the path of these ten karmas affects the seven of body and speech is that the first [i.e., killing] is the weight- ¡est and the subsequent nonvirtues' weight gradually decreases in comparison. Concerning the three of the mind, the final one [i.e., wrong view] is the weight- iest, whereas the preceding are lighter. In addition, there is the consideration of activities that occur based on the strength of the passions, believing that to be qualified, rejoicing in the final act, holding this in the mind for an extended period of time, and the involvement of benevolent objects such as parents and so forth.

此外，这十业道的轻重，就身语七业而言，第一〔即杀生〕最重，其后不善业的轻重依次减轻。至于意三业，最后一项〔即邪见〕最重，前面的较轻。另外，还须考虑：行为是否由强烈烦恼推动，是否认为它正当，是否随喜最终行为，是否长久将其保持于心，以及是否涉及父母等有恩对象。

Second, the result of [karma] is fourfold: the ripening result, the result in accord with the cause, the conditioning result, and the proliferating result. First, the ripening result is as stated in Resting the Mind in Repose:

第二，〔业〕果有四：异熟果、等流果、增上果、增长果。首先，异熟果，如《心性休息》说：

The weakest ripening result of the ten nonvirtues is rebirth as an ani- mal, the middling is as a preta, and the weightiest is the suffering of the hells.

十不善最轻的异熟果，是投生旁生；中等为饿鬼，最重则是地狱之苦。

Thus, "weightiest" means karma accumulated through the strength of the three poisons so rebirth is taken in the hells. "Middling" indicates the pretas, and the "weakest" means as an animal. In Sutra on Close Placement of Mindfulness, it states:

因此，“最重”是指以强烈三毒所积之业，由此投生地狱；“中等”指饿鬼，“最轻”指旁生。《正法念处经》说：

Thus, it is as taught.

教中如此说。

For the second, there are two: the result that is in accord with the cause and the experience in accord with the cause.

第二分二：与因相应的结果，以及与因相应的体验。

First, it states in Resting the Mind in Repose:

首先，《心性休息》说：

Among the two that are in accord with the cause, it is taught that what- ever is done brings the result of rebirth that is in accord with that and action that is similar to that cause.

两种等流之中，教中说，无论做了什么，都会带来与之相应的投生果，以及与该因相似的行为。

Thus, in this life whatever nonvirtue has been accumulated, such as killing, car- ries over to the subsequent life; and that individual will delight in those same tendencies and actions. In the One-Hundred Verses on Karma,[a] it states:

因此，此生积集的任何不善，如杀生等，会延续至后世，那人会喜爱同样的倾向与行为。《百业经》[a]说：

Those who engage and familiarize with nonvirtue will in the future life take rebirth that relies on nonvirtue, engages with nonvirtue, and pursues further nonvirtue.

从事并熟习不善者，未来世将投生为依赖不善、从事不善、进一步追求不善者。

Thus, it is as taught.

教中如此说。

Second, the experience in accord with the cause is as the One-Hundred Verses continues:

第二，感受等流，如《百业经》继续说：

One day- even if rebirth is taken as a deva or a human -because of having previously taken others' lives, that person will suffer a short life with many illnesses. Having stolen, such individuals will be preoccu- pied with acquiring things that will become their adversary. Those who have committed sexual misconduct will, in their future life, have an unpleasant marriage and lose their spouse to others. Those who have told lies will be disparaged by many and deceived by others. Those who have slandered will have negative and unharmonious associates. Hav- ing spoken harshly, in the next life speech will be offensive and a source for unrest and turmoil. Having gossiped, in the next life, words will lack value and others will fail to trust or listen to one's speech. Through craving, there will be great desire that cannot be fulfilled. Through ill will, one will have no interest to be of benefit to others, and all actions will become a source of harm. Having wrong view, views will be negative and full of pretense.

有朝一日，即使投生为天或人，由于过去夺取他人生命，那人将短命多病。曾偷盗者，会专注获取最终成为自己敌对因素的事物。曾邪淫者，来世婚姻不悦，配偶归于他人。曾妄语者，将遭多人诋毁，被别人欺骗。曾离间者，将有恶劣、不和合的同伴。曾说恶语者，来世言语令人不悦，成为纷扰与动乱之源。曾绮语者，来世话语无价值，他人不信赖，也不听从。由贪欲，将有强烈欲求而无法满足。由害心，对利益他人毫无兴趣，一切行为都成为伤害之源。曾持邪见者，其见解将邪恶，充满虚饰。

[a] ley gyapa (las brgya pa, karmashatakusütra)

[a] ley gyapa（las brgya pa，karmaśatakasūtra）。 返回引用处：1 2

Thus, as taught, most of this quotation is relatively easy to comprehend. However, saying "become their adversary" means to be in accord with the enemy, and say- ing "lose their spouse to others" means -whether male or female- their spouse will commit sexual misconduct by being with another partner. Saying "dispar- aged by many" means others will disparage that person, and saying "unrest and turmoil" means whatever they say will be offensive to others and become cause for turmoil. Saying "words will lack value" means others will not believe what is said. And saying "fail to trust or listen to one's speech" means that, whatever is said, others will have little or no confidence and speech will leave no impact, so eventually others will lose confidence. Saying "no interest to be of benefit to others" and "all actions will become a source of harm" means that there will be no way to benefit others and that rebirth will, in fact, only bring harm to others.

如教所说，这段引文大多较易理解。然而，“成为其敌对因素”，是指与敌相应；“配偶归于他人”，是指无论男女，配偶都会与另一个伴侣邪淫。“遭多人诋毁”，是指别人诋毁那人；“纷扰与动乱”，是指无论说什么，都令别人不悦，成为纷乱之因。“话语无价值”，是指别人不相信其所说。“不信赖，也不听从”，是指无论说什么，别人很少或完全不信赖，其话语无法产生作用，最后别人便失去信心。“对利益他人毫无兴趣”及“一切行为都成为伤害之源”，是指无法利益别人，那一投生实际上只会伤害他人。

Third, that the dominant result[a] matures as the environment is stated in Rest- ing the Mind in Repose:

第三，增上果[a]成熟为环境，如《心性休息》说：

Having taken lives, the environment [of one's rebirth] will lack splen- dor; [and] the medicinal trees, harvests, flowers, water, and the like will lack potential and be tough to digest, even posing a threat to health. Having stolen, fruits and crops will not mature, and rebirth will be taken in lands where droughts weaken the environment and where hailstorms and famine are commonplace.

曾杀生，〔投生的〕环境便无光华；药树、庄稼、花、水等缺乏效力，难以消化，甚至威胁健康。曾偷盗，果实与庄稼便不成熟，生于干旱使环境衰败、冰雹与饥荒常见的地区。

Having committed sexual misconduct, rebirth will be in loathsome, filthy, foul-smelling, murky mires and around displeasing steep ravines. Having told lies, there will be disharmony and fear in the environment where one is born; the economy will be unstable; and others will be deceptive. Having slandered, rebirth will occur in environments that are hard to move around in, rough terrains, parched places like deserts, with drought-ridden canyons that are disagreeable in many ways.

曾邪淫，将生于可憎、不净、恶臭、浑浊的泥沼，以及不悦意的陡峭峡谷周围。曾妄语，投生环境中将有不和与恐惧，经济不稳定，他人多欺诈。曾离间，将生于难以行走的环境、崎岖地形、沙漠般干焦之处，以及受旱峡谷，种种皆不悦意。

Having used harsh speech, one will be reborn in an environment where fallen trees and standing trunks abound, as well as thorny underbrush, dust, filth, and crops that are poisonous and coarse, including salt flats. Having gossiped, rebirth will occur in places where crops bear no har- vest and seasons are reversed, the inhabitants are transitory, and the places uninhabited. Through craving, rebirth will occur in places where there are few harvestable crops, an abundance of husks, and where sea- sons and weather were once excellent but have since undergone change. Through ill will, rebirth will occur in places where fruits and harvests are hot and bitter to the taste. There will be many difficult circumstances and upheavals with rulers, dictators, thieves, wild creatures, and snakes.

曾说恶语，将生于倒木、残立树干遍布的环境，有荆棘灌木、尘土、污秽、有毒粗劣的庄稼，乃至盐碱地。曾绮语，将生于庄稼不结果、季节颠倒、居民迁徙无定、地方无人居住之处。由贪欲，将生于可收获作物稀少、糠壳很多之地；那里季节与气候曾经良好，后来却发生变化。由害心，将生于果实与庄稼性热、味苦之处；统治者、暴君、盗贼、野兽、蛇等，将带来许多困境与动乱。

[a] dag pöi dre bu (bdag po'i 'bras bu)

[a] dag pöi dre bu（bdag po'i 'bras bu）。 返回引用处：1 2

As taught, saying that "the environment will lack splendor" means that the land will lack richness. "Unstable abundance" refers to having unstable wealth. "Places with steep ravines" refers to deep valleys or unattractive basins. "Salt flats" means land completely covered and permeated with salt. "Reversal of the seasons" means that summer becomes winter and vice versa, so the natural tim- ing is disturbed.

如教所说，“环境无光华”，是指土地不丰饶。“受用不稳定”，是指财富不稳定。“陡峭峡谷之处”，是指深谷或不悦目的盆地。“盐碱地”，是指完全被盐覆盖、浸透的土地。“季节颠倒”，是指夏变冬、冬变夏，自然时序受到扰乱。

Fourth, the result of human effort [that produces a proliferating effect][a] is as the quote continues:

第四，士用果〔产生增长作用〕[a]，如引文继续说：

The proliferating effect of nonvirtue produced through human effort means that whatever has been accumulated will proliferate and turn into suffering.[109]

由人的努力产生的不善增长作用，是指无论积集了什么，都会增长而转成痛苦。〔尾注109〕

With karma such as that, if there is no remedial antidote, this will continue to increase as mentioned in the Sutra on Close Placement of Mindfulness:

这样的业，若没有补救对治，就会继续增长，如《正法念处经》说：

A deluded individual who accumulates negativity will continue to increase upon their negative karma so that it turns into great suffering,

愚痴者积集恶业，其恶业不断增长，转成大苦。

Thus, saying "a deluded individual" means not knowing the result of cause and effect so not relying upon remorseful confession.

因此，“愚痴者”是指不知因果之果，所以不依止悔恨忏悔。

Second, concerning the result of positive virtue, there are two: the path of karma and the result. First, there are the ten virtues, such as abandoning killing and the rest. This is having a virtuous mind that identifies the faults of killing coupled with the perfectly pure commitment to abstain from this, as well as the physical karma of the resultant state of abstinence. The same applies with stealing and sexual misconduct. This sequence also relates to the four of the speech and the three of the mind, with the distinction being how this applies to the karma of speech and the karma of the mind.

第二，关于善业之果，有二：业道与果。首先，十善是舍弃杀生等。这是以善心认识杀生过失，同时具备完全清净的断除承诺，以及断除结果状态的身业。偷盗与邪淫也如此。此顺序同样适用于语四种与意三种，区别在于如何应用于语业与意业。

The basis, intention, activity, and final result are to be applied like before. For example, by abandoning the karmic path of killing: then from the perspec- tive of recognizing this free from attachment, aggression, or delusion-these

事、意乐、加行、究竟，应如前应用。例如，舍弃杀生业道，从认识对象而无贪、无嗔、无痴这

[a] kye bu ched pa'i dre bu (skyes bu byed pa'i 'bras bu)

[a] kye bu ched pa'i dre bu（skyes bu byed pa'i 'bras bu）。 返回引用处：1 2

Second, for the result [of virtue], there are four as before. First, the fully rip- ening result is that, through the gradual ripening of the lesser, middling, and greater virtuous deeds, rebirth as a human, desire-realm god, or a god in the two higher states progressively occurs.

第二，〔善业〕果如前有四。首先，异熟果，是由下、中、上善行依次成熟，渐次投生为人、欲界天、上二界天。

The result in accord with the cause is, in that rebirth, there will be disdain for killing; and the benefits of a long and healthy life will be enjoyed. The dominant result is to take rebirth in a prosperous land where food and drink are nutritious and medicines potent. The proliferating result means that virtue continues to increase, and the results are the reverse of the nonvirtues. This applies to the remaining virtues.

等流果，是在那一投生中厌恶杀生，并享有长寿健康的利益。增上果，是投生于繁荣土地，饮食有营养，药物有效力。增长果，是善不断增长，其果与不善之果相反。其余善业亦如此。

Second, to briefly explain the divisions of karma -from the perspective of the potential being greater or less, there are two: the certain experience of the results of karma and the uncertain experience. The Abhidharma explains:

第二，略说业的分类。从力量强弱而言，有二：定受业果与不定受业果。《阿毗达磨》解释：

Strong passions and those that are extreme, the field of qualities and continuity, whatever has occurred, such as killing parents, will be definitive.

强烈而极盛的烦恼，功德田与相续，凡所作如杀父母等，都是决定的。

Thus, the definitive experience of the karmic result occurs when, from the per- spective of intention, nonvirtue is accumulated through intense passion and vir- tue is accumulated through strong faith. Otherwise, although the passions and strong faith may not be intense, the continuous accumulation of virtue is from the perspective of the actual deed. When motivation is not strong and there is a lack of continuity, still benefit and harm will be directed toward the field of qualities such as the Triple Gem and others. This includes deeds such as karma accumulated through killing one's parents.

因此，从意乐而言，以强烈烦恼积集不善，以强烈信心积集善，便会决定体验业果。或者，虽然烦恼与信心不强，从实际行为而言，仍持续积集善。当动机不强，也不持续，却对三宝等功德田作利益或伤害，包括杀害自己父母所积之业。

Although the intention may be that a deed will accumulate merit, if that turns into a heinous crime, the degree of karma becomes based on the strength of the object. In this way, whether virtuous or nonvirtuous karma: since it is certain that the results will be experienced, this is called "the experience of karma that is certain". Aside from that [category], other accumulations of karma that are less weighty are indeterminate.

虽然本意可能认为某行为会积福，但若结果成为无间罪，业的程度便取决于对象的力量。如此，无论善业或恶业，其结果必定会被体验，所以称为“定受业”。除此〔类别〕之外，其他较轻的业积集，是不定的。

Another category of the experience of karma that is certain involves karma that occurs, is accumulated, and brought to completion. Karma that occurs

另一类定受业，是已作、已积集并完成的业。已经发生

For example, if the desire to kill someone is present along with the thought of taking pleasure in committing that deed, then -although those two factors are both complete -if the actual act of killing does not occur, the karma is still accumulated although it did not actually occur. When the preparation, actual deed, and final result-all three- are complete, it is the completion of karma that both occurs and is accumulated. Because personal desire is lacking, if one ends up killing against one's wishes, that is karma that occurs but is not accumu- lated. Although the ¡ll intent arises, if it is instantly overcome by the antidote as well as having no motivation to kill and no preparation to do so, then-like walking and killing bugs underfoot inadvertently-it is said that this karma is incomplete by means of both action and accumulation:

例如，有想杀人的欲望，并想到做成此事会感到欢喜；虽然这两项都完整，若实际杀人没有发生，业仍已积集，尽管未实际作成。准备、实际行为、究竟三者完整时，便是作且积集之业圆满。由于缺少个人欲望，若违背自己的意愿而最终杀生，便是作而未积集。虽然恶意生起，却立即被对治克服，又没有杀生动机，也无杀生准备，那么如行走时无意踩死虫子，便说这种业在作与积集两方面都不完整。

In brief, if karma occurs with pleasure, then both the action and accumulation are complete. If karmic accumulation occurs against one's will, then although having happened, the accumulation remains incomplete. Although wanting to do something, if one is unable to do so, then the accumulation occurs even though the karma did not actually occur. Hence, when it comes to nonvirtue, one should take care to initially disengage the mind. Even if karma is accumu- lated through intention, one should not involve the body and speech. If per- haps both action and accumulation are complete, then if one immediately feels remorse and confesses, that karma will not be accumulated and instead will fall into the category of the experience of uncertain karma. Hence, one must train in these ways.

简言之，若欢喜造业，作与积集都完整；若违背意愿而造，虽已发生，积集仍不完整；虽然想做，却无法做成，则有积集，而业并未实际作成。因此，对于不善，首先应谨慎使心不参与。即使通过意图积集了业，也不应让身语参与。若作与积集都已圆满，却立即生悔并忏悔，则该业不再积集，而转入不定受业的类别。因此，必须如此训练。

Otherwise -according to the wisdom intent of the sutras and shästras-by dreaming that one kills a human being and upon awakening to think "that was a good dream", to rejoice that this deed occurred actually implicates it to become both the completion of the deed and the accumulation. The way to understand these terms is that the meaning of "accumulation" is from the perspective of the motivation that intends to do something. Saying "the action or deed" means from the perspective of engaging in the preparation.

否则，依经论的智慧密意，若梦见杀人，醒后想“这是个好梦”，随喜此事发生，实际上便使它成为作与积集俱圆满。理解这些词语时，“积集”的意义，是从意欲行事的动机而言；“作”或“行为”，是从着手准备而言。

In short, both the completion of karma occurring, including the accumula- tion, and karma accumulated without the action are the certain experience of karma; whereas karma occurring without accumulation is the uncertain experi- ence of karma. Furthermore, the experience of karma that occurs in the future life can be applied to any of the five heinous nonvirtues. The five heinous crimes as taught in the Abhidharma are to kill one's father, mother, or an arhat; to slan- der the sangha; and with a harmful intent, to draw the blood of buddha. Four

总之，作业圆满且有积集，以及未作而积集，都属于定受业；作而未积集，则属于不定受业。此外，来世受业，可适用于五无间不善中的任何一种。如《阿毗达磨》所教，五无间罪是杀父、杀母、杀阿罗汉、离间僧团，以及以恶意出佛身血。其中四项

Concerning that, this means the perpetrator is attempting to divide the sangha into two separate groups based upon belief or disbelief in the Buddha's teachings. The perpetrator would hold beliefs that are contrary to the Buddha and try to convince one faction to join his position that is at odds with the other side. Those who fail to follow suit are considered contrary since they still follow the Buddha's teaching.

这里，行事者试图依信或不信佛陀教法，将僧团分成两组。他持与佛陀相反的见解，试图说服一派加入自己的立场，与另一派对立。不随从者因为仍遵循佛陀教法，便被视为对立者。

For example, previously during the lifetime of the Buddha, the one named Devadatta tried to compete with the Buddha. As stated in the Vinaya:". [not partaking of ] milk, meat, and salt, clothes, and abiding in isolation .. " Thus, just as the vows were given, [according to Devadatta] his followers were required to give up milk, meat, and salt, as well as wearing clothes that were manufactured, and required to abide in temples even while in the cities. These were the five basic modes of conduct or training. Kokalika, Khandadracha, Gyatsochin,[a] and others were ordered to hold these vows. Other sangha members took the direction of the Buddha's teachings, so there came to be a schism among the sangha. Accord- ing to the doctrine of our buddha, there is no one who accumulated heinous nonvirtue through slander quite like Devadatta.[110] If this kind of schism occurs, then one must suffer in the lowest hell realm for an intermediate kalpa.

例如，过去佛陀住世时，名为提婆达多者试图与佛陀竞争。如《律藏》所说：“……〔不食〕乳、肉、盐，衣服，以及独居……”因此，授戒时，〔依提婆达多的要求，〕追随者必须舍弃乳、肉、盐，不穿制作的衣服，即使在城中，也必须住于寺院。这是五种基本行为或学处。拘迦利迦、康达札恰、嘉措钦[a]等被命令持守这些誓约；其他僧团成员遵循佛陀的教法，僧团于是分裂。依我等佛陀的教法，没有别人像提婆达多那样由离间积集无间不善。〔尾注110〕若发生这种分裂，便须在最下地狱受苦一个中劫。

As for the remaining heinous crimes, although it is certain that rebirth will occur in the lower hell realms, it is still uncertain as to whether that rebirth will solely occur in the lowest hell of all. Even these days, if one causes a schism in the sangha, the negative repercussions are extremely weighty; yet the weight of such deeds would not even qualify as a schism when compared to that occurring among the close inner circle of Buddha's actual disciples.

至于其余无间罪，虽然必定投生下层地狱，却仍不确定是否只生于最底层地狱。即使今日，若造成僧团分裂，恶果也极其沉重；然而，与在佛陀实际弟子的亲近内众中发生的分裂相比，这类行为的重量甚至不足以称为那种破僧。

In the commentary to the Guhyasamaja Tantra called Illuminating Lamp,[b] it states:

《密集金刚续》的注释《明灯》[b]说：

The five heinous crimes are, along with the three types of killing, the rejection of the precious dharma, and the destruction of an image of the Buddha.

五无间罪，是三种杀害，再加上舍弃珍贵正法，以及毁坏佛像。

Thus, saying "rejection of the precious dharma" means to claim that the perfectly pure speech of the Buddha is not authentic. This is mentioned in the sütra King of Samadhi:

因此，“舍弃珍贵正法”，是指声称佛陀完全清净的教言不真实。《三摩地王经》中提到：

[a] ko ka li ka, khan da dra bya, and rgya mtsho byin

[a] ko ka li ka、khan da dra bya、rgya mtsho byin。 返回引用处：1 2

[b] drel pa dron sal ('grel pa sgron gsal, pradipodyotananamatika); Chandrakirti

[b] drel pa dron sal（'grel pa sgron gsal，pradīpodyotananāmaṭīkā）；月称（Chandrakīrti）。 返回引用处：1 2

Thus, it is as taught. The Uttaratantra states:

教中如此说。《宝性论》说：

Whoever relies upon negative companions that harbor negative thoughts toward the Buddha, compared to those who engage in hor- rific actions, such as slaying parents or arhats and causing a schism among the sangha community: even in those latter cases, if the dhar- matã nature is brought to mind, it is still possible to be liberated from such sins. Yet for those whose minds harbor aggressive hatred toward dharma, how can there ever be freedom?

若有人依止对佛陀怀恶念的恶友，与那些杀害父母或阿罗汉、破坏僧团和合等造可怖行为者相比，即使后一类人，只要忆念法性，仍有可能从这些罪中解脱。然而，对正法怀有强烈嗔恨的人，如何能够解脱？

Thus, the riveting faults derived from this negative karma are mentioned throughout the sütras and the shästras. Saying "causing a schism among the sangha community" means to divide the sangha. Saying "considering the dhar- matá nature" means to have remorse for negative karmic accumulations and to bring the meaning of dharma to mind as taught by the victorious ones. If so, then there will be confession coupled with the vow not to repeat such deeds, hence bringing about purification.

因此，经论中广泛提到此恶业所生的严重过患。“破坏僧团和合”，是指分裂僧团。“思惟法性”，是指对积集恶业生悔，并依诸佛所教，将正法之义置于心中。若如此，就会忏悔，同时发誓不再重犯，由此净化。

The five proximate negativities that are close to the five heinous crimes are as follows. Committing sexual misconduct with one's own parents who are arhats; killing a definitively abiding bodhisattva who has accumulated merit over three countless eons and is bound to accomplish the excellent signs and marks SO as to certainly awaken after one-hundred eons;[111] killing an arya who is not a foe destroyer; stealing the wealth of the sangha that is offered; and destroying the supports of enlightened body, speech, and mind with negative mind are the five. These five are called proximate heinous crimes because they are similar to the order of the five [principal] heinous, which are to kill one's mother, father, or arhat, create a schism in the sangha, and with a negative mind to draw the blood of a tathägata. Through these negativities, there can only be rebirth in the hells. Nevertheless, even though the aspects of these [five] are similar to the five heinous crimes, there is a difference in terms of the weightiness of the ripening effect.

接近五无间罪的五种近无间恶业如下：与自己身为阿罗汉的父母邪淫；杀害已经历三无数劫积福、必将成就殊胜相好，并确定百劫后觉悟的定住菩萨；〔尾注111〕杀害尚非杀贼阿罗汉的圣者；偷盗供给僧团的财富；以及以恶心毁坏身语意所依——共五项。这五种称为近无间罪，因为类似五种〔主要〕无间罪的次第：杀母、杀父、杀阿罗汉、破僧，以及以恶心出如来身血。由这些恶业，只能投生地狱。虽然这〔五种〕的相状与五无间罪相似，异熟果的轻重仍有区别。

Concerning this, saying "stealing or embezzling offerings that belong to the sangha" means to take or embezzle any foodstuff that is intended for the sangha to eat. By doing so, the effect is to fall into the lowest hells. As for other material things that belong to the sangha: it is taught that, if stolen, the perpe-

这里，“偷盗或侵吞属于僧团的供养”，是指拿走或侵吞任何原供僧团食用的食物。如此所生的果，是堕入最下地狱。至于僧团所有的其他物品，教中说，若偷盗，作恶

Generally, concerning that which is designated for the Triple Gem: even if a small article is stolen, the ripening effects become significant. In particular, when it comes to articles that are meant for the buddhas and bodhisattvas: if they are replaced and offered back, then purification is possible. Conversely, if the posses- sions of the sangha are stolen: then until the ripening effect is experienced, there will be no purification due to the weightiness. Hence, it is taught that great care should be taken.

总体而言，对于指定供养三宝之物，即使偷取小物，异熟作用也会变得重大。尤其供给佛与菩萨的物品，若补还并重新供上，便有可能净化。相反，若偷盗僧团财物，由于其罪深重，在体验异熟果之前，不会得到净化。因此，教中说，必须极其谨慎。

Furthermore, from the perspective of the object and intention: whether the karma is potent virtue or nonvirtue, three levels of karma are involved. They are the karma that is immediately experienced in one's present life, the karma that is certain to be experienced in the life that follows such as the heinous crimes, and the karma that will eventually be experienced sometime after three successive lifetimes. In addition, from the perspective of ripening, there is karma based on merit that propels one into happy states of existence within the desire realm, the karma that lacks merit and propels one into the lower realms, and the unmoving karma that propels one into the higher realms.

此外，从对象与意乐而言，无论强有力的善业还是恶业，都涉及三种受业：今生立即体验的业；如无间罪等，确定在下一生体验的业；以及三次相续生命之后，未来某时终将体验的业。另外，从成熟而言，有将人推动至欲界安乐生存状态的福业，将人推动至恶趣的非福业，以及将人推动至上界的不动业。

Also, through the basis, intention, activity, and final result, the nonvirtue that is accumulated based on nonvirtue will bring extremely negative results. Given this always ripens as unwholesome karma, it is also referred to as karma that is totally unwholesome. From the basis on through to the final result, the accumu- lation of virtue that involves the virtue of the three realms ripens as that which is good, so it is wholesome virtue. It, too, is referred to as being totally wholesome.

又依事、意乐、加行、究竟，从不善而积集的不善，会带来极恶的结果。由于始终成熟为不善业，也称为全黑业。从事直到究竟，涉及三界善的善业积集，会成熟为善，所以是善业，也称为全白业。

Karma that involves both is twofold, based on the intention being negative with activity that is positive, similar to the rshi Sem Ngen.[a] He offered a banquet to the sangha that resulted in his rebirth in the naga realm due to his negative inten- tion based on a perverted prayer that they all be reborn in a place where there was not even any grass. Hence, he himself was reborn in such a place.

兼有二者之业有两种：意乐恶而加行善，如仙人森根[a]。他设宴供僧，却因基于颠倒祈愿的恶意——愿他们都生在连草也没有之处——而转生龙趣。因此，他自己生在这样的地方。

Although this kind of karma is positive by nature, the aspect of the ripening result becomes negative. The result of both positive and negative karma depends upon a positive or negative mental attitude. Furthermore, similar [mixed] karma is accumulated by giving rise to aggressive hatred in order to take a life and then expressing generosity in order to be able to carry that out. There can be many other examples for this. There is also the example of Dedpon Nyingje Chenpö[b] who killed Mi Nag Düng Tüng Chen.[c] His action [of killing] was unwholesome,

这类业本性虽善，异熟果这一面却成为恶。善恶业果，都依于善或恶的心态。此外，为夺命而生嗔恨，随后为能实施此事而布施，也会积集类似〔善恶混合〕之业。此类例子还有很多。又如大悲船长[b]杀死米纳敦通坚[c]。其〔杀生〕行为不善，

[a] sems ngan; Negative Mind

[a] sems ngan；恶心。 返回引用处：1 2

[b] ded dpon snying rje chen pos; Captain of Great Compassion

[b] ded dpon snying rje chen pos；大悲船长。 返回引用处：1 2

[c] mi nag mdung thung can; Criminal with a Short Spear, or Dark-Robed One

[c] mi nag mdung thung can；持短矛的罪犯，或黑衣人。 返回引用处：1 2

Virtuous karma that is motivated by great compassion or bodhichitta is con- sidered to be immaculate virtuous karma since it does not propel one into exis- tence but rather becomes the cause for perfect awakening. Unlike that, other virtuous karma brings rebirth in existence, so it is contaminated virtuous karma. The virtue that sustains the prajna of realizing the meaning of selflessness is the cause for attaining liberation, so it is concurrent with liberation. These are three further distinctions. In Resting the Mind in Repose, it states:

以大悲或菩提心推动的善业，被认为是无漏善业，因为它不将人推动至有，而成为圆满觉悟之因。与此不同，其他善业带来有中的投生，因此是有漏善业。护持证悟无我之义之般若的善，是获得解脱之因，所以是

Concurrent with liberation and so forth is the immaculate cause.

顺解脱分。这是另外三种区分。《心性休息》说：

顺解脱分等，是无漏之因。

In the Madhyamaka's Jewel Garland, it states:

中观《宝鬘论》说：

Compassion as the essence of emptiness is the only way to attain awakening.

以悲心为空性之精髓，是获得觉悟的唯一道路。

Thus, and so forth, this is the mode of immaculate [virtue], and the opposite is revealed as contaminated virtue. Hence, the way to recognize the karma of immaculate virtue is explained according to the commentary itself.

因此，这些是无漏〔善〕的方式，相反者则显示为有漏善。所以，认识无漏善业的方式，是依注释本身解释的。

Explanations presented here concerning immaculate karma are different from those found in other important texts. Nevertheless, there is no contradiction as this description is unique upadesha concurrent with this meaning, and it is acceptable from the perspective of the distinctions concerning the law of cause and result and the activity of acceptance and rejection. Generally, there are many distinctions concerning karma; however, here-aside from the distinctions con- cerning the ripening of wholesome virtuous karma that are found in the com- mentary-other descriptions have not been included.

此处对无漏业的解释，与其他重要文本中的解释不同。不过并无矛盾，因为这一说明是与此义相应的特殊口诀；从因果之理的区分与取舍行为的角度而言，是可以接受的。总体而言，业有许多区分；但这里除注释中关于善业成熟的区分外，未加入其他说明。

From the onset, the descriptions concerning karmic cause and result need to be known. The great, unrivaled, glorious master Atisha said that, just because the descriptions of karmic cause and result are extremely subtle, it is unaccept- able to take that for granted. By initially examining one's motivation, it is nec- essary to engage in the process of acceptance and rejection with tremendous care. When the mind is negative due to being overcome by the three poisons, nonvirtue ensues. The reverse of that is virtue, as it states in the Madhyamaka's Jewel Garland:

从一开始，就必须了解业因果的说明。无与伦比的吉祥大阿底峡尊者说，正因为业因果的说明极为微细，所以不可等闲视之。首先检查自己的动机，必须极其谨慎地作取舍。心被三毒压倒而恶时，不善随之生起；反过来就是善。中观《宝鬘论》说：

When karma is generated by the three--desire, anger, and delusion- there is nonvirtue. On the other hand, karma generated without attachment, aggression, or delusion will bring virtue.

由贪、嗔、痴三者生业，便有不善；反之，由无贪、无嗔、无痴生业，则带来善。

Hence, it is as taught. For example, if the root of a plant is poisonous, then the sprout and the stem will follow suit. If the root is medicinal, then the sprout and such will be likewise. Accordingly, engaging in karma by acceptance and rejection through the activities of the three doors is to engage in virtuous dharma that liberates lower rebirth and brings the attainment of higher states. The quote continues:

教中如此说。例如，植物的根有毒，芽与茎也会如此；根若是药性，芽等也同样。因此，通过三门行为，对业作取舍，就是行持能解脱恶趣投生、获得善趣的善法。引文继续说：

Abandoning nonvirtue in a heartfelt way through body, speech, and mind and always engaging with virtue are referred to as the three aspects of dharma. Through such dharma, there will be liberation from the hells, preta realm, and animal realm; and the happiness, glory, and success of humans or gods will be acquired.

从内心以身语意舍弃不善，恒常行善，称为法的三个方面。由这样的法，将从地狱、饿鬼趣、旁生趣解脱，获得人或天的安乐、威光与成就。

So, it is as taught. Those who ignore karmic results by claiming to have a higher view concerning emptiness will state that karmic cause and result amounts to the doctrine of a lesser pursuit, and that only the definitive truth need be realized. Such an approach is extremely vile.

教中如此说。那些自称有更高空性见而忽视业果的人，会说业因果只是下等追求的教义，只须证悟胜义真实。这样的方式极其恶劣。

In the words of the Lord of the Victors, Longchenpa:

诸佛之主龙钦巴说：

Those who ignore or belittle karmic cause and result are followers of the nihilist heretics. Those who base their confidence only upon the view of emptiness will plunge lower and lower toward the extreme view of nihilism. Those who catapult into this negative direction will never find freedom from the lower states of existence and will be far removed from the higher realms. They say that doctrines emphasizing conven- tional meanings such as cause and result, compassion, and meritorious accumulations will not bring buddhahood, whereas the uncontrived definitive meaning that resembles the sky is what the great yogis must meditate upon. Among nihilistic views, that is the epitome; and among lower paths, that is the lowest of all. How amazing to claim that, by blocking the cause, a result can be accomplished.

忽视或轻蔑业因果者，是断灭外道的追随者。只对空性见有信心者，将越来越深地堕向断见之边。冲向这个恶劣方向的人，永远不能从恶趣生存中解脱，并将远离善趣。他们说，强调因果、悲心与福德积集等世俗意义的教义，不能带来佛果；大瑜伽士应修的，是如虚空般无造作的胜义。这在断见中是极致，在下劣道路中是最下。竟声称阻断因，还能成办果，真是奇哉！

Thus, it is as taught. The Tibetan term lo[112] indicates something being extremely unacceptable. Blocking the cause and expecting to gain a result without accom- plishing anything is extremely laughable and ludicrous; hence, it is as stated in the King of Samadhi:

教中如此说。藏语 lo〔尾注112〕 表示某事极不可接受。阻断因，却期待无所成办而获果，极为可笑荒唐。因此，《三摩地王经》说：

Suppose the moon and stars were to fall from the sky, the mountains and buildings collapse, or even if the element sky were to assume a dif- ferent aspect, still, the words that you [i.e., the Buddha] have spoken will never become false.

即使月与星辰从空坠落，山岳与建筑倒塌，乃至空大改变相状，您〔即佛陀〕所说的教言，也永远不会虚妄。

Thus, as taught, since the teachings that have been spoken by our teacher are undeceiving, just as he taught, one must believe in the law of karmic cause and result.

如教所说，因为我等导师所说的教法不欺，应如其所教，信受业因果之理。

3.2.1.1.2.2.4.3 Way of Confessing and Vow to Abstain from Nonvirtue Third, the way of confessing and taking the vow to abstain from nonvirtuous karma is as follows. In the Bodhicharyavatara, it states:

3.2.1.1.2.2.4.3 忏悔及发誓断除不善的方法 3.2.1.1.2.2.4.3 Way of Confessing and Vow to Abstain from Nonvirtue

第三，忏悔并发誓断除不善业的方法如下。《入菩萨行论》说：

Since suffering is due to nonvirtue, that alone should be pondered both day and night with the thought, "How can I set myself free from this?" Thus, as taught, knowing that suffering arises based on nonvirtuous karma, both day and night one must ponder the methods that will liberate this pro- cess. Through the four remedial powers, one must confess and diligently vow to abstain from [negativity].

苦由不善生，昼夜唯应思惟：“我如何能从中解脱？”

如教所说，知道苦依不善业而生，便须昼夜思惟能解脱这一过程的方法。应以四种对治力忏悔，精勤发誓断除〔恶业〕。

Concerning this, it mentions in the Sutra that Reveals the Four Dharmas:[a] O Maitreya! If the great bodhisattvas possess the four dharmas, then even any accumulation of nonvirtue will be suppressed through the splendor [of the four]. What are the four? They are to feel remorse concerning negative deeds, application of the antidote, the power of reversing negativity, and the power of the support. Remorse for negative deeds means feeling a sense of constant regret toward non- virtuous deeds. The application of the antidote means that, although nonvirtuous karma has been accumulated, virtuous karma is applied with tremendous fortitude. The power that reverses negativity means that, by purely taking the vow, one accomplishes stable commitment. The power of the support is to take refuge in the buddha, dharma, and sangha and to never allow the bodhichitta to be lost.

关于这一点，《四法教示经》[a]说：

弥勒！若大菩萨具四法，任何不善积集，都会由〔四法〕威力压伏。何为四法？即悔恶业、施用对治、遮止恶业之力，以及所依之力。悔恶业，是对不善行为持续生起悔恨。施用对治，是虽已积集不善业，仍以极大坚毅施行善业。遮止恶业之力，是清净受誓，成就稳定承诺。所依之力，是皈依佛、法、僧，永不失去菩提心。

O Maitreya! In reliance upon these powers, negativity will no longer have the strength to suppress [virtue]. If great bodhisattvas possess these four dharmas, all accumulated negativity will be fully suppressed.

弥勒！依这些力量，恶业便不再有力压伏〔善〕。若大菩萨具此四法，一切已积恶业都将完全被压伏。

Thus, as taught, the power of remorse is the cultivation of intense remorse toward previously accumulated negativity similar to having ingested poison. The fact that, at present, there is a lack of strong remorse is due to not considering the results of negativity. The method of remorse involves constantly thinking that [a] chö zhi ten pa'i do (chos bzhi bstan pa'i mdo, caturdharmanirdesha)

如教所说，悔过之力，是对过去积集的恶业培养强烈悔恨，如同服下毒药。目前缺少强烈悔恨，是由于未思惟恶业之果。悔过的方法，是不断想到：

[a] chö zhi ten pa'i do（chos bzhi bstan pa'i mdo，caturdharmanirdeśa）。 返回引用处：1 2 3

one must experience the undeniable results of great suffering that ensue from even seemingly insignificant accumulations of nonvirtue.

即使看来微不足道的不善积集，也会带来确定的大苦之果，自己必须体验。

In the Vase of Instructions,[a] it states:

《教诫宝瓶》[a]说：

If one were to partake of poison, just what do you think would be the outcome?

若服下毒药，你以为会有什么结果？

Like that, if three people ingested poison together and if one died, one became sick, and the other was about to fall ill, what would be the level of regret in that last person's mind? That is the level of regret we need to give rise to. By ingest- ing poison, the worst thing that could happen is to lose one's life; but when it comes to nonvirtue, one will fall into lower realms in the future life to experience infinite types of suffering. That is why the repercussions that arise from accu- mulating nonvirtue surpass those of ingesting poison. Hence, this first power is crucial; for if cultivated, the remaining powers will occur as a matter of course.

例如，三人一起服毒，一人死了，一人病了，另一人即将发病，最后那人心中会有多大的悔恨？我们须生起同样程度的悔恨。服毒最坏的结果，只是失去生命；但造不善，会在来世堕入恶趣，体验无量种痛苦。因此，积集不善的后果，超过服毒。所以第一种力极为重要，若能培养，其余诸力自然会随之生起。

Accomplishing any virtue as the remedial force for nonvirtue is the power of the application of the antidote; and for this, there are six categories as mentioned in the Collections of Advice[b] as taught by Shantideva:

成办任何善，以之对治不善，就是施用对治之力。此有六类，如寂天所教《集学论》[b]所说：

Rely upon the profound sútras, aspire toward realizing emptiness, recite mantras, rely upon images of käyas, make offerings, and rely upon the names of [the buddhas].

依止甚深经，希求证悟空性，持诵密咒，依止身像，供养，以及依止〔诸佛〕名号。

The first involves reading the words found in the classes of Sutra, such as the prajnaparamitã and so forth, memorizing the content, and reciting the scrip- tures, as well as internalizing both words and their meanings. Second, "aspiring toward realizing emptiness" means meditating upon the meaning of selflessness. Third, "relying upon mantra recitation" means reciting key mantras, such as the one-hundred syllable mantra, as well as the mantra of Buddha Akshobhya,[c] the dharanis of the stainless Ushnika Vijayi,[d] and the like. If one recites the one- hundred syllables of the tathägatas according to sadhana practice, this is an extremely powerful way to purify negative karma. Especially by meditating upon glorious Vajrasattva above the crown of one's head, the one-hundred syllable mantra is then to be recited. [a] be'u büm (be'u bum); teachings on the Khadampa tradition's Stages of the Path composed by Dolpa Sherab Gyatso [b] lab tü (bslab btus, shiksäsamuccaya); Shäntideva [c] Mitrukpa (mi khrugs pa); buddha of the Vajra Family and eastern direction [d] tsüg tor (gtsug tor); Crown Protuberance

第一，阅读般若波罗蜜多等经类中的文字，记忆其内容、诵读经文，并将文义内化于心。第二，“希求证悟空性”，是指修习无我之义。第三，“依止持咒”，是指持诵百字明等主要咒语，以及阿閦佛[c]咒、无垢尊胜佛母[d]陀罗尼等。若依仪轨修法念诵如来百字明，这是净化恶业极有力的方法。尤其应观想吉祥金刚萨埵在自己顶上，随后持诵百字明。

[a] be'u büm（be'u bum）；多巴喜饶嘉措（Dolpa Sherab Gyatso）所作噶当派道次第教言。 返回引用处：1 2 3

[b] lab tü（bslab btus，śikṣāsamuccaya）；寂天。 返回引用处：1 2 3

[c] Mitrukpa（mi 'khrugs pa）；金刚部及东方之佛。 返回引用处：1 2 3

[d] tsüg tor（gtsug tor）；顶髻。 返回引用处：1 2 3

In the Essential Ornament,[a] it states:

《心要庄严》[a]说：

The sole käya of all the buddhas, Vajrasattva, is perfectly brought to mind abiding at the center of a white lotus and moon, adorned with vajra and bell. According to the sadhana for the one-hundred syllable mantra, to recite this twenty-one times daily ensures that all downfalls will be transformed through the blessings. It is said that negativity will no longer increase. This must even be practiced in between sessions. If one-hundred thousand recitations occur, perfect purification will be assured.

完整观想一切佛唯一之身金刚萨埵，住于白莲与月轮中央，以金刚杵与铃为庄严。依百字明仪轨，每日念诵二十一遍，能确保一切堕罪由加持而转化。教中说，恶业不再增长。座间也必须修习；若念诵十万遍，必能完全净化。

Thus, the Stainless Confession Tantra[b] explains that if recited twenty-one times each day the increase of negativity will discontinue; if recited one-hundred thou- sand times, all downfalls will be purified from the root; if one-hundred and eight times daily, then the downfalls and broken commitments of that very day will be purified.

因此，《无垢忏悔续》[b]解释，每日念诵二十一遍，恶业便停止增长；念诵十万遍，一切堕罪从根净化；每日念诵一百零八遍，则当日堕罪与毁誓得以净化。

Furthermore, in the Tantra Revealing the Nature,[c] it states:

此外，《显现真性续》[c]说：

By reciting the one-hundred syllable mantra, the downfalls associated with the five heinous crimes, abandonment of dharma, and loss of morality will not only be purified, supreme siddhis will be attained. Just as it is taught that peaceful, extensive, magnetizing, and wrathful enlightened deeds will be accomplished, the benefits that occur will be exceedingly great.

持诵百字明，五无间罪、舍法与失戒相关的堕罪，不仅得以净化，还将获得殊胜悉地。如教所说，息、增、怀、诛的觉悟事业将得成办，利益极其广大。

Saying "to recite according to the sadhana" means to practice according to upa- desha or sadhana that indicates the manner of recitation. Just as the manner of meditating and reciting Vajrasattva is mentioned within the ten sections of our preliminary practices, it is sufficient to meditate that Vajrasattva is upon one's crown with the mantric syllables arranged in his heart while maintaining the visualization of the descent and purification through ambrosia. Although not included in this commentary, it is excellent to insert this practice by extracting it from other sources.

“依仪轨念诵”，是指依说明持诵方式的口诀或仪轨修习。如本传前行十部分中所述金刚萨埵观修与持诵之法，只须观金刚萨埵住于自己顶上，咒字排列于其心间，同时持续观想甘露下降、净化即可。虽然本注释未收录这一修法，从其他来源取出而加入修习，是极好的。

Through this recitation, the way negativity and obstructions are eradicated is as stated in the Dialogue with Subähu:[d] [a] nyingpo gyen (snying po rgyan) [b] drimed shak gyü (dri med bshags rgyud) [c] de nyid nangwa'i gyü (de nyid snang ba'† rgyud) [d] püng zang gi zhü pa'i do (dpung bzang gis zhus pa'i mdo, subāhuparipṛcchānāmatantra)

由此念诵，恶业与障碍如何消除，如《苏婆呼请问》[d]所说：

[a] nyingpo gyen（snying po rgyan）。 返回引用处：1 2 3

[b] drimed shak gyü（dri med bshags rgyud）。 返回引用处：1 2 3

[c] de nyid nangwa'i gyü（de nyid snang ba'i rgyud）。 返回引用处：1 2 3

[d] püng zang gi zhü pa'i do（dpung bzang gis zhus pa'i mdo，subāhuparipṛcchānāmatantra）。 返回引用处：1 2 3

Just as the flames of a forest fire in early spring will fully incinerate everything, including all obscurity of underbrush- with firelike rec- itation and morality like the wind that ignites it, the flames of great diligence will fully incinerate negativity. Just as, when the sun's rays strike the peaks of a snowy range, the brilliance is overwhelming and the snow begins to melt-by the penetration of the mantra's sun rays of morality, no matter how much negativity there may be, it will all be exhausted. Just as how a candle fully illuminates darkness- the dark- ness of negative accumulation over many lifetimes is swiftly dispelled by the candle of mantra recitation.

如初春林火将一切焚尽，连灌木丛的幽暗也不留，以持诵为火、持戒为助燃之风，大精进之焰将恶业完全焚尽。如阳光照到雪山峰顶，光辉耀眼，积雪开始融化，由持戒密咒的日光照透，恶业无论多少，都将耗尽。如灯烛完全照破黑暗，多生所积恶业之暗，由持咒之灯迅速驱除。

Thus, it is as taught. Concerning this, until there are indications of purification, one must continue the recitation. Indications of success are said to be dreams that one is vomiting foul food, drinking yogurt, milk, and so forth; vomiting; witnessing the rising of the sun and the moon; flying through space; the body or clothing catching on fire; the ability to defeat a buffalo or a black-robed per- son; seeing ordained male and female practitioners; climbing a sandalwood or fruit-bearing tree; seeing a tree that produces white fluid; mounting an elephant or a magnificent horse; ascending a high mountain or a lion throne; entering a celestial palace; or listening to dharma instructions.

教中如此说。关于这一点，在净化征相出现之前，必须继续持诵。据说，成就的征相是梦见：吐出恶食；饮酸奶、牛奶等；呕吐；看见日月升起；在空中飞行；身体或衣服着火；能够战胜水牛或黑衣人；见到出家的男女行者；攀上檀香树或果树；见到流出白色汁液的树；骑象或骏马；登上高山或狮子座；进入天宫；或听闻佛法教诫。

Concerning these indications, if such dreams occur while one is engaged in this purification of negativity, then they are not just random dreams but actual indications of purification. The primary signs are if passions begin to decrease and faith and confidence in the guru, Triple Gem, and dharma increases so that the mind becomes more inclined toward dharma. These signs are authentic. Oth- erwise, it is said that there can be the danger of deception through dreams and so forth; while, nevertheless, it is said that magical manifestations are abundant.

关于这些征相，若在净化恶业时出现这样的梦，便非随意梦境，而是真正净化的征兆。主要征相，是烦恼开始减少，对上师、三宝与正法的信心、确信增长，心更加趋向正法；这些征相是真实的。否则，据说梦等可能有欺惑的危险；不过，也说幻变显现极多。

Fourth, "reliance upon images" means, rather than pursuing fame and fortune for this life, one creates images out of devotion. Fifth, "reliance upon offerings" means to make varieties of offerings to the buddhas and to their stüpas. Sixth, "relying upon names means to hear the names of the buddhas and great bodhi- sattvas just as found in the sutra called Three Heaps[a] that is well known for con- fession of downfalls by reciting the names of the thirty tathägatas, the names of the Medicine Buddha and seven tathägatas, and in particular, the names of the peaceful and wrathful deities.

第四，“依止身像”，是指不为追求今生名利，而以虔敬造像。第五，“依止供养”，是指向诸佛及其佛塔作种种供养。第六，“依止名号”，是听闻诸佛与大菩萨名号，如以念诵三十如来名号忏悔堕罪而著称的《三聚经》[a]，以及药师佛与七如来名号，尤其是寂静、忿怒诸尊名号。〔译注：此处“三十”依原英 thirty 保留。〕

Generally, due to the great strength of these recitations, not only will all neg- ative downfalls be purified, in particular all faults associated with broken samaya of Secret Mantra will be repaired. If the recitation is extensive, then one may use the section on prostrations found within the Stainless Confession Tantra. [a] püng po süm pa'i do (phung po gsum pa mdo, āryatriskandhakanāmamahāyānasūtra)

总体而言，由这些念诵的巨大力量，不仅一切罪堕得以净化，尤其密咒三昧耶毁坏所生的一切过失，也将修复。若广作念诵，可以使用《无垢忏悔续》中的礼拜部分。

[a] püng po süm pa'i do（phung po gsum pa mdo，āryatriskandhakanāmamahāyānasūtra）。 返回引用处：1 2 3

Otherwise, it is acceptable to recite the verses that read, "Perfectly pure phenom- ena are spontaneously present from the beginning" and so forth as taken from the concise confession of the peaceful and wrathful. The blessings for this are extremely abundant. Even though in the sutra of the Three Heaps the key points of the four remedial powers are complete, learned ones have said that it is best to recite the words of confession taken from the Sutra of Sacred Golden Light.[a][113] Thinking that-even at the cost of life itself- this negativity must never be repeated is the perfectly correct vow that amounts to the power of reversal from negativity. Even if one is unable to keep this vow: by thinking to keep it for the duration of a month or for a certain number of days, one must single-pointedly pray to be able to purely maintain the vows. Thinking "if only I could keep this vow" brings this to mind repeatedly so that the habit for the mind to sustain that direction will be formed. Trying one's best is necessary. Nevertheless, if the first power is present, then the mind's commitment to keep the vow will occur as a matter of course.

或者，念诵寂忿略忏中“完全清净之法，从本初任运具足”等偈，也可以。这有极广大加持。虽然《三聚经》中四对治力的要点已经齐全，智者仍说，最好念诵《圣金光明经》[a]〔尾注113〕中的忏悔文。

想到即使付出生命，也绝不再造此恶业，就是完全正确的誓愿，构成遮止恶业之力。即使无法终身守持，也应想在一个月或若干天内守持，一心祈愿能够清净持誓。想着“但愿我能持守此誓”，反复将其忆念于心，便会形成使心维持这一方向的习惯。必须尽力而为。不过，若有第一种力，心中持誓的承诺自然会生起。

According to the speech of fully qualified scholars, the power of the support is to go for refuge and cultivate bodhichitta. In this way, through the first power, any increase of negativity is arrested and the resultant experience in accord with the cause[b] is purified. Through the second power, the negativity is completely uprooted, purifying the fully ripening result. Through the third power, the con- tinuity of negativity will be interrupted; and the result of the cause in accord with activity[c] will be purified. Through the fourth power, given that negativity is now weakened, the result itself will be purified.

依具格学者之言，所依之力，是皈依与发菩提心。如此，由第一力，恶业的任何增长被制止，感受等流果[b]得以净化；由第二力，恶业完全拔根，异熟果得以净化；由第三力，恶业相续中断，同行为相应的造作等流果[c]得以净化；由第四力，恶业既已减弱，果本身得以净化。

Concerning all of this, although the victorious ones have taught myriad ways to purify negativity, the consummation of all antidotes occurs through the four remedial powers. The way to practice this is mentioned in the selected writings of the great Tsongkhapa, and it is convenient to practice according to that. Hence, having remorseful regret such as this means that, no matter how strong the previous negative obscurations have been, in the future they will all become perfectly purified. It states in the Advice from a Spiritual Friend:

关于这一切，虽然诸佛教导无数净罪之法，一切对治的圆满，都通过四对治力而成。修习方式见于宗喀巴大师的选集，依之修习颇为方便。因此，有这样的悔恨，不论先前罪障多么强烈，将来都会完全净化。《善友教言》说：

Whoever has been careless in the past will become conscientious in the future. Like the moon free of clouds, that individual will become magnificent like Ananda, Angulimala, Ajatashatru, and Shankara.[d][114] [a] ser öd dam pa'i do (gser od dam pa' mdo, aryasuvarnaprabhäsottamasütrendraräjanamama- hayanasütra) [b] nyong wa gyu tün (myong ba rgyu mthun) [c] ched pa gyu tün (byed pa rgyu mthun) [d] Kungawo, Sortreng, Tongden, and Deched (kun dga' bo, sor phreng, mthong Idan, and bde byed)

过去曾放逸者，将来成为不放逸者，如月离云，光明显耀，如阿难、鸯掘摩罗、阿阇世与商羯罗。[d]〔尾注114〕

[a] ser öd dam pa'i do（gser 'od dam pa'i mdo，āryasuvarṇaprabhāsottamasūtrendrarājanāmamahāyānasūtra）。 返回引用处：1 2 3

[b] nyong wa gyu tün（myong ba rgyu mthun）。 返回引用处：1 2 3

[c] ched pa gyu tün（byed pa rgyu mthun）。 返回引用处：1 2 3

[d] Kungawo、Sortreng、Tongden、Deched（kun dga' bo、sor phreng、mthong ldan、bde byed）。 返回引用处：1 2 3