Chinese
再者，究竟断绝所杀之命。善业方面，所依是其他有情，意乐是见到过患而欲断除，加行是禁断杀生的造作，究竟是誓断圆满的身业。善与非善施加于他者的方式，以及它们的边际考察，还有二者的三种果等等，应当在其他地方详细了解。第九，有些地方说贪欲代替了希求。有些地方加上害心和掉举，说成七种的情况也非常多，这是将害心、掉举、散乱三种归为一体的缘故。其中，贪欲和希求，害心是增上戒律的障碍。昏沉、睡眠、后悔和掉举是禅定的修学的障碍。怀疑是智慧的修学的障碍。障碍有七种和五种，这是说法方式的差别，所以不要分别思量。如《亲友书》中所说：“掉举悔恨害心及昏沉，睡眠贪欲希求与怀疑，此等五种障碍善资粮，当知是为夺财之盗贼。”这里将七种全部列举，而说“五种障碍”是按照之前的说法方式。第十，宣说了五种过失，宣说了八种断除的造作，以及它们各自成为对治的方式。第一是，懈怠，忘失，沉掉，不作行，作行。第一是，对于禅定等修习不欢喜。第二是，忘失禅定的所缘。沉没是说被睡眠昏沉压制而产生。如果按次第说这三种，那么真正的沉没是心的明分没有完全消失，但是所缘不清晰。与此相似的睡眠所导致的昏沉是，心的明分也没有了，一片昏暗。掉举是说是贪欲的一部分的分别念。本体是对食物衣服的贪着，而产生对经商和农作等等的分别念，以及对美好的五种欲妙心生欢喜，还有回忆起以前的掉举和嬉戏等等。不作行是指安住时，知道沉掉已经产生
English
Furthermore, the ultimate is the severance of the life of the one to be killed. In terms of virtuous actions, the basis is other sentient beings, the intention is to see the faults and desire to abandon them, the action is the undertaking to abstain from killing, and the ultimate is the complete physical action of vowing to abstain. The ways in which virtue and non-virtue are applied to others, as well as the examination of their limits, and the three fruits of both, etc., should be understood in detail elsewhere. Ninth, in some places, it is said that desire replaces aspiration. In some places, the addition of malice and agitation makes it very common to say that there are seven types, because malice, agitation, and distraction are combined into one. Among them, desire and aspiration, and malice are obstacles to higher morality. Dullness, sleep, regret, and agitation are obstacles to the training of concentration. Doubt is an obstacle to the training of wisdom. The fact that there are seven or five obstacles is a difference in the way of speaking, so do not think of them separately. As it says in the Suhrllekha (Friendly Letter): "Agitation, regret, malice, and dullness, sleep, desire, aspiration, and doubt, these five obstacles are the thieves who steal the wealth of virtue, know them to be so." Here, all seven are listed, but saying "five obstacles" is according to the previous way of speaking. Tenth, the five faults are explained, the eight undertakings of abandonment are explained, and how each of them becomes an antidote. The first is: laziness, forgetfulness, sinking and excitement, non-application, and application. The first is: not being happy with the practice of meditation, etc. The second is: forgetting the object of meditation. Sinking is said to arise when one is overwhelmed by sleep and dullness. If these three are spoken of in order, then the actual sinking is when the clarity of the mind has not completely disappeared, but the object is not clear. The dullness caused by sleep, which is similar to this, is when there is no clarity of mind and everything is dark. Excitement is said to be a conceptual thought that is part of attachment. The essence is attachment to food and clothing, which gives rise to conceptual thoughts about commerce and agriculture, etc., as well as delighting in the five excellent objects of desire, and remembering past excitement and play, etc. Non-application refers to knowing that sinking and excitement have arisen while remaining in equipoise.
Chinese
那于彼之对治不勤作也。勤作谓无沉掉，心自然安住之时，于沉掉之对治勤作也。二者为：信与、欲与、精进与、极喜与、念与、正知与、作意与、舍，此八者。信者，谓喜定之功德所引之信，清净之信也。欲者，谓所欲之境，为定而精勤也。精进者，谓于修定而欢喜也。极喜者，谓令身心堪能也。念者，谓不忘定之所缘也。正知者，谓心安住与、舍沉掉等一切皆知也。作意者，谓于舍沉掉之方便而心动摇也。舍者，谓行舍，即放松勤作也。三者为：初入修之时，以懈怠不勤修，是为过失，然彼之对治，生起信与欲，则能发起精进。精进能直接遣除懈怠。精进串习后，身心无论役使于何等善事，亦无不适之极喜生起，故懈怠亦不复生。彼亦从信生欲，从欲生精进，从精进极喜，如是四者，乃以因果之方式而生起也。入于修而安住之初，为分别念所转，若忘于安住所缘，以定难成之故，彼过失之对治，即以念安住其心于所缘也。安住且心稍住之时，沉掉二者无论何者，皆令心不堪能，故彼过失之对治，即为了知沉掉之正知也。若守护且依对治，则于沉掉不生之时，若不勤作，则沉掉将入，故于彼勤作对治之作意，至为重要也。于止观清净勤作而安住之时，若勤作对治，则彼即转为散乱，故于彼放松勤作，而应修习舍也。此中说：八万四千之法蕴，亦能圆满极明以微少之，文字。
English
Then, one does not exert effort on its antidote. Effort is when the mind naturally abides without dullness or agitation, one exerts effort on the antidote to dullness and agitation. The second is: faith, desire, diligence, pliancy, mindfulness, awareness, attention, and equanimity, these eight. Faith is the pure faith drawn by joy in the qualities of samadhi. Desire is striving for the object of desire, which is samadhi. Diligence is joy in meditating on samadhi. Pliancy is making body and mind serviceable. Mindfulness is not forgetting the object of samadhi. Awareness is knowing everything, such as the mind abiding and abandoning dullness and agitation. Attention is moving the mind towards the means of abandoning dullness and agitation. Equanimity is equanimity of formations, which is relaxing effort. The third is: when first entering meditation, it is a fault not to apply oneself to meditation due to laziness. The antidote to this is that faith and desire arise, which will initiate diligence. Diligence directly eliminates laziness. When diligence is cultivated, pliancy arises, where there is no discomfort no matter how much body and mind are applied to virtue, so laziness does not arise again. Also, from faith comes desire, from desire comes diligence, from diligence comes pliancy. These four arise in a cause-and-effect manner. When entering meditation and initially abiding in equipoise, if one is overcome by conceptual thoughts and forgets to abide on the object, it is difficult to achieve samadhi. Therefore, the antidote to this fault is to abide the mind on the object with mindfulness. When abiding in equipoise and the mind has somewhat settled, either dullness or agitation makes the mind unserviceable. Therefore, the antidote to this fault is awareness, which recognizes dullness and agitation. If one guards and relies on the antidote, and does not exert effort when dullness and agitation do not arise, dullness and agitation will enter. Therefore, attention, which exerts effort on the antidote, is very important there. When abiding in pure quiescence without effort, if one exerts effort on the antidote, it will become a distraction. Therefore, one should relax effort there and cultivate equanimity. Here it is said: The eighty-four thousand aggregates of dharma, can also be completely and very clearly expressed with few, letters.
Chinese
示現智者此亦上師恩，語自在二於此顯現般， 引經據典之詞句組合，貌似合理之理路連綿， 大部頭之傲慢自大者，於諸智者前實不莊嚴。 第二，宣說不共道，即聞思、修道、依方便之特點而持守誓言、恆常與特殊之修持、上師之行持、秘密修持、供養上師之方式、以及誓願修持所有經中所說。第一是，咒語經典等，咒語之修持是各個咒語之念誦儀軌，經典之修持是，成就之後修行事業之方法。此乃攝集了持明者之所有法藏之義，以樂空之智慧為究竟之咒語，故基之圓滿次第為咒語，果之圓滿次第連同行為等乃大樂之智慧之事業，故為經典。第二是空等，指示了自心顯現為樂空與慈悲之體性，於二次第皆需。此等之義將於下文闡述。第三是，分別念等，與五毒相關聯之分別念，本質自性安住於明空之中，彼以方便善巧而修持，故不需特意斷除，轉化為五智之因，成為殊勝三摩地之基礎，此乃依止空性之方便道。愚癡光明，嗔恚猛烈之三摩地，我慢天瑜伽之我慢，貪欲自在之智慧，以及嫉妒無論為何，於其之前，自認唯我獨尊，欲獲得殊勝與共同成就之，與希求菩提之猛烈意樂相關聯之精進等，於庸常之煩惱之上增添並修持，由此，彼與彼之智慧將會顯現，此乃觀待世俗之方便。上師至尊之口訣是，如此，分別念之顯現未曾止息，彼本身不作任何修改，乃如鏡之智慧。見到分別念與無分別念平等，乃是清楚見到平等性之智慧之狀態。
English
The appearance of this wise teacher is also due to the kindness of the Guru. Like the second Lord of Speech, he appears here. With collections of words quoting scriptures, And strings of seemingly logical reasoning, The pride of large volumes, Is not beautiful to scholars. Second, teaching the uncommon path, which includes listening and contemplating, meditating on the path, relying on the special samaya of skillful means, constant and special practices, the actions of the teacher, secret practice, the way to offer to the Guru, and vowing to practice everything spoken in the tantras. First is mantra and tantra, etc. The practice of mantra is the recitation ritual of each mantra. The practice of tantra is the method of accomplishing activities after that is accomplished. This summarizes all the meanings of the treasury of knowledge holders. Since the wisdom of bliss and emptiness is the ultimate mantra, the completion stages of the cause are mantras, and the completion stages of the result, along with conduct, are the activities of that wisdom of great bliss, hence they are tantras. Second is emptiness, etc., indicating that it is necessary for both stages that one's own mind appears as the essence of bliss, emptiness, and compassion. The meaning of these will be explained below. Third is conceptual thought, etc. Conceptual thoughts associated with the five poisons, whose essence and nature abide in clarity and emptiness, are practiced with skillful means, so there is no need to deliberately abandon them. Transforming the basis into a special samadhi, the cause of the five wisdoms, this is the path of skillful means that relies on emptiness. Ignorance is clear light, anger is the fierce samadhi, pride is the pride of deity yoga, desire is the wisdom of power, and whatever jealousy may be, before that, one considers oneself supreme and desires to attain supreme and common accomplishments, and the diligence associated with the intense desire for enlightenment is added to and meditated upon the ordinary afflictions, so that the wisdom of that and that will manifest. This is skillful means in relation to conventional truth. The oral instruction of the venerable Guru is: Thus, the appearance of conceptual thought does not cease, and without making any modifications to it, it is the wisdom like a mirror. Seeing conceptual thought and non-conceptual thought as equal is clearly seeing the state of the wisdom of equality.
Chinese
是妙观察智。现前能动的显现仅仅是不停息的是成所作智。自性不分别的是法界智，那是和那个同类的因。烦恼和智慧结合的方式是按照五种姓的顺序。第四是共同的誓言，以及不了义而说的。第一，无上共同的誓言，以及特别是从这个续部里所说的誓言。第一，所要修的誓言，以及所要断的誓言。第一，五种姓的誓言，以及金刚三的誓言。第一，五部各自和共同的誓言。这里，关于受戒的仪轨，因为文字繁多而不问，只说心要。第一是毗卢遮那等，皈依三宝是毗卢遮那部的誓言，所以它的学处也必须守护。那个皈依也是在因位时被菩提心所摄持，在本体的时候如上面所说的皈依处三者，在暂时的时候以心满意足的方式而祈求皈依，究竟希望获得皈依处的果位而承诺皈依，之后不寻找其他的皈依处并且进入度化一切有情，具有五个特点。不动部的有，金刚心和，铃语和，手印身的誓言和，阿阇黎的誓言四种。第一，发愿和进入的菩提心和，不共的安乐菩提心。这样，三个誓言的铃和手印是从下面出现的金刚三的誓言的时候宣说的。阿阇黎的誓言是，视阿阇黎为金刚萨埵真身，以利养恭敬和，供养和，如教奉行和，行为如法而依止，总之是依止上师的方式如法，详细的从《上师五十法》等中了解。宝生部的誓言，四种布施日三次，夜三次布施而说，实际上不能布施也具有布施心就可以了。慈爱的布施是对无量有情慈
English
is the Wisdom of Discriminating Awareness. The appearance of manifest activity that is merely unceasing is the Wisdom of Accomplishing Activities. The non-conceptual nature is the Wisdom of the Dharmadhatu, which is the cause of that and its similar kind. The way to combine afflictions and wisdom is according to the order of the five families. The fourth is the general samaya and the provisional statements. First, the general supreme samaya and the samaya specifically explained in this tantra itself. First, the samaya to be practiced and the samaya to be abandoned. First, the samaya of the five families and the samaya of the three vajras. First, the individual samayas of the five wisdoms and the common samaya. Here, the details of the vows are not asked because the words become numerous, but only the essence is stated. The first is Vairochana, etc. Taking refuge in the Three Jewels is the samaya of the Vairochana family, so its precepts must also be kept. That refuge is also taken by Bodhicitta at the time of the cause, and at the time of the essence, as mentioned above, the three objects of refuge are temporarily sought with satisfaction, and ultimately it is promised to take refuge with the desire to obtain the state of refuge, and then not to seek other refuges and to enter into liberating all sentient beings, which requires five special qualities. In the Akshobhya family, there are four: the vajra mind, the bell speech, the mudra body samaya, and the acharya samaya. The first is the Bodhicitta of aspiration and entry, and the uncommon Bodhicitta of bliss. Thus, the bell and mudra of the three samayas will be explained in the context of the three vajra samayas that will appear below. The samaya of the acharya is to see the acharya as the actual Vajrasattva, to serve him with gain and respect, offerings, obedience, and pure conduct. In short, it is the pure way to rely on the lama, which can be learned in detail from the Fifty Verses on the Guru and so on. In the samaya of the Ratnasambhava family, it is said that the four types of generosity should be given three times a day and three times a night. Even if one cannot actually give, it is enough to have the intention to give. Loving generosity is loving immeasurable beings.