English
Having recognized the faults of meditative concentration and abandoned them, the samadhi that abides in equanimity, clear and pure and unwavering, is the samadhi of the fourth dhyana. Although the four dhyanas are also similar to the appearance of one-pointed concentration in a coarse mind-stream, the difference is that the joy and happiness that arises from the mind being extremely secluded, as mentioned there, is different from the agitation and distraction of the mind by desire and suffering, which leads to weariness and discomfort. By attaining the samadhi of the first dhyana, all weariness is eliminated, and even greater joy and happiness arises from attaining seclusion. The joy and happiness of inner purity is the bliss of the second dhyana, which focuses on the one-pointed samadhi, and abides in the joy of craving that bliss. The third dhyana is abiding in the bliss of abandoning joy, and the fourth dhyana speaks of abandoning suffering, which refers to the manifest suffering of feeling, which has already been abandoned in the first dhyana. Therefore, there is not much to be abandoned anew here, but in order to dispel the doubt that abandoning bliss will be equal to suffering, it is shown to be the equanimity of abandoning both suffering and bliss, and the samadhi that corresponds to it. The way to attain the dhyana that produces fruit is: having attained the samadhi of the first dhyana, one is born in any of the three places of the first dhyana, mainly the Great Brahma; having attained the samadhi of the second dhyana, one is born in any of the three places of the second dhyana, mainly the Clear Light; having attained the samadhi of the third dhyana, one is born in any of the three places of the third dhyana, mainly the Virtuous Increase; having attained the samadhi of the fourth dhyana, one is born in any of the three places of the fourth dhyana, mainly the Great Fruit. The gods, lifespan, dwelling, body, and enjoyment of each of them will be equal to the kalpa. The samadhi that causes one to attain the three places of the first dhyana, although its essence has no good or bad, will be reborn in a higher place according to the order of magnitude of the strength of the support of other virtues such as the size of the step and generosity. The other places, such as the three places of the second dhyana, should also be understood in this way. The third point is the exhortation to accomplish great virtuous deeds, clinging to permanence and manifestation, and two
Chinese
无有对治。功德为主具基所生之业，善与非善五种为大，其中于行善精进。恒常屡屡所作者，无论善与非善皆具力，及以显现贪著，谓以意乐之动机猛烈而作者，如以大嗔恨而断命，以大信心而布施等，善恶成大力。无有对治者，无论善恶，若无摧灭之对治，则成具力，不善之真对治者，乃忏悔罪业，及缘何罪业而修净之善业，及修道之法等，乃摧灭不善之真对治，及非真对治之其他善业亦有摧灭不善者。不善虽非成对治，然仅摧灭善业亦立名为对治，于任何处所，先积善业，后追悔而从此等中退还，于彼处所不敬毁谤而造作不善者，则先前的善乐将被摧灭，如是，非以罪业之业能摧灭善业。具功德者，无论是圣者或凡夫，然具戒律，多闻，具正定者等，及饶益之田与痛苦之田亦为间接显示，于圆满之处所，无论积善恶之业，皆成具力。具主而言，某些译为具悲而解说，不应理，主之义为顶礼，及应恭敬之处所，谓上师与父母等，虽有如是之说，然自宗于印度本中，乌帕卡拉（梵文天城体：उपकार，梵文罗马拟音：upakāra，汉语字面意思：帮助），译为极作或超胜作，虽亦可说为屡屡作，然恒常之义已于前述，故此处为大用，谓以一思一作而断多命，以一思一作而施众多布施物等，无论善恶，凡本质上为大用者，乃主要之用，谓大为主要
English
There is no antidote. Virtues are the main source of action. Good and non-good are the five great ones. Among them, strive to practice virtue. Constantly and repeatedly doing it. Whether it is good or non-good, it will become powerful. And with manifest attachment, that is, doing it with a strong motivation of intention, such as killing with great anger, and giving with great faith, etc., good and evil become very powerful. If there is no antidote, whether it is good or evil, if there is no antidote to destroy it, it will become powerful. The true antidote to non-good is to confess sins, and to practice the good deeds that are aimed at purifying sins, and the Dharma of cultivating the path, etc., are the true antidotes to destroy non-good. And other good deeds that are not true antidotes also have the ability to destroy non-good. Although non-good does not become an antidote, it is only named an antidote because it destroys good deeds. In any place, if one first accumulates good deeds, and then regrets and retreats from them, if one disrespects and slanders that place and creates non-good, then the previous good happiness will be destroyed. Likewise, it is not possible for evil deeds to destroy good deeds. Those who possess virtues, whether they are noble ones or ordinary beings, possess precepts, are learned, and possess correct samadhi, etc., and the fields of benefit and the fields of suffering are also indirectly shown. In a perfect place, whatever good or evil deeds are accumulated will become powerful. Some translate "possessing the main" as "possessing compassion" and explain it, which is unreasonable. The meaning of "main" is to prostrate, and the places to be respected are teachers and parents, etc. Although there are such sayings, in our own tradition, in the Indian text, upakāra (梵文天城体：उपकार，梵文罗马拟音：upakāra，汉语字面意思：help) is translated as "extremely doing" or "superior doing". Although it can also be said to be "repeatedly doing", the meaning of "constant" has already been mentioned above, so here it is a great use, that is, killing many lives with one thought and one action, and giving many offerings with one thought and one action, etc. Whether it is good or evil, whatever is essentially a great use is the main use, that is, great is main.
Chinese
唉的声音是众所周知的，就像山王一样。善恶具有力量产生的处所，或者产生的因叫做基础，从常有的基础到具有主导作用的基础之间的五种善与不善，从具有强大力量中努力断除不善，对于行善要具有精进的力量。剩余的意思是，即使努力成就具有力量的善业，如果与不善混合，就不能完全清净，如果这样想的话。少许的盐能使少量的水变味。不能改变恒河的河流。同样，即使是微小的罪业。以广大的善根也能知晓。少许的二两或三两等的盐能使少量的水变味，但是不能改变恒河的河流，而且盐自身也会消失得无影无踪，同样，对于微小的罪业，如果修成广大、巨大、具有力量的善根，也不会造成损害，具有力量的善业能使微小的罪业没有结果地被摧毁，应当这样理解。第四个要点是劝诫断除五种障碍，分别是：掉举和后悔以及害心和昏沉，睡眠和贪欲以及怀疑，这五种障碍是抢夺善财的盗贼，应当认识到。掉举是：在《法句经》中，在二十随烦恼的时候，解释为贪著欲妙的分别念的差别，但是，这里是指对于三时之境的分别念不加以阻止并且接受的散乱。后悔是：对于善和无记的后悔肯定是障碍，对于罪恶的后悔不是在任何情况下都是障碍，因为忏悔罪恶是必要的，等等，有转变为善法的机会，但是在入定三摩地的时候，即使生起对罪恶的后悔，也会扰乱心绪，成为禅定的障碍，因此是障碍。害心是对众生普遍产生恼害之心，昏沉是目标不清晰，心识沉没变得浓厚。睡眠很容易理解。
English
The sound of "E" is known to all, like the king of mountains. The place where virtue and vice with power arise, or the cause of generation, is called the basis. The five kinds of virtue and non-virtue from the constant basis to the basis with the main role are: From having great power, diligently abandon the non-virtuous, and strive to have the power of diligence in practicing virtue. The remaining meaning is, even if you strive to accomplish virtuous deeds with power, if they are mixed with non-virtue, they will not become completely pure. If you think like this: A small amount of salt can change the taste of a small amount of water. It cannot change the Ganges River. Similarly, even small sinful deeds. You can know with vast roots of virtue. A small amount of two or three ounces of salt can change the taste of a small amount of water, but it cannot change the Ganges River, and the salt itself will disappear without a trace. Similarly, for small sinful deeds, if you cultivate vast, great, and powerful roots of virtue, it will not cause harm, and virtuous deeds with power will destroy small sinful deeds without result. You should understand it that way. The fourth point is the advice to abandon the five obscurations, which are: agitation and regret, as well as harmful thoughts and lethargy, sleep and desire, as well as doubt. These five obscurations are thieves who rob the wealth of virtue. You should realize that. Agitation is: In the Abhidharma, in the case of the twenty secondary afflictions, it is explained as the difference of discriminating thoughts attached to desirable qualities, but here it refers to the distraction of thoughts that do not prevent and accept the proliferation of discriminating thoughts towards the objects of the three times. Regret is: Regret for virtue and unspecified things is definitely an obscuration, and regret for sin is not an obscuration in all cases, because repentance for sin is necessary, etc., and there are opportunities to transform into virtuous Dharma, but in the state of Samadhi, even if regret for sin arises, it will disturb the mind and become an obstacle to meditation, so it is an obscuration. Harmful thought is the mind that universally torments sentient beings, and lethargy is when the object is not clear and the mind sinks and becomes thick. Sleep is easy to understand.
Chinese
贪欲是指，对欲望执着并希望得到它。怀疑是指，一般来说，所有的怀疑都是禅定的障碍。特别是对所缘境产生怀疑，这样一来虽然有七种情况，但因为掉举和后悔两者方向一致，所以合为一体。睡眠和昏沉两者合为一体，所以是五盖。这些会阻碍三种学处，嗔恚和贪欲会阻碍戒律的学处，掉举、后悔、睡眠、昏沉会阻碍禅定的学处，怀疑会阻碍智慧的学处。像这样的五盖，要知道它们如同能带来圆满善妙财富的宝物，又像是抢夺的强盗一般，所以要努力断除。虽然盖障的种类无边无际，但特别提到这五盖是因为，对于初学者来说，一开始就断除它们非常重要，所以特别提到。这些盖障是如何障碍善法的呢？贪欲和嗔恚会障碍身语意三门的一切善法，其他的盖障主要是障碍禅定。 讲述加行道的正行和相关内容，加行道的正行是： 信与精进以及正念与， 禅定智慧殊胜五法性。 于此当勤精进此等乃， 名为力与自在至顶峰。 此处略述总义，加行道的分类之体性，信等五法的自性，自在力之差别，以及其与四加行道结合之方式等。首先，加行道分为：暖位、顶位、忍位、胜法位。第二，加行道之智慧的体性是，缘于无我的智慧，信等其他法则为其眷属。其中，在共同小乘道中，对人无我的显现，有小、中、大和极至圆满四种，依次对应四种加行道的体性。在大乘不共道中，对所取无我的显现，有大、中、小三种。
English
Desire is to be attached to desires and to want to obtain them. Doubt is that, in general, all doubts are obstacles to meditation. In particular, doubting the object of focus, so there are seven categories, but since agitation and regret are in the same direction, they are combined into one. Sleep and drowsiness are combined into one, so there are five obscurations. These hinder the three trainings. Anger and desire hinder the training of morality. Agitation, regret, sleep, and drowsiness hinder the training of concentration. Doubt hinders the training of wisdom. These five obscurations are like treasures that bring complete and excellent wealth, and like robbers who steal, so they should be abandoned with effort. Although there are endless types of obscurations, these five obscurations are particularly mentioned because it is important for beginners to abandon them from the beginning, so they are specifically mentioned. How do these obscurations hinder virtue? Desire and anger hinder all virtues of body, speech, and mind. The others mainly hinder meditation. Explaining the actual practice of the path of preparation and related topics, the actual practice of the path of preparation is: Faith and diligence, as well as mindfulness, Concentration, wisdom, the five supreme dharmas. Strive diligently in these, these are Called strength and power, being the peak. Here, briefly discuss the general meaning: the nature of the divisions of the path of preparation, the nature of the five dharmas such as faith, the difference of power and strength, and the way they combine with the four paths of preparation. First, the path of preparation is divided into: heat, peak, forbearance, and supreme dharma. Second, the nature of the wisdom of the path of preparation is the wisdom that focuses on selflessness, and the other dharmas such as faith are its retinue. Among them, in the common Lesser Vehicle, the manifestation of the selflessness of the person has four types: small, medium, large, and extremely perfect, which correspond to the nature of the four paths of preparation in order. In the uncommon Great Vehicle, the manifestation of the selflessness of the apprehended has three types: large, medium, and small.