English
Those who have bodies! The inner and outer bodies are, for the sake of firmly establishing the place and establishing the continuum. What is it to contemplate the body in the body? What is it to contemplate the equality of the body of conceptualization and the body of nature? To contemplate the body as similar to the body is, because it is in accordance with seeing the image of the body of conceptualization, and to ascertain and hold the body of nature. What is the inner feeling? It is the feeling that arises dependent on the inner body. Because it focuses on the sense bases such as the eye, and arises from its own place. What is the outer feeling? It is the feeling that arises dependent on the outer body. Because it focuses on forms and so on, and arises from the place of another. What is the inner and outer feeling? It is the feeling that arises dependent on the inner and outer bodies. Because it focuses on the outer sense bases that exist in one's own continuum, and focuses on the inner sense bases that exist in the continuum of another. As feeling is, so is mind. Just as one contemplates the body in the body, so one contemplates feeling and so on in feeling and so on. Each should be understood separately. Furthermore, cultivation is: desire, diligence, effort, joy, harmony, non-retrogression, mindfulness, awareness, and vigilance. Cultivate desire as an antidote to the near affliction of non-attention. Cultivate diligence as an antidote to the near affliction of laziness. Cultivate effort as an antidote to the near affliction of sinking and agitation. Cultivate joy as an antidote to the near affliction of discouragement. Being lazy because of thinking of oneself as inferior in activities where excellence has been attained. Cultivate harmony as an antidote to the affliction of being completely annoyed by harm. Being completely annoyed by harm means being unable to bear the harm of mosquitoes, bees, and so on. To be content with just a little, cultivate non-retrogression as an antidote to this near affliction. To be content with just a little means retreating, thinking that just these aspects of the antidote are enough. Cultivate mindfulness as an antidote to the near affliction of forgetting the instructions.
Chinese
嗡嘛！对于堕罪生起忆念的近分烦恼的对治，应修习正知。堕罪生起忆念是指，在行走和返回等行为中，没有正知而行事，即先前违背所学，之后感到后悔。对于舍弃精进的近分烦恼的对治，应修习谨慎。舍弃精进是指没有谨慎的过失，对于善的方面，如何开始修行，以及如何进行等，为了达到究竟。修习的果是什么？是舍弃颠倒，进入真谛，以及与身体等分离。其中，舍弃颠倒是指，按照顺序，对于四念住，将清净、快乐、常恒和自我执为颠倒，为了修习不净。无论感受什么，都应知晓这是痛苦的，并且由于处所和所缘等差别，了知每个刹那的意识都在变化。完全是遍染污和清净的法，完全了知没有作者。此外，这些的果是按照顺序安住于四谛，即以身念住进入苦谛，因为身体是行苦，由恶趣所完全区分。因此，作为其对治，极度串习的身体本身会变得特殊。以受念住进入集谛，因为快乐等感受是渴求接触等之处。以心念住进入灭谛，因为视无我且仅是无有意识之转变为，由于害怕我断灭而畏惧涅槃。以法念住进入道谛，因为舍弃不顺品之法，并且依赖对治之法。此外，这些的果是按照顺序了知与身体、感受、心和法分离，因为修习这些可以从身体等方面的恶趣中解脱。那么，正断的所缘是什么？
English
Om! To counteract the near afflictions of remembering transgressions, one should cultivate mindfulness. Remembering transgressions means acting without mindfulness in actions such as going and returning, which is to regret later after violating what was previously learned. To counteract the near afflictions of abandoning diligence, one should cultivate vigilance. Abandoning diligence refers to the fault of not being vigilant, and for the sake of perfecting how to begin practicing in the direction of virtue, and how to proceed, etc. What is the result of cultivation? It is abandoning perversions, entering the truth, and separating from the body, etc. Among these, abandoning perversions means, in order, cultivating ugliness for those who perversely grasp purity, happiness, permanence, and self in the four mindfulnesses. Whatever is felt, one should know that it is suffering, and because of the differences in place and object, etc., one should realize that consciousness changes in each moment. It is entirely just phenomena of complete defilement and purification, and one should fully realize that there is no agent. Furthermore, the result of these is to abide in the four truths in order, that is, to enter the truth of suffering with mindfulness of the body, because the body is the suffering of conditioned existence, completely distinguished by the bad realms. Therefore, as its antidote, the body itself, which has been extremely trained, will become special. To enter the truth of origin with mindfulness of feelings, because feelings such as happiness are the place of craving for contact, etc. To enter the truth of cessation with mindfulness of the mind, because seeing that there is no self and that only the transformation of consciousness does not exist, one fears nirvana for fear of the annihilation of the self. To enter the truth of the path with mindfulness of the Dharma, because one abandons the Dharma of the unfavorable side and relies on the Dharma of the antidote. Furthermore, the result of these is to know in order the separation from body, feeling, mind, and Dharma, because cultivating these can liberate one from the bad realms of the body, etc. So, what is the object of the right abandonments?
Chinese
不顺品与，对治生起与未生起也。第一之所缘为不顺品生起，其为断除罪恶不善之法生起之故。第二为不顺品未生起与，第三之对治未生起与，第四则为对治生起，如经中所集略一般应作连接。体性为何？精进也。助伴为何？与其同等相应之心与心所生之法等也。修习为何？谓生起欲，勤奋，发起精进，心善持，善安住也，此乃精进修习与处所俱也。生起欲等之词句等则显示发起精进与处所俱。其中处所为欲，其乃精进发起之前行故。勤奋乃精进也。于止住与，善持与，舍之相作意而发起精进。沉没与掉举遣除亦精进也，如此于其后心善持与，善安住宣说。何时于止住等之相作意，唯修习未得对治之时，彼时说为勤奋。何时为遣除近分烦恼沉没生起，以喜乐等作意等则心令炽燃与，近分烦恼掉举之时，于内以苦之门持心，彼时说为发起精进。 是故为显示遣除沉没与掉举之方便故，于其后心善持与，善安住宣说。果为何？不顺品无余衰损与，对治获得与，增长也。其中正断第一与第二乃不顺品无余衰损，以彼二果之如何随顺随顺而罪恶不善之法生起与，未生起等令衰损之故。第三乃对治获得，其为生起未生之善法之故。第四
English
The unfavorable factors and the antidotes that have arisen and have not arisen. The first object is the arising of unfavorable factors, because it abandons the arising of sinful, unwholesome dharmas. The second is the unfavorable factors that have not arisen, and the third is the antidotes that have not arisen, and the fourth is the antidotes that have arisen. It should be connected as it is summarized in the sutras. What is the essence? Diligence. What is the companion? The mind and mental factors that are in accordance with it. What is meditation? It is to generate desire, to strive, to initiate diligence, to hold the mind well, and to abide well. This is diligence meditation together with the place. The verses such as "generating desire" show the initiation of diligence together with the place. The place is desire, because it goes before the initiation of diligence. Striving is diligence. Diligence is initiated by focusing on the characteristics of calm abiding, holding, and equanimity. Eliminating lethargy and excitement is also diligence, as it is said that the mind is well held and well placed after that. When one focuses on the characteristics of calm abiding, etc., and meditates only when the antidote has not been obtained, it is called striving. When the near afflictions of lethargy arise, in order to eliminate them, the mind is ignited by focusing on joy, etc., and when the near afflictions of excitement arise, the mind is held inwardly through suffering, and then it is called initiating diligence. Therefore, in order to show the means of eliminating lethargy and excitement, it is said that the mind is well held and well placed after that. What is the result? The complete decline of unfavorable factors, the attainment of antidotes, and growth. The first and second of the right abandonments are the complete decline of unfavorable factors, because the two fruits cause the decline of sinful, unwholesome dharmas that have arisen and have not arisen in accordance with each other. The third is the attainment of antidotes, because it generates wholesome dharmas that have not arisen. The fourth
Chinese
是能获得对治，并且增长，因为它能使善法生起并广大。神足的所缘是什么？是等持的成就事业。神通等的事业是什么？是等持成就的力量。自性是什么？是等持。助伴是什么？是欲、精进和心、行，以及与它们相应的俱生心法。欲等持是什么？是依于恭敬修习而触及心一境性。极恭敬修习是强烈的欲乐，以及大作供养而修习。精进等持是什么？是依于恒常修习而触及心一境性。凡是恒常修习并且任何时候都不是不修习，那即是名为精进。心等持是什么？是依于先前修习等持而触及心一境性。于其他生世，由此使心之种子完全增长的缘故，自性自然地随顺等持，从而触及心一境性。观察等持是什么？是依于其他所依而善于辨别法，从而了知心一境性。又是，欲等持是什么？是从生起欲乐而了知心一境性。精进等持是什么？是努力并且发起精进，即是触及心一境性。心等持是什么？是善于安住心时，触及心一境性。观察等持是什么？是善于执持心时，触及心一境性。是为了如实显示现前成办神足之因。因此，也应了知如是修习正确的断除，生起欲乐等。所谓善于安住心和善于执持心，那是应知在此所说之理的次第。其中，心等持是善于安住心，以及触及心一境性，是指心自身于内心执持，
English
It is to obtain the antidote and increase it, because it causes virtuous dharmas to arise and expand. What is the object of the miraculous feet? It is the accomplishment of samadhi. What are the activities of supernatural powers and so on? It is the power of accomplishing samadhi. What is the nature? It is samadhi. What are the companions? They are desire, diligence, mind, action, and the co-emergent mental dharmas that correspond to them. What is desire samadhi? It is touching the one-pointedness of mind by relying on respectful practice. Extremely respectful practice is intense desire and practicing by making great offerings. What is diligence samadhi? It is touching the one-pointedness of mind by relying on constant practice. Whatever is constantly practiced and is never not practiced is called diligence. What is mind samadhi? It is touching the one-pointedness of mind by relying on previously cultivated samadhi. In other lives, because of this, the seeds of mind are completely increased, so that one's own nature naturally conforms to samadhi, thereby touching the one-pointedness of mind. What is observation samadhi? It is relying on other supports to skillfully distinguish dharmas, thereby knowing the one-pointedness of mind. Again, what is desire samadhi? It is knowing the one-pointedness of mind from generating desire. What is diligence samadhi? It is striving and initiating diligence, which is touching the one-pointedness of mind. What is mind samadhi? It is touching the one-pointedness of mind when skillfully abiding in mind. What is observation samadhi? It is touching the one-pointedness of mind when skillfully holding the mind. It is to truly show the cause of accomplishing the miraculous feet. Therefore, it should also be understood that one cultivates the correct abandonment, generates desire, and so on. The so-called skillfully abiding in mind and skillfully holding the mind, that is to be understood in the order of the reasoning spoken here. Among them, mind samadhi is skillfully abiding in mind, and touching the one-pointedness of mind, which refers to the mind itself holding within the mind,