Chinese
沒有任何不能成就的事。這樣說，所有非人都樂意幫助他。所有禪定都能夠獲得。日夜時時刻刻都有成果。功德聚集不會衰減。憑藉超越人類法則的種種意義，像蓮花一樣盛開。如是說。未開始的過患是，在《智慧海請教》中說：對於懶惰的人來說，菩提非常遙遠，極其遙遠。對於懶惰的人來說，從布施到智慧都沒有。對於懶惰的人來說，沒有利益他人的事。這樣說。在《正念安立經》中也說：煩惱的唯一根源是懶惰，存在於誰那裡。誰那裡 存在一個懶惰，那裡就沒有一切佛法。如是說，應當這樣思考。生起精進的真實違緣有兩種：雖然看到能夠修持善法，卻不投入；以及心想我怎麼能做到那樣，因而退縮。第一種也有兩種：心想現在還有時間，因而拖延；以及除此之外，被對惡行的貪戀所征服。第一種的對治是修持身體的獲得迅速壞滅，死後墮入惡趣，以及再次獲得這個好的所依非常困難這三者，之前已經講過了。貪戀的對治是，殊勝佛法是帶來今生來世無量喜樂的原因，以及毫無意義的閒聊，散亂等是使此處的重大意義喪失，以及視為來世不生起眾多痛苦之處而加以阻止。退縮也有三種：因為所要獲得的佛的功德無邊無際，所以心想我無法獲得；因為捨棄手腳等方法極其困難，所以心想我無法做到；以及必須在輪迴中無數次地投生，那時會被輪迴的痛苦所損害而感到退縮。 第一種的對治是，以前成佛的人們也不是一開始就獲得了很高的道，而是像我一樣的人一步步提升而成就佛果的，而且薄伽梵也說過比我差很多的人也能夠成佛，所以我
English
There is nothing that cannot be accomplished. It is said that all non-humans are happy to help him. All samādhis can be attained. Days and nights, every moment, are fruitful. The accumulation of merits will not diminish. Through meanings that transcend human laws, it flourishes like a lotus. Thus it is said. The fault of not starting is, as stated in the "Inquiry of the Ocean of Wisdom": For the lazy, enlightenment is very far, extremely far. For the lazy, there is nothing from generosity to wisdom. For the lazy, there is no benefit to others. Thus it is said. Also in the "Establishment of Mindfulness Sutra": The single root of afflictions is laziness, which exists in whom. In whom there is one laziness, there is no Dharma at all. Thus it is said, one should think like this. There are two real obstacles to generating diligence: seeing that one is able to practice virtuous Dharma but not engaging in it, and thinking, "How could I do that?" and thus shrinking back. The first also has two: thinking there is still time and thus procrastinating, and otherwise being overwhelmed by attachment to evil deeds. The antidote to the first is to contemplate the three: the attainment of the body quickly decays, falling into the lower realms after death, and the difficulty of finding this good support again, which has already been taught. The antidote to attachment is that the sacred Dharma is the cause of infinite joy in this life and the next, and that meaningless chatter, distraction, etc., cause the loss of great meaning here, and seeing it as a place where many sufferings do not arise in the next life and preventing it. There are also three types of shrinking back: because the qualities of the Buddha to be attained are infinite, one thinks, "I cannot attain them"; because the methods of abandoning limbs, etc., are extremely difficult, one thinks, "I cannot do them"; and one shrinks back thinking that one must take countless births in saṃsāra, and then one will be harmed by the suffering of saṃsāra. The antidote to the first is that the Buddhas of the past did not attain the high path from the beginning, but like me, they progressed step by step and attained Buddhahood, and the Bhagavan also said that even those who are much worse than me can attain Buddhahood, so I also
Chinese
如果布施没有放下，会想为什么得不到呢。第二，对于对治，布施身体等也难以生起念头，在生起这种念头的时候不布施，布施的时候会想，就像给予零星的东西一样，不难啊。第三，对于对治，菩萨舍弃罪恶，因此，其果报感受痛苦不会产生，轮回自性空如幻觉般证悟稳固，心中没有痛苦，如果身心安乐增长，即使住在轮回中也没有厌倦的理由，这样想而阻止沮丧。依止精进的顺缘有四种，信的力量是，修习业果，对于取舍生起意乐。稳固的力量是，没有观察时不随便放任，观察之后进入的那个要坚持到底。喜悦的力量是，像孩子进入游戏一样，不中断，没有满足地精进。舍弃的力量是，精进之后， 身心疲惫时，休息一下，刚恢复就又开始。这样依靠阻止违缘和依止顺缘，身心轻快，像木棉的叶子被风吹动一样，直到永远都精进。学习精进的时候，要具足六度，自己安住于精进，让别人也安住于此，这是精进的布施，其余的就像前面一样。第五，有三种，禅定的体性，分类，在相续中生起的方式。第一是，心在任何一个善的对境上，一心专注。第二是，从体性的角度，有世间和出世间两种，从方向的角度，有止观，胜观，以及二者双运的三种，从作用上分，有使今生身心安乐，成就功德，以及利益有情的禅定。第一是，安住于任何一种禅定，都能生起身心极度调柔的禅定。第二是，成就神通、解脱、灭尽定、胜伏等声闻和共同的功德的禅定。第三是，以禅定来做十一种利益的禅
English
If giving is not relinquished, one might wonder why it is not attained. Secondly, regarding the antidote, giving away the body and so on is also difficult to generate the thought, and one does not give when such a thought arises. When giving, one might think that it is not difficult, like giving away trivial things. Thirdly, regarding the antidote, since a Bodhisattva abandons evil, the result of experiencing suffering will not arise. Since the realization that samsara is empty in nature like an illusion is firm, there is no suffering in the mind. If body and mind are happy and increasing, even if one stays in samsara, there is no reason to be weary, and thus one prevents discouragement. There are four conditions for relying on diligence. The power of aspiration is to cultivate the desire to engage in abandoning and adopting after contemplating the results of actions. The power of steadfastness is to not allow things to be done haphazardly without examination, and to bring to completion what has been started after examination. The power of joy is to engage in diligence without interruption, like a child engaging in play, without ever being satisfied. The power of relinquishment is to rest when the body and mind are exhausted from diligence, and to resume as soon as one is refreshed. Thus, relying on preventing adverse conditions and relying on favorable conditions, the body and mind become light and buoyant, and one engages in diligence continuously, like a cottonwood leaf being moved by the wind. When training in diligence, one should possess the six perfections. Abiding in diligence oneself and establishing others in it is the giving of diligence, and the rest are as before. Fifth, there are three aspects: the nature of meditation, its divisions, and how it arises in the mindstream. The first is that the mind abides single-pointedly on any virtuous object. The second is that from the perspective of its nature, there are two types: mundane and supramundane. From the perspective of direction, there are three types: shamatha (calm abiding), vipashyana (insight), and the union of the two. From the perspective of function, there are meditations that bring happiness to body and mind in this life, accomplish qualities, and benefit sentient beings. The first is the meditation that cultivates extreme pliancy of body and mind when one abides in any samadhi. The second is the meditation that accomplishes qualities common to shravakas, such as clairvoyance, liberation, cessation, and subjugation. The third is the meditation that accomplishes eleven benefits through meditation.
Chinese
修习彼等之禅定。第三，思惟禅定修习之利益与未修习之过患等，将于止观之时宣说。于禅定修习圆满六度，布施者，乃自安住于禅定，亦令他者安住于彼。余者如前。第六有三：慧之体性、差别、于相续中生起之方式。第一，总的来说，慧是于所观察之事物，能善加辨别法者。此处乃精通五明等之慧。第二，有通达胜义谛、通达世俗谛、通达利益有情之事之三种智慧。第一，以总义之门衡量无我之真如，以及以现证之门衡量。第二，乃精通五明之慧。第三，乃知晓无有罪过地成办有情今生来世利益之方式。第三，思惟生起与未生起智慧之利益与过患。第一，出自《智慧百颂》：见与未见此功德，一切之根本是智慧，如是为成办二者故，当善受持于智慧。如是。菩提心者，纵然布施乞者血肉，亦如取自药树般，不为我慢与怯懦等之分别念所动摇，乃因智慧现证真如之故。以见轮回寂灭衰损之智慧，为利他而修持戒律，能令戒律清净。以智慧了知不忍与忍耐之过失与功德，调伏自心，不为邪道与痛苦所夺。以智慧善知策励精进之基础，于彼策励，能令道之进程广大。安住于真如之义之禅定之胜妙安乐，乃依于理智之智慧所成办。故布施等前五度之圆满清净，依赖于智慧。以具足智慧，能成办看似相违之二种功德，菩萨于四大洲中，成为自在之转轮圣王时，
English
The meditation of accomplishing them. Third, contemplating the benefits of meditating on meditation and the faults of not meditating, etc., will be explained during the time of calm abiding. Giving in the practice of perfecting the six perfections in meditation is to abide in one's own meditation and also to place others in it. The rest are as before. The sixth has three: the nature of wisdom, the distinctions, and the way it arises in the continuum. First, in general, wisdom is that which thoroughly distinguishes phenomena in the object of investigation. Here, it is the wisdom of being skilled in the five sciences, etc. Second, there are three kinds of wisdom: realizing the ultimate truth, realizing the conventional truth, and realizing the activities that benefit sentient beings. First, measuring the selflessness of suchness through the door of general meaning, and measuring through the door of direct experience. Second, it is the wisdom of being skilled in the five sciences. Third, it is knowing how to accomplish the benefit of sentient beings in this life and the next without fault. Third, contemplating the benefits and faults of generating and not generating wisdom. First, from the Hundred Verses on Wisdom: "These qualities, seen and unseen, the root of all is wisdom. Thus, in order to accomplish both, one should fully grasp wisdom." Thus. A Bodhisattva, even if giving flesh and blood to a beggar, is like taking it from a medicinal tree, not shaken by thoughts of pride and cowardice, etc., because wisdom has directly realized suchness. With the wisdom of seeing the decline of samsara and nirvana, practicing discipline for the benefit of others makes the discipline pure. Knowing the faults and merits of intolerance and patience through wisdom, subduing one's mind, not being robbed by wrong paths and suffering. Knowing well the basis for initiating diligence through wisdom, and striving in it, makes the progress of the path vast. The supreme bliss of meditation, abiding in the meaning of suchness, is accomplished by wisdom based on reason. Therefore, the complete purification of the first five perfections, such as giving, depends on wisdom. With the possession of wisdom, one can accomplish two qualities that seem contradictory. When a Bodhisattva becomes a sovereign Chakravartin king in the four continents,
Chinese
不为（烦恼）所左右，是具有智慧大臣的力量。同样，即使对众生生起强烈的喜爱之情，也不会混杂丝毫贪欲；即使对众生的痛苦生起无法忍受的强烈而持久的悲悯，也不会被忧伤压倒， 不会有对善行不感兴趣的懈怠；即使具有无量的欢喜，也不会有心从目标上散乱的轻浮；即使恒常具有广大的舍，也不会有片刻耽误众生的利益，这是由智慧所为。因为智慧能阻止那些令这些（功德）难以平等成就的障碍。如《赞应赞》中所说：“不舍弃法性，也与世俗相顺应。”正如所说，对于名相执着的对境，即使微尘许也未成立而获得巨大定解，不必舍弃法性；对于从内外因缘产生各自果，从内心深处获得坚定不移的定解，也与世俗不相违背且顺应，对于没有智慧的人来说极其违背，但对于有智慧的人来说不违背且顺应。又如其中所说：“开许与遮止，您的教言在有些情况下是确定的，在有些情况下是不确定的，但彼此之间也没有矛盾。”正如所说，上下乘，显密二者之间，开许与遮止有很多不同之处，而这些由一个人修持，二者寻求浩瀚经论的密意，对于没有智慧的人来说是矛盾的，但对于智者来说是不矛盾的，这也是由智慧所为。 过患是：如果缺乏智慧，布施等五度和见解都不会变得清净。如《波罗蜜多集》中所说：“没有智慧，在追求果实方面，布施的自性不会变得清净。舍弃利他，被称为布施之最胜。其余是增财的手段。”又说：“如果智慧的光芒没有驱散黑暗，那么就不会具有清净的戒律。大多数情况下，没有智慧的戒律，会被知识的过失所染污，变得烦恼混浊。”又说：“由于智慧颠倒的过失，心被扰乱，那么忍辱的功德就不会安住于此。对于好坏的思辨，会持有不悦的态度，并且没有功德的