Chinese
并且，通过非常精进可以消除懈怠。通过正念可以消除忘记对境。通过安住正知可以消除掉举和沉没。不作意，通过提升心可以消除（烦恼）。过于用功，通过舍弃和压制来平息。如是说。稍微观察一下任何过患是从哪里产生的。或者，无论是什么，通过认识到它的本质，自己的过患就会被清除，这是最后的对治方法。或者，即使出现过患，也将心性视为自生自灭，这是中等根器或对修行稳固者的对治方法。第二，在达到究竟的时候，是没有遮破和建立的对治方法。正直。例如，就像孩子对词语和意义都没有清晰的理解，他们的心被许多玩耍的行为所分散一样，修行者也因为三门（身语意）的许多行为而分心。因此，通过在证悟无我的状态中，以大空性的三摩地来掌控自己，并将所有的分别念的相都压制在心平等性的法界中。哪里还需要遮破过患和建立功德呢？不需要的。这是上等根器或修行达到究竟的对治方法。此外，在慈氏菩萨的解释中，特别是对于由五种或六种根本和分支组成的分别念的过患的对治方法是：经中说：“以二量所衡量的智慧，断除分别念的痕迹，有无先念于何生，以考察令分别增长，若知分别如幻化，分别之山寂静灭，彼不堕于三恶趣。”因此，在入定的时候，如果通过正知的觉察发现生起了分别念的过患。以具备经教和口诀两种 प्रमाण (pramāṇa， प्रमाण， pramāṇa，量)的智慧来观察那个分别念本身，追查它最初从哪里产生，现在在哪里停留，它的自性是什么，从而认识到它是从遍计所执的力量增长而产生的。通过对它进行考察，发现它不是真实存在的，而是像虚幻的错觉一样。它的自性是心性自生的智慧，什么也不是，而什么都显现的智慧，认识到它是虚幻的，这样分别念的山就会寂灭。有无分别念的山就会寂灭。因为有无分别念的生灭，所以不会堕入恶趣。那么，这种证悟是从哪里产生的呢？不是从相产生的。如果彻底认识到相是虚幻的，那么
English
And, through very diligent effort, laziness is eliminated. Through mindfulness, forgetting the object of focus is eliminated. Through abiding in awareness, dullness and excitement are eliminated. Without effort, by uplifting the mind, (afflictions) are eliminated. With excessive effort, equanimity is achieved through abandonment and suppression. Thus it is said. To examine individually from where any fault arises, or to recognize its essence, will purify one's own faults, and this is the ultimate remedy. Alternatively, even if faults arise, to regard the nature of mind as self-arisen and self-pacified is a remedy for those of middling intellect or those with stable practice. Secondly, at the time of completion, there is a remedy without negation or affirmation. Straightforwardly. For example, just as children whose minds are not yet developed in understanding both words and meanings are distracted by many playful activities, so too, practitioners are distracted by many activities of the three doors (body, speech, and mind). Therefore, by transforming oneself into the state of realizing selflessness with the samadhi of great emptiness, and by suppressing all the characteristics of conceptual thought into the sphere of mind's equality, where is there a need to negate faults and establish qualities? There is not. This is the remedy for those of superior intellect or those whose practice is complete. Furthermore, in the explanation by Maitreya, especially the remedy for the faults of conceptual thought, consisting of five or six roots and branches, is as follows: The sutra says: "With the intellect measured by two valid cognitions, cutting off the traces of conceptual thought, where do existence and non-existence, prior thoughts, arise? By examination, conceptual thought is increased. If one knows conceptual thought to be like an illusion, the mountain of conceptual thought will be pacified. By that, one will not fall into the three lower realms." Therefore, at the time of meditative equipoise, if the fault of conceptual thought arises, and it is perceived by the watchfulness of awareness, by examining that conceptual thought itself with the intelligence endowed with the two valid cognitions of scripture and oral instruction, tracing back to where it first arose, where it now abides, and what its nature is, one recognizes that it arises from the power of complete imputation. By examining it, one realizes that it is not truly established, but is like an illusory delusion. Its nature is the self-arisen wisdom of the nature of mind, which is nothing whatsoever, yet the wisdom that appears as anything, knowing it to be illusory, the mountain of conceptual thought will be pacified. The mountain of conceptual thought, existence and non-existence, will be pacified. Because there is no arising or ceasing of conceptual thought, existence and non-existence, one will not fall into the lower realms. Then, from where does this realization arise? It does not arise from characteristics. If one thoroughly knows characteristics to be illusory, then
Chinese
诸法的自性寂灭，因此不会生于欲界的最下层。意思是说，即使在等持中生起了认识的相，也像之前一样认识到，所以不需要遮止相，而是让它寂灭。因为没有能取所取的庸常习气，所以不会生于欲界最下层的高等天界，即四大部洲的人中。如果问，如何认识那个相呢？那也是从忆念中产生的。如果认识到忆念是过患，就能消除流转的过患。因此不会生于欲界的第二层。意思是说，通过辨析果的相，认识到忆念是从流转中产生的。因为认识到之前的境忆念本身就是幻化，所以不会产生流转。因为没有忆念流转的种子，所以不会生于第二层天界，即四大天王和三十三天，因为他们享受共同的福报，所以被视为一体。流转也是如此，它也是现在产生的。如果像那样认识到它，就能消除过患的感受。因此不会生于欲界的第三层。意思是说，如果把生起的苦乐感受视为过患，既不舍弃也不执取为功德，不生起取舍之心，认识到三种感受是智慧的幻化，不执着于不顺的过患感受，所以不会生于欲界的第三层天界，即夜摩天或兜率天。如果像那样断定它，无论是内在还是外在，都只是如此。如果彻底宣说那是过患，哪里会有遮止和生起呢？因此不会生于欲界的第四层。意思是说，一旦认识到生起的感受是过患，立即认识到那是智慧的幻化，凭借着没有遮止和生起的力量，就能生于乐变化天。如果问，那又从何处产生呢？是从心的法产生的。如果彻底认识到心本身就是幻化，心的诸法就会寂灭。五蕴就像影像一样，心就像阳焰一样，从有无二边的束缚中解脱。如果认识到这些，就不会生于欲界的第五层。
English
The nature of all dharmas is pacified, therefore, one will not be born in the lowest realm of desire. This means that even if a sign of recognition arises in samadhi, one recognizes it as before, so there is no need to negate the sign, but rather let it be pacified. Because there is no ordinary habitual tendency of grasping and being grasped, one will not be born in the lowest of the higher realms of desire, that is, among the people of the four continents. If asked, how does one recognize that sign? It also arises from memory. If one recognizes memory as a fault, one can eliminate the faults of wandering. Therefore, one will not be born in the second realm of desire. This means that by analyzing the sign of the result, one recognizes that memory arises from wandering. Because one recognizes that the previous object of memory is itself an illusion, wandering will not arise. Because there is no seed of memory wandering, one will not be born in the second heaven, that is, the Four Great Kings and the Thirty-three, because they enjoy common merit, so they are regarded as one. Wandering is also like that; it also arises now. If one recognizes it in that way, one can eliminate the feeling of fault. Therefore, one will not be born in the third realm of desire. This means that if one regards the arising feeling of pleasure and pain as a fault, neither abandoning it nor grasping it as a virtue, not generating a mind of acceptance and rejection, recognizing that the three feelings are the illusion of wisdom, not clinging to the unfavorable feeling of fault, one will not be born in the third heaven of the desire realm, that is, Yama or Tushita. If one determines it in that way, whether it is internal or external, it is only so. If one thoroughly proclaims that it is a fault, where will there be negation and arising? Therefore, one will not be born in the fourth realm of desire. This means that as soon as one recognizes that the arising feeling is a fault, one immediately recognizes that it is the illusion of wisdom, and by the power of no negation and arising, one can be born in Nirmanarati. If asked, from where does that arise? It arises from the dharma of the mind. If one thoroughly recognizes that the mind itself is an illusion, the dharmas of the mind will be pacified. The five aggregates are like images, and the mind is like a mirage, liberated from the bondage of the extremes of existence and non-existence. If one recognizes these, one will not be born in the fifth realm of desire.
Chinese
我不堕入他化自在天中。确实，这是对第一界欲界之过失的纠正。或者，让它自生自灭。因此，对于根器上等者，这是达到圆满的纠正方法。一般来说，所有的思维过失，特别是对于上界（色界和无色界）的思辨等等，以及四边之概念等等产生时，要知道这些如天空的云彩、海洋的波浪般显现的自心本性，是无生的，让它自生自灭，自然显现，这样就不需要对治思辨，自心会自然寂灭。对此，经中说：六者是行境之相，因为相显现为实物，所以随意安放也无法阻止。它是空性的，也是寂灭的，没有阻止之物。一切都是心的法性，如果不用言语而用见地来决断，就会觉得无修无散乱，能够胜过散乱。哪里会有勤作、修持、希望和恐惧呢？不需要修不共的对治。过失、功德、舍弃、取受、沉没、高扬等等，如果在这里无有分别地结合，那么止和观就会结合在一起。经中又说：没有变成昏沉，它就不会变成禅定的处所。没有追随概念，它就不会舍弃众生的处所。对于以上二界，不要去看自心是存在之物，或者是不存在之物，它就不会变成奇异之物。这是断除了外道的歧途。此外，还宣说了断除名相宗三类宗派的歧途。这是拉杰尊者在注释中所说的。第二，关于界。正直。稍微偏离界所产生的过失，其部分减弱，导致所修之义不清晰，或者见到颜色，或者心不入定等等，要认识到什么是界之过失，如果界紊乱，就在行住坐卧中采取自己喜欢的方式，并通过与疾病和界相符的饮食、药物和治疗方法来调养界。第三，关于行持。正直。在四种行持中，在尚未达到禅定状态时，要切断并认识到正知的警觉之牙，舍弃这些过失，并用不散乱的忆念之绳来系缚禅定。在行持的所有时间和方式中，不要让禅定的意义衰退。第七，关于体验有三种，即：计数。
English
I will not fall into the realm of Others' Wielding Power. Indeed, this is the correction of the faults of the first realm, the desire realm. Or, let it be self-arising and self-subsiding. Therefore, for those of superior faculties, this is the method of correction that leads to completion. In general, all faults of thought, especially speculations of the higher realms (form and formless realms), and when concepts of the four extremes arise, know that these, like clouds in the sky or waves in the ocean, are the self-nature of your own mind arising without birth, let it be self-arising and self-subsiding, naturally appearing. Thus, there is no need for antidotes to speculation; the mind itself will naturally subside into peace. Regarding this, the sutra says: The six are the objects of experience, the characteristics. Because characteristics appear as real things, there is no reversing them, no matter how they are placed. It is empty and also peaceful, with nothing to reverse. All are the nature of mind; if decided by view, not by words, one might think of non-fabrication, non-distraction, and being able to withstand distraction. Where would effort, accomplishment, hope, and fear exist? There is no need to meditate on opposing forces. Faults, virtues, abandoning, adopting, sinking, and rising, if these are inseparably united here, then calm abiding and insight are united. And the sutra says: Not becoming dull and drowsy, it will not become a place of meditation. Not following after concepts, it will not abandon the place of sentient beings. Regarding the two higher realms, not looking at the mind itself as something that exists or does not exist, it will not become something strange. This cuts off the wrong paths of the tirthikas. Furthermore, it also proclaims the cutting off of the wrong paths of the three schools of the characteristic doctrine. This is what Lhetsun said in his commentary. Second, regarding the elements. Straight. Because the faults that arise from slightly deviating from the elements diminish, the meaning of what is to be meditated upon becomes unclear, or one sees colors, or the mind does not enter into samadhi, etc. Having recognized what the faults of the elements are, if the elements are disturbed, then in conduct, one should rely on whatever one likes, and one should nourish the elements with food, medicine, and treatments that are compatible with the illness and the elements. Third, regarding conduct. Straight. In the four conducts, when one has not yet attained the state of samadhi, one should cut off and recognize the teeth of the guard of mindfulness, abandon those faults, and bind samadhi with the rope of unforgetting mindfulness. In all times and forms of conduct, one should not let the meaning of samadhi decline. Seventh, regarding experience, there are three: counting.