Chinese
贪是烦恼之因。 第二，行与十有是有的因缘，即业所住的因缘。 识、名色、六处、触、受、生、老死七者成为痛苦的果。 从因无明开始依次断除并修习，就能获得如意安乐之最胜地。 具有七大，因此随学深广的大乘经部。 将世俗谛和胜义谛二谛的见解完全限定为一般的形式。 在五道中，于资粮道和加行道中修止1，于见道、修道、尽道三道中修胜观1，修11。 了知身、受、心、法四者的体性，正念即是智慧，也就是胜观。 以胜观断除，是近于专注一境的止。 为了生起未生起的善法，并使已生起的善法增长，以及为了不生起未生起的罪恶不善法，并断除已生起的罪恶不善法，从生起二种意乐中正确地断除。 神通是指五种神通，为了如实获得它。 行走的四种因缘足是： 以欲乐入定的定，具有舍弃定的作意是神足，以精进不间断地增长善法，以心积累修习的串习，长期修习，以智慧确定诸法的体性，没有怀疑。 这些不散乱，安住于心专注一境的定中，会产生障碍的。 五种过患产生是： 忘失所缘和沉掉， 努力和不努力以及懈怠。 其中懈怠是不投入善事，也就是不致力于听闻。 不忆念应修习的语言，听闻的意义，因为思惟的智慧衰退，所以在修习时愚昧是忘失所缘。 沉没和掉举使昏沉和散乱，使心不投入于定。 努力会造成过失和散乱，因此是止的障碍。 不努力则是不舍弃沉掉，因此是胜观的障碍。 断除这些的八种作意
English
Attachment is the cause of affliction. Secondly, action and the tenth (bhava) are the conditions for existence, that is, the cause and condition for the abiding of karma. Consciousness, name and form, the six sense bases, contact, feeling, birth, old age, and death, these seven become the result of suffering. By gradually stopping and meditating from the cause of ignorance, one obtains the supreme state of wish-fulfilling bliss. Possessing the seven greatnesses, therefore following the profound and vast Mahayana Sutra school. Completely limiting the view of the two truths, conventional and ultimate, to a general form. In the five paths, cultivate shamatha (tranquility) in the paths of accumulation and preparation, and cultivate vipassana (insight) in the three paths of seeing, meditation, and no more learning. Knowing the characteristics of the four: body, feeling, mind, and phenomena, mindfulness is wisdom, that is, vipassana. Cutting off with it is shamatha, which is close to being one-pointed. In order to generate unarisen virtuous dharmas and increase those that have arisen, and in order not to generate unarisen sinful non-virtuous dharmas and to abandon those that have arisen, correctly abandoning from the generation of two kinds of intention. Supernatural power refers to the five kinds of clairvoyance; in order to truly obtain it. The four causes, the legs for going, are: The samadhi of entering into concentration with desire, having the effort of abandoning concentration is the foot of miraculous power, continuously increasing virtuous deeds with diligence, accumulating the habit of meditation with the mind, meditating for a long time, determining the characteristics of all dharmas with wisdom, without doubt. Not being distracted by these, abiding in the state of one-pointed concentration, the following will cause obstacles. The five kinds of faults that arise are: Forgetting the object and sinking and excitement, Effort and non-effort, and laziness. Among them, laziness is not engaging in virtuous deeds, that is, not applying oneself to listening. Not remembering the meaning of the words to be meditated upon, the meaning of listening, because the wisdom of thinking declines, being ignorant at the time of applying oneself to meditation is forgetting the object. Sinking and excitement cause dullness and distraction, causing the mind not to engage in concentration. Effort causes faults and distraction, therefore it is an obstacle to shamatha. Non-effort is not abandoning sinking and excitement, therefore it is an obstacle to vipassana. The eight efforts to abandon these
Chinese
所依是：信仰、欲乐和精进，以及通过极度调柔来消除懈怠。以不忘所熟悉之物的正念，消除忘失所缘的过患。安住于觉知所生起的沉没和掉举，从而消除沉没和掉举。对于不勤奋的对治，以作意来赞叹显现心之坚定的意。过度勤奋则以舍置，通过心之平等性而安住，从而压制（过度勤奋）。 最初的四者，若有精进的欲乐，则发起精进，故欲乐是处所，精进是所依，若有信仰，则生起欲乐，故是相，即相和因意义相同。通过精进，身心堪能，故极度调柔是果。如是具足四者，则无有懈怠之处。正念等之后的四者，与忘失所缘等四种过患相违。因此说为八种断行。 善1和恶1，以及二者，即五根以及与此相违的五种不信等。三种信仰，即增长信仰之善，明晰精进之智慧三种，正念之心不散乱于对境，即是等持，不错乱地了知自共相，即是智慧之根。是与解脱道之见道分相合的，生起善根而作主宰，故为根。 或者，以信赖和清净的信仰，若有希求的信仰，则从罪过中产生。心想“啊”，从而以其力量而发起精进。以精进对修持三学作主宰。以正念之根对增上戒学作主宰，以等持之根。对增上心学作主宰，以智慧之根对增上慧学作主宰。 或者，以前者前者对生起后者后者作主宰，故也为根。如是即使成为自在，也会被不顺品稍微损害。即通过不信、懈怠、忘失、散乱和无有正知。 于诸法所安立之名1，以及由名之安立所诠释之义诸1，如幻1如化1而知晓之时。获得显现是暖位，显现增长是顶位。信仰等五者
English
The supports are: faith, aspiration, and diligence, and eliminating laziness through extreme pliancy. With the mindfulness of not forgetting what is familiar, eliminate the fault of forgetting the object of focus. By abiding in awareness of whatever sinking and excitement arise, eliminate sinking and excitement. As an antidote to non-diligence, praise with the mind that manifests the mind's firmness through mental application. Excessive diligence is suppressed by equanimity, by abiding naturally in the mind's evenness. The first four, if there is aspiration for diligence, then diligence is initiated, so aspiration is the place, and diligence is the support, and if there is faith, then aspiration arises, so it is a sign, that is, the sign and the cause have the same meaning. Through diligence, body and mind become workable, so extreme pliancy is the result. Thus, those who possess the four do not have a place for laziness. The latter four, such as mindfulness, are contrary to the four faults such as forgetting the object of focus. Therefore, it is said to be eight abandonment practices. Virtue 1 and vice 1, and the two, are the five faculties and the five non-faiths, etc., that are the opposite of them. The three faiths are increasing the virtue of faith, clarifying the three wisdoms of diligence, the mind of mindfulness not being distracted to the object, which is samadhi, and knowing the self and common characteristics without confusion, which are the roots of wisdom. They are faculties because they are in harmony with the path of seeing of liberation and empower the generation of roots of virtue. Or, with trusting and pure faith, if there is aspiring faith, it arises from faults. Thinking "Ah!", diligence is initiated by its power. Diligence empowers the accomplishment of the three trainings. The faculty of mindfulness empowers higher ethics, and the faculty of samadhi. Empowers higher mind, and the faculty of wisdom empowers higher wisdom. Or, the former empowers the arising of the latter, so it is also a faculty. Thus, even if one becomes independent, it can be slightly impaired by unfavorable factors. That is, through non-faith, laziness, forgetfulness, distraction, and lack of awareness. When knowing the name 1 applied to phenomena, and the meanings 1 expressed by the application of the name, as illusion 1 and as magic 1. Obtaining appearance is the heat stage, and the increase of appearance is the peak stage. The five, such as faith
Chinese
如果成为力量，因为不被五种相违品所损害，所以是力量。当了知所诠释的名词以及名诠释的意义，所有义的法都是空性的时候，唯一进入那一方是安忍，那之后就是世间法的顶峰。在见道上勤奋的时候，权能也成为力量的体性。在那之前，要用无数劫才能到达见道。༈ 见道的无分别智慧，住在第一地极喜地的时候，具有七菩提分，即正念菩提分，以及辨别（ཁ）法（ཀ）和精进和喜，以及轻安和禅定和舍，都是正等菩提分。༈ 它们依次是处所１和自性１出离１利益１和功德，最后三个是无烦恼的支分１１１１。༈ 对于证悟一切法为空性的无分别智慧，称为菩提，那也和辨别（０）诸法结合，那（０）既是主要也是支分。其他六个因为成为它的助伴，所以是菩提分。༈ 念能生起辨别法的智慧，所以是处所的支分，辨别（ཁ）法（ཀ）能了知法的总相和自相，所以是自性的支分，精进能从有为的处所中超出，所以是决择出离的支分，最初的喜对身心有利益，所以喜是利益的支分。心调柔堪能，对贪欲等不生起１散乱的缘故，心一缘安住，为了断除见道所断的２，断除见所断之后，从那以后烦恼不再生起，将心安住在正确之因的舍３中。１２３无烦恼的轻安之基１，等持２，舍２的自性。༈ 从二地离垢地到八地不动地之间，修道具有八支圣道分，即正见（ཿ）和正思（０ྃ）维和正语（０）和正业（０）和正命（０）和正精进（
English
If it becomes strength, it is strength because it is not harmed by the five opposing factors. When one knows that the names that are designated and the objects of expression designated by names, all the dharmas of meaning, are empty, then entering into that one side alone is patience, and immediately after that is the peak of worldly dharmas. When exerting effort on the path of seeing, power also becomes the nature of strength. Before that, it takes countless eons to reach the path of seeing. ༈ The non-conceptual wisdom of the path of seeing, when dwelling on the first ground, the Extremely Joyful Ground, possesses the seven limbs of enlightenment, namely, mindfulness, the limb of perfect enlightenment, and discrimination (ཁ) of dharma (ཀ), and diligence, and joy, and tranquility, and samadhi, and equanimity, are also limbs of perfect enlightenment. ༈ They are, in order, place 1 and nature 1, renunciation 1, benefit 1, and merit, and the last three are limbs of non-affliction 1111. ༈ For the non-conceptual wisdom that realizes all dharmas as emptiness, it is called enlightenment, and that is also combined with the discrimination (0) of dharmas, and that (0) is both the main and the limb. The other six are limbs of enlightenment because they become its companions. ༈ Mindfulness gives rise to the wisdom that discriminates dharmas, so it is a limb of place, and discrimination (ཁ) of dharma (ཀ) enables one to realize the general and specific characteristics of dharmas, so it is a limb of nature, and diligence enables one to transcend the state of existence, so it is a limb of definite emergence, and the joy of the first act benefits body and mind, so joy is a limb of benefit. Because the mind is tamed and workable, distractions such as desire do not arise 1, the mind abides in one-pointedness, in order to abandon what is to be abandoned by seeing 2, and after abandoning what is to be abandoned by seeing, from then on afflictions no longer arise, placing the mind in equanimity 3, which is the cause of correctness. 123 The basis of non-afflicted tranquility 1, samadhi 2, the nature of equanimity 2. ༈ From the second ground, the Immaculate Ground, to the eighth ground, the Immovable Ground, the path of meditation possesses the eight limbs of the noble path, namely, right view (ཿ) and right thought (0ྃ) and right speech (0) and right action (0) and right livelihood (0) and right effort (
Chinese
正念（藏文），以及正确的禅定（藏文）。因此，由于远远地舍弃了见道和修道所断的烦恼，所以它比那些更高超。获得它的原因或途径，实际上是智慧的差别，有八个分支。也就是，通过完全断除、理解和三种方式，使他人信服，是与不和之方的对治，即是道的八个分支。从二地及以上，从无分别的后得中，以清净的世间智慧观察，完全断除“像这样见到法界”的想法。通过考察共同法和自相法，不错误地向他人讲说和展示，从而使他人理解。通过口语驳斥，不错误且关联地回答疑问，从而使他人相信智慧是清净的。行为的究竟是远离十不善业，从而使他人相信戒律是完全清净的。生活是适度的，通过节俭地生活和减少所需物品，远离积蓄的贪执，从而使他人相信。通过努力，舍弃修道所断的潜在烦恼，正念（藏文）是专注于一境。对近烦恼，使之沮丧、骄傲、赞扬和压制。通过禅定（藏文），舍弃不能获得六神通的障碍，从而使之能够获得。四圣谛：苦、集、灭、道，四禅：有寻有伺、无寻有伺、无寻无伺，四无量心：慈、悲、喜、舍。四种等持：空无边处、识无边处、无所有处、非想非非想处，八解脱和次第止住的九次第定。以及空性、无愿、无相这三种解脱门，也只是在某种情况下作为道的助伴而存在。从八地到九地，从第十地善慧地到十一地法云地，再到普光地。以金刚喻定，诸佛菩萨伸出手放在头顶上。通过加持和灌顶，断除细微的所知障。当无需努力就能调伏的时机成熟时，以国王的姿态解除对自地的执着。通过与唯一的我相关联而转变