English
English version: What is called the cessation attained and the path that attains it is because they are able to bring about tranquility. And the meaning that is contemplated is precisely Suchness (the true nature of all things), because it is the object of the tranquil path. Thus, what is said, whether it be tranquility or the meaning that is contemplated, is generally called Unconditioned (the state of non-arising and non-ceasing). It should be known that the correct knowledge arising from the ten meanings related to the aggregates, etc., is called skillfulness in the aggregates, etc. The overall meaning of reality is roughly of two kinds: that which can reveal reality and that which is revealed by reality. That which can reveal reality is precisely the initial three roots (the aggregates, the sense bases, and the elements), because they can reveal the remaining dharmas. That which is revealed by reality is the latter nine, because they are revealed by the initial roots. The nine realities that are revealed are: 1. The reality revealed by abandoning conceit (arrogance arising from claiming attainment without having attained it); 2. The reality revealed by counteracting perversions (incorrect cognitions); 3. The reality revealed by the liberation of the Hearer Vehicle (Śrāvakayāna); 4. The reality revealed by the liberation of the Unsurpassed Vehicle (Mahāyāna), because the coarse dharmas can mature and the subtle dharmas can liberate; 5. The reality revealed by being able to subdue other arguments, relying on analogies to guide reasoning and subdue others; 6. The reality revealed by manifesting the Great Vehicle; 7. The reality revealed by entering into all types of knowable objects; 8. The reality revealed by manifesting non-illusory Suchness; 9. The reality revealed by entering into the affairs of self-grasping (attachment to self), all secrets. Chapter Four: Analysis of Cultivating Antidotes Having analyzed reality, now we should analyze the cultivation of various antidotes, which is the cultivation of all the limbs of enlightenment (the various methods leading to awakening). Here, we should first discuss the cultivation of mindfulness (the abiding of correct mindfulness). The verse says: Because of the cause of heaviness and attachment, and because there is no delusion regarding the affairs of 'I' (self), in order to enter the Four Noble Truths (suffering, origin, cessation, path), it should be known that one cultivates mindfulness. The treatise says: Heaviness (the feeling of heaviness in the body) is manifested by the body, so observing the body allows one to enter the Noble Truth of Suffering. The body is characterized by having heaviness and other actions, because the various heavinesses are the nature of the suffering of conditioned existence. From this noble view, it is understood that all that is conditioned (with afflictions) is suffering. The various conditioned feelings are said to be the cause of attachment, so observing feelings allows one to enter the Noble Truth of Origin. The mind is the dependent arising of self-grasping, so observing the mind allows one to enter the Noble Truth of Cessation. Because of the fear of the annihilation of 'I' (self), this observation allows one to abandon this fear. Because of observing dharmas (phenomena), one is free from ignorance and delusion regarding defiled and purified dharmas, and enters the Noble Truth of the Path. Therefore, in order to enter the meaning of the Four Noble Truths, it is initially said that one cultivates the contemplation of the Four Mindfulnesses. Having spoken of cultivating mindfulness, next we should speak of correct abandonment (right effort). The verse says: Having thoroughly known the obstacles and antidotes, and all kinds of differences -------------------------------------------------------------------------------- 为远离修集 勤修四正断
Chinese
论曰。前修念住。已能遍知一切障治品类差别。今为远离所治障法。及为修集能对治道。于四正断精勤修习。如说已生恶不善法为令断故。乃至广说。已说修正断。当说修神足。颂曰。 依住堪能性 为一切事成 灭除五过失 勤修八断行 论曰。依前所修离集精进。心便安住有所堪能。为胜事成修四神足。是诸所欲胜事因故。住谓心住。此即等持故。次正断说四神足。此堪能性。谓能灭除五种过失修八断行。何者名为五种过失。颂曰。 懈怠忘圣言 及惛沉掉举 不作行作行 是五失应知 论曰。应知此中惛沉掉举合为一失。若为除灭惛沉掉举不作加行。或已灭除惛沉掉举。复作加行俱为过失。为除此五修八断行。云何安立彼行相耶。颂曰。 为断除懈怠 修欲勤信安 即所依能依 及所因能果 为除余四失 修念智思舍 记言觉沉掉 伏行灭等流 论曰。为灭懈怠修四断行。一欲二正勤三信四轻安。如次应知。即所依等。所依谓欲勤所依故。能依谓勤依欲起故。所因谓信是所依。欲生起近因。若信受彼便希望故。能果谓安是能依。勤近所生果。勤精进者得胜定故。为欲对治后四过失。如数修余四种断行。一念二 现代汉语译本 为远离（已经产生的）和修集（尚未产生的），应当勤奋修习四正断（Samyakprahana，四种正确的努力）。 论曰：之前修习念住（Smṛtyupasthāna，四念住）时，已经能够普遍了解一切障碍和对治的品类差别。现在为了远离所要对治的障碍之法，以及为了修集能够对治的道，所以要对四正断精勤修习。如经文所说：‘对于已经生起的恶不善法，为了令其断除’，乃至广说。上面已经说了修正断，下面应当说修神足（ṛddhipāda，四神足）。 颂曰： 依靠安住和堪能性，为了成就一切事情，灭除五种过失，勤奋修习八断行。 论曰：依靠之前所修的离集精进，心便能够安住并且有所堪能。为了成就殊胜的事情，所以要修习四神足，因为这是成就一切所希望的殊胜事情的原因。‘住’指的是心住，也就是等持（Samādhi，禅定）。所以在正断之后说四神足。这里的堪能性，指的是能够灭除五种过失，并且修习八断行。哪五种过失呢？ 颂曰： 懈怠、忘失圣言，以及惛沉掉举，不作行、作行，这五种过失应当知道。 论曰：应当知道，这里惛沉（Styāna，昏沉）和掉举（Auddhatya，掉举）合为一种过失。如果为了除灭惛沉掉举而不作加行，或者已经灭除惛沉掉举之后又作加行，这两种都是过失。为了除灭这五种过失，所以要修习八断行。如何安立这八断行的行相呢？ 颂曰： 为了断除懈怠，修习欲、勤、信、安，即所依、能依，以及所因、能果。为了除灭其余四种过失，修习念、智、思、舍，记言、觉沉掉，伏行、灭等流。 论曰：为了灭除懈怠，修习四种断行：一、欲（Chanda，希欲），二、正勤（Vyāyāma，精进），三、信（Śraddhā，信心），四、轻安（Praśrabdhi，轻安）。应当知道，它们依次是所依等。所依指的是欲，因为勤是欲的所依。能依指的是勤，因为勤是依靠欲而生起的。所因指的是信，是所依（欲）生起的近因，如果信受了，就会希望。能果指的是安，是能依（勤）的近所生果，勤奋精进的人能够获得殊胜的禅定。为了对治后面的四种过失，如数修习其余四种断行：一、念（Smṛti，正念），二、智（Prajñā，智慧）
English
English version To abandon (what has already arisen) and cultivate (what has not yet arisen), one should diligently practice the Four Right Exertions (Samyakprahana, Four Right Efforts). Treatise says: Having previously cultivated the Mindfulnesses (Smṛtyupasthāna, Four Foundations of Mindfulness), one is already able to universally understand the distinctions between all categories of obstacles and antidotes. Now, in order to abandon the obstructing dharmas to be treated, and in order to cultivate the path that can treat them, one must diligently practice the Four Right Exertions. As the sutra says: 'For the sake of abandoning evil and unwholesome dharmas that have already arisen,' and so on, extensively explained. Having spoken about correcting the Right Exertions, we should now speak about cultivating the Supernatural Powers (ṛddhipāda, Four Bases of Supernatural Power). Verse says: Relying on abiding and capability, for the sake of accomplishing all things, eliminate the five faults, and diligently cultivate the Eight Abandoning Practices. Treatise says: Relying on the previously cultivated diligence of separation and accumulation, the mind is able to abide and become capable. In order to accomplish superior things, one should cultivate the Four Supernatural Powers, because they are the cause of accomplishing all desired superior things. 'Abiding' refers to the abiding of the mind, which is Samādhi (concentration). Therefore, the Four Supernatural Powers are spoken of after the Right Exertions. This capability refers to the ability to eliminate the five faults and cultivate the Eight Abandoning Practices. What are the five faults? Verse says: Laziness, forgetting the holy words, as well as lethargy and excitement, non-application and application, these five faults should be known. Treatise says: It should be known that lethargy (Styāna, torpor) and excitement (Auddhatya, agitation) are combined into one fault here. If one does not apply effort in order to eliminate lethargy and excitement, or if one applies effort again after having already eliminated lethargy and excitement, both are faults. In order to eliminate these five faults, one should cultivate the Eight Abandoning Practices. How are the characteristics of these Eight Practices established? Verse says: In order to abandon laziness, cultivate desire, diligence, faith, and ease, which are the support, the supported, as well as the cause and the effect. In order to eliminate the remaining four faults, cultivate mindfulness, wisdom, thought, and equanimity, remembering words, being aware of lethargy and excitement, subduing actions, and extinguishing the continuous flow. Treatise says: In order to eliminate laziness, cultivate the four abandoning practices: one, desire (Chanda, aspiration); two, diligence (Vyāyāma, effort); three, faith (Śraddhā, conviction); and four, ease (Praśrabdhi, tranquility). It should be known that they are, in order, the support, etc. The support refers to desire, because diligence relies on desire. The supported refers to diligence, because diligence arises relying on desire. The cause refers to faith, which is the proximate cause for the arising of the support (desire); if one has faith, one will have hope. The effect refers to ease, which is the proximate result produced by the supported (diligence); those who are diligent and energetic can attain superior Samādhi. In order to treat the latter four faults, cultivate the remaining four abandoning practices accordingly: one, mindfulness (Smṛti, awareness); two, wisdom (Prajñā, insight) --------------------------------------------------------------------------------
Chinese
正知三思四舍。如次应知。即记言等。记言谓念能不忘境。记圣言故。觉沉掉者谓即正知。由念记言。便能随觉惛沉掉举二过失故。伏行谓思。由能随觉沉掉失已。为欲伏除发起加行。灭等流者。谓彼沉掉既断灭已。心便住舍平等而流。已说修神足。当说修五根。所修五根云何安立。颂曰。 已种顺解脱 复修五增上 谓欲行不忘 不散乱思择 论曰。由四神足心有堪能。顺解脱分善根满已。复应修习五种增上。一欲增上。二加行增上。三不忘境增上。四不散乱增上。五思择增上。此五如次第即信等五根。已说修五根。当说修五力。何者五力次第云何。颂曰。 即损障名力 因果立次第 论曰。即前所说信等五根。有胜势用复说为力。谓能伏灭不信障等。亦不为彼所陵杂故。此五次第依因果立。以依前因引后果故。谓若决定信有因果。为得此果发勤精进。勤精进已便住正念。住正念已心则得定。心得定已能如实知。既如实知无事不办。故此次第依因果立。如前所说。顺解脱分既圆满已复修五根。何位修习顺决择分。为五根位五力位耶。颂曰。 顺决择二二 在五根五力 论曰。顺决择分中暖顶二种在五根位。忍世第一法在五力位。已说修五力。当说修觉支。所修觉支云何安 现代汉语译本： 正知、三思、四舍，应当依次了解。即是记言等。记言是指念能够不忘记对境，因为能够记住圣言的缘故。觉察沉没和掉举的人，就是指具有正知。因为念能够记住圣言，便能够随之觉察到惛沉和掉举这两种过失。伏行是指思，因为能够随之觉察到沉没和掉举的过失之后，为了降伏和去除这些过失而发起加行。灭等流是指沉没和掉举断灭之后，心便安住在舍的状态，平等地流动。以上已经讲述了修习四神足，接下来应当讲述修习五根。所修习的五根应当如何安立呢？颂文说： ‘已种顺解脱，复修五增上，谓欲行不忘，不散乱思择。’ 论述：由于修习四神足，心具有堪能性，顺解脱分（*顺向解脱的部分*）的善根圆满之后，应当进一步修习五种增上，即欲增上、加行增上、不忘境增上、不散乱增上、思择增上。这五种增上依次对应信等五根。以上已经讲述了修习五根，接下来应当讲述修习五力。什么是五力？它们的次第如何？颂文说： ‘即损障名力，因果立次第。’ 论述：前面所说的信等五根，具有殊胜的势力作用，所以又被称为力，即能够降伏和灭除不信的障碍等，也不会被这些障碍所侵凌和混杂。这五力的次第是依据因果关系而建立的。因为依靠前面的因，才能引生后面的果。如果能够确定地相信有因果，为了获得这个果，就会发起勤奋精进。勤奋精进之后，便能安住在正念之中。安住在正念之中，心就能获得禅定。心获得禅定之后，就能如实地了解真相。既然能够如实地了解真相，就没有什么事情不能办成。所以这五力的次第是依据因果关系而建立的。如前所述，顺解脱分已经圆满之后，再修习五根。那么，在哪个阶段修习顺决择分（*顺向决定的部分*）呢？是在五根位，还是在五力位呢？颂文说： ‘顺决择二二，在五根五力。’ 论述：在顺决择分中，暖位和顶位这两种是在五根位修习的，忍位和世第一法位是在五力位修习的。以上已经讲述了修习五力，接下来应当讲述修习觉支。所修习的觉支应当如何安立呢？