Chinese
ལྟ་ནི། རྒྱུ་འབྲས་ལ་མེད་པར་སྐུར་པ་འདེབས་པ་སྟེ།（ལྟ་ནི། རྒྱུ་འབྲས་ལ་མེད་པར་སྐུར་པ་འདེབས་པ་སྟེ།）就是否认因果，对知识的状况感到迷惑，喜欢罪恶的强烈习性，错误地进入不如法的法，否认善行等。具备有无两种情况。这些有三种果报：异熟果、等流果和士用果。断除这些有十种善行：断除杀生的行为，约束到最终的身体行为等等，直到邪见，语言和意念的行为都可以这样说。详细来说，以杀生为例，所依是自身以外的有情众生。认知是在那里认知。动机是想要杀。从烦恼三毒中的任何一种生起，以嗔恨来完成。行为是自己做或者让别人做。最终是被杀者的生命断绝。善行也是一样，所依是他者有情。想法是看到过失后想要断除。行为是断除杀生的誓言。最终是约束圆满的身体行为。善与不善施加于他人的方式，以及这些的最终分析，以及两者的三种果报等等，都应该在其他地方详细了解。第九个，有些地方用懒惰代替欲望。有些地方加上害心和散乱，也说成是七种，非常多，这是将害心、散乱、掉举三种归为一种的情况。其中，欲望是贪欲，害心是遮蔽增上戒学。昏沉和睡眠、后悔和散乱是遮蔽定学。怀疑是遮蔽慧学。七种遮蔽和五种遮蔽，是因为计算方式不同，所以不要分别思考。如《亲友书》所说：掉举和后悔以及害心、昏沉和，睡眠和贪欲以及怀疑，这五种遮蔽是夺走善财的盗贼，请您知晓。这样计算了七种，说五种遮蔽，是和之前的计算方式一样。第十个，说了五种过失，说了八种断除的行为，以及这些成为各自对治的方式。第一个是，懒惰和，遗忘和，沉掉和，不努力和，
English
lta ni. rgyu 'bras la med par skur pa 'debs pa ste. (lta ni. rgyu 'bras la med par skur pa 'debs pa ste.) is denying cause and effect, being confused about the state of knowledge, having a strong habit of liking evil, wrongly entering into unlawful dharma, denying good deeds, etc. Possessing both existence and non-existence. These have three fruits: the Vipāka fruit, the fruit similar to the cause, and the Adhipati fruit. Abandoning these has ten virtues: abandoning the act of killing, restraining to the ultimate bodily action, etc., up to wrong view, the actions of speech and mind can be said in this way. In detail, taking killing as an example, the basis is sentient beings other than oneself. Cognition is knowing it there. The motivation is wanting to kill. Arising from any of the three poisons of affliction, completed with hatred. The action is doing it oneself or having someone else do it. The ultimate is the cutting off of the life of the one to be killed. Virtue is also the same, the basis is other sentient beings. The thought is wanting to abandon after seeing the fault. The action is the vow to abandon killing. The ultimate is the bodily action of complete restraint. The way of applying virtue and non-virtue to others, and the final analysis of these, and the three fruits of both, etc., should be understood in detail elsewhere. Ninth, in some places laziness is used instead of desire. In some places, adding harmful intent and distraction, it is also said to be seven types, which is very common, this is the case of combining harmful intent, distraction, and agitation into one. Among them, desire is greed, and harmful intent is obscuring the higher discipline. Drowsiness and sleep, regret and distraction are obscuring samādhi. Doubt is obscuring prajñā. The seven obscurations and the five obscurations are because of the different ways of calculating, so do not think separately. As the Suhrllekha says: Agitation and regret, as well as harmful intent, drowsiness, and, sleep and desire, as well as doubt, these five obscurations are thieves who steal the wealth of virtue, please know. In this way, seven are counted, saying five obscurations, is the same as the previous way of calculating. Tenth, the five faults are explained, the eight actions of abandonment are explained, and the way in which these become antidotes to each other. The first is, laziness and, forgetfulness and, sinking and agitation and, non-effort and,
Chinese
是懈怠。第一是，对于禅定等修习不感兴趣。第二是，忘记禅定的所缘。沉没是指被睡眠昏沉压制而产生。如果将这三者按顺序来说，真正的沉没是指心的明分没有完全停止，但是所缘不清晰。与此相似的睡眠昏沉是指，心的明分也没有，一片黑暗。掉举据说是贪欲的一部分的分别念。本体是对食物衣服贪着，而分别念经商和农业等，以及对美好的五种妙欲心生欢喜，以及回忆起以前的掉举和嬉戏等。不作功用是指在入定的时候，明明知道生起了沉掉，却不对治它们。作功用是指没有沉掉，心自然安住的时候，对治沉掉。第二是，信、欲、精进、轻安、念、正知、作意、舍，这八者。信是指，喜欢禅定的功德而引起的清净的信。欲是指，希求所欲之境禅定。精进是指，乐于修习禅定。轻安是指，使身心堪能。念是指，不忘记禅定的所缘。正知是指，了知心安住，以及断除沉掉等一切。作意是指，心专注于断除沉掉的方法。舍是指，行舍，放松功用。第三是，最初进入禅修的时候，因为懒惰而不修习禅定，这是过失。它的对治是生起信心和欲，从而发起精进。精进直接断除懒惰。由于精进串习，身体和心无论用于多少善法，都不会感到不适，从而产生轻安，因此懒惰不会再次产生。也就是说，从信产生欲，从欲产生精进，从精进产生轻安，这四者是因果关系。开始进入禅修，安住的时候，被分别念所控制，所缘……
English
is laziness. The first is not being interested in practicing meditation such as samadhi. The second is forgetting the object of samadhi. Dullness is said to arise when oppressed by sleep and drowsiness. If these three are described in order, true dullness refers to when the clarity of the mind has not completely ceased, but the object of focus is not clear. Similar drowsiness due to sleep refers to when there is no clarity of mind and everything is dark. Agitation is said to be a conceptual thought that is part of attachment. Its essence is being attached to food and clothing, and having conceptual thoughts about business and agriculture, etc., as well as taking delight in the five excellent objects of desire, and remembering past agitation and play, etc. Non-exertion refers to not applying antidotes when one knows that dullness and agitation have arisen in meditative equipoise. Exertion refers to applying antidotes to dullness and agitation when there is no dullness or agitation and the mind naturally abides. The second is the eight factors of faith, aspiration, diligence, pliancy, mindfulness, awareness, attention, and equanimity. Faith refers to pure faith that arises from delighting in the qualities of samadhi. Aspiration refers to seeking the desired object, samadhi. Diligence refers to being joyful in practicing samadhi. Pliancy refers to making the body and mind serviceable. Mindfulness refers to not forgetting the object of samadhi. Awareness refers to knowing that the mind is abiding, and abandoning dullness and agitation, etc. Attention refers to the mind focusing on the methods of abandoning dullness and agitation. Equanimity refers to equanimity of formations, relaxing effort. The third is that when first entering meditation, not practicing meditation due to laziness is a fault. Its antidote is generating faith and aspiration, which leads to initiating diligence. Diligence directly eliminates laziness. Through familiarizing with diligence, the body and mind will not feel discomfort no matter how much they are applied to virtue, thus pliancy arises, and laziness will not arise again. That is, from faith arises aspiration, from aspiration arises diligence, from diligence arises pliancy, these four arise as cause and effect. When beginning to enter meditation and abide in equipoise, one is controlled by conceptual thoughts, the object...