English
It is all-pervasive. Meditating on the deity as an object is also meditating after individually realizing the conceptualization of the view. And, being accustomed to this, because there is no attachment to the object, there is no attachment even to just the realm of phenomena. With the order of subsequently meditating that oneself is also not attached. Not abiding in the object and the subject, not even conceptually thinking about just the realm of phenomena, Ati is indivisible, without self-importance, without mind. The nature is naturally unborn and unceasing, because there is no duality of self and what belongs to self, the meditation is: Because both the object of meditation and the meditator are unobtainable. For example, just as the eastern sky and the western sky are free from regional activities, it is free from all fabrications, the object of meditation, and the meditator. The mind cannot conceive of it, abiding in the state of realization, this is called meditation. If the concepts of the object of meditation and the meditator do not exist. Because the desire attached to meditation does not exist in oneself, abiding in oneself is called meditation, without union and separation, this is called meditation. Thus, when abiding equally with the power of the pith instructions and with the power of wisdom. The faults of being in the state of samadhi and the faults that obscure the samadhi of conduct, and the faults of the elements, etc. Without mistakenly recognizing the faults, in order not to disturb the samadhi. In order to do this, it is necessary to briefly explain the types of faults. If the view is not realized, the object of meditation is attached to the object, not recognizing the meaning of meditation, which is forgetting and sinking, sinking is dullness, lethargy, and obscurity. Each of these is further divided into natural sinking and circumstantial sinking. And sinking in conduct. Excitement also has three types: distraction, excitement, and wandering. Each of these is further divided into excitement by nature, circumstances, and conduct. Six types, namely, not entering into meditation with diligent intention and with lazy indolence, and deliberately embellishing the three doors of body, speech, and mind. The four dhyanas of the desire realm and the form realm, and the four formless absorptions of the formless realm. And the two inverted views, namely, the eternalist and annihilationist views of the non-Buddhists. Eleven types. The seven common ones are Shravakas, Pratyekabuddhas, Mind-Only. Madhyamaka, Kriya, Yoga. Upayoga, and the seven faults such as the above sinking and excitement, totaling twenty-one. That is, eighteen types. Similarly, there are six types of wandering, what are they? By nature
Chinese
或者自性的散乱是内在的五种识。外在因缘的散乱是随着五境而向五意散乱。特意造作的沉掉和体验阿底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）而产生的内在散乱。为了做其他的事情而进行善行的相是散乱。禅定的等持或者其他的乘，心随其道而动是做事的散乱。以世间的傲慢“我”的想法而入定，无疑是堕入恶趣，不会不散乱。如装饰品出现，感觉受权势的影响，如风吹蜡烛般是随顺。执着受权势的阻碍，如烦恼使酸奶凝结一般，以及因坚固的权势而争斗，如不听话的孩子一般，如权势强大一般，以及因放纵的权势而快乐，如狗一般。特意修饰身语意三门，以及心中作意所修之法，以及禅定的，体验滋味，希望和自我意识，安住于禅修，并伴随着五境的对境。将觉知收摄于内，以及显现所修之法，对禅定的功德和果报抱有很大的期望。障碍禅定的过失有五十种，根本的五种分别念是分别念、相、动摇、感觉和生起的感觉。十种分别念是粗大的分别念，如感觉的分别念，微细的如小孩子一般。相，大的如看戏的文字等等，小的如普通的看戏人一般。动摇，短的如嗔恨的动摇，长的如贪欲的动摇一般。感觉，粗大的如脸上被打了一拳一般，不粗大的如胸口被打了一拳一般。生起的感觉，快速的如欲望生起一般，缓慢的如没有生起一般。因此，根本的分别念和支分的分别念，粗大的分别念如普通人一般，微细的如大修行者的分别念一般，相，大的如看戏的乐器一般，小的如普通的看戏一般，长久的忆念如贪欲一般，短暂的嗔恨，无有边际。感觉，清晰的如脸上一般，不清晰的如头上。生起的感觉，体验清晰的如欲望生起一般。不清晰的如欲望缓慢一般。以了知心如幻化，如幻术的喜悦和他人的幻术一般。世间的欲望和色界
English
Or the distraction of self-nature is the five consciousnesses within. The distraction of external causes is the distraction that follows the five objects and scatters to the five senses. The deliberate creation of sinking and excitement, and the experience of Ati (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, literal Chinese meaning), is the internal distraction. The sign of engaging in virtuous deeds for the sake of doing other things is distraction. The samadhi of meditative absorption or other vehicles, the mind following its path is the distraction of doing things. Entering samadhi with the worldly arrogance of "I" is undoubtedly falling into evil realms, and there is no doubt that one will not be distracted. Like ornaments appearing, feeling influenced by power, like a candle moved by the wind is following. Obstruction by the power of attachment, like afflictions causing yogurt to curdle, and fighting due to the power of solidity, like a disobedient child, like the power being strong, and happiness due to the power of indulgence, like a dog. Deliberately adorning the three doors of body, speech, and mind, and contemplating the object of meditation in the mind, and the samadhi, experiencing the taste, hope, and self-awareness, abiding in meditation, and accompanied by the objects of the five senses. Gathering awareness inward, and manifesting the object of meditation, having great expectations for the qualities and fruits of samadhi. The faults that obscure samadhi are fifty, the five fundamental conceptualizations are conceptualization, sign, movement, feeling, and arising feeling. The ten conceptualizations are coarse conceptualizations, like the conceptualization of feeling, subtle like a small child. Signs, large like the letters of a play, etc., small like ordinary playgoers. Movement, short like the movement of hatred, long like the movement of desire. Feeling, coarse like being punched in the face, not coarse like being punched in the chest. Arising feeling, quick like the arising of desire, slow like not arising. Therefore, the fundamental conceptualizations and the branch conceptualizations, coarse conceptualizations like ordinary people, subtle like the conceptualizations of great practitioners, signs, large like the instruments of a play, small like ordinary playgoers, long-lasting memory like desire, short-lived hatred, without limit. Feeling, clear like on the face, unclear like on the head. Arising feeling, experiencing clearly like the arising of desire. Unclear like desire being slow. Knowing the mind as illusion, like the joy of illusion and the illusion of others. Worldly desire and the form realm
Chinese
执着于最初的四禅和四无色定，即是三界九地。外道颠倒地执着于实有、常有和断灭的见解。心识散乱则难以生起禅定。修行者若心浮气躁、意识混乱、哭泣、听到排泄的声音、头晕目眩，以及见到青白色（风）、黄白色（胆汁）、红褐色（痰）等颜色时，应分析并了解这是由身体失调所引起的现象。因此，通过禅定，成为名相词句的瑜伽士，精于词句而轻视意义，未能领悟真实义。静坐时，如同看守名相；行走时，轻浮摇摆。行住坐卧，乃至受用时，都远离瑜伽。如同狗看守般散乱时，会像狐狸、坟墓、盗贼、罪犯、鱼、猎人、愚人、牛一样。贪婪、执着、算计，如同猴子般行为，这些都是过失。因此，通晓过失与功德的瑜伽士，应依止八种断除之行，从而解脱这些地之过失，或者无需对治，任其自然生起、自然寂灭。这八种断除之行是：信心、欲乐、精进、轻安、正念、正知、策励心意和舍。其中，信心、欲乐、精进和轻安这四者，能消除懈怠和散乱等六种过失。正念能消除忘失所缘等过失。安住于正知，能消除掉举、沉没、疑惑等十八种过失，以及因感受而引起的散乱等过失，和禅修者的六种过失等。策励心意能消除不勤奋和沉没昏睡等过失。舍能消除造作和作意等过失。忘失所缘时，依止正念；无法以理智把握时，依止征相；掉举时，生起对轮回的厌离；以正念之绳束缚于空性；沉没时，依止正知的守护者；执着时，专注于所缘；懈怠时，依止信心、欲乐和精进；于懈怠时，依止舍；不勤奋时，依止精进。或者，对断除之行稍作观察，认识到过失，然后根据各自的情况进行断除。或者，无论出现什么过失，都任其自然
English
Clinging to the initial four dhyanas and the four formless absorptions constitutes the nine grounds of the three realms. Non-Buddhists mistakenly adhere to views of permanence, eternalism, and annihilationism. A mind filled with many activities hinders the arising of samadhi. If a practitioner becomes impatient, their consciousness becomes confused, they weep, hear sounds of excretion, feel dizzy, and see colors such as bluish-gray (wind), yellowish-gray (bile), or reddish-brown (phlegm), they should analyze and understand that these phenomena arise from imbalances in the body. Therefore, through meditation, one becomes a yogi of signs and words, meticulous with words but disregarding meaning, failing to attain the true meaning. When sitting, they act as guards of signs; when walking, they walk lightly and swaying. Whether walking, lying down, sitting, or staying, even during enjoyment, they are separated from yoga. When scattered like a guarding dog, they act like foxes, tombs, thieves, criminals, fish, hunters, fools, or cattle. Greed, attachment, and calculation, acting like monkeys, are faults. Therefore, a yogi who knows faults and virtues should rely on the eight applications of abandonment to liberate themselves from these faults of the grounds, or without antidotes, experience self-arising, self-pacifying. These eight applications of abandonment are: faith, aspiration, diligence, pliancy, mindfulness, awareness, uplifting the mind, and equanimity. Among these, faith, aspiration, diligence, and pliancy eliminate faults such as laziness and the six distractions. Mindfulness eliminates faults such as forgetting the object of focus. Abiding in awareness eliminates eighteen faults such as excitement, dullness, and doubt, as well as distractions caused by feelings, and the six faults of meditators. Uplifting the mind eliminates non-exertion and dullness. Equanimity eliminates effort and mental activity. When the object of focus is forgotten, rely on mindfulness; when unable to grasp with reason, rely on signs; when excited, generate disgust for samsara; bind to emptiness with the rope of mindfulness; when dull, rely on the guardian of awareness; when attached, focus on the object; when lazy, rely on faith, aspiration, and diligence; in laziness, rely on equanimity; when not diligent, rely on diligence. Alternatively, observe the applications of abandonment slightly, recognize the faults, and then abandon them according to their respective situations. Or, whatever faults arise, let them be natural.
Chinese
应当安住于自性寂止之中。例如，就像孩童不强求事理一样。如同行为的散乱一样，安住于众多行为的散乱之中。由于众多行为的无我而呈现多样性，通过三摩地来控制觉性，无论出现什么征相，都应安住于平等的状态，并将其压制于法界之中。这样一来，哪里还会有遮止过失和成就功德呢？认识到体性的过失之后，稍微保持一种认可的态度。如果出现禅修不明朗、看到颜色、无法进入三摩地等情况，一旦确定了哪方面的过失，就应当依赖令人愉悦的行为。享用与自身体性相符的食物，穿着适当的衣物。如果身语的行为尚未完全融入三摩地，就要像警惕的守卫一样，通过智慧的边界来切断并舍弃它。用觉悟的忆念之绳来束缚自己，在一切行为举止中，都不要偏离禅修。这样，通过纠正违缘，并且不偏离见修的要义，就能克服困难，并且由于精进，能够长久地安住于禅修之中。最初逐渐增长的体验，也会经历动摇的体验、获得的体验、习惯的体验、稳定的体验以及最终圆满的体验，这五种阶段的变化。有些人就像落入阿底峡的陡峭河流中一样，当安住于由分别念所执着的瑜伽士，如同陶匠转动陶轮一样，在三摩地的状态中，受到分别念的控制，无法安住而感到厌倦。那时，就像努力扑灭头上燃烧的火焰一样，要修持精进。如果只有少许的三摩地，那就减少它。那时，要缓慢地禅修，延长出入息的时间。为了使三摩地变得熟练，如果出现过失等情况，首先要采取放弃努力和伴随努力的舍受。对于像山王一样的奢摩他，不会被分别念的因缘所动摇。从单独的坐禅开始，如果能够禅修，就不要厌倦三摩地，要把握好分寸并进行禅修。通过体验和舍弃禅修的滋味，从而使三摩地达到圆满，对于见到八种力量显现等现象，既不欢喜也不厌恶，保持中立。其次，在动摇的体验中，有时会受到过失的影响而失控，从而获得奢摩他。体性和行为等方面