English
One is laziness, two is drowsiness, three is agitation, four is acting and not acting. Therefore, acting without needing to act is five, and not acting when needed is six. The branches are eighteen faults, eleven doubts of wrong paths, and seven common ones, totaling eighteen. That is to say, there are eleven doubts caused by wrong views, and seven doubts caused by wrong paths. The eleven doubts caused by wrong views are: the three realms and nine grounds, the two views of permanence and annihilation, totaling eleven. The seven doubts caused by wrong paths are: gods and humans, Shravakas, Pratyekabuddhas, Bodhisattvas, Kriya, Upaya, and Yoga, totaling seven. Thus, there are eighteen in total. Similarly, there are six kinds of distraction, namely: being distracted by the five senses, being distracted by the five objects, being distracted by the taste of drowsiness and agitation, being distracted by the signs of virtuous conduct, being distracted by the samadhi of other vehicles, and being distracted by the samadhi of pride. These six will be explained later. Following after the arising of memory, etc., are the faults of interruption. That is to say, the arising of thoughts of what was done before is following after the arising of memory, like habitual dreams. Degeneration obscures the attainment of movement. Obstruction is holding doubt about samadhi, like a demon entering when a powerful person with nails is liberated, it obscures union. Steadfastness is clinging to degeneration, like wanting butter but buying milk, and then clinging to yogurt, it obscures vipashyana. Laziness is not striving in samadhi, like a person who wants a harvest of rice but does not strive in farming, it obscures union. Deliberately adjusting the three is: adjusting as if the three of body, speech, and mind do not need adjustment, like a person who wants happiness but strives for the cause of suffering, it obscures union. Attention is deliberately paying attention to the nature of reality, like holding the sky with the palm of the hand, it obscures union. Experiencing is wanting to experience the taste of samadhi, like being attached to a woman in a dream, it obscures vipashyana. The place of perception is an obstacle that is directly incompatible with samadhi, like doing evil for the sake of wanting liberation. Gathering is deliberately gathering consciousness, like blocking the sky with the eye of a needle. Manifestation is equa
Chinese
想要专门针对三摩地使其显现，就像将天空显示为形状一样。瑞玛尔是，特别渴望了解温暖，这是三摩地的喜悦和温暖的过失。就像融化山上的冰一样，会阻碍结合。五十大遮障，意思是，遮障的五个根本，十个分支。五个根本是：分别念、相、忆念、感受和生起感受。十个分支是：从相的角度来说，分别念有粗细两种；从执着的角度来说，相有大小两种；从持续的角度来说，忆念有长短两种；从体验的角度来说，感受有清晰和不清晰两种；从生起和融入的角度来说，生起感受有快速和缓慢两种，这样就是五和十。第一个世间四禅，意思是，第一个世间是欲界，由于分别念的过失，会投生到三个恶道。因相而投生为人。因寻思而投生到三十三天。因感受而投生到无诤天。因生起感受而投生到兜率天。通过如幻的智慧，投生到乐变化天和他化自在天。四禅是，色界被认为是世间，因昏沉和睡眠而投生。四种等至有九地，意思是，这也是从灭尽定中来的。四地是指最后的世间，即四无色界。总的来说，就是九地。常断颠倒，意思是，常是常恒的见解，断是认为什么都没有，这二者都陷入了颠倒的歧途。行为的过失是：懒惰如灰的禅修，盗墓贼般的禅修，执取相的鱼的禅修，睡觉如牛睡眠的禅修。贪婪执着食物的禅修，散乱如商人思绪的禅修，造作如猴子的禅修。也显示了八种对治的造作，意思是，有两种方法：同一相续的对治方法和不同的对治方法。如果与不同的对治方法结合，那么低劣的根器是，也显示了八种对治的造作，意思是必须专门对治过失，八种对治的造作
English
Wanting to specifically target samadhi to make it manifest is like showing the sky as a shape. Remar is, especially longing to understand warmth, which is the fault of joy and warmth in samadhi. Like melting ice on a mountain, it hinders union. Fifty obscurations, meaning, five roots of obscurations, ten branches. The five roots are: conceptualization, signs, memory, feeling, and arising feeling. The ten branches are: from the aspect of forms, conceptualization has two types, coarse and subtle; from the aspect of grasping, signs have two types, large and small; from the aspect of continuity, memory has two types, long and short; from the aspect of experience, feeling has two types, clear and unclear; from the aspect of arising and dissolving, arising feeling has two types, fast and slow, thus there are five and ten. The first world, the four dhyanas, meaning, the first world is the desire realm, and due to the fault of conceptualization, one will be born into the three lower realms. By signs, one is born as a human. By thinking, one is born into the Thirty-three Heavens. By feeling, one is born into the Heaven of No Conflict. By arising feeling, one is born into the Tushita Heaven. Through illusory wisdom, one is born into the Heaven of Joyful Transformations and the Heaven of Others' Mastery. The four dhyanas are, the form realm is considered the world, and one is born through dullness and sleepiness. The four samapattis have nine grounds, meaning, this also comes from the cessation samapatti. The four grounds refer to the last world, the four formless realms. In short, it is nine grounds. Eternalism and nihilism are inverted, meaning, eternalism is the view of permanence, and nihilism is thinking that there is nothing, these two fall into the wrong path of inversion. The faults of conduct are: lazy meditation like ashes, meditation like a grave robber, meditation of a fish grasping at signs, meditation of sleeping like a cow. Greedy meditation on food, distracted meditation like a merchant's thoughts, contrived meditation like a monkey. It also shows the eight counteractive formations, meaning, there are two methods: the method of correcting the same continuum and the method of different corrections. If combined with different methods of correction, then the inferior faculties are, it also shows the eight counteractive formations, meaning that faults must be specifically counteracted, the eight counteractive formations.
Chinese
显示，以意愿和信仰舍弃遗忘目标，以精进舍弃懒惰，以正念舍弃沉掉和掉举，以智慧舍弃疑惑和邪见。单一相续的对治方法和，不同相续的对治方法。如果结合不同的对治方法，以作意舍弃不勤作，以舍弃舍弃特意勤作，以极度串习舍弃遗忘。中等根器者，各自稍微观察，以各自观察的智慧观察，只要认识到过失就足够了，就像察觉到小偷就逃跑一样。上等根器者，或者安住于自生自灭。意思是，即使出现过失，也是从法性中产生，即使它寂灭，也在那里寂灭，不会因过失而带来损害，就像雪落在热石头上一样。如果结合单一相续的对治方法，在修习动摇的时期，需要显示八种舍弃的作意。在串习稳固的时期，以各自观察的智慧观察而寂灭。在达到究竟的时期，过失会自生自灭。说道“以戏论之轮信解修习”，意思是，在如是性的时候，如果不修习众多本尊的修习道，就会陷入与戏论没有差别的境地。如果说不修习就与经论相违，回答是：是说不实际修习修习道吗？还是说不以信解修习修习道？如果说是前者，如果说不实际修习就与经论相违，那不相违。经论中没有说要实际修习。而是说“信解修习”。如果问信解修习还是不修习，回答是修习。如果说会陷入与戏论没有差别的境地，是因为实际修习还是因为信解修习？如果说是实际修习，那么理由不成立，因为没有承认。如果说是信解修习，即使信解修习，因为不实际修习，所以不会陷入与戏论没有差别的境地。戏论是实际修习众多本尊，而这里仅仅是以信解，在做利他之事时修习，所以不与经论相违。因为不能实际修习，所以不会陷入戏论。说道“不被夺、不昏沉、不惊恐、无喜忧”，意思是，这是内在禅定稳固的征象。其他宗派的宗义和，突发因素不会夺走禅定，也不会因中断和疲劳而昏沉，魔和
English
shows that, with aspiration and faith, abandon forgetting the object; with diligence, abandon laziness; with mindfulness, abandon sinking and agitation; with wisdom, abandon doubt and wrong views. The method of correction for a single continuum and the method of correction for different continua. If applied to the method of correction for different continua, abandon non-effort with attention; abandon deliberate effort with equanimity; abandon forgetting with thorough familiarity. For those of medium faculties, examine each one slightly. By examining with the wisdom of individual discrimination, it is enough to recognize the fault, like fleeing when a thief is detected. For those of superior faculties, either leave it as self-arising and self-subsiding. This means that even if a fault arises, it arises from the nature of reality, and even if it subsides, it subsides there, without causing harm due to the fault, like snow falling on a hot stone. If combined with the method of correction for a single continuum, it is necessary to show the eight activities of abandonment during the time of practice fluctuation. During the time of habituation and stability, it subsides by examining with the wisdom of individual discrimination. At the time of completion, faults go to self-arising and self-subsiding. It says, "Meditate on the wheel of elaboration with aspiration." This means that if one does not meditate on the path of meditating on many deities during the time of Suchness, it follows that there is no difference from elaboration. If one says that not meditating contradicts the scriptures, the answer is: Are you saying that one does not actually meditate on the path of meditation, or are you saying that one does not meditate on the path of meditation with aspiration? If you say the former, if you say that not actually meditating contradicts the scriptures, it does not contradict. The scriptures do not say to actually meditate. It says, "Meditate with aspiration." If you ask whether one meditates with aspiration or not, the answer is that one meditates. If you say that it follows that there is no difference from elaboration, is it because of actually meditating or because of meditating with aspiration? If it is because of actually meditating, then the reason is not established, because there is no acceptance. If you say it is because of meditating with aspiration, even if one meditates with aspiration, because one does not actually meditate, it does not become indistinguishable from elaboration. Elaboration is actually meditating on many deities, but here, only with aspiration, one meditates when doing things for others, so it does not contradict the scriptures. Because one cannot actually meditate, it does not become elaboration. It says, "Not stolen, not intoxicated, not frightened, without joy or sorrow." This means that it is a sign of stable samadhi within. The tenets of other vehicles and sudden circumstances do not steal the samadhi, and one is not intoxicated by interruption and fatigue. Mara and
Chinese
见到彩虹也不害怕，对于好的征兆也不会欣喜若狂。八种力量显现将会见到。意思是说，由于禅定的力量，将会见到八种景象，即骑象、乘船、以星星装饰的镜子、见到灭尽定、三千世界如手掌般平坦、充满光明的欢喜园林、充满尘土的虚空、充满星星的虚空，这样出现八种景象。十八种魔的行境将在下面讲述。六种神通，这是两个词头，即知宿命、知生死、知他心、天眼通、神足通、无漏尽通这六种，或者说有漏的神通三种，无漏的神通三种，也是六种。有漏的三种是，下面将要讲到的缘于先前的神通第一，圆满的神通第二，无间断的神通第三。无漏的三种是，见道的神通，修道，究竟道。或者对于缘于先前的神通等三种，下面说，一些对境和增长。说的是，这三种各自有一些对境，它们大大增长，两种两种地计数，也是六种。缘于先前的神通，意思是说，最初或先前显示有漏的神通，也是最初缘于两个谛而生起，那是定和普观二者的神通。圆满的神通，意思是说，禅定的力量圆满，手印唯一开展的神通。无间断的神通，意思是说，对于无漏的行者，被其他道所间断，是积聚资粮的神通。一些对境和增长，意思是说，一些对境是特别观察在旁边众生的心，如果缘于此，就能知晓其心，总之，知晓一些人的想法，那是如实的神通。它的增长是在此基础上，先前安住的专注增长，那是普观的神通。同样地