Chinese
以其他宗派的论典的方式，心散乱于禅定，是意念的散乱。心想我有好的禅修，以我执而入定，是入定的散乱。被这六种所控制，无疑会投生于恶趣轮回。第三，中断的十种过患。先前境上未生起分别念，之后生起念头，随之而起分别念，这是动摇体验和获得之障碍，此为一。特意遮止过失，是双运之障碍，此为二。执着禅定体验，坚固地执着为我，此为三。不知如何禅修而无意义地闲聊，此为四，是胜观之障碍。特意调整身语意三门，心想自性如何显现，这是寂止之障碍，此为五。期望体验禅定的滋味，此为六。以我执而安住于禅修，以境为目标，这是双运之障碍，此为七。将觉知收摄于内，这是胜观之障碍，此为八。想要立即显现禅定的意义，此为九。想要获得功德，想要变得更多，此为十。这二者是寂止和胜观共同的障碍。第四，证悟的过患。这也是遮蔽的过患，分为二。第一，五种根本。分别念和1，相和2，行和3，感受和4，生起感受5。其中，分别念是：有1、无和是与非等。以概念2执持境之相。在其之后3，念头的长短相续流转。在体验中4感受。分别念的5生起和融入，时间快慢取决于此。第二，十种支分。这五种根本各自又有两种支分，共十种。区分而言，证悟有粗细，相有大小，流转有长短，感受有清晰与否，生起感受有快慢。第五，疑惑分为九种，以及邪见常断的所缘之差别。三界之中，第一是说欲界六天。第二是四禅。无寻无伺，喜乐如水，出入息如风，或于安乐之中一心一意，安住于阿赖耶识的状态，误入四无色处，即：空无边处，识无边处，无所有处，非想非非想处，此为四者。
English
Distraction of mind in meditation through the methods of other schools is the distraction of ideation. Thinking, "I have good meditation," and engaging in meditation with self-grasping is the distraction of absorption. Being controlled by these six, there is no doubt of taking birth in the lower realms of samsara. Third, ten faults that interrupt. When a memory arises of a previous object without conceptualization, and then conceptualization follows, this is an obscuration to the movement of experience and attainment, this is one. Intentionally preventing faults is an obscuration to union, this is two. Grasping at the experience of meditation, firmly grasping it as self, this is three. Not knowing how to meditate and chattering meaninglessly, this is four, is an obscuration to insight. Intentionally adjusting the three doors of body, speech, and mind, thinking about how the natural state appears, this is an obscuration to calm abiding, this is five. Hoping to experience the taste of meditation, this is six. Abiding in meditation with self-grasping, focusing on the object, this is an obscuration to union, this is seven. Gathering awareness inward is an obscuration to insight, this is eight. Wanting to immediately manifest the meaning of meditation, this is nine. Wanting to gain qualities, wanting to become more, this is ten. These two are general obscurations to calm abiding and insight. Fourth, faults of realization. This is also a fault of obscuration, divided into two. First, five roots. Conceptualization 1, signs 2, movement 3, feeling 4, arising feeling 5. Among these, conceptualization is: existence 1, non-existence, and is and is not, etc. Grasping the sign of the object with concept 2. After that 3, the long or short continuum of memory flows. Experiencing in experience 4. The speed of the arising and dissolving of conceptualization 5 depends on this. Second, ten branches. Each of these five roots also has two branches, making ten. Differentiating, realization has coarse and subtle, signs have large and small, movement has long and short, feeling has clear and unclear, arising feeling has fast and slow. Fifth, doubts are divided into nine, and the differences in the objects of wrong views of permanence and annihilation are explained in detail. Among the three realms, the first is said to be the six gods of the desire realm. The second is the four dhyanas. No investigation, joy and bliss like water, inhalation and exhalation like wind, or being one-pointed in the state of bliss, abiding in the state of the alaya consciousness, straying into the four formless realms, namely: infinite space, infinite consciousness, nothingness, neither existence nor non-existence, these are the four.
Chinese
如此，三界九地即是迷失于其中的地方。认为事物是恒常不变的，以及认为存在前世后世的断灭见，这两种是颠倒的见解。第二，关于脉的过患。通过身语意三门做很多世间的事情，造成对禅定不生起信心的因缘，而且修持也缺乏耐心，心烦意乱，耳朵听到毒箭的声音，看到国土、房屋和自己的头旋转，出现风大的青色，胆汁的黄色，血液的红色，以及痰液的白色等颜色，也要检查和了解由疾病引起的过患。第三，行为方面，大修行者的六种过患。瑜伽士的行走、睡眠、坐卧、享用食物和财物，以及在进入道路时，如果脱离了大空性的瑜伽禅定，那么，住在某个地方时，就像乌鸦一样警惕的修行；行走时，像盗墓贼一样寻找心的修行；住在禅房时，像鱼一样的修行；睡觉时，像拥抱柱子一样的大象睡眠；享用食物和财物时，贪婪心大的像商人一样的修行；以及做很多事情的像猴子一样的行为，这些都是修行的过患。第六，治疗方法有三种：安住于禅定时的过患的治疗方法，脉的治疗方法，以及行为的治疗方法。第一种又分为两种：第一，结合智慧的大小或体验的层次，分别展示治疗方法。如上所述，认识到过患的瑜伽士，为了避免这些过患，需要特意用心，并且依靠八种对治方法，即：信仰、欲望、精进、轻安、正念、正知、提升心力、舍。这些是针对智慧小或体验不稳定的治疗方法。对于任何过患，都要稍微观察它从何而来，这是针对智慧低下的治疗方法。或者，即使出现过患，也要让心性自然生起自然平息，这是针对中等智慧或体验熟练稳定的治疗方法。第二，在达到究竟时，没有扬弃取舍的治疗方法。例如，就像孩子对词语和意义都没有分别能力一样，被许多玩耍的行为所迷惑。
English
Thus, the three realms and nine grounds are where one gets lost. To view things as permanent and to view the extremes of before and after as cut off are two kinds of inverted views. Second, regarding the faults of the channels. Through the three doors of body, speech, and mind, one does many worldly things, creating the cause for not generating faith in samadhi, and practice is also impatient, the mind is disturbed, the ears hear the sound of poisonous arrows, and one sees colors such as the blue of wind, the yellow of bile, the red of blood, and the white of phlegm. One should also examine and understand the faults arising from disturbed illnesses. Third, in terms of conduct, the six faults of a great meditator. The yogi's walking, sleeping, sitting, dwelling, enjoying food and wealth, and even when entering the path, if they are separated from the samadhi of the great emptiness, then, when staying in a place, meditating like a watchful crow; when walking, meditating like a grave-robbing thief searching for the mind; when staying in a meditation room, meditating like a fish; when sleeping, sleeping like an elephant hugging a pillar; when enjoying food and wealth, meditating with a greedy mind like a merchant; and doing many things like the behavior of a monkey, these are all faults of meditation. Sixth, there are three methods of treatment: the method of treating faults during the time of abiding in samadhi, the treatment of the channels, and the treatment of conduct. The first is divided into two: First, showing the treatment methods separately in conjunction with the size of wisdom or the level of experience. As mentioned above, the yogi who recognizes the faults, in order to avoid these faults, needs to pay special attention, and rely on eight antidotes, namely: faith, desire, diligence, pliancy, mindfulness, awareness, uplifting the mind, and equanimity. These are the treatment methods for small wisdom or unstable experience. For any fault, one should slightly observe where it comes from, this is the treatment for low wisdom. Or, even if faults arise, one should let the nature of mind naturally arise and naturally subside, this is the treatment method for medium wisdom or skilled and stable experience. Second, at the time of reaching the ultimate, there is no treatment method of rejection and acceptance. For example, just as a child has no ability to distinguish between words and meanings, the mind is bewildered by many playful actions.
Chinese
就像处于散乱状态一样。修行者由于身语意三门的多项活动而使心散乱，因此，将此转化为证悟无我的状态，并自在地安住于大空性的禅定中。通过将所有分别念的相状压制在心平等性的法界中，怎么会不做断除过失和成就功德的事情呢？不是不做。这是对于智慧超群或体验达到极致的补救方法。第二，关于界。稍微由界引起的过失，通过平衡各界的成分，导致禅修的对境不清晰，看到颜色，以及心不投入禅定等，在认识到这些由界引起的过失后，如果界失调，就依赖于自己喜欢的行为方式，并通过与疾病和界相符的饮食、药物和治疗方法来调养界。第三，关于行为。由于四种行为方式未能使禅定达到纯熟，因此，要时刻以正知的警觉来切断和认识这些过失，并舍弃它们，同时用不散乱的忆念之绳来束缚禅定。在所有行为方式的时间和状态中，都不要让禅定的意义退失。第七，关于体验，有三种。第一，简要说明。像这样，通过纠正过失，通达意义，并通过精进长时间地安住于禅定，从最初进入禅定到最终完成，体验会逐渐增长。即，动摇的体验、获得的体验、习惯的体验、稳定的体验和圆满的体验，通过这五种次第，禅定得以完全圆满。第二，详细阐述，有五种。第一，在动摇的体验中要精进。瑜伽士就像从陡峭的山上流下的水一样，在安住于等持时，一旦生起分别念，就像以前习惯于分别念的错乱，如同陶匠转动轮子一样，无法停止。由于无法安住于禅定，而受到分别念的控制，从而对禅定感到厌倦，这时，就像扑灭头上燃烧的火焰一样，要立即发起精进，努力修持禅定。第二，在获得的体验中，延长生起和融入，分为两部分。第一，观察并舍弃过失的因。第二，在获得的体验中，有时禅定会因过失而失控，有时会获得禅定，因此要观察导致禅定失控的因素，如界和行为等，并
English
Just like being in a state of distraction. Practitioners, due to the many activities of body, speech, and mind, cause the mind to be distracted. Therefore, transform this into a state of realizing selflessness and freely abide in the samadhi of great emptiness. By suppressing all the characteristics of discursive thoughts in the realm of mind's equanimity, how could one not do the things of eliminating faults and accomplishing qualities? It is not that one does not do them. This is a remedy for those with outstanding wisdom or those whose experience has reached its peak. Second, regarding elements. The faults that arise slightly from the elements, by balancing the components of each element, lead to the object of meditation not being clear, seeing colors, and the mind not engaging in samadhi, etc. After recognizing these faults caused by the elements, if the elements are imbalanced, rely on whatever behavior you prefer, and nourish the elements through diet, medicine, and treatments that are compatible with the illness and elements. Third, regarding conduct. Because the four modes of conduct have not allowed samadhi to become fully accomplished, therefore, at all times, use the vigilance of mindfulness to cut off and recognize these faults, and abandon them, while binding samadhi with the rope of unforgetting mindfulness. In all times and states of conduct, do not let the meaning of samadhi diminish. Seventh, regarding experience, there are three. First, a brief explanation. In this way, by correcting faults, understanding the meaning, and abiding in samadhi for a long time through diligence, from the initial entry into samadhi to the final completion, experience will gradually increase. That is, the wavering experience, the obtained experience, the habitual experience, the stable experience, and the complete experience. Through these five stages, samadhi is completely perfected. Second, a detailed explanation, there are five. First, in the wavering experience, one should exert effort. Yogis, like water flowing down a steep mountain, when abiding in equipoise, as soon as discursive thoughts arise, like the previous habituation to the confusion of discursive thoughts, like a potter turning a wheel, unable to stop. Because one cannot abide in samadhi and is controlled by discursive thoughts, thereby becoming weary of samadhi, at this time, like extinguishing a fire burning on one's head, one should immediately generate diligence and strive to practice samadhi. Second, in the obtained experience, prolonging arising and absorption, divided into two parts. First, examine and abandon the cause of faults. Second, in the obtained experience, sometimes samadhi is lost due to faults, and sometimes samadhi is obtained, therefore, examine the factors that cause the loss of samadhi, such as elements and conduct, and