Chinese
沉没和掉举，昏沉和掉举，以及勤奋和不勤奋。从普遍的善行来计算，一个是，从普遍的错误来计算，一个是和七个。从个别来计算，是十一个和十八个。另一种说法是，共同的乘是七个，附带的外道是九个，根本的常断见是两个，总共认为是十八个。散乱的过失有六个。如前所述的障碍一样，还有其他六种使禅定散乱的过失。哪六种呢？自性散乱，外境散乱，内境散乱，相散乱，作意散乱，和恶趣散乱。第一种是，自性本质上向外境散乱，即五种五根识是自性的散乱。第二种是，对外境五欲的认知散乱，成为禅定的障碍之缘，这是外境的散乱。沉没和掉举，以及想要体验在入定中散乱的等持禅定的滋味，是内境的散乱。为了做其他的事情而行善，是相的散乱。还有，对于其他宗派的经论中的止灭等持，心生向往，是作意的散乱。是世间的傲慢。认为自己是平等的，而入于等持，这被称为恶趣的散乱。毫无疑问，由于这个缘故，会再次于轮回中受生。中断的过失有十个。如前所述的境界或证悟的忆念生起，随之而来的后续证悟被赋予权威并盲目跟随。第二，特意阻止，即在入定时，不了解明觉智慧的显现之门，特意阻止六识的运作。第三，所谓“坚固”，例如像不变的口诀一样，不了解修行的转变方法，而固执地修持。这会遮蔽胜观。第四，所谓“散乱”，即在修行时，因为不了解要点，而找不到修行的根本。第五，所谓“特意三法作意”，即特意运用身语意三门，使原本没有造作和错乱的修行变得造作和错乱。第六
English
Sinking and excitement, dullness and agitation, as well as diligence and non-diligence. Counting from general virtue, there is one, and counting from general error, there are one and seven. Counting from individual aspects, there are eleven and eighteen. Another way of saying it is that the common vehicle is seven, the incidental heretics are nine, the fundamental eternalist and annihilationist views are two, totaling eighteen. There are six faults of distraction. Like the aforementioned obscurations, there are also six kinds of faults that distract from samadhi. What are these six? Distraction by nature, distraction by external objects, distraction by internal objects, distraction by signs, distraction by attention, and distraction by bad states. The first is that distraction by nature, in essence, scatters towards objects, which is the five consciousnesses of the five senses, which is distraction by nature. The second is that the mind scatters to the five objects of external desire, which causes obstacles to samadhi, which is distraction by external objects. Sinking and excitement, and wanting to experience the taste of equanimity and samadhi that is distracted in meditative equipoise, is distraction by internal objects. Doing virtuous deeds in order to do other things is distraction by signs. Furthermore, longing for the cessation samadhi in the scriptures of other schools is distraction by attention. It is worldly pride. Entering into samadhi while holding oneself as equal is called distraction by bad states. There is no doubt that due to this cause, one will take rebirth in samsara again. There are ten faults of interruption. As mentioned before, the memory of a state or realization arises, and the subsequent realization that follows is given authority and blindly followed. Second, intentionally stopping, that is, when entering into samadhi, not understanding the door of the manifestation of awareness and wisdom, intentionally stopping the operation of the six consciousnesses. Third, the so-called "steadfast," like an unchanging mantra, not understanding the method of transforming practice, but stubbornly practicing. This obscures vipassana. Fourth, the so-called "scattered," that is, when practicing, because one does not understand the key points, one cannot find the root of practice. Fifth, the so-called "intentional three dharma attention," that is, intentionally using the three doors of body, speech, and mind, making the practice that was originally free from fabrication and confusion become fabricated and confused. Sixth
Chinese
第六是，体验禅定的滋味；第七是，安住于认识的相，并专注于所缘境；第八是，将意识收摄于内；第九是，使禅定的意义更加清晰地显现；第十是，对禅定和果报抱有很大的期望。对于这些阻碍，章节中已经分成了十一个部分，需要检查一下文字是否有错误。༈。十种分别的过患，如实说来，是障碍禅定的根本分别五种和支分分别十种。第一，根本五种是：分别、相、行、受、生受。其中，分别是指：对于有无、是否等心的一般状态进行分别。相是指：将认识的对象执著为相。行是指：随之而来的忆念，持续时间有长有短。受是指：体验。生受是指：观察分别的产生和消失，时间有快有慢。第二，支分十种是：以上五种根本，每一种都有两个支分，总共十种。也就是，从心的状态方面来说，就像偷窃和玩耍一样，分为粗细两种；从执著相的方面来说，就像需要和孩子一样，分为大小两种；从持续的方面来说，就像贪欲和嗔恨一样，分为长短两种；从体验的方面来说，就像勇气和黑云一样，分为清晰和不清晰两种；从生起的方面来说，就像念诵经文熟练与不熟练一样，分为有和无两种。这些的详细意义，请参考夏尔东巴的文献。这是指出了被过患所控制而导致的错误之处。如实说来，三界中的第一界，错入欲界是指：对于上述的粗细分别，如果习惯于行持十种不善业，就会错入十种恶趣；如果生起十善业的粗细分别，就会错入十种善趣。执著于色，则会错入色界的四禅，这是指出了这一点。也就是，在安住于大空性的时候，如果没有领悟到实相的意义，而是将意识投入到对于安住的本体进行“这是什么，那不是什么”的分别和思考中，就会错入初禅。之后，分别平息
English
Sixth, to experience the taste of samadhi; seventh, to abide in the characteristics of perception and focus on the object; eighth, to gather consciousness inward; ninth, to make the meaning of samadhi more clearly manifest; tenth, to have great expectations for samadhi and its results. Regarding these obstacles, the chapter has already divided them into eleven parts, and it is necessary to check whether there are any errors in the text. ༈. The ten faults of conceptualization, truthfully speaking, are the five root conceptualizations and the ten branch conceptualizations that obscure samadhi. First, the five roots are: conceptualization, characteristics, movement, feeling, and arising feeling. Among them, conceptualization refers to: conceptualizing the general state of the mind, such as existence or non-existence, right or wrong, and so on. Characteristics refer to: grasping the object of perception as a characteristic. Movement refers to: the continuous flow of recollection that follows it, which can be long or short. Feeling refers to: experiencing. Arising feeling refers to: observing the arising and ceasing of conceptualizations, whether it is fast or slow. Second, the ten branches are: each of the above five roots has two branches, totaling ten. That is, from the aspect of the state of mind, like stealing and playing, they are divided into coarse and subtle; from the aspect of grasping characteristics, like needs and children, they are divided into large and small; from the aspect of continuity, like desire and hatred, they are divided into long and short; from the aspect of experience, like courage and black clouds, they are divided into clear and unclear; from the aspect of arising, like reciting scriptures fluently or not, they are divided into existence and non-existence. For the detailed meaning of these, please refer to the writings of Shar Dongba. This points out the errors caused by being controlled by faults. Truthfully speaking, the first of the three realms, falling into the desire realm, refers to: if one is accustomed to practicing the ten non-virtuous deeds with the above-mentioned coarse and subtle conceptualizations, one will fall into the ten evil realms; if one generates the coarse and subtle conceptualizations of the ten virtuous deeds, one will fall into the ten higher realms. Grasping onto form as self, one will fall into the four dhyanas of the form realm, this is what is pointed out. That is, when abiding in great emptiness, if one does not realize the meaning of reality, but instead engages the consciousness in conceptualization and thinking about the nature of abiding, such as "what is this, what is not this", one will fall into the first dhyana. After that, conceptualization subsides.
Chinese
从寻伺而安住且生起喜乐，这是堕入第二禅。寻伺二者寂灭而依于等持之界，这是堕入第三禅。其戏论亦寂灭，心不摇动而住于舍，这是堕入第四禅。于四名蕴执著为我，这是堕入无色之等至四处，彼亦思惟是等持如虚空，于彼安住其心，这是堕入虚空无边处。彼即思惟心性本自生，若修习，则堕入识无边处。其戏论亦寂灭而于空性安住其心，这是堕入无所有处。恐彼变为断见，故思惟微细之想亦非有；恐其变为常见，故思惟粗大之想亦非有，若修习，这是堕入非有想非无想处。如是三界九地，即是堕入彼等。外道邪见之常断，即是执著实在常恒，及前后之边际未成立，此二者是堕入颠倒之见。༈。脉的过患和正直。身语意三门做很多世间的事情。对于三摩地，心生厌烦，进入的因缘，以及修习禅定，修习的时候没有耐心，心烦意乱，耳朵里听到嗡嗡的声音，在地方和房间里，自己的头晕，看到青色是风，黄色是胆汁，红色是痰等等的颜色，这些都是因为脉不调而引起的过患，也要仔细检查并且了解。行为上的六种禅修过失。正直。瑜伽士的行走，睡觉，坐着和站着，以及享用食物和财富的时候，都远离了大空性的瑜伽三摩地。在坐着和站着的时候，像田埂上的乌鸦一样的禅修者。行走的时候，不和等持分离。在修行房间里有很多事情，例如像坟墓里的盗贼一样，在人看不到的缝隙里做很多事情的狐狸一样的禅修者。同样，在水面上不显现，但是在水下有很多事情的鱼一样的禅修者。睡觉的时候，不把光明和睡眠混合在一起，像牛睡觉一样的禅修者。
English
To abide in investigation and analysis, and for joy and happiness to arise, this is to fall into the second dhyana. When both investigation and analysis are pacified, and one relies on the expanse of equipoise, this is to fall into the third dhyana. When its elaborations are also pacified, and the mind remains unmoving in equanimity, this is to fall into the fourth dhyana. By grasping the four aggregates of name as self, this is to fall into the four formless absorptions, the ayatanas. Thinking that this equipoise is like the sky, and abiding the mind in that, this is to fall into the sphere of infinite space. Thinking that this very mind is naturally arisen, and meditating on that, one falls into the sphere of infinite consciousness. When its elaborations are also pacified, and the mind abides in emptiness, this is to fall into the sphere of nothingness. Fearing that it will turn into nihilism, one thinks that subtle perception is also not existent; fearing that it will turn into eternalism, one thinks that coarse perception is also not existent, and meditating on that, this is to fall into the sphere of neither perception nor non-perception. Thus, the three realms and nine grounds, one falls into those. The eternalism and nihilism of the tirthikas are to regard something as truly eternal, and to regard the limits of before and after as not established; these two are to fall into inverted views. ༈. The faults of the elements and being upright. Doing many worldly things with the three doors of body, speech, and mind. For samadhi, the causes for the mind to arise and enter, and when practicing meditation, being impatient, the mind being disturbed, hearing buzzing sounds in the ears, and in places and rooms, one's own head spinning, seeing the colors of green as wind, yellow as bile, red as phlegm, etc., these are faults arising from the disturbance of the elements, and one should examine and understand them carefully. The six faults of the conduct of a great meditator. Being upright. When that yogi is walking, sleeping, sitting and staying, and enjoying food and wealth, they are separated from the samadhi of the yoga of great emptiness. When sitting and staying, a meditator like a crow on a dyke. When walking, not separating from equipoise. Inside the practice room, there are many things, for example, a meditator like a fox doing many things in a gap unseen by people, like a thief in a tomb. Similarly, not appearing on the surface of the water, but a meditator like a fish doing many things under the water. When sleeping, not mixing clear light with sleep, a meditator like a sleeping ox.
Chinese
并且，在享用食物和财物时，不以正念摄持，变得非常吝啬，就像商人的心一样，成为像商人一样的修行者。不能安住于禅定，行为举止像猴子一样，这就是行为举止像猴子一样的修行者。这些都是修行者最大的过失。《三昧法六法》中说：名相词句瑜伽士，于词句精细而于意义粗糙，未得真实义，安住时进行名相的守护，行走时如轻浮的少女般奔跑，睡眠时进行名相的思辨，安住时受睡眠和沉没等控制，饮食时受饥渴的控制，聚集时谈论闲话和玩笑，在禅房里举行村落仪式，以物质的承诺自负，希求高处的天界和菩提，却前往轮回之处。如此说。第六，对治方法有三种。计数。安住于禅定自性的过失的对治方法有两种。计数。与动摇所生的智慧次第相结合的对治方法。真实。如上所述，认识到过失的瑜伽士，为了断除这些过失，依靠八支作意。八支是什么呢？是信心、欲乐、精进、轻安、正念、正知、策励和舍。其中，以信心、精进、欲乐、轻安这四者，消除懈怠和散乱等六种过失。以正念消除忘记所缘等。以正知安住，消除沉没和掉举，以及疑惑等十八种，以及因生起感受而散乱等修行者行为的六种过失。以策励，消除不作功用和沉没掉举等。以舍，消除作意等。这八者是动摇衰损时的对治方法。稍微稳固时，在乘的修验中，确定过失后，稍微观察各自的自性，或者无论出现什么过失，都像雪落在石头上一样，自然生起自然寂灭。也就是说，最初的业者以断除的八支作意来对治是甚深的。之后稍微观察各自，进行观察和分析后修行，这是智者班智达的观察修行方式。