English
Furthermore, when enjoying food and wealth, not being mindful with equanimity, becoming very stingy, like the mind of a merchant, becoming a practitioner like a merchant. Unable to abide in samadhi, behaving like a monkey, this is a practitioner who behaves like a monkey. These are the greatest faults of a practitioner. In the "Six Dharmas of Samadhi," it says: The yogi of names and words, is meticulous with words but coarse with meaning, not attaining the true meaning, when dwelling, guards the names, when walking, runs like a frivolous girl, when sleeping, contemplates names, when dwelling, is controlled by sleep and sinking, when eating and drinking, is controlled by hunger and thirst, when gathering, talks idle gossip and jokes, in the meditation room, performs village rituals, is arrogant with material promises, desires the high heavens and bodhi, but goes to the place of samsara. Thus it is said. Sixth, there are three methods of remedy. Counting. There are two methods of remedying the faults of abiding in the nature of samadhi. Counting. The method of remedy combined with the stages of wisdom arising from movement. Truth. As mentioned above, the yogi who recognizes the faults, in order to eliminate these faults, relies on the eight branches of effort. What are the eight branches? They are faith, desire, diligence, pliancy, mindfulness, awareness, encouragement, and equanimity. Among them, with faith, diligence, desire, and pliancy, eliminate laziness and the six faults such as distraction. With mindfulness, eliminate forgetting the object of focus, etc. By abiding in awareness, eliminate sinking and excitement, and eighteen such as doubt, and the six faults of the practitioner's behavior such as distraction due to arising feelings. With encouragement, eliminate non-effort and sinking and excitement, etc. With equanimity, eliminate attention, etc. These eight are the methods of remedy in times of wavering decline. When it is slightly stable, in the experience of the vehicle, after identifying the faults, slightly observe their respective natures, or whatever faults arise, they naturally arise and naturally subside like snow falling on a stone. That is to say, it is profound for the initial practitioner to remedy with the eight branches of effort to abandon. After that, slightly observing each one, practicing after observing and analyzing, this is the way of observing and practicing of the wise Pandit.
Chinese
从那以后，在禅修中获得了体验，无论出现什么过失和分别念，都有办法斩断它们，回归法身的本性。༈。这是无有扬弃的对治方法。譬如小孩专注于某事，就像身体和语言的许多活动使自己分心一样，虽然安住在许多活动中，但因为认识到这些活动中没有“我”和“我的”，所以能自主地运用三摩地的觉性，无论出现什么二取之相，都能在法性平等的状态中解脱，并安住在虚空中。因此，哪里会有扬弃过失和成就功德呢？根本没有。调理气脉过失的方法是：稍微由气脉引起的过失会损害气脉的成分，导致禅修的目标不清晰，看到不清晰的颜色，心无法投入三摩地等等。认识到以上过失后，要稳定自己喜欢的行为，并通过适合自己气脉的食物、药物等来调理。༈。行为上的过失是：在四种行为中，当三摩地尚未完全成就时，要通过正知的观察来彻底断除这些过失。要用正念像绳索一样系住证悟的状态，不要在任何行为中从禅修中退失。༈。第七，体验有三种。首先是简要地展示。这样，通过调理过失，不偏离见修行，能够胜过，精进广大，因为长期禅修，安住于三摩地的力量减弱的次第是：从最初摇动的体验，到最终圆满的体验之间，从高到低依次发展，也是摇动的体验，获得，稳固，圆满，以及五种不变如是的等持体验完全圆满。༈。详细解说有五种。首先是摇动体验中的精进。瑜伽士们，譬如水从陡峭的山上流下来，一刻也不停留地流走一样，在安住于三摩地时，刚开始禅修就受到过失的影响。因此，如果受到过失的影响，那还重视什么体验呢？因为在平常时候无法认识到过失，意识会涣散。
English
From then on, having experiences arising from meditation, whatever faults and discursive thoughts arise, there is a way to cut them off and return to the nature of the Dharmakaya. ༈. This is a remedy without acceptance or rejection. For example, just as a child focuses on something, like many activities of body and speech distract oneself, although abiding in many activities, because one recognizes that there is no "I" and "mine" in these activities, one can independently use the awareness of Samadhi, and whatever signs of dualistic grasping arise, they are liberated in the state of equality of Dharmata and abide in space. Therefore, where would there be rejecting faults and accomplishing merits? There is none. The method of rectifying faults of the elements is: slightly faults arising from the elements will damage the components of the elements, causing the object of meditation to be unclear, seeing unclear colors, the mind unable to engage in Samadhi, etc. Having recognized the above faults, one should stabilize the behavior that one likes and rectify it with food, medicine, etc. that are suitable for one's elements. ༈. Faults in conduct are: in the four conducts, when Samadhi has not yet been fully accomplished, one should thoroughly eliminate these faults through the observation of mindfulness. One should bind the state of realization with mindfulness like a rope, and not fall away from meditation in any conduct. ༈. Seventh, there are three types of experiences. First, a brief presentation. Thus, by rectifying faults, not deviating from view, meditation, and conduct, one can overcome, have great diligence, and because of long-term meditation, the order of weakening the power of abiding in Samadhi is: from the initial shaking experience to the final complete experience, developing from high to low, also the shaking experience, attainment, stability, completion, and the five immutable suchness Samadhi experiences are completely fulfilled. ༈. There are five detailed explanations. First, diligence in the shaking experience. Yogis, for example, just as water flows down a steep mountain, flowing away without staying for a moment, when abiding in Samadhi, one is affected by faults as soon as one begins to meditate. Therefore, if one is affected by faults, then what experience is valued? Because one cannot recognize faults in ordinary times, consciousness becomes scattered.
Chinese
因此，如果是有概念的体验，那就会成为一种退步。过去，由于对颠倒的遍计识的无始以来的串习力，比如陶匠旋转轮子一样无法停留，因此会受到概念的影响而感到沮丧。那时，就像努力扑灭头上燃烧的火焰一样，要努力进入精进的体验。在获得的体验中，混合生起和融入分为两种：首先，检查过失的原因并加以抛弃；其次，获得的体验有时会受到过失的影响。如果中间没有受到过失的影响而获得体验，就会产生像三条河流汇合一样的体验。那么，增长和发展该禅定的方法是：通过界和行为等方式，检查禅定消失的原因，抛弃那些不产生禅定的原因，依靠产生禅定的原因来培养等持。或者，检查导致禅定消失的原因是界造成的过失，还是导致消失的原因是念头，如果是界造成的过失，就调理界；如果是念头造成的过失，就应该抛弃。延长生起和融入。如果禅定稍微存在，那些过失也很少。那时，要缓慢地禅修，并且在禅定中进行生起和融入时，要知道延长一座的时间。在习惯的体验中，要做到舍弃和平衡。如果这样获得了体验，并且习惯了，如果因为对禅定感到厌烦而特意去禅修等，产生了过失，就像水在平坦的地面上流动而无法察觉一样，即使稍微受到过失的影响，也感觉不到。在这种习惯的阶段，存在阻碍念头的过失，因此，为了断除它，必须首先采取舍弃和平衡。什么是最初的舍弃和平衡呢？舍弃和平衡有三种：有勤作的舍弃和平衡，无勤作的舍弃和平衡，以及延时的舍弃和平衡。在这里，应该体验第一个的含义。༈ 在坚固的体验中，要做到不厌烦。就像山不会被风吹动一样，由于念头的原因，禅定不会被动摇，获得了稳固，如果一天一夜能进行一座，并且能够日夜相续地禅修
English
Therefore, if it is a conceptual experience, it will become a regression. In the past, due to the force of habit from beginningless time with the inverted, completely imputed consciousness, like a potter spinning a wheel that cannot stay still, one becomes subject to concepts and feels discouraged. At that time, just as one strives to extinguish a fire burning on one's head, one should strive to enter into the experience of diligence. In the experience of attainment, mixing arising and absorption is divided into two: First, examine the causes of faults and abandon them; second, the attained experience sometimes falls under the influence of faults. If one attains the experience without falling under the influence of faults in between, an experience like the confluence of three rivers will arise. So, the method of increasing and developing that samadhi is: Through the gateways of elements and conduct, etc., examine the causes of the loss of samadhi, abandon the causes that do not generate samadhi, and cultivate equipoise by relying on the causes that generate samadhi. Alternatively, examine whether the cause of the loss of samadhi is a fault of the elements or whether the cause of the loss is thoughts. If it is a fault of the elements, then remedy the elements; if it is a fault of thoughts, then it should be abandoned. Prolong the arising and absorption. If there is a little samadhi, those faults are few. At that time, meditate slowly, and when performing arising and absorption in samadhi, one must know how to prolong the session. In the experience of habituation, one should practice abandonment and equanimity. If one has thus attained that experience and become accustomed to it, and if faults arise such as deliberately meditating because one is bored with samadhi, just as water flows on a flat surface without being noticed, even if one is slightly influenced by faults, one does not feel it. In this stage of habituation, there is the fault of obstructing thoughts, so in order to cut it off, one must first adopt abandonment and equanimity. What is the initial abandonment and equanimity? There are three types of abandonment and equanimity: abandonment and equanimity with effort, abandonment and equanimity without effort, and delayed abandonment and equanimity. Here, one should experience the meaning of the first one. ༈ In the steadfast experience, one should avoid becoming weary. Just as a mountain is not moved by the wind, the samadhi is not shaken by the causes of thoughts, and one attains stability. If one can maintain one session for one day and night, and can meditate continuously day and night
Chinese
还有，要特意安排禅定的时间，不要过于急躁地修习。关于禅定的时间，最好是将一天一夜分为八个时段，中等分为十六个时段，最少分为三十六个时段。对于达到圆满的体验，不要过于欣喜或沮丧。真实地，即使体验到禅定的滋味，也要舍弃执着的过失，从而使大空性的禅定达到圆满。那时，通过分时段或在环绕的环境中修习的力量，会出现八种景象，对于所见之景象，不要欣喜或沮丧。这八种景象是什么呢？如装饰着星星的镜子，将显有视为微尘，天空燃烧着光芒，见到普喜园，见到妙喜苑，骑着大象，登上船，三千世界如在掌中。这是摄集。真实地，如果对禅定极其耐心，长期精进修习，会产生什么样的功德呢？体验会逐渐提升，依次产生并增长巨大的力量。第八，关于行持，分为两部分。计数：简略地指示；真实地：为了自己和他人利益的一切行为。首先，从学习的动摇开始，直到五种体验达到圆满为止，以没有二取分别念的方式，所有的行为都应在没有执着和贪恋的情况下进行。详细解释分为两部分：自利和他利。首先，自利方面。计数：与禅定相应的行持；真实地：当修习真如禅定时，舍弃九种法行的繁琐，其中一部分是修习，也就是在这个秘密幻化的体系中，有具相生起次第的修习和无相圆满次第两种，这里，对于无相的修习也不执着，因为与禅定相应，所以称为行持，只是专注于修习。对此，十种法行是：书写、供养、布施，听闻、受持、读诵，讲解、背诵，思维和修习，是十种法行的自性。这十种法行是通过身语意三门来实行的。