Chinese
阐述了止观双运，正确。对此进行总结，最终不会动摇，因为已经清楚地认识到胜义谛的自性。止观的特征是，在不理解法性的状态中，一心安住于止观。通过瑜伽士的自明显现，超越地看到法性无处不在的智慧，即为胜观。两者无二无别，不可分割，因此清楚地表明是双运。第二，空性和智慧无二的结果，正确。仅此而已，一切法皆无自性，故为智慧。由于无边无际，故与法界无别。在此，以修习者的智慧来证悟所修之法界，此法界与智慧无二无别地结合。如此，通过将智慧与法界无二无别地结合，清净、空性、觉悟和显现无别，故为金刚无戏论之明点。第三，修习的功德，正确。修习也分为以分别智见解之后的修习，以及凭借口诀之力的修习。无论以何种方式修习，其修习方式是：不执着于所修的等持之境，也不执着于修习的等持之自性，并且不执着于后得之识。通过这些次第，不住于所修之境，不执着于修习之自性，并且没有以我执而自满的傲慢。第四，定义分为两种，计算。第一，修习等持的定义，正确。从空性的状态中，自然而然地没有法和人我的存在，因此，所修之境和修习之识两者皆无自性可执着。如同虚空一般，没有作为心识之境，远离所修之境和修习之行，安住于无法以任何心识思考的状态，仅此而已，便称为修习。第二，无有执着而修习的定义。正确。如果修习者没有执着于所修之境和修习之识，无论是对空性等任何显现，并且不贪执于修习法性的滋味，那么自己的心识和意义
English
It explains the union of Śamatha and Vipaśyanā, correctly. By making a compilation of this, in the end, one will not waver, because one has clearly realized the nature of the ultimate reality. The characteristics of Śamatha and Vipaśyanā are that, in a state of not understanding the nature of reality, one-pointedly abiding in Śamatha. Through the self-manifest appearance of the yogi, the wisdom that transcends seeing the nature of reality everywhere is Vipaśyanā. The two are non-dual and inseparable, therefore it is clearly shown to be a union. Second, the result of the non-duality of space and wisdom, correctly. That's all, all phenomena are without self-nature, hence wisdom. Because it is infinite, it is inseparable from the realm of reality. Here, the realm of phenomena to be cultivated is realized by the wisdom of the mind of the practitioner, and that realm is combined with wisdom in an inseparable way. In this way, by combining the wisdom of the mind and the realm of reality in an inseparable way, purity, emptiness, enlightenment, and appearance are inseparable, so it is the bindu of the vajra free from elaboration. Third, the merits of cultivation, correctly. Cultivation is also divided into cultivation after seeing the view with discriminating wisdom, and cultivation by the power of oral instructions. No matter which way you cultivate, the way to cultivate is: do not focus on the object of samadhi to be cultivated, nor on the nature of the samadhi of cultivation, and do not focus on the knowledge gained after that. Through these stages, one does not abide in the object to be cultivated, does not cling to the nature of cultivation, and does not have the arrogance of being proud of oneself. Fourth, the definition is divided into two, count. First, the definition of cultivating samadhi, correctly. From the state of emptiness, there is naturally no existence of phenomena and personal self, therefore, both the object to be cultivated and the consciousness of cultivation have no self-nature to cling to. Like the sky, there is no object of mind, away from the object to be cultivated and the actions of cultivation, just staying in a state where one cannot think with any mind, that is called cultivation. Second, the definition of cultivating without attachment. Correctly. If the practitioner does not cling to the object to be cultivated and the consciousness of cultivation, whether it is any appearance such as emptiness, and does not crave the taste of cultivating the nature of reality, then one's own mind and meaning
Chinese
因为二者不可分离的缘故。第五，过失有二：一、略说；二、广说。如是依靠窍诀的力量，如是依靠智慧的力量而安住时，安住于三摩地时的过失，以及随后行持的三摩地受到遮蔽的过失，以及身体的过失等等，在错误的地方认识到过失并加以改正，为了使三摩地不被夺走，略说一下过失的种类，如下所示。第二，广说，其中有三：安住于三摩地时的过失，身体的过失，以及行持禅修的六种过失。第一种有五：一、略说；二、初学者忘记上师窍诀的所缘，即在最初的动摇体验时，由于安住于无所缘，念力丧失，心下沉，导致所修之义不清晰。这普遍遮蔽了止观双运。那么，先前是缘何而入定的呢？如“彼时抛弃世间”等，说的是无修、无缘、无作，而此处说缘是过失，这二者是否矛盾呢？不矛盾。第一种情况是，如果缘于空性，并在境上修持，因为是二取，所以是不能见到如是的过失，因此显示安住于无所缘。而此处，如果没有以忆念的窍诀来安住修持，就会散乱，陷入无记或庸常，因此显示是过失，所以不矛盾。下沉是指所修之义不清晰，即觉知下沉昏沉，对此也有三种：自性下沉、因缘下沉和刻意为之下沉。第一种是，如果一个人体液失调，多痰，烦恼愚痴严重，那么自性上身体沉重，觉知昏暗，这样的人很难生起清晰的三摩地。第二种是，身体做了疲劳的工作，坐在温暖的地方，或者无节制地食用肉酒等营养丰富的食物，在温暖的床上禅修，这些过失会导致觉知昏暗。第三种是，食用营养丰富的食物
English
Because the two are inseparable. Fifth, there are two faults: one, brief explanation; two, detailed explanation. Thus, relying on the power of the key instructions, and thus, relying on the power of wisdom, when abiding in equanimity, the faults of abiding in samadhi, the faults of obscuring the subsequent conduct of samadhi, and the faults of the body, etc., recognizing the faults in the wrong places and correcting them, in order to prevent samadhi from being taken away, a brief explanation of the types of faults will be given, as follows. Second, a detailed explanation, in which there are three: the faults of abiding in samadhi, the faults of the body, and the six faults of practicing meditation. The first has five: one, brief explanation; two, for beginners, forgetting the object of focus of the guru's key instructions, that is, in the initial experience of agitation, due to abiding in no object of focus, mindfulness is lost, the mind sinks, leading to unclear meaning of what is being meditated upon. This generally obscures the union of shamatha and vipashyana. Then, what was the basis for entering into samadhi earlier? As in "At that time, abandoning the world," etc., it speaks of no meditation, no object of focus, no agent, while here, speaking of object of focus as a fault, are these two contradictory? They are not contradictory. The first case is that if one focuses on emptiness and meditates on an object, because it is dualistic grasping, it is a fault of not seeing suchness, therefore it shows abiding in no object of focus. Here, if one does not abide in meditation with the key instructions of mindfulness, one will become distracted and fall into non-remembering or ordinariness, therefore it shows it is a fault, so it is not contradictory. Sinking refers to the unclear meaning of what is being meditated upon, that is, awareness sinking and becoming dull, and there are three types of this: sinking by nature, sinking by conditions, and sinking intentionally. The first is that if a person has an imbalance of humors, excessive phlegm, and severe afflictive emotions of ignorance, then by nature the body is heavy and awareness is dim, and it is difficult for such a person to generate clear samadhi. The second is that if the body has done tiring work, sitting in a warm place, or immoderately consuming nutritious foods such as meat and alcohol, and meditating in a warm bed, these faults will cause awareness to become dim. The third is consuming nutritious foods
Chinese
身体倾斜，闭上眼睛，在黑暗的房间里睡觉，穿着厚厚的衣服，裹着头。如果把黑暗的征兆放在心里冥想，就会知道既不是睡眠也不是冥想，而是昏昏沉沉、模模糊糊地消失了。这些会遮蔽胜观。掉举是：心识不住于所缘，而是随着各种各样的境而散乱。这也有三种：自性掉举、因缘掉举和故意掉举。第一种是：有些人出生时风的成分较重，烦恼贪欲较大，自性的心识散乱，而且由于以前没有习惯，即使冥想，安住的时间也很短。对于自性的法性之义，心不愿安住，而是散乱于各种各样的境。第二种是：障碍生起和造作显现。第一种是：不由自主地被任何因缘所扰乱，从而从三摩地中退失。第二种是：白天被喧嚣扰乱，与世俗的谈话、神的故事等混杂，观看集市等，凭借这些力量，心识散乱于境。晚上冥想时，这些景象在心中显现，心识散乱。第三种是：傍晚风生起的时候，穿着单薄的衣服，到容易分心的地方去，抬高心识，提起觉性，抬高视线，然后特意追求清晰的冥想对象，进行冥想。这些会遮蔽法性寂止一缘，像这样共有六种。这些是从什么原因产生的呢？如果问，不必要地特意努力于心，就会产生掉举，这会遮蔽坚固的定。必要时却不特意努力对治，就会产生昏沉，这会遮蔽动摇的获得。有堕入三界九地的危险，以及堕入外道常见断见的疑虑。这两者合起来是十一种。集合道四种瑜伽的共同过患是：忘记所缘，以及昏沉、掉举六种和七种，总共有十八种。此外，还有一些十八种的计算方法，因为看起来意义不大，所以没有写。第二是散乱的六种过患，以及正直。如同上面的遮蔽一样，还有其他的定
English
Leaning the body, closing the eyes, and lying down to sleep in a dark room, wearing thick clothes and wrapping the head. If one meditates with the sign of darkness in mind, one will know that it is neither sleep nor meditation, but a state of dimness and confusion. These obscure higher vision. Excitement is when the mind does not stay on the object of focus, but scatters after various objects. There are three types of excitement: natural excitement, circumstantial excitement, and intentional excitement. The first is: people who are born with a strong wind element and great afflictive desire have a naturally scattered mind. Moreover, because they are not accustomed to it, even if they meditate, their stability is short. The mind does not want to stay on the meaning of the nature of reality, but scatters to various objects. The second is: the arising of obstacles and the manifestation of actions. The first is: involuntarily being distracted by any circumstance, thereby falling from samadhi. The second is: being distracted by noise during the day, mixing with worldly talk, stories of gods, etc., watching marketplaces, etc., and by the power of these, the mind scatters to objects. When meditating at night, these appearances arise in the mind, and the mind scatters. The third is: in the evening, when the wind arises, wearing thin clothes, going to places where it is easy to be distracted, raising the mind, lifting awareness, raising the gaze, and then intentionally seeking a clear object of meditation and meditating. These obscure the single-pointedness of the nature of reality, calm abiding, and thus there are six. What causes do these arise from? If asked, unnecessary and intentional effort of the mind causes excitement, which obscures stable samadhi. Not intentionally applying antidotes when necessary causes dullness, which obscures the attainment of movement. There is a danger of falling into the nine grounds of the three realms, and a doubt of falling into the eternalist and annihilationist views of non-Buddhists. Combining these two makes eleven. The common faults of all four yogas of the accumulation path are: forgetting the object of focus, and the six types of dullness and excitement, and seven, totaling eighteen. Furthermore, there are some other ways of counting eighteen, but they were not written because they seemed insignificant. The second is the six faults of distraction, and uprightness. Just like the above obscurations, there are other samadhis
Chinese
有六种使禅定分心的过患。哪六种呢？自性或本体的分心是五种识，停留在显现等五境上，不作解释。由于意识散布于外在的五种欲望对象，导致禅定的障碍，对外在的分心，以及没有昏沉和掉举，仅仅是体验禅定的滋味而执着，这是内在的分心。它会障碍止观双运。为了使其他被调伏者产生信心，而进行虚假的善行，这是名相的分心，它会障碍止住。认为自己的禅定优于其他的等持，或者以其他下乘的宗义来扰乱禅定，这是作意上的分心。以“我拥有良好的禅定”的想法来进入禅定，这是入定的分心。如果被这六种分心所控制，毫无疑问会堕入恶趣轮回。第三，有十种中断的过患。即，当出现对先前境或念头的回忆时，随之而来的后续认知被赋予意义并被思想跟随，这会障碍体验的生起和证悟，这是第一种。特意阻止过患，会障碍双运，这是第二种。执着于禅定的体验，或认为它是真实的，这是第三种。不了解禅修的目标，无意义地随意安住，这是第四种。这两种会障碍胜观。特意调整身语意三门，并清晰地忆念法性，这会障碍止住，这是第五种。期望体验禅定的滋味，这是第六种。以我执来安住于禅修，并缘于对境，这会障碍双运，这是第七种。将意识收摄于内，会障碍胜观，这是第八种。想要尽快显现禅定的意义，这是第九种。想要更多地显现功德的暖相和证相，这是第十种。这两种会障碍止观。第四，是念头的过患。即，障碍的过患有五个根本和十个分支。首先，五个根本是：念头、名相、因由、感受和生起感受。其中，念