English
There are six faults of distraction in samadhi. What are the six? Distraction by nature or essence is the five consciousnesses, remaining unexplained on the five objects of appearance, etc. Because consciousness is scattered on the five objects of external desire, causing obstacles to samadhi, external distraction, and clinging to the experience of samadhi's taste without dullness and agitation, this is internal distraction. It obstructs the union of shamatha and vipashyana. Performing virtuous deeds for the sake of making other disciples have faith is distraction by signs, which obstructs shamatha. Thinking that one's own samadhi is superior to other samadhis, or disturbing samadhi with the tenets of other lower vehicles, this is distraction by attention. Entering samadhi with the thought, "I have good samadhi," this is distraction by absorption. If one is controlled by these six distractions, there is no doubt that one will fall into the evil realms of samsara. Third, there are ten faults of interruption. That is, when a memory of a previous object or thought arises, the subsequent cognition that follows is given meaning and followed by thought, which obstructs the arising of experience and realization, this is the first. Intentionally preventing faults obstructs union, this is the second. Clinging to the experience of samadhi, or thinking it is real, this is the third. Not knowing the object of meditation, abiding meaninglessly and randomly, this is the fourth. These two obstruct vipashyana. Intentionally adjusting the three doors of body, speech, and mind, and clearly remembering the nature of reality, this obstructs shamatha, this is the fifth. Expecting to experience the taste of samadhi, this is the sixth. Abiding in meditation with self-grasping, and focusing on objects, this obstructs union, this is the seventh. Gathering consciousness inward obstructs vipashyana, this is the eighth. Wanting to quickly manifest the meaning of samadhi, this is the ninth. Wanting to manifest more warmth and signs of qualities, this is the tenth. These two obstruct shamatha and vipashyana. Fourth, is the fault of thoughts. That is, the faults of obscuration have five roots and ten branches. First, the five roots are: thoughts, signs, causes, feelings, and arising feelings. Among them, the
Chinese
分别是：有无和，是与不是等等，对心的一般状态进行思考。相是：由意识将境执持为相。行是：随其之后，忆念的延续有长有短地进行。受是：体验感受。生起方式是：取决于思考的生起和融入的时间快慢。 此外，在《意集经》中说：如果寻求真实意义的道路，应当断除思考的五种过患。粗大的思考的觉知和，相行受和，生起方式五种过患应当断除。如此说。 第二，十支是：那五个根本各自又有两支，共十支。也就是，思考从心的状态方面安立，如粪便和顶端等粗细两种；相从执持方面安立，如格西和孩童等大小两种；行从延续方面安立，如贪欲和嗔恨等的长短两种；受从体验方面安立，如炭火和墨水等明显不明显两种；生起方式从修行方面安立，如念诵真言有快慢等两种。此外，经中说：思考也有两种，即粗大和细微两种。同样，相也有大小两种。行有长和短两种。同样，受有明显不明显。生起方式显现为两种，即快速和缓慢。这是遮蔽声音和意义的，巨大证悟的障碍。如此说。 第五，必要是分别解说九地和错谬的常断之所缘。 正。 三界中的第一个欲界迷谬于一处是：思考的粗细之过患的三恶趣。相的大小之四大洲的人。行的长短之四大天王和三十三天。受的明显不明显之无诤天。生起方式的快慢之兜率天。以心如幻知之化乐天和他化自在天中产生，即是迷谬。 同样，其中说：恶趣和一半显现处，欲界四天的真实处和。又，最初二者是欲界，其下二者是色界四禅，最后二者是无色界四天，总的三界迷谬于九地。 补救方法是经部的
English
They are: existence and non-existence, being and non-being, etc., contemplating the general state of mind. Sign is: the consciousness holding the object as a sign. Action is: following it, the continuation of memory proceeds with varying lengths. Feeling is: experiencing the feeling. The manner of arising is: it depends on the speed of arising and absorption of thought. Furthermore, it is said in the 'Compendium of Intentions': If you seek the path of true meaning, you should abandon the five faults of thought. Coarse thought of awareness, sign, action, feeling, and the five faults of the manner of arising should be abandoned. Thus it is said. Second, the ten branches are: each of those five roots has two branches, making ten in total. That is, thought is established from the aspect of the state of mind, such as coarse and subtle like feces and the tip; sign is established from the aspect of grasping, such as large and small like Geshe and children; action is established from the aspect of continuity, such as long and short like desire and hatred; feeling is established from the aspect of experience, such as clear and unclear like charcoal fire and ink; the manner of arising is established from the aspect of practice, such as the speed of reciting mantras, etc. Furthermore, it is said in the sutra: Thought also has two types, namely coarse and subtle. Similarly, sign also has two types, large and small. Action has two types, long and short. Similarly, feeling has clear and unclear. The manner of arising also appears as two types, namely fast and slow. This is an obstacle to great realization that obscures sound and meaning. Thus it is said. Fifth, the necessity is to separately explain the nine grounds and the object of the erroneous eternalism and nihilism. Correct. The first realm of desire in the three realms being mistaken for one place is: the three lower realms due to the faults of coarse and subtle thought. The people of the four continents due to the size of the sign. The Four Great Kings and the Thirty-three Gods due to the length of the action. The Heaven of No Strife due to the clarity of the feeling. The Joyful Heaven due to the speed of the manner of arising. Being born in the Heaven of Delightful Transformation and the Heaven of Others' Wielding Power through knowing the mind as illusion, that is, being mistaken. Similarly, it says therein: The evil realms and the half-manifested place, the true place of the four desires, and. Again, the first two are the desire realm, the next two are the four dhyanas of the form realm, and the last two are the four formless realms, in general, the three realms are mistaken for the nine grounds. The remedy is the sutra of
Chinese
第五十四品中阐明。这是指胜观的明空智慧偏离了止观。也就是，如果强调明分智慧并执着于它，那就是修习四禅的明相上的无分别，不对治分别念，只是耽著于等持的明相，一心专注于此，这是初禅地。远离了分别念，一心专注于等持的乐受，这是二禅地。远离了乐受，一心专注于等持的舍受，这是三禅地。远离了乐受等八种过患，安住于明相的清净状态，这是四禅地。以上是四种偏离。胜观偏离于空性的一面，是指外境的色处灭尽，内心安住于空性的状态，这是四种空无边处。也就是，观想诸法是心，心如虚空，并一心专注于此，这是虚空无边处的地。观想识本身也不成立，并一心专注于此，这是识无边处的地。观想识也本来什么都没有，并一心专注于此，这是无所有处的地。观想一切显现都止息，只有识的明相相续存在，并一心专注于此，这是非想非非想处的地。以上是四种偏离。这样，三界九地就是这些偏离之处。执着于常有的事物，认为它是恒常的，以及执着于前后有断灭，这两种是颠倒的见解。第二，身体的过患。正直的人，通过身语意三门做很多世间的事情，这成了不生起禅定的因缘。修习禅定的人，也会因为心胸狭窄、心烦意乱、耳朵听到毒药般的声音、住所环境、房屋，以及自己的头晕目眩，看到蓝色、黄色、红色、白色等颜色，这些都是由疾病引起的过患，也应当观察并了解。第三，行为上的六种大修行者的过患。正直的人，在行走、睡觉、坐着、享用欲妙饮食财物、以及进入道路时，也会出现过患。
English
It is clarified in the fifty-fourth chapter. This refers to the wisdom of clear emptiness in Vipassanā deviating into Śamatha. That is, if one emphasizes the wisdom of clarity and clings to it, it means meditating on the non-conceptual clarity of the four Dhyānas. Without applying antidotes to discursive thoughts, one delights in the clarity of Samadhi, focusing single-pointedly on it, which is the first Dhyāna ground. Being free from discursive thoughts and focusing single-pointedly on the joy and bliss of Samadhi is the second Dhyāna ground. Being free from joy and focusing single-pointedly on the equanimity of Samadhi is the third Dhyāna ground. Being free from the eight faults such as pleasure and abiding in the pure state of clarity is the fourth Dhyāna ground. These are the four deviations. Vipassanā deviating into emptiness means that external forms cease to arise, and one enters into a state of equanimity in the emptiness of the inner basis consciousness, which is a deviation into the four boundless realms. That is, contemplating that all phenomena are mind, and the mind is like space, and focusing single-pointedly on it, is the realm of boundless space. Contemplating that consciousness itself is not established and focusing single-pointedly on it, is the realm of boundless consciousness. Contemplating that consciousness is originally nothing and focusing single-pointedly on it, is the realm of nothingness. Contemplating that all appearances cease and only the continuity of the clarity of consciousness remains, and focusing single-pointedly on it, is the realm of neither perception nor non-perception. These are the four deviations. Thus, the three realms and nine grounds are these deviations. Holding onto permanent things as eternal and holding onto the idea that there is annihilation between past and future are two kinds of inverted views. Secondly, the faults of the elements. An upright person, doing many worldly activities through the three doors of body, speech, and mind, creates the causes for not generating Samadhi. A practitioner of meditation may also experience faults arising from being short-tempered, agitated, hearing poisonous sounds in the ears, the environment of the dwelling, the house, and dizziness, seeing colors such as blue, yellow, red, and white, which are faults caused by disturbances of the elements of disease, which should also be examined and understood. Thirdly, the six faults of the conduct of great meditators. An upright person, while walking, sleeping, sitting, enjoying desirable sense objects, food, wealth, and entering the path, may also encounter faults.
Chinese
远离大空性的瑜伽三摩地是：安住时，像小鬼一样；行走时，像盗墓贼一样寻觅心；在禅房里，像鱼一样；睡觉时，像懒汉一样昏睡；享用食物和财富时，像贪婪的商人一样用心。修行者由于身语意三门的活动过多，行为像猴子一样，这些都是修行的过失。此外，《三摩地修持明灯》中说：名相词句的瑜伽士，对词句精细，对意义粗糙，没有通达真实的意义。安住时，进行名相的观察；行走时，像疯子一样漂浮奔跑；睡觉时，进行名相的思考辨析；安住时，被二取和昏沉所控制；吃东西时，被贪婪所驱使；聚会时，说无聊的玩笑话；在禅房里做世俗的事情；心里想着获得财物，却想要获得高处的菩提；前往轮回的处所。如是说。第六，对治方法有三种：安住于三摩地时的过失对治方法，以及对治身体和行为的方法。第一种又分为两种：讲述。首先，结合智慧大小或体验的次第，分别讲述对治方法。正直。如上所述，认识到过失的瑜伽士，为了断除这些分别念的过失，特意用心，依靠和对治显现造作的八支。这八支是：信仰、欲求、精进、轻安、正念、正知、策励心、舍。其中，信仰、欲求、精进、轻安这四种，可以消除懈怠和散乱等六种过失。正念可以消除忘记所缘等过失。正知可以消除住于掉举和昏沉以及疑惑等十八种，以及由于感觉而散乱等，以及大修行者的六种过失等。策励心可以消除不努力和昏沉等。舍可以消除努力和作意。这些是针对智慧小或体验动摇的对治方法。此外，在《禅定虚空》中说：信仰、欲求和精进
English
Being separated from the Samadhi of Great Emptiness is: When staying, like a little ghost; when walking, like a grave robber searching for the mind; in the meditation room, like a fish; when sleeping, like a lazy person sleeping soundly; when enjoying food and wealth, like a greedy merchant using the mind. Practitioners, due to excessive activities of body, speech, and mind, behave like monkeys, and these are all faults of practice. Furthermore, it says in the "Lamp of Samadhi Practice": Yogis of names and words, meticulous about words but rough about meaning, not attaining the true meaning. When staying, they observe names; when walking, they float and run like madmen; when sleeping, they engage in thinking and analyzing names; when staying, they are controlled by duality and dullness; when eating, they are driven by greed; when gathering, they speak boring jokes; they do worldly things in the meditation room; they think of obtaining wealth, but want to obtain the Bodhi of the high realms; they go to the places of Samsara. Thus it is said. Sixth, there are three methods of remedy: methods of remedying faults when abiding in Samadhi, as well as methods of remedying the body and behavior. The first is divided into two: narration. First, combine the size of wisdom or the order of experience to separately explain the methods of remedy. Straightforward. As mentioned above, the yogi who recognizes the faults, in order to eliminate these faults of conceptual thoughts, deliberately uses the mind, relying on and remedying the eight branches of manifestation and fabrication. These eight branches are: faith, desire, diligence, pliancy, mindfulness, awareness, encouraging the mind, and equanimity. Among them, faith, desire, diligence, and pliancy can eliminate laziness and the six faults such as distraction. Mindfulness can eliminate faults such as forgetting the object of focus. Awareness can eliminate the eighteen types of dwelling in agitation and dullness, as well as doubt, and distraction due to feelings, as well as the six faults of great practitioners, etc. Encouraging the mind can eliminate non-effort and dullness, etc. Equanimity can eliminate effort and attention. These are remedies for small wisdom or wavering experience. Furthermore, it says in "Meditation Space": Faith, desire, and diligence