Chinese
从中偏离了。因此，将“是”视为“是”，以及视为“非”；将“好”视为“好”，以及视为“坏”；将“功德”视为“功德”，以及视为“过失”；将“清净”视为“清净”，即，将清净视为一个方面，以及视为“不清净”；将“纯净”视为“纯净”，即，将纯净视为纯净，以及视为“不纯净”；将“我”视为“我”，即，将我视为我，以及视为“他者”；将“佛”视为“佛”，即，将佛视为佛，以及视为“众生”；将“果”视为“果”，即，将果视为果，以及视为“因”；将“有为”视为“有为”，即，将有为视为有为，以及视为“无为”；将“烦恼”视为“烦恼”，即，将烦恼视为烦恼，以及视为“清净”；将“世俗”视为“世俗”，即，将世俗视为世俗，以及将“胜义”视为一个方面。像这样，阿底瑜伽安住于无生无灭、无偏无倚的平等性中，以执著于一方的心态看待各个方面，这就是偏离之处。 六种方法上的偏离是：一般来说，方法有两种，阿底是将实相作为方法来运用。对于此，如果阻止和抛弃，也就是说，阻止和抛弃烦恼五毒等不顺之品，也偏离了将阿底实相作为方法来运用。如果努力和修行，也就是说，通过因道的方式，为了果而努力修行身语意三门，也偏离了。如果次第趋入和行持，也就是说，次第趋入五道，清净十地之障，也偏离了。如果区分取舍，也就是说，阿底没有好坏取舍，如果区分功过，将好的功德视为应取，将过失视为应舍，就偏离了。如果依赖对治，也就是说，阿底没有对治，伟大的是自生智慧，如果为了对治而特意依赖相续，也偏离了。如果将专注收摄于内，也就是说，阿底是自显无别，如果以分别念将专注收摄于内，并特意安住，也偏离了将实相作为方法来运用，因此是方法上的偏离。 三十种平等性的偏离是：三十种平等性的偏离和遮蔽，以及经续中所说的“凡是从经续中产生的，就执着于它”。也就是说，阿底瑜伽一切法都是平等性，如果没有证悟平等性，就偏离了下乘。那
English
It deviates from that. Therefore, regarding "is" as "is," and regarding "is not"; regarding "good" as "good," and regarding "bad"; regarding "merit" as "merit," and regarding "fault"; regarding "pure" as "pure," that is, regarding purity as one aspect, and regarding "impure"; regarding "pure" as "pure," that is, regarding purity as pure, and regarding "impure"; regarding "self" as "self," that is, regarding self as self, and regarding "other"; regarding "Buddha" as "Buddha," that is, regarding Buddha as Buddha, and regarding "sentient being"; regarding "fruit" as "fruit," that is, regarding fruit as fruit, and regarding "cause"; regarding "conditioned" as "conditioned," that is, regarding conditioned as conditioned, and regarding "unconditioned"; regarding "affliction" as "affliction," that is, regarding affliction as affliction, and regarding "purification"; regarding "conventional" as "conventional," that is, regarding conventional as conventional, and regarding "ultimate truth" as one aspect. Like this, Ati Yoga abides in the equality of no arising and no ceasing, without bias or partiality. Looking at each aspect with a mind attached to one side is where one deviates. The six deviations in method are: Generally, there are two methods. Ati is taking the natural state as the method. Regarding this, if one blocks and abandons, that is, if one blocks and abandons the five poisons of afflictions and other unfavorable factors, one also deviates from taking the Ati natural state as the method. If one strives and practices, that is, through the path of cause, striving and practicing the three doors of body, speech, and mind for the sake of the result, one also deviates. If one progresses and engages in stages, that is, if one progresses through the five paths in stages, purifying the obscurations of the ten bhumis, one also deviates. If one distinguishes between what to take and what to abandon, that is, Ati has no taking or abandoning of good or bad. If one distinguishes between faults and qualities, regarding good qualities as what should be taken and faults as what should be abandoned, one deviates. If one relies on antidotes, that is, Ati has no antidote; the great thing is self-arising wisdom. If one specifically relies on the continuum for antidotes, one also deviates. If one gathers focus inward, that is, Ati is self-appearing and undifferentiated. If one gathers focus inward with conceptual thought and specifically abides, one also deviates from taking the natural state as the method; therefore, it is a deviation in method. The thirty deviations of equality are: the thirty deviations and obscurations of equality, and what is said in the tantras, "Whatever arises from the tantras, one clings to it." That is, in Ati Yoga, all dharmas are equality. If one has not realized equality, one deviates to the lower vehicle. That
Chinese
被未见所遮蔽。三十是数字。其中，禅定的障碍有十四种，禅定的遮蔽有十种，禅定的过失有六种。这些是从经续中所说，还是在道的续部中明确阐述的呢？这是简要的说明。详细来说，十四种障碍是：懒惰，做很多事情，也就是懒惰懈怠，希望结合，这是第一。身语做很多世间的事情，这是第二。掉举，以及心散乱，先前嬉戏玩耍，心轻浮散乱，这是第三。像那样对境，心散乱，这是第四。昏沉和贪欲很大，意思是，心非常昏沉，不明白意义，这是第五。对食物和财富贪欲很大，这是第六。精进小和喜欢睡眠，意思是，修行时精进小，这是第七。总是喜欢睡眠，这是第八。希望多和怀疑多，意思是，希望获得暖相、神通和神变等，这是第九。怀疑没有获得暖相等，怀疑堕入轮回，这是第十。抄写颜色和点画，意思是，放弃修行，念诵经文，这是第十一。放弃禅定，点画，这是第十二。放弃禅定，抄写文字，这是第十三。说很多闲话，意思是，不修习禅定，说很多世间的闲话，这是第十四。十四种障碍，意思是，对于平等性的禅定，简而言之，平等修习的障碍的数量是十四种。禅定的十种遮蔽是：不动摇和明亮，意思是，以世间为对境的止观，专注于一个方向，禅定不动摇，这是第一。它的体验明亮，这是第二。快乐和心中生起很多念头，意思是，它的世间体验，身体快乐，这是第三。心中生起很多这样的念头，这是第四。以及神通等，意思是，希望生起五种神通，这是第五。显现表相的神变，意思是，从上面燃烧火焰，从下面涌出水等，想要显现表相的神变，这是第六。没有比这更好的了，意思是，生起一点点体验，就认为没有比这更好的了。
English
Obscured by not seeing. Thirty is a number. Among these, there are fourteen obstacles to samadhi, ten obscurations of samadhi, and six faults of samadhi. Are these spoken of in the Agamas or clearly explained in the Tantras of the Path? This is a brief explanation. In detail, the fourteen obstacles are: laziness, doing many things, which means laziness, idleness, and wishing for union, this is the first. Doing many worldly things with body and speech, this is the second. Agitation and mental wandering, previously playing and frolicking, the mind becomes frivolous and scattered, this is the third. Like that, being distracted by objects, this is the fourth. Drowsiness and great desire, meaning the mind is very drowsy and does not understand the meaning, this is the fifth. Great desire for food and wealth, this is the sixth. Little diligence and fondness for sleep, meaning little diligence in practice, this is the seventh. Always fond of sleep, this is the eighth. Much hope and much doubt, meaning hoping to obtain warmth signs, clairvoyance, and miracles, etc., this is the ninth. Doubting not obtaining warmth signs, etc., and doubting falling into samsara, this is the tenth. Copying colors and drawings, meaning abandoning practice and reciting scriptures, this is the eleventh. Abandoning samadhi and drawing, this is the twelfth. Abandoning samadhi and copying letters, this is the thirteenth. Speaking many idle words, meaning not practicing samadhi and speaking many worldly idle words, this is the fourteenth. The fourteen obstacles, meaning that for the samadhi of equality, in short, the number of obstacles to practicing equality is fourteen. The ten obscurations of samadhi are: immovability and clarity, meaning the shamatha that takes the world as its object, focusing on one direction, the samadhi is immovable, this is the first. Its experience is clear, this is the second. Pleasure and many thoughts arising in the mind, meaning its worldly experience, the body is happy, this is the third. Many thoughts arise in the mind, thinking, 'I should do this,' this is the fourth. And clairvoyance, etc., meaning hoping to generate the five clairvoyances, this is the fifth. Manifesting symbolic miracles, meaning flames burning from above and water gushing from below, etc., wanting to manifest symbolic miracles, this is the sixth. 'There is nothing better than this,' meaning having a little experience and thinking there is nothing better than this.
Chinese
第七，生起我慢之心，认为自己很了不起。第八，执着于满足，认为之前的体验就足够了。第九，炫耀自己的见解，对自己见解生起我慢，向他人炫耀。第十，贬低他人见解，说他人见解不真实，从而贬低和轻蔑。以上是禅定的十种障碍，简而言之，这些是平等性禅定的十种障碍。禅定的六种过患是：第一，突然生起强烈的嗔恨心，突然之间，自相续中生起心完全错乱的强烈嗔恨。第二，突然生起强烈的贪欲，突然之间，对外在的物品和用具，以及内在的有情众生之间的性行为，生起强烈的贪欲。第三，嫉妒和傲慢的扰乱，对他人的功德无法容忍，生起强烈的嫉妒。第四，对自己的功德生起强烈的傲慢，内心充满骄傲和混乱。第五，痛苦和黑暗的笼罩，被伴随着分别念的痛苦和愚痴的黑暗所笼罩，无法清晰地认识事物。第六，自以为是，认为自己见解高超，无论做什么都不会有损害，因此不畏惧罪恶。以上六种是平等性禅定的过患。斩断歧途的方法是：认识到这些歧途本身就能斩断它们，从而不会陷入歧途。或者通过自己的见解来斩断，所有这些歧途，在阿（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）阿字本不生，无生之中，歧途与执著空性分离。底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）底字无有阻碍，无碍之中，歧途是自显现而无有分别。瑜伽无二，于显空之上，知晓无有能立所立之分别而斩断，安住于彼之中。现在，即使如此斩断了歧途，如果不能认识到障碍，也是没有用的。因此，通过认识障碍的方法次第的口诀，共有三种。第一，声闻乘的补特伽罗仅仅证悟无我，这也是一种障碍。也就是说，声闻乘的人对五取蕴断除了我执的相续，证悟了人无我，但由于执着于此，阿底的意义无法显现，因此这是一种障碍。中观宗证悟了二者皆空，但仍然像对待幻象一样有所取舍，这也是一种障碍。也就是说，中观宗、唯识宗、菩提
English
Seventh, generating pride, thinking oneself is great. Eighth, clinging to contentment, thinking the previous experience is enough. Ninth, showing off one's views, generating pride in one's own views and showing them off to others. Tenth, belittling others' views, saying that others' views are not true, thereby belittling and despising them. These are the ten obstacles to meditation. In short, these are the ten obstacles to the meditation of equality. The six faults of meditation are: First, suddenly arising strong anger, suddenly, a strong anger arises in one's own mind, completely disrupting the mind. Second, suddenly arising strong desire, suddenly, towards external objects and utensils, and internal sentient beings' sexual behavior, a strong desire arises. Third, the disturbance of jealousy and arrogance, being unable to tolerate the merits of others, generating strong jealousy. Fourth, generating strong arrogance towards one's own merits, the mind is filled with pride and confusion. Fifth, the covering of pain and darkness, being covered by the pain of conceptual thoughts and the darkness of ignorance, unable to clearly recognize things. Sixth, being self-righteous, thinking that one's own views are superior, and that no matter what one does, there will be no harm, therefore not fearing evil. The above six are the faults of the meditation of equality. The method of cutting off deviations is: Recognizing these deviations themselves can cut them off, so that one will not fall into deviations. Or cut off through one's own views, all these deviations, in A (藏文: ཨ་, 梵文天城体: अ,梵文罗马拟音: a, 汉语字面意思: A), A is unborn, in the unborn, deviations are separated from attachment to emptiness. Ti (藏文: ཏི་, 梵文天城体: ति,梵文罗马拟音: ti, 汉语字面意思: Ti) is unobstructed, in the unobstructed, deviations are self-manifesting and without distinction. Yoga is non-dual, on the basis of appearance and emptiness, knowing that there is no distinction between subject and object, and cutting it off, abiding in it. Now, even if the deviations are cut off in this way, it is useless if the obstacles are not recognized. Therefore, through the oral instructions on the order of methods for recognizing obstacles, there are three. First, the Pudgala of the Hearer Vehicle only realizes no-self, which is also an obstacle. That is to say, the Hearer Vehicle cuts off the continuum of self-grasping on the five aggregates, and realizes the no-self of the person, but because of attachment to this, the meaning of Ati cannot be revealed, so this is an obstacle. The Madhyamaka school realizes that both are empty, but still accepts and rejects them as if they were illusions, which is also an obstacle. That is to say, the Madhyamaka, Yogacara, Bodhi