English
It is like this. Among the first two, for example, if a lamp is moved by the wind outside, it will not be clear. Even if you block the wind near you, it will face death or approach death. Similarly, when the mind abides, even if it is shaken by various fabrications, it will be distracted. Even if you block the fabrications near you, the nature of the mind will face cessation or non-cessation. Therefore, block other fabrications, but do not block your own fabrications. The third is that the later thought always falls on the previous thought, like a drop of water. Although this can only be used for one object, there is no way to enter the inconceivable state of meditation, which is an obstacle. Regarding the three obstacles of Vipassanā, the so-called "obstructed by attachment" means that due to the lack of wisdom to realize the selflessness of all dharmas, no matter what the state of meditation appears, it cannot be separated from attachment, thus hindering liberation and becoming an obstacle. The so-called "degeneration due to existence and non-existence" means that due to confusion about the principle that all dharmas arise dependently, no matter how one thinks, one will fall into the extremes of existence and non-existence, thus leading to the degeneration of wisdom and becoming an obstacle. The so-called "wandering due to narrow knowledge" means that due to the narrowness of the wisdom of hearing and thinking, one does not know how to enter the state of meditation, just like a bird hitting the darkness, the mind will wander and stop, becoming an obstacle. Although these are actual obstacles, they are called the six external meditation faults with serious faults because they hinder the arising of calm abiding and insight. Among them, even the fault of distraction of conceptual thought alone is said to have five faults, as it is said: Coarse conceptual thought is like a mountain, continuity, movement, feeling, and the arising of feeling, these five faults should be eliminated. Conceptual thought has two types, coarse and subtle; characteristics have two types, large and small; movement has two types, long and short; similarly, feeling has two types, clear and unclear; the arising of feeling appears as two types, namely fast and slow. It is said like this. Although these are similar in the category of conceptual thought, they are distinguished by the difference between coarse and subtle and the difference in form. Among them, the difference in form is: conceptual thought is distinguished by seeking the reality of things, characteristics are distinguished by attachment and grasping, movement is distinguished by continuity, feeling is distinguished by experience, and the arising of feeling is distinguished by arising and ceasing.
Chinese
粗细是指次第和差别的两种表达。总的来说，细微也分为两种：生起细微和执着细微。粗大也分为两种：生起粗大和执着粗大。其中，智者们的智慧是生起粗大而执着细微，生起粗大是指对一切所知进行思维和进入，执着细微是指对事物和相状没有执着。愚笨之人的智慧是生起细微而执着粗大，生起细微是指对所知不能进行思维和进入，执着粗大是指执着于事物并且不能脱离执着。因此，在修习无分别时，生起细微而执着粗大的心不是解脱之道，因为它与无想定的等持相似，是道路的障碍。因此，首先从生起粗大而执着细微的心开始，习惯成自然，凭借执着细微的力量，生起本身也变得越来越细微，最终脱离这五种分别的形态，心之自明不灭，这被称为见真谛。如果感觉到这些通过执着于境的分辨和执着于执着境的分辨这两种方式逐渐寂灭，就被认为是获得了心的暖相。当没有感觉到执着细微而感觉到生起细微时，不应被认为是道路的暖相。关于道路的九种障碍，不动的禅定、道路沉没和明亮三种是正精进的障碍。就像这样，即使不动摇，也不放弃之前的道路，也不努力获得其他的道路，就像住在巢中的雏鸟一样。同样，即使道路沉没，也不努力，就像射中目标后沉没的箭一样。即使变得非常明亮，也不努力，就像因为境明亮而抓住根识一样。想要在心中生起许多知识、想要获得神通、想要展现相状的神变这三种是正定的障碍。例如，就像家主为了得到酥油的精华而饲养许多母牛，但如果贪恋牛奶和酸奶的受用，就会障碍酥油的精华一样。这是我的上师或者哪里没有其他。
English
Coarse and subtle refer to two expressions of sequence and difference. Generally speaking, subtlety is also of two kinds: subtle arising and subtle grasping. Coarseness is also of two kinds: coarse arising and coarse grasping. Among them, the minds of the wise are coarse in arising and subtle in grasping. Coarse in arising means thinking about and entering into all knowable things. Subtle in grasping means not being attached to things and characteristics. The minds of the foolish are subtle in arising and coarse in grasping. Subtle in arising means not being able to think about and enter into knowable things. Coarse in grasping means clinging to things and not being able to separate from attachment. Therefore, when meditating on non-conceptualization, a mind that is subtle in arising and coarse in grasping is not the path to liberation, because it is similar to the samadhi of non-perception and is an obstacle on the path. Therefore, first, starting from a mind that is coarse in arising and subtle in grasping, habit becomes second nature, and through the power of subtle grasping, arising itself also becomes increasingly subtle. Finally, it is separated from these five aspects of conceptualization, and the self-awareness of the mind is unceasing, which is called seeing the truth. If one feels that these gradually subside through the two ways of conceptualization that grasps objects and conceptualization that grasps the grasping of objects, it is considered that one has obtained the warmth of the mind. When one does not feel subtle grasping but feels subtle arising, it should not be considered the warmth of the path. Regarding the nine obstacles on the path, the three of immovable meditation, the sinking of the path, and clarity are obstacles to right effort. Like this, even if one does not move, one does not abandon the previous path, nor does one strive to obtain other paths, like a chick living in a nest. Similarly, even if the path sinks, one does not strive, like an arrow that sinks after hitting its target. Even if it becomes very clear, one does not strive, like grasping the sense consciousness because the object is clear. The three of wanting to generate many knowledges in the mind, wanting to obtain clairvoyance, and wanting to display characteristic miracles are obstacles to right concentration. For example, just as a householder keeps many cows in order to obtain the essence of butter, but if he becomes attached to the enjoyment of milk and yogurt, it will obstruct the essence of butter. This is my supreme guru or where there is no other.
Chinese
认为自己获得了正法，以及对自己的见解感到自豪，轻视他人的见解这三者，会障蔽正确的忆念。因此，正确的忆念是：不忘失决定义经的意义，以及殊胜善知识们的教诲。如果存在这些障蔽，就会抛弃它们。譬如国王或大臣的儿子，因富足而骄纵，不将圣者的教诲放在心上一样。第十种是自性障蔽，即十种修行如木板的表面一样，互相障蔽。因此，安住于禅定等重大意义的人们，不会修习书写文字等微小意义的修行。这是它的意义。这些意义也能消除禅定的所有障蔽过失，并被宣说为进入解脱道。那么，什么是具有舍弃五过失之八种作意的等持呢？五种过失是：懈怠、忘失所缘、沉掉、不作意和作意。其中，懈怠会导致不听闻和不进入圣者的教言。忘失所缘会导致念头衰退，甚至使听闻之法也变得没有记忆。沉掉会导致不能使习惯于义理的智慧进入。不作意和作意两者，会障碍止观双运。那么，什么是舍弃的八种作意呢？信、欲、精进和轻安四者，能舍弃懈怠。正念能舍弃忘失所缘。正知能舍弃沉掉。作意若过度，则以舍心来提升。不作意若过度，则以舍心来压制。之后，如果感受到止观平等，就不会生起过度依止对治的勤奋。安住在舍心中，放松地习惯于义理。这种方式也是解脱道。经中这样说到。那么，什么是具有执持、系缚、遮止、开解、摧伏的等持呢？ 这样说到：即使抓住了这只想要依附的猴子，盗贼
English
Thinking that one has attained the true Dharma, being proud of one's own view, and despising the views of others, these three obscure correct mindfulness. Therefore, correct mindfulness is: not forgetting the meaning of the definitive sutras, and the instructions of the excellent virtuous friends. If these obscurations exist, they should be abandoned. For example, like a young prince or minister's son who is intoxicated by wealth and does not keep the instructions of the holy ones in mind. The tenth is the obscuration of self-nature, where the ten practices, like the surface of a wooden board, obscure one another. Therefore, those who abide in great meanings such as meditation do not practice minor practices such as writing. This is its meaning. These meanings also eliminate all the faults of obscuration in meditation and are said to be the way to enter liberation. So, what is the samadhi that possesses the eight efforts to abandon the five faults? The five faults are: laziness, forgetting the object, sinking and excitement, non-application, and application. Laziness causes one not to listen to or enter the holy teachings. Forgetting the object causes the mind to deteriorate, and even makes what has been heard without memory. Sinking and excitement do not allow the mind to enter into familiarity with the meaning. Non-application and application both hinder the union of calm abiding and insight. So, what are the eight efforts of abandonment? Faith, aspiration, diligence, and pliancy abandon laziness. Mindfulness abandons forgetting the object. Awareness abandons sinking and excitement. If application is excessive, it is elevated with equanimity. If non-application is excessive, it is suppressed with equanimity. Then, if one feels that calm abiding and insight are equal, one does not generate excessive effort to rely on the antidote. Abiding in equanimity, one relaxes and becomes accustomed to the meaning. This method is also the path of liberation. It is said in the scriptures. So, what is the samadhi that possesses holding, binding, blocking, opening, and subduing? It is said like this: Even having caught this monkey who wants to cling, the thief
Chinese
系于瑜伽之后，空屋瓦砾尽皆拆，金孔星孔皆封堵，开启君王之宝藏，彼等恒常即是佛。如是说。其中，欲取之猴是指，从蕴、界、处之法中，应取者而取之。如此，意之识如欲取猴者，于具理之义虽特意指使亦不能入，于不具理之义则不待劝请而自入，此恒常无意义游荡者，置于正知正念之器中，不令他动而应系缚之。盗贼猫咪之安立是指，如是于诸法中，应安立者而安立之。譬如猫咪以极缓而柔之行，于人不觉中盗取他人之命。如是，烦恼者之心，以极细微之行相，向内视阿赖耶识而生我慢，由彼之故，意之识亦与坏聚见相同而生，一切皆加持为有漏。是故，若不以通达诸法无我之智慧之明咒系缚之，则永不开解脱之机。此乃胜观之行。前者乃止观之行。拆空屋瓦砾是指，拆蕴与处之空城，此等无有主故为空城，亦未成立自性而拆故，空性亦无，应了知如虚空。此亦胜观之行。封堵金孔星孔是指，五门之识，从五根之星孔生出，于境自然散乱之此等，以摄集于意中之力而封堵，不令外散，此亦止观之行。所谓开启君王之宝藏是指，善巧了知阿赖耶识之体性，譬如君王之藏中，有如珍宝等无价之宝，亦有如毒等下劣之物。如是，阿赖耶识乃有漏
English
Having attached to yoga, all the empty houses and rubble are torn down. All the golden holes and star holes are blocked. When the king's treasury is opened, those are always Buddhas. Thus it is said. Among these, the monkey that wants to be caught refers to taking what should be taken from the dharmas of the aggregates, realms, and sources. Thus, the consciousness of the mind is like a monkey wanting to be caught. Although specifically directed to a meaningful object, it cannot enter. For a meaningless object, it enters spontaneously without being urged. This one that always wanders meaninglessly should be placed in the vessel of mindfulness and awareness and bound without moving elsewhere. The designation of a thief as a cat refers to designating what should be designated from the dharmas. For example, a cat, with its very slow and gentle behavior, steals the life of another without being noticed. Likewise, the afflicted mind, with a very subtle way of moving, looks inward at the Alaya consciousness and conceives self-importance. Because of this, the consciousness of the mind also arises with the same view as the view of the perishable collection, and everything is blessed as contaminated. Therefore, if this is not bound by the mantra of wisdom that realizes the selflessness of all dharmas, the opportunity for liberation will never be opened. This is the practice of vipassanā. The former is the practice of śamatha. Tearing down the empty house and rubble refers to tearing down the empty city of the aggregates and sources. Because these have no owner, they are an empty city. Because they are torn down without establishing their own nature, emptiness itself is also nonexistent. It should be understood as like the sky. This is also the practice of vipassanā. Blocking the golden holes and star holes refers to the five sense consciousnesses. These arise from the star holes of the five faculties and are naturally distracted by objects. These are blocked by the power of gathering them into the mind, so that they do not scatter outward. This is also the practice of śamatha. What is called opening the king's treasury refers to being skilled in the characteristics of the Alaya consciousness. For example, in the king's treasury, there are priceless treasures such as jewels, and there are also inferior substances such as poison. Likewise, the Alaya consciousness is contaminated.