Chinese
我结合而依止七食。七食是：识之食，五根保持中舍。觉之食，衣服冷热适中，柔软，床铺舒适，褥垫蓬松。心之食，心中不必想我修是否能成，不必想如何聚集，现在才认识到这个。界之食，适合且多样，饱足且有节制。二之食，白天是毒，不倒卧，夜晚满足地倒卧。梵行之食，在未生起此引导之前，身体应安住于梵行。禅定之食，由间断和连续而生起，即使脱离了界之食，也能使光彩和感官清晰等。如是七者，作为所依，应使界得到良好稳固。༈。三、以“显示心安住之相”为目标，所谓的所缘境是：以有相、无相、生起次第、圆满次第等为所缘。心安住之相有二：将三佛之意融为一体，四种体验有增有减，以及原因。如是增减安住，则依止六道。第一者有六：禅定成分较多的五种体验。智慧成分较多的五种体验显现。二者成分较多的七种体验。使小者变大，则依止五种禅定增长之因。同时舍弃五种减损之过患。依止五种智慧增长之因。同时舍弃五种减损之过患。其中，第一，极度调柔，身心被粗细二者遍布，意思是：身体的调柔如牛奶表面形成的薄膜般柔软。如阳光从蜂巢外照射般温暖舒适。心无烦恼痛苦，柔软蓬松。粗糙则是身体颤抖和抽搐，心中时而生起不作意，空荡荡的。执着强烈，厚重而稳固，意思是：对所体验的见解执着强烈。不作意厚重，不为外缘所动摇。难以舍弃，意思是：不舍弃紧抓或麻木般的体验。不愿使用，意思是：身体不愿用于世俗事务，心不投入于有相的分别念。生起各种感受
English
I combine and rely on the seven foods. The seven foods are: food of consciousness, the five senses remain in equanimity. Food of awareness, clothing is moderately warm and cool, soft, bedding is comfortable, and cushions are fluffy. Food of mind, there is no need to think whether I can accomplish meditation, no need to think about how to gather, now recognize this. Food of realm, suitable and diverse, full and moderate. Food of two, daytime is poison, do not lie down, lie down satisfied at night. Food of pure conduct, until this guidance arises, the body should abide in pure conduct. Food of samadhi, arises from interruption and continuity, even if separated from the food of realm, it can make radiance and senses clear, etc. Thus, the seven, as a basis, should make the realm well established. ༈. Three, with the goal of "showing the characteristics of mind abiding," the so-called object of focus is: taking the characterized, uncharacterized, generation stage, completion stage, etc. as the object of focus. There are two characteristics of mind abiding: integrating the intentions of the three Buddhas, the four experiences have increase and decrease, and the cause. Thus, increase and decrease abide, then rely on the six paths. The first has six: five experiences with more samadhi component. Five experiences appear with more wisdom component. Seven experiences with more of both components. To make the small bigger, then rely on the five causes of samadhi increase. At the same time, abandon the five faults of decrease. Rely on the five causes of wisdom increase. At the same time, abandon the five faults of decrease. Among them, first, extreme gentleness, the body and mind are pervaded by both coarse and fine, meaning: the gentleness of the body is as soft as the film formed on the surface of milk. Warm and comfortable like sunlight shining from outside a beehive. The mind is without afflictions and pain, soft and fluffy. Coarseness is the body trembling and twitching, and sometimes non-conceptualization arises in the mind, empty. Attachment is strong, thick and stable, meaning: the view experienced is strongly attached. Non-conceptualization is thick and not shaken by external conditions. Difficult to abandon, meaning: not abandoning the experience of grasping or numbness. Unwilling to use, meaning: the body is unwilling to be used for worldly affairs, and the mind does not engage in characterized conceptual thoughts. Various feelings arise
Chinese
所谓的“不随念而行”，是指在觉受生起之后，心识不随之而行。所谓的“智慧偏胜”，是指“安住于无相且具有欺骗性”，即不执著于‘这是念头’的所取之相，心不住于欺骗性，而是空空荡荡的。所谓的“分别行持二者偏胜”，实际上是指分别和行持。所谓的“不入于禅定”，是指认为一切都在心中，无需修与不修，则难以入定。所谓的“显现法之景象”，是指先前听闻过的甚深教言，与先前听闻过的甚深教言相比更为殊胜，未曾听闻过的也会突然生起，甚深意义的景象在相续中显现。所谓的“一切显现行持皆证悟为彼性且深信不疑”，是指了知并证悟显现和行持的这一切都是心的彼性，没有怀疑，从而深信不疑。禅定和智慧二者皆偏胜的七种体验是：所谓的“如欲而入”，是指心专注于所缘境，并如欲而入。所谓的“最初易入”，是指禅定容易生起。所谓的“中间受外缘损害小”，是指色声等外缘不会损害禅定。所谓的“最终稳固且长久安住”，是指禅定稳固不变，能长久安住。所谓的“极度串习偏胜”，是指柔和与粗猛二者偏胜，如前所述。所谓的“远离沉掉二者”，是指沉掉的过失少。所谓的“界损害小且烦恼减少之缘”，是指脉界错乱等对禅定的损害小，且能减少五毒。禅定和智慧二者皆偏弱的七种体验是：所谓的“以其他多种方便能安住”，是指如果改变所缘境，并通过多种安住方法来安住，则勉强能安住。所谓的“最初难入”，是指禅定难以生起。所谓的“中间受外缘损害大”，是指微小的色等外缘也会损害禅定，导致禅定消失。所谓的“最终消散之缘”，是指在未完成一座的修习时，禅定就消散了。所谓的“分别行持二者多发”，是指对于世间显现境，分别和行持二者
English
The so-called "not following after thoughts" means that after the arising of perception, consciousness does not follow it. The so-called "predominance of wisdom" refers to "abiding in the formless and deceptive," that is, not clinging to the object of grasping of 'this is a thought,' and the mind does not dwell in deception, but is empty and vast. The so-called "predominance of both conceptualization and action" actually refers to conceptualization and action. The so-called "not entering into samadhi" means that if one thinks that everything is in the mind and there is no need to practice or not practice, then it is difficult to enter samadhi. The so-called "appearance of the phenomena of Dharma" means that the profound teachings previously heard are more excellent than the profound teachings previously heard, and even those not previously heard will suddenly arise, and the phenomena of profound meaning will appear in the continuum. The so-called "all appearances and actions are realized as suchness and believed without doubt" means knowing and realizing that all these appearances and actions are the suchness of the mind, without doubt, and thus believing without doubt. The seven experiences in which both samadhi and wisdom are predominant are: The so-called "entering as desired" means that the mind is focused on the object of focus and enters as desired. The so-called "easy to enter at first" means that samadhi is easy to arise. The so-called "small harm from external conditions in the middle" means that external conditions such as form and sound do not harm samadhi. The so-called "ultimately stable and long-lasting" means that samadhi is stable and unchanging, and can last for a long time. The so-called "extreme habituation is predominant" means that gentleness and fierceness are both predominant, as mentioned above. The so-called "separation from dullness and excitement" means that there are few faults of dullness and excitement. The so-called "small harm to the elements and the cause of reducing afflictions" means that disorders of the elements, etc., cause little harm to samadhi, and can reduce the five poisons. The seven experiences in which both samadhi and wisdom are weak are: The so-called "can be stabilized by various other means" means that if the object of focus is changed and stabilized by various methods of stabilization, then it can barely be stabilized. The so-called "difficult to enter at first" means that samadhi is difficult to arise. The so-called "great harm from external conditions in the middle" means that even slight external conditions such as form can harm samadhi, leading to its disappearance. The so-called "cause of ultimate dissipation" means that samadhi dissipates before completing a session of practice. The so-called "frequent occurrence of both conceptualization and action" refers to the fact that for worldly appearances, both conceptualization and action
Chinese
多半是这样产生的。所谓“精进非常微弱且执持力小”，是指精进在平和与粗猛两方面都很微弱，并且对禅定的执持力小。所谓“脉的损害大且烦恼减弱迟钝”，是指脉颠倒错乱，对禅定有很大损害，并且五毒减弱迟钝。像这样，禅定和智慧占优势就是好体验，这两者占劣势就是坏体验。现在为了使劣势变为优势，就要依止能增长禅定的五个因素，避免减弱禅定的五个条件；依止能增长智慧的五个因素，避免减弱智慧的五个条件。其中，增长禅定的五个因素是：安住于因的聚集能极增长，即安住于身体的聚集，断绝事务；断绝语言的谈说；断绝意念的流动，禅定就能增长。舍弃懈怠和散乱，安住于精勤的道路就能增长，即懈怠有两种：庸碌事务的懈怠，善行拖延；行为低劣的懈怠，舍弃罪恶之后，修持安住于精勤的道路就能增长。安住于梵行且戒律和誓言完全清净就能增长，即身体安住于梵行，并且声闻的律令和密咒的誓言完全清净就能增长。依止能使所依增大的因素，点燃分别智慧之火就能增长。依止能使所依增大的因素，即依止美好的食物，并通过闻思修三者，对法性的意义进行分别觉悟，点燃智慧之火就能增长。冷热适中且所依未受损就能增长，即行为的冷热适中，脉的和谐冷热适中，以及所依身体的明点未受损就能增长。与此相反，减弱的五个条件是：不安住于聚集，身体、语言、意念被世间事务占据就会减弱。懈怠和散乱大，精勤小就会减弱。不安住于梵行，戒律和誓言破损就会减弱。食物粗劣，不进行闻思修就会减弱。冷热不适中，所依明点受损就会减弱。最后，所谓增长智慧的五个因素，与“安住于因的聚集能极增长”一样。不离上师和能照明的明灯就能增长，即不离上师，请教诀窍，智慧
English
Mostly, this is how it arises. The so-called "very weak in training and small in retention" means that the training is weak in both peacefulness and intensity, and the retention of samadhi is small. The so-called "great harm to the elements and diminishing dullness of afflictions" means that the elements are inverted, causing great harm to samadhi, and the five poisons diminish and become dull. Thus, having more samadhi and wisdom is a good experience, and having less of both is a bad experience. Now, in order to turn the lesser into the greater, one should rely on the five causes that increase samadhi and abandon the five conditions that diminish it; rely on the five causes that increase wisdom and abandon the five conditions that diminish it. Among them, the five causes that increase samadhi are: "Abiding in the accumulation of causes greatly increases it," which means that abiding in the accumulation of the body, abandoning activities; cutting off speech; and cutting off the movement of the mind will increase samadhi. "Abandoning laziness and distraction and abiding on the path of effort increases it," which means that there are two types of laziness: the laziness of worldly affairs, delaying virtuous actions; and the laziness of inferior actions, abandoning sins. Then, practicing and abiding on the path of diligence will increase it. "Abiding in celibacy and having pure discipline and vows increases it," which means that the body abides in celibacy, and the Vinaya of the Hearers and the vows of mantra are completely pure, which increases it. "Relying on the cause that expands the support and igniting the fire of discriminating wisdom increases it." Relying on the cause that expands the support, which means relying on good food, and through hearing, thinking, and meditating, separately realizing the meaning of the nature of reality, igniting the fire of wisdom increases it. "Having balanced warmth and the support not being damaged increases it," which means that the warmth of conduct is balanced, the warmth of the elements is harmonious, and the bindu of the supporting body is not damaged, which increases it. Conversely, the five conditions that diminish it are: not abiding in the accumulation, the body, speech, and mind being carried away by worldly affairs, which diminishes it. Having great laziness and distraction and little effort diminishes it. Not abiding in celibacy, and discipline and vows being broken diminishes it. Having poor food and not engaging in hearing, thinking, and meditating diminishes it. Having unbalanced warmth and the supporting bindu being damaged diminishes it. Finally, the so-called five causes that increase wisdom are the same as "abiding in the accumulation of causes greatly increases it." Not being separated from the lama and the lamp that illuminates increases it, which means not being separated from the lama, asking for instructions, and wisdom.