English
Therefore, in the morning, the expansion of the nine practices of Dharma, such as listening to the Dharma, teaching the Dharma, writing, prostrating, circumambulating, and reciting, should also be abandoned during meditation. As it is said in the Mudra Samadhi, "Here, cutting the mandala, etc., should not be taken as an obstacle at this time." It is also said, "By abandoning a part of the nine practices." Therefore, when the wisdom of no characteristics and no discrimination arises, all practices of Dharma with characteristics should be abandoned. The body should sit slowly, without indulgence, without doing strenuous walking, the eyes should not deliberately look far away, do not sit on the edge of a cliff, do not sit in a place of strong wind and rain. In short, like worrying about a broken head and bleeding, the body should sit slowly. What is the need for this? If the body is slow, the pulse will be slow; if the pulse is slow, the breath will be slow; if the breath is slow, the discriminating consciousness can operate, so that the mind can abide. Second, abiding in the collection of speech: worldly gossip and evil words should also be abandoned. Abandon all speech with characteristics, such as important scriptures, essential recitations, and the inspiration of wisdom, and sit silently like a mute. However, you can talk a little during meals and leisure time, but do not indulge too much. What is the intention of this? Relying on cutting off speech, the discriminating thoughts will not be scattered, so that the mind can abide. Third, abiding in the collection of mind: cut off worldly illusions, whether they are past, future, or present illusions, whether they are good or bad, all should be cut off. Cut off the thoughts of Dharma with characteristics, whether it is visualizing deities, practicing the channels and winds, etc., all discriminating thoughts that cling to the object of consciousness should be cut off, and do not think. If thoughts arise, cut them off immediately, do not indulge them. Therefore, it is impossible to abide in non-discrimination immediately after cutting off, but if you work hard, the discriminating thoughts of the superior will be reduced, the discriminating thoughts of the middle will arise again after cutting off, and the power of the discriminating thoughts of the inferior will also be weakened. Afterwards, if you work harder, you can experience that the samadhi of non-discrimination can also last for a long time, and even spend a day. Second, combining the types to observe the boundaries of the seven foods of yogis: consciousness food, touch food, intentional food, sleep
Chinese
食物。菩萨意之食，梵行之食，禅定之食。第一，识之食，五根不散于境，置于中舍。眼识不随色，眼根放松，对色之好坏、大小等不特意执著，不趋于闭眼，不作分别。如是安住。此摄一切六识。耳识不随声，耳识放松，声置于中舍。鼻根不随香，鼻识放松，香置于中舍。舌识不随味，舌识放松，味置于中舍。身识不随触，身识放松，触置于中舍。意识不随分别，意识放松，分别置于中舍。若意住于自处，不起思念，则五根自然中舍。若五根安住于中舍，则意自住于自处。第二，触之食为卧具，若具足，则用柔软温暖的牦牛绒、兽皮等，下铺软垫，枕头舒适。第三，抟食，如《口诀汇集》所说：“饱而知量，适宜多样。”非指饱食到喘不过气，而是适量。适宜多样，非指仅适宜一种病症或体质。如大风病，则食用三份羊肉羹，饮用新酿的柔和之酒，食用红糖等。若胆病偏盛，则食用夏季采摘的凉性食物，或白色食物等，宜清凉轻淡。达玛巴·扎巴曾说：“为了世间的酸奶和蘑菇，若不顾一切地狼吞虎咽，如今就无法认识佛陀的密意，无法完成日夜闻法的愿望。应卖掉田地来食用。若能认识自性，即使南辕北辙也容易。”第四，睡眠之食，白日睡眠是毒，不应睡。若必须睡，则应坐在高处，保持警觉，洗浴。
English
Food. The food of the Bodhisattva's mind, the food of pure conduct, the food of Samadhi. First, the food of consciousness is to keep the five senses from scattering into objects, placing them in equanimity. The eye consciousness does not follow form; the eye faculty is relaxed, and without specifically clinging to the good or bad, large or small aspects of form, one does not rush to close the eyes, and does not engage in discrimination. Thus, one abides. This encompasses all six consciousnesses. The ear consciousness does not follow sound; the ear consciousness is relaxed, and sound is placed in equanimity. The nose faculty does not follow scent; the nose consciousness is relaxed, and scent is placed in equanimity. The tongue consciousness does not follow taste; the tongue consciousness is relaxed, and taste is placed in equanimity. The body consciousness does not follow touch; the body consciousness is relaxed, and touch is placed in equanimity. The mind consciousness does not follow conceptualization; the mind consciousness is relaxed, and conceptualization is placed in equanimity. If the mind abides in its own place, and thoughts do not arise, then the five senses naturally come to equanimity. If the five senses abide in equanimity, then the mind naturally abides in its own place. Second, the food of touch is bedding. If available, use soft and warm yak wool, animal skin blankets, etc., with a soft mattress underneath and a comfortable pillow. Third, the food of morsels, as stated in the Compendium of Instructions: "Satisfied yet knowing measure, suitable and diverse." This does not mean eating until one is out of breath, but rather in moderation. Suitable and diverse does not mean suitable for only one ailment or constitution. For example, for great wind disorders, one should eat three portions of mutton broth, drink newly brewed mild wine, and consume brown sugar, etc. If bile is predominant, one should consume cooling foods picked in summer, or white foods, etc., which are cool and light. Dampa Brakpa said: "If one greedily devours yogurt and mushrooms of this world, one will not be able to recognize the Buddha's secret intention at this time, and will not be able to complete the aspiration to listen to the Dharma day and night. One should sell fields to eat. If one can recognize one's nature, even going south when one should go north is easy." Fourth, the food of sleep: daytime sleep is poison, one should not sleep. If one must sleep, one should sit in a high place, stay alert, and bathe.
Chinese
也要做裸体等行为。如果两三天不睡觉，据说那时就不需要依靠对治法了。晚上要睡饱。如果睡不着，就不要让念头散乱，而要安住于会供中。第五，菩萨的意念之食是：不要怀疑我是否能修成禅定。如果修持口诀，肯定能修成禅定。这不是从别处寻找，而是认识自己本有的。不要想是否能修成之类的事情。因为在上师开示时，会赤裸裸地指示你，你自身产生的禅定就是这个，所以要毫无期望和恐惧地了解。第六，梵行之食是：在没有掌握这个引导之前，身体要安住于梵行。如果不这样做，明点会衰退，导致脉络衰败。脉络衰败会导致气衰败。气衰败会导致意识混乱，因此无法安住于心，所以要安住于梵行。第七，三摩地之食是：通过修持禅定，会有间断和持续的体验。即使与滋养身体的食物分离，也会出现容光焕发和感官清晰等现象。像这样，在没有出现安住会供和修持这七种食物的成熟征兆之前，据说最好长时间精进于会供。因为目标和座次没有完成，而且用品也用尽了，所以会离开。因此，要安排大约五天的时间。之后，让他们进入引导的实修。早上来到法堂后，要问这些问题：每位禅修者身体都好吗？睡眠充足吗？念头能中断吗？如果念头能中断，会是什么样的？早上和下午哪个更舒服？禅修时有厌倦和疲惫感吗？要依次询问。如果身体不适，出现头和身体沉重等情况，就要对照二十四种堆积的共同征兆进行调整。如果晚上睡不着、易醒、身体发热等情况，就是气紊乱的征兆，要滋养身体。如果说早上念头散乱，就是没有安住于会供，所以要精进于会供。如果说下午散乱，就是所依衰败，要滋养身体。如果一开始就说念头不流动，那是不可能的。要将觉知向内放松，去
English
Also, do things like being naked. If you don't sleep for two or three days, it is said that you don't need to rely on antidotes then. Return to a full night's sleep. If you can't sleep, don't let thoughts wander, but stay in the gathering. Fifth, the food of the mind of a Bodhisattva is: Don't eat the doubt of whether or not I will be able to meditate. If you practice the instructions, you will definitely be able to meditate. It is not to be sought from elsewhere. It is to recognize what you have within yourself. Don't do things like thinking about whether or not it will come. Because during the lama's introduction, it is shown nakedly that the meditation that arises in you is this, so you should know it without hope or fear. Sixth, the food of pure conduct is: Until you have mastered this instruction, the body should remain in pure conduct. If you don't do that, the bindu will decline, causing the channels to wither. When that withers, the wind withers. When the wind withers, consciousness becomes confused, so it is impossible to settle the mind, so you should remain in pure conduct. Seventh, the food of samadhi is: By practicing meditation, experiences of interruption and continuity will arise. Even if you are separated from the food that nourishes the body, radiance and clarity of the senses will arise. Like that, until the signs of ripening from staying in the gathering and practicing these seven foods have not appeared, it is said to be good to diligently engage in the gathering for a long time. Because the goal and session are not completed, and the supplies are also exhausted, you will leave. Therefore, arrange about five days. Then, put them into the practical application of the instructions. When you come to the Dharma hall in the morning, ask these questions: Is each meditator well? Did you get enough sleep? Can you cut off thoughts? If you can cut off thoughts, what is it like? Which is more comfortable, morning or afternoon? Is there boredom or fatigue in meditation? Ask in order. If you are unwell, and things like your head and body feel heavy, then adjust according to the twenty-four common signs of accumulation. If you can't sleep at night, wake up easily, or feel hot, it is a sign of wind disturbance, so nourish your body. If they say that thoughts wander in the morning, it is because they are not staying in the gathering, so be diligent in the gathering. If they say it wanders in the afternoon, it is because the support has withered, so nourish your body. If they say that thoughts don't move from the beginning, that is impossible. Release awareness inward and
Chinese
应当觉察到散乱的生起，并努力断除它。一般来说，如果心识不能安住片刻而散乱，这叫做掉举。如果念头不能确定而昏沉，这叫做沉没。所以，禅修的过失就是沉没和掉举。因此，要按照对治沉没掉举的加行和正行的两种方法，以及其他窍诀来对治沉没和掉举。如果在禅修中感到厌烦和畏惧，这是心识扭曲的缘故。纠正它的方法是：这是因为信心不足的缘故，所以要生起信心，忆念轮回的痛苦。你应该这样想：你在无始轮回中遭受各种痛苦都不厌烦，而禅修却感到厌烦，为此要感到羞愧。获得暇满人身也不是为了闲置，所以要在心中生起无常观。获得人身的机会是多么难得啊！要这样想：除了我之外，没有其他人可以禅修了，从而生起欢喜心。禅修中的厌烦和畏惧也是罪障，所以要对根本上师生起虔诚心来忏悔。不愿禅修也是因为没有忆念涅槃的功德。所以，轮回中所有有漏的安乐都是无常的、不稳定的、没有实义的。要忆念究竟的安乐，解脱涅槃的佛身和智慧的圆满功德，从而生起欢喜心。如果这样提问并引导禅修，如果远离积聚，四十天就能成就。如是说，虽然说安住四十天是完成的标准，但这个窍诀被其他人覆盖了，一个月或二十天就能完成修持的标准。一般来说，在闭关时不要计算天数，要观察征兆。观察外在身体的征兆是：即使吃了大量的肉和酒等，身体仍然感到疲惫和劳累，脸色苍白，五根也变得迟钝和麻木。询问后观察是：心是否安住？念头是否断除？回答说：处于无念的状态，迟钝而麻木。如果问：这是禅修吗？回答说：安住于无念的状态是止的体性，所以是禅修。但还没有真正认识，也没有生起胜观，所以不是止观双运的意义。吉祥喜旋如是说。