Chinese
口耳传承精要窍诀引导实修次第之文字，名为《珍宝之鬘》。 口耳传承精要窍诀引导实修次第之文字，名为《珍宝之鬘》。 口耳传承精要窍诀引导实修次第之文字，名为《珍宝之鬘》。 显有轮回皆融入菩提心。 执着自解脱，无偏为要义。 通达实义，乃一切众生之导师。 视众生如子，慈爱之母。 于具实义之希瓦措上师化身。 恭敬顶礼于其足尘。 复次，对于《珍宝聚》等， 所有教言之散布， 引导实修乃上师之口诀， 汇集后记录，以防遗忘。 传承上师们的实修引导。弟子入门之初，首先是前行：具备十四法等功德之人，放下俗务，断绝内外联系，净除罪障，积累资粮，令具相上师欢喜。在寂静处，如诀窍所说，与心意相合，在秋收等时节，聚集七种顺缘，舍弃八种过患，以共同和特殊的发心来准备会供和食子。之后，上师传授窍诀，共有四种：以方便摄持，体验见解，认识见解，将见解融入道。这四者修习圆满后，依次进行。首先，以方便摄持见解，从会供处到将修行融入日常行为。这有两方面：与所依结合，安住于资粮积累；与种姓结合，以瑜伽七食滋养身体。第一方面有三种：身、语、意。身体安住于会供处，停止世间俗务和农活，甚至重要的顶礼和转绕也应停止。不要快速奔跑或行走，不要伸懒腰，不要特意远眺，不要坐在悬崖边，不要站在狂风暴雨中。总之，要像担心头部受伤一样小心。语言方面，停止世间的闲聊等，甚至重要的经典和心咒也应停止，保持禁语。吃饭时偶尔说一两句
English
The written instructions for the practical application of the essential key instructions of the Oral Transmission Lineage, called "A Garland of Jewels." The written instructions for the practical application of the essential key instructions of the Oral Transmission Lineage, called "A Garland of Jewels." The written instructions for the practical application of the essential key instructions of the Oral Transmission Lineage, called "A Garland of Jewels." Appearances and existence are gathered into the mind of enlightenment. Grasping is self-liberated, impartiality is essential. Realizing the meaning is the guide for all beings. A mother who cherishes beings like her own child. To the embodiment of the meaningful Zhiwo Tsultrim, I prostrate with respect at the dust of his feet. Furthermore, regarding the scattered instructions of the "Heap of Jewels" and others, the practical application of the instructions is the guru's oral teaching, which is compiled and written down to prevent forgetting. The practical instructions of the lineage gurus. For a student entering the path, the first is the preliminary: a person with the qualities of the fourteen dharmas, etc., abandons worldly activities, cuts off internal and external connections, purifies obscurations, accumulates merit, and pleases a qualified guru. In a secluded place, as explained in the instructions, in accordance with one's mind, at a time when autumn harvests, etc., are gathered, gather the seven conducive conditions, abandon the eight faults, and generate common and special bodhicitta to prepare the tsok and torma. Then, the guru imparts the key instructions, which are fourfold: grasping with skillful means, experiencing the view, recognizing the view, and integrating the view into the path. After these four are practiced to completion, they proceed in order. First, grasping the view with skillful means, from the tsok place to integrating practice into daily behavior. This has two aspects: combining with the support, abiding in the accumulation of merit; and combining with the lineage, nourishing the body with the seven yogic foods. The first aspect has three parts: body, speech, and mind. The body abides in the tsok place, stopping worldly activities and farming, even important prostrations and circumambulations should be stopped. Do not run or walk quickly, do not stretch, do not intentionally look far away, do not sit on the edge of a cliff, do not stand in strong wind and rain. In short, be as careful as if you were worried about injuring your head. In terms of speech, stop worldly chatter, etc., even important sutras and mantras should be stopped, and maintain silence. Occasionally saying a few words during meal times
Chinese
安住，说不要陷入散乱。安住于意集是，将错觉的分别念全部停止，重要的佛法思考也停止，什么思考也不进行。产生思考时，不陷入散乱，而是立即切断。༈ 瑜伽的七种食物是：识的食物、抟食、二食、勇士意的食物、梵行食、禅定的食物。༈ 其中，识的食物是：眼的识不随色，放松眼根，对色保持中舍。耳的识不随声，放松耳根，对声保持中舍。鼻的识不随香，放松鼻根，对香保持中舍。舌的识不随味，放松舌根，对味保持中舍。身不随触，放松身，对触保持中舍。意的识不随分别念，放松意根，对分别念保持中舍。而且，安住于意集，不生起思考，则五根保持中舍。五根安住于中舍，则从安住于意集而来。触的食物是卧具，如果具备条件，则用绸缎衣服和绸缎垫子等。如果不具备条件，也要用床和枕头，衣服要柔软、轻便、温暖。抟食是，从堆积中，吃饱且适量，适合且多样。一般来说，吃饱不是指吃得很多，而是指适量。肉汤、酒和红糖等，与身体适合的食物，以多种营养混合食用。圣者说，如果比起世间的零食和酸奶，更喜欢想吃什么就吃什么，那么就能认识佛的意，完成永恒的农耕。所以，卖掉土地田地来吃。如果合适，做成路上的干粮和干粮袋也可以。二食是，白天即使想睡觉也不要完全躺下。晚上的睡眠是食物，所以要充分地躺下。在没有入睡之前，要安住于禅定。心意的食物是，不必想我是否能修成禅定，肯定能修成。不是从别处寻找，而是认识自己所拥有的。
English
Abiding, it is said not to fall into distraction. Abiding in the mind-aggregate is: stopping all the discriminating thoughts of illusion, stopping even the important Dharma thoughts, not engaging in any thinking. If thoughts arise, do not fall into distraction, but cut them off immediately. ༈ The seven foods of yoga are: food of consciousness, food of contact, food of volition, food of the hero's mind, food of pure conduct, and food of samadhi. ༈ Among these, the food of consciousness is: the consciousness of the eye does not follow form; relax the eye faculty and maintain equanimity towards form. The consciousness of the ear does not follow sound; relax the ear faculty and maintain equanimity towards sound. The consciousness of the nose does not follow smell; relax the nose faculty and maintain equanimity towards smell. The consciousness of the tongue does not follow taste; relax the tongue faculty and maintain equanimity towards taste. The body does not follow touch; relax the body and maintain equanimity towards touch. The consciousness of the mind does not follow conceptualization; relax the mind faculty and maintain equanimity towards conceptualization. Moreover, if one abides in the mind-aggregate and thoughts do not arise, then the five senses remain in equanimity. If the five senses remain in equanimity, it comes from abiding in the mind-aggregate. The food of contact is bedding; if one has the means, use silk clothes and silk cushions, etc. Even if one does not have the means, use a bed and pillows, and the clothes should be soft, light, and warm. The food of volition is: from the accumulation, eat until full but in moderation, suitable and diverse. Generally speaking, being full does not mean eating a lot, but rather eating in moderation. Broth, wine, and brown sugar, etc., foods that are suitable for the body, should be mixed and consumed with various nutrients. The holy ones say that if one prefers to eat whatever one wants rather than worldly snacks and yogurt, then one can recognize the Buddha's intention and complete the eternal cultivation. Therefore, sell land and fields to eat. If it is suitable, it is also permissible to make it into provisions for the road and a bag for provisions. The food of duality is: even if one feels sleepy during the day, do not lie down completely. Nighttime sleep is food, so lie down fully. Until one falls asleep, one should abide in meditation. The food of the mind is: one does not need to think about whether or not one will be able to meditate; one will definitely be able to meditate. It is not to be sought from elsewhere, but to recognize what one already possesses.
Chinese
是。应该想怎么样存在。介绍的时候，要介绍说这是什么。要无有希望和疑惑地安住。清净行之食物是，没有得到这个引导之前，身体里不能修习，所以要保护明点不失坏。禅定的食物是不需要段食，即使离开了段食，也是容光焕发、根识明朗等等，是空性和人所生。这样，七种集合安住的食物，在小组中介绍，直到没有安住在集合中为止，都要学习。对此，要每天询问：睡着了吗？身体舒服吗？念头中断了吗？变化多或少有多少？没有变化的时候怎么样？有昏沉或散乱吗？要问。如果出现睡眠增多或无法入睡等等，以及身体不舒服的过失，总的来说，要按照二十四种征兆来调治。如果念头早上散乱，就要努力安住在集合中。如果下午不安住，就是身体的精气衰弱，所以要减少食物，做身亲。以前没有认识的觉受，在那里认识了，所以变化必须多往头上走，如果说没有变化，就有没有认识的危险，所以要努力生起。没有变化的时候，必须要有在明亮中发愣、呆住的状态。如果觉知昏沉而不变化，就是被睡眠或掉举所控制而没有察觉，有这种危险，所以要稍微清醒，努力。掉举和昏沉的调治方法和其他方法也要稍微配合。如果有忧郁或散乱，就是觉知散乱，所以要纠正，要生起信心。要思维轮回的过患，修习无常，对上师生起敬信心，对佛的功德生起欢喜心。这样修习之后，安住在集合中，不计算天数，要观察征兆。安住的征兆，从外在身体上观察是，以前被念头耗损的精气，被念头中断。因为没有和禅定的食物相遇，所以身体疲劳和虚弱，以及脱皮，别人看了也是发愣、呆住的状态。内在觉知上观察是，在无念中发愣、呆住的状态。那么，这是修行还是不修行呢？既是也不是，既不是也是。无念的觉知是安住的基础，所以是。但是没有给予印证，所以不是。这也是吉祥。
English
It is. One should think about how to abide. When introducing, one should introduce by saying, "This is what it is." One should abide without hope or doubt. The food of pure conduct is that until this instruction is received, one cannot meditate in the body, so one should protect the bindu from being lost. The food of samadhi is that one does not need coarse food, and even if one is separated from coarse food, one still has radiance and clear senses, etc., which are born from emptiness and people. Thus, these seven foods of assembly abiding are introduced in the group, and until one does not abide in the assembly, one should learn. One should ask questions every day: Did you fall asleep? Is your body comfortable? Are your thoughts interrupted? How much change is there, much or little? How is it when there is no change? Is there dullness or distraction? One should ask. If there are problems such as increased sleep or inability to fall asleep, and if there are faults of bodily discomfort, in general, one should adjust according to the twenty-four signs. If thoughts are scattered in the morning, one should strive to abide in the assembly. If one does not abide in the afternoon, it is because the body's essence is weak, so one should reduce food and do physical exercise. Previously unrecognized experiences are recognized there, so changes must go more towards the head. If one says there is no change, there is a danger of not recognizing, so one should strive to generate it. When there is no change, there must be a state of being stunned and dazed in clarity. If the consciousness is dull and does not change, it is because one is controlled by sleep or agitation and has not noticed it, there is such a danger, so one should be slightly awake and strive. The methods of adjusting agitation and dullness should also be slightly combined with other methods. If there is depression or distraction, it is because the consciousness is distorted, so one should correct it and generate faith. One should think about the faults of samsara, meditate on impermanence, generate devotion to the lama, and generate joy in the qualities of the Buddha. Having practiced in this way, one should abide in the assembly, not counting the days, and observe the signs. The signs of abiding, observing from the external body, are that the essence that was previously consumed by thoughts is interrupted by thoughts. Because one has not encountered the food of samadhi, the body is tired and weak, and there is peeling skin, and others also see one as being stunned and dazed. Observing from the internal consciousness, one is stunned and dazed in non-thought. So, is this practice or not practice? It is and it is not, it is not and it is. The consciousness of non-thought is the basis of abiding, so it is. But it has not been confirmed, so it is not. This is also auspicious.