English
Not being confused on the path. The vows of eating are to enjoy the five meats and nectar. The vows of holding are to not separate from the vajra and bell. The vows of protecting are to know the outer and inner world as the mandala deity. Second is the secret empowerment: The samaya of meditative equipoise is to meditate on fierce mother Caṇḍālī. The samaya of post-meditation is that all subsequent actions do not separate from the experience of fierce mother. The samaya of eating is to bless all food as the nectar fire of wisdom and then enjoy it. The samaya of holding is to meditate on the twenty-one unions of wind and breath. The samaya of protecting is to prevent the essence from diminishing. Of the third empowerment: The samaya of meditative equipoise is not to rely on a real or imagined consort. The samaya of post-meditation is to not separate from the experience of great bliss. The samaya of eating is to enjoy food in the manner of equalizing absorption. The samaya of holding is to prevent bodhicitta from diminishing in the body. The samaya of protecting is to rely on a qualified consort. Of the fourth empowerment: The samaya of meditative equipoise is to meditate on union, non-duality. The samaya of post-meditation is that all subsequent actions appear as its essence. The samaya of eating is to enjoy in the nature of reality. The samaya of holding is to always abide in the meaning of non-duality. The samaya of protecting is to not go beyond non-dual wisdom. Therefore, the five of empowerment, view, meditation, action, and samaya, knowing that they are inseparable like a tree on a single basis of the continuum is the key point of the instructions. The maturing vase empowerment, the view of the generation stage of the path of liberation, visualizing the deity in the mind, acting on its meaning, and the samaya of not going beyond it are on one basis. The maturing secret empowerment, the view of knowing the channels and winds of the path of liberation, the fierce fire path of meditating on Caṇḍālī, acting on its meaning, and the samaya of not going beyond it are on one basis. The maturing wisdom-awareness empowerment, the view of the great bliss of the lower gate of the path of liberation, meditating on the key point of dropping and reversing bindus, acting on its meaning, and the samaya of not going beyond it and the five are on one basis. The maturing great bliss empowerment, the view of the union, non-extreme of the path of liberation, meditating on the meaning of abiding in non-duality, acting on its meaning, and the samaya of not going beyond it and the five are on one basis. If one knows this way, there will be no error on the path. Since one enters from not erring on the path, it is impossible not to obtain the non-inverted result, therefore it is extremely profound. These are the nature of the secret mantra path. Thus it is said, that
Chinese
这些阐述了道路本身的性质。第三，关于道路的条件有三点：阐述五种瑜伽修行的要点；通过四种障碍消除来消除道路的缺陷；通过三种增益使道路达到终点。第一点有五项：通过五种瑜伽来修行，即睡眠瑜伽、起床瑜伽、饮食瑜伽、日常瑜伽和时节要点瑜伽。首先是睡眠瑜伽：在无念法身中入睡，以此来净化死亡的念头。这意味着，入睡与死亡相似，因此时节要点非常重要。通过持续的忏悔和持守戒律等方式，使心相续完全清净。断除烦恼三毒的念头，切断前后之间的联系，将所有显现和对境的法都置于法性，即如实性，一种无任何特性的状态。当睡眠结束时，以无散乱、无念的法身状态醒来，这就是将死亡转化为道路的方法。具体来说，将外器世界、内情众生、主尊和眷属都融入心间的种子字中。然后，在不执著于任何事物，处于如实性的状态中入睡，以此来将死亡的念头转化为道路。第二是起床瑜伽：在无碍报身中醒来，以此来净化出生的念头。这意味着，起床与出生相似，因此在黎明醒来时，从圆满次第的空性状态中，观想觉性显现为无碍的本尊身。这就是净化出生的方法。然后，要了解业因果的关键。将自己所修的本尊法作为修行的重点，其利益比其他任何事物都大。因为在黎明时分，所食之物已经完成了精华和糟粕的分离，精华进入脉轮，糟粕则向下移动。在所有脉轮和通道都空旷清澈的时候，内外秘密的三种缘起都容易产生。脉中脉，智慧气，界大乐，心无二智慧都会显现。药物等也最好在早上服用，预防疾病等也最好在早上进行。圆满正等觉的佛陀也是在黎明时分证悟成佛的，原因也在于此。第三是饮食瑜伽：将食物转化为四灌顶的甘露来享用。这意味着，外在的火供和内在的火供意义相同。四灌顶的食物有四种饮食瑜伽。如果将生起次第作为道路，那么将食物加持为智慧甘露，并在腹中观想坛城
English
These explain the nature of the path itself. Third, regarding the conditions for the path, there are three: explaining the key points of practicing the five yogas; eliminating the faults of the path through the four obstacle removals; and bringing the path to fruition through the three enhancements. The first point has five aspects: practicing through the five yogas, which are the yoga of sleeping, the yoga of rising, the yoga of eating, the yoga of daily life, and the yoga of essential times. First is the yoga of sleeping: lying down in the non-conceptual Dharmakaya to purify the thought of death. This means that falling asleep is similar to death, so the essential time is very important. By continuously confessing and upholding vows, purify the mindstream completely. Cut off thoughts of the three poisons of affliction, sever the connection between past and future, and place all phenomena of appearance and object of focus in the nature of reality, which is suchness, a state without any characteristics. When sleep ends, awaken in the state of non-distraction, non-conceptual Dharmakaya, which is the method of transforming death into the path. Specifically, gather the outer world, inner beings, main deity, and retinue into the seed syllable at the heart. Then, by not clinging to anything and sleeping in the state of suchness, transform the thought of death into the path. Second is the yoga of rising: rising in the unobstructed Sambhogakaya to purify the thought of birth. This means that rising is similar to birth, so immediately upon waking up at dawn, from the state of emptiness of the completion stage, visualize awareness manifesting as the unobstructed form of the deity. This is the method of purifying birth. Then, one must understand the key of the law of cause and effect. Making the practice of one's chosen deity the focus of practice brings greater benefit than anything else. Because at dawn, the food that has been eaten has completed the separation of essence and waste, with the essence entering the channels and the waste moving downwards. At the time when all the channels and passages are empty and clear, the three kinds of interdependence—outer, inner, and secret—are easily generated. The central channel, wisdom wind, realm of great bliss, and non-dual wisdom mind will manifest. Medicines and the like are also best taken in the morning, and protection against diseases is also best done in the morning. The reason why the Fully Perfect Buddha also attained enlightenment only at dawn is also due to this. Third is the yoga of eating: transforming food into the nectar of the four empowerments to enjoy. This means that the outer fire puja and the inner fire puja have the same meaning. The food of the four empowerments has four yogas of eating. If one takes the generation stage as the path, then bless the food as the nectar of wisdom and visualize the mandala in the stomach.
Chinese
生起后，以天入天的方式享用。如果把拙火作为道，就用智慧的火加持食物，以火上添油的方式享用。如果以下门作为大乐道，就用方便智慧加持食物为乐，以等入的方式享用。第四，如果把圆满次第作为道，就加持食物为显空俱生的智慧，以法性享用法性。总之，安住于自己修习的任何三摩地，以与其无二的方式享用，这样无论吃什么食物，都会成为三摩地的因。第四，持续瑜伽是：以各种方法抓住并放于道上。因此，对于如法修道的瑜伽士来说，一切时处都不能利用自相续的烦恼，所以，一生起就用特殊的方法抓住要点，并放在正确的道上。其中，烦恼是五毒，将其放于道上的方式是：当心中生起贪欲时，就观察它的自性，安住于本性中，这样就会显现出其自性是空性，而光明无碍，从而显现出乐空无二的自性，这就是贪欲金刚。它的自性是辨别智慧。观察嗔恨的自性并安住于自性中，其自性是空性，光明，显空无二，这就是嗔恨金刚，它的自性是明镜智慧。观察愚痴的自性并安住于本性中，其自性是空性，无分别，成为无分别空性的智慧，这就是愚痴金刚。它的自性是法界智慧。同样，我慢是乐空平等智慧，嫉妒是显空成所作智。此外，十不善也包含在五毒中，五毒也包含在三毒中，即贪欲、嗔恨、愚痴。用方法抓住它们，从而体验，进入三藏，三毒从自身解脱，这就是三学。观察贪欲的自性并安住于本性中，从而体验到快乐，进入律藏，贪欲从自身解脱，这就是戒律的学处。观察嗔恨的自性并安住于本性中，从而体验到光明，进入经藏，嗔
English
Having generated it, enjoy it in the manner of a deity merging into a deity. If you take tummo as the path, bless the food as the fire of wisdom, and enjoy it in the manner of adding fire to fire. If you take the lower gate as the path of great bliss, bless the food as the bliss of skillful wisdom, and enjoy it in the manner of absorption. Fourth, if you take the completion stage as the path, bless the food as the wisdom of spontaneously born co-emergent emptiness, and enjoy dharmata in dharmata. In short, having remained evenly in whatever samadhi you take as your own experience, by enjoying it as inseparable from that, whatever food you eat becomes a cause for samadhi. Fourth, the continuous yoga is: "Grasp with various methods and send it on the path." Therefore, for a yogi who practices the path properly, it is impossible to use afflictions that are self-inherent from all to all. As soon as it arises, grasp the key point with a special method and send it on the correct path. Here, the afflictions are the five poisons, and the way to put them on the path is: as soon as the mind arises as desire, look at its nature and remain in its essence. Because unobstructed radiance arises in emptiness, which is not anything by nature, it becomes manifest in the nature of indivisible bliss and emptiness, which is desire vajra. Its nature is discriminating wisdom. By looking at the nature of hatred and remaining in its own state, its nature is emptiness, radiance, and the indivisibility of radiance and emptiness, which is hatred vajra. Its nature is mirror-like wisdom. By looking at the nature of delusion and remaining in its own state, its nature is emptiness and non-conceptuality, which becomes the wisdom of non-conceptual emptiness, which is delusion vajra. Its nature is the wisdom of dharmadhatu. Likewise, pride is the wisdom of equality of bliss and emptiness, and jealousy is the wisdom of clear emptiness and accomplishment. Furthermore, the ten non-virtues are also included in the five poisons, and the five poisons are also included in the three poisons: desire, hatred, and delusion. By grasping them with skillful means, they are experienced, and one enters the three pitakas. The three poisons are liberated from themselves, which are the three trainings. By looking at the nature of desire and remaining in its own state, one experiences bliss, enters the Vinaya pitaka, and desire is liberated from itself, which is the training of morality. By looking at the nature of hatred and remaining in its own state, one experiences clarity, enters the Sutra pitaka, and hatr
Chinese
从嗔恨的自性中解脱。是禅定的修学。观察愚痴的自性，安住于其本性中，就能无分别地体验。进入阿毗达磨藏。从愚痴的自性中解脱。是智慧的修学。在烦恼生起时，如实安住，抓住它并转化为道用。第五，时节要诀瑜伽是：早晚生起逝世及中阴，都要观照。 也就是说，早晨和傍晚，生起强烈的烦恼和粗猛的分别念，无分别的智慧生起，死亡的时刻和中阴等，抓住要点非常重要。尤其是在黎明和早晨，食物的精华和糟粕分离，六识生起，身体和心智清晰，善与恶的力量都很强大，抓住要点非常重要。傍晚入睡时，明点力量减弱，恐惧的显现增多，鬼神的幻术强大，与死亡相似，善与恶的力量都很强大，因此用方法抓住它非常重要。当强烈的烦恼和粗猛的分别念生起时，如果没有转化为道用，就会有生命的障碍，戒律会破损，会障碍禅定，从而扰乱正确的道路，因此要抓住要点并转化为道用。当无二的智慧生起，意识完全融入无分别的自性中时，用方法抓住要点并转化为道用。 在这种要点成就的状态中，一刹那也不要散乱，在那个座垫上，在那个坛城的范围内，长时间地修习。愿望和祈祷等等，都要在那个缘起之时安排好。这必定会成就，除此之外，如果用与庸常的分别念混合的心来安排，也不会成功，因为安排者本身也是分别念。就像用寒冷无法治疗寒病一样。当死亡的时刻到来时，凭借之前串习的道路的力量，会完全融入其中，因此安排良好的缘起非常重要。忘记所有的罪业，忆念所有的善业，将意识专注于稳固的修持上，不要有丝毫的错觉。总之，在那些时候安排好善妙的缘起。中阴时期的要诀有三种：