Chinese
如果观察不离使之清晰的明灯，甚深之经续、观修文、口诀、和窍诀，则会增长。所谓“恒时断除增长粘液之因则增长”，即是断除生的未煮熟的和生的等等食物，则增长。所谓“依处增长之因，不迷茫于所依甚深之义则增长”，即是依处增长之因，不迷茫于好的食物和谛定执持法性甚深之义，则观修所生的智慧增长。冷热适中且依处未损则增长。如上所述。与此相反，导致衰减的五种因素是：不住于僧团，远离上师和经书，亲近产生粘液的食物，食物粗劣且烦恼贪欲和白日睡眠导致衰减。冷热不适中且明点受损则衰减。如此增长衰减，因此所依六道是：依止六寂静处为一，断除六边为二，依止四顺行为三，断除二边为四，普贤增长衰减为五，普贤佛母增长衰减为六。所谓以依止六寂静处之方式行持，即是处所寂静处远离村庄，没有喧嚣散乱。身体寂静处断除所作所为。卧具寂静处独自睡眠。心寂静处断除庸常思虑。普贤寂静处行持于好坏和大小平等性中。金刚萨埵寂静处行持于心性本质不变中。如是依止六者而行持。所谓以断除六边之方式行持，即是于谛定修持之时，身体的顶边是礼拜和绕转等等身体的善业，底边是躺卧或身体的罪业，语的顶边是念诵等等语的善业，底边是闲谈无意义的非善业，心的顶边是观修本尊等等意的善业，底边是庸常分别的意的非善业，处的顶边是好的处所，由其他生起贪执，底边是贫瘠等等难以寻觅，衣的顶边是破烂和蓬乱等等生起贪执，底边是毒药等等损害身体的
English
If one observes without separating from the lamp that makes things clear, the profound sutras and tantras, meditation manuals, instructions, and oral transmissions, then it will increase. The saying, "Constantly abandoning the cause of increasing phlegm will increase," means that abandoning foods that produce phlegm, such as uncooked and raw foods, will increase it. The saying, "The cause of increasing the support, not being confused about the meaning of the profound support, will increase," means that the cause of increasing the support, not being confused about the meaning of good food and the profound nature of the truth-holding dharma, will increase the wisdom born of meditation. Maintaining a balanced temperature and not damaging the support will increase it. As mentioned above. Conversely, the five factors that cause decline are: not staying in the sangha, being separated from the guru and scriptures, relying on foods that produce phlegm, poor food, and decline caused by afflictions, desire, and daytime sleep. Imbalanced temperature and damaged bindu will cause decline. Thus, due to increase and decrease, relying on the six paths is: relying on the six solitudes is one, abandoning the six extremes is two, relying on the four concordances is three, abandoning the two extremes is four, Samantabhadra's increase and decrease is five, and Samantabhadri's increase and decrease is six. The saying, "Practicing by relying on the six solitudes," means that the solitude of place is being separated from villages, without distractions or disturbances. The solitude of body is abandoning activities. The solitude of bed is sleeping alone. The solitude of mind is abandoning ordinary thoughts. The solitude of Samantabhadra is practicing in the equality of good and bad, large and small. The solitude of Vajrasattva is practicing in the unchanging essence of mind. Thus, one practices by relying on these six. The saying, "Practicing by abandoning the six extremes," means that during the practice of samadhi, the upper extreme of the body is virtuous actions of the body such as prostrations and circumambulations, and the lower extreme is lying down or sinful actions of the body; the upper extreme of speech is virtuous actions of speech such as recitations, and the lower extreme is idle talk and meaningless non-virtuous actions; the upper extreme of mind is virtuous actions of mind such as meditating on deities, and the lower extreme is ordinary discriminating non-virtuous actions of mind; the upper extreme of place is attachment arising from a good place being superior to others, and the lower extreme is poverty and difficulty in finding necessities; the upper extreme of clothing is attachment arising from raggedness and dishevelment, and the lower extreme is poisons and other things that harm the body.
Chinese
我，食物的极端是肉、酒、红糖等特意准备的，而最差的是泔水、剩饭、烂粥等导致衰败的东西。而且，身、语、意三者的极端，更不用说了。如果损害禅定，那么极端也要舍弃。住所、衣服、食物这三者，好的是数量过多，或者再三给予，都是散乱的原因；坏的名声也是导致衰败的原因，所以要舍弃。说是僧人的衣服等不要太华丽。要以依止四合的方式来行事，即住所、朋友、食物和行为。第一是高而温暖，宽敞而凉爽，没有妖魔鬼怪和不良之人。高，即高于村庄；温暖，即气候温暖；宽敞，即地方宽敞；凉爽，即夏天凉爽；地方上没有妖魔鬼怪、邪魔和不良之人，没有野蛮人的道路经过。朋友要与口诀相合，依靠善友，即依止善友，指的是信仰佛教的善友，恭敬三宝；大乘的善友，智慧和慈悲广大；修行的善友，精进；菩提的善友，追求菩提。这和上师一样，要以像对待上师一样的方式来对待。要以舍弃恶友的方式来行事，即舍弃与口诀不合的恶友，指的是信仰上的恶友，即外道或者不恭敬三宝的人；大乘的恶友，智慧和慈悲狭小；修行的恶友，懒惰；菩提的恶友，放下禅定而追求生活。这和夺取修行的魔一样，要以视为魔的方式来舍弃。食物要与口诀相合，吃饱要适量，即一般来说，吃饱不是指吃得很饱，而是要适量。适合要多样，即适合疾病或者体质，不是指单一的，而是要多样。行为要与口诀相合，瑜伽士不要一直待在山洞里，要开放感官，即待在山洞里，心不要封闭。五根和对境，色相空无分别，声音空，气味空，味道空，触觉空无分别地开放。不要呆呆地坐着，不要做疲劳的
English
I. The extremes of food are specially prepared things like meat, alcohol, brown sugar, etc., while the worst are things that lead to decay, such as swill, leftovers, and rotten porridge. Moreover, what need is there to mention the extremes of body, speech, and mind? If it harms meditation, then even the extremes must be abandoned. These three things—dwelling, clothing, and food—if they are good, being excessive in quantity, or given repeatedly, are causes of distraction; and a bad reputation also leads to decay, so they must be abandoned. It is said that the clothes of monks, etc., should not be too extravagant. One should act by relying on the four conformities, namely, dwelling, friends, food, and conduct. The first is to be high and warm, spacious and cool, without harmful gods, demons, or beings. High, that is, elevated above the village; warm, that is, with a warm climate; spacious, that is, with ample space; cool, that is, cool in summer; a place without harmful gods, demons, evil spirits, or unruly beings, and without the passage of uncivilized travelers. Friends should be in accordance with the instructions, and one should rely on good friends, that is, relying on good friends refers to Buddhist friends who respect the Three Jewels; good friends of the Great Vehicle, who have great wisdom and compassion; good friends of practice, who are diligent; good friends of enlightenment, who seek enlightenment. This is like a lama, and one should act in a way that recognizes conformity as a lama. One should act by abandoning bad friends, that is, abandoning bad friends who do not conform to the instructions, referring to bad friends of the teachings, such as non-Buddhists or those who do not respect the Three Jewels; bad friends of the Great Vehicle, who have little wisdom and compassion; bad friends of practice, who are lazy; bad friends of enlightenment, who abandon meditation and seek a livelihood. This is like a demon that seizes practice, and one should abandon it in a way that recognizes nonconformity as a demon. Food should be in accordance with the instructions, and eating one's fill should be moderate, that is, generally speaking, eating one's fill does not mean eating too much, but rather being moderate. What is suitable should be diverse, that is, suitable for the illness or constitution, not just one thing, but diverse. Conduct should be in accordance with the instructions, the yogi should not stay in a cave all the time, but should open the senses, that is, while staying in a cave, the mind should not be closed. The five senses and their objects, forms and appearances are inseparable from emptiness; sound is empty; smell is empty; taste is empty; touch is inseparable from emptiness. Do not sit idly, do not do tiring
Chinese
所谓“支”，是指智慧不处于平凡状态，而是将阿底瑜伽的见解或禅修与空明不二相结合。如果身语从事疲劳之事，则三摩地会减退，故不应为之。所谓“以舍弃两边的态度行事”，是指欲望福德的边和劳累疲惫的边。前者是指世间八法，即喜欢名声、快乐、利益和赞扬，不喜欢不名声、痛苦、损失和诽谤。对此，应以一切如虚空般，以大平等之心行事。也就是说，一切法都处于与虚空相似的状态中，从阿的角度来说，八法皆空性平等；从提的角度来说，显现平等；从瑜伽的角度来说，八法的显现不被阻碍，最终不触及而自然解脱。不取不舍，以大平等心行事。劳累疲惫的边是指为了衣食，身语意三门劳累疲惫。舍弃此边，应以随顺三种修持中的任何一种的方式行事，即三摩地的修持、口诀的修持和行为的修持。修持三摩地时，自然就是修持三摩地本身，因为它与三摩地的食物相遇而精通。口诀的修持分为以一个要点修持和以解脱要点修持。前者是指阿底瑜伽的见解，即了知一切有相之法皆为自解脱。它与见解的食物相遇而精通。以解脱要点修持是指进行十三种拔除等。这也与三摩地的食物相遇而精通。以行为来修持是指：以白色来说，应做布施，最好是将地方、田地等无执着地舍弃；中等的是布施给上师和善方；下等的是舍弃增益，在满足需求后返回，进行善行。这也能够精通。黑色是指自己积攒储蓄，以及心为了食物而外散，不应如此。所谓“普贤增益和减损的态度”，普贤即是三摩地，它有五种增益的因素，应舍弃五种减损的因缘而行事。所谓“普贤母增益和减损的态度”，普贤母即是定解，它有五种增益的因素，应舍弃五种减损的因缘而行事。
English
The so-called 'branch' means that wisdom does not remain in an ordinary state, but rather combines the view of Ati Yoga or meditation with the inseparability of emptiness and clarity. If the body and speech engage in tiring activities, samadhi will diminish, so it should not be done. The so-called 'acting with the attitude of abandoning the two extremes' refers to the extreme of desire and merit, and the extreme of toil and fatigue. The former refers to the eight worldly dharmas, namely, liking fame, happiness, gain, and praise, and disliking obscurity, suffering, loss, and blame. Regarding this, one should act with great equanimity, as if everything were like the sky. That is to say, all dharmas are in a state similar to the sky. From the perspective of 'A,' all eight dharmas are equal in emptiness; from the perspective of 'Ti,' appearances are equal; from the perspective of yoga, the appearance of the eight dharmas is not obstructed, and ultimately they are naturally liberated without being touched. Without taking or rejecting, one should act with great equanimity. The extreme of toil and fatigue refers to the exhaustion of body, speech, and mind for the sake of food and clothing. Abandoning this extreme, one should act in a way that is in accordance with any of the three practices, namely, the practice of samadhi, the practice of oral instructions, and the practice of conduct. When practicing samadhi, it is naturally practicing samadhi itself, because it meets with the food of samadhi and becomes proficient. The practice of oral instructions is divided into practicing with one key point and practicing with the key point of liberation. The former refers to the view of Ati Yoga, which is to know that all phenomena with characteristics are self-liberated. It meets with the food of view and becomes proficient. Practicing with the key point of liberation means performing the thirteen extractions, etc. This also meets with the food of samadhi and becomes proficient. Practicing with conduct means: in terms of white, one should do generosity; the best is to abandon places, fields, etc., without attachment; the intermediate is to give to the guru and the virtuous side; the lowest is to abandon increase, and after satisfying needs, return and engage in virtuous deeds. This also enables proficiency. Black refers to accumulating and hoarding for oneself, and the mind scattering outward for food, which should not be done. The so-called 'attitude of Samantabhadra increasing and decreasing,' Samantabhadra is samadhi, it has five factors of increase, and one should abandon the five causes of decrease and act accordingly. The so-called 'attitude of Samantabhadri increasing and decreasing,' Samantabhadri is definitive understanding, it has five factors of increase, and one should abandon the five causes of decrease and act accordingly.