Chinese
因此，通过观想将光明融入，进行盛大的供养，并修持秘密的真如双运。第三，大小便代表五境和五根，食用它们代表将这些都融入光明。这样做，如果想要成就果，就能成就无垢、真实、无上的佛陀菩提。食物中的肉在这里代表双运，吃肉代表因喜爱它而享用。大肉等五种肉和详细的分析，代表生起五部本性的双运五蕴。如果习惯于食用这样的双运之身，就能在此生中成就身语意金刚三者无别的无学双运的一切成就。如果不吃其他食物，意味着不要仅仅将外道和下部续部的禅定视为殊胜。第四，从“有智慧的菩萨”到“这些世界将被掌控”与之前相同。双运的果位就是佛，是胜于生起次第的、圆满次第的特殊禅定，是秘密。菩提在这里代表行为，这样的真实咒语的秘密，超越了凡夫的身语意，因此能迅速成就究竟的双运。第二，从“如来”到“第六品”。第七，讲述殊胜的密咒行品分为二：品的正文和品名之义。第一部分分为五：总摄者之语进入教义之密意，开示三种行，通过六随念生起清净的本尊身，所有瑜伽士的行为仪轨，开示十六随念。第一，从“此后，薄伽梵”到“如是说”，从“此后”等，伟大的誓言，即其真如，是即将讲述的六支随念等密咒行，是生起次第现证菩提的所获之最胜双运果位的获得方法，此品阐述了所说内容。第二部分分为三，将贪执欲妙作为道
English
Thus, by visualizing the absorption of luminosity, perform the great offering, and meditate on the secret Suchness Union. Third, excrement and urine represent the five objects and five senses; eating them represents gathering all these into luminosity. By doing so, if one desires the fruit of accomplishment, one will achieve the flawless, true, unsurpassed Buddhahood. The meats as food here represent union; eating them means enjoying them with delight. The five meats, such as great meat, and detailed analysis, represent generating the five aggregates of union, which are the nature of the five families. If one becomes accustomed to eating such a union body, one will achieve in this life all the accomplishments of the non-learning union, in which the three vajras of body, speech, and mind are inseparable. If one does not eat other foods, it means not to regard mere samadhi of outsiders and lower tantras as supreme. Fourth, from "a wise Bodhisattva" to "these worlds will be controlled" is the same as before. The state of union is Buddhahood, a special samadhi of the completion stage that excels the generation stage, it is a secret. Bodhi here represents conduct, the secret of such a true mantra, which transcends the body, speech, and mind of ordinary people, therefore, ultimate union will be quickly achieved from this. Second, from "Thus Gone One" to "Chapter Six." Seventh, the chapter on explaining the supreme conduct of mantras is divided into two: the text of the chapter and the meaning of the chapter title. The first part is divided into five: the compiler's words enter the secret of the teachings, showing the three conducts, generating the pure deity body through six recollections, the ritual of the conduct of all yogis, showing the sixteen recollections. First, from "Then, the Bhagavan" to "said so," from "Then," etc., the great samaya, that is, its Suchness, is the mantra conduct of the six limbs of recollection, etc., which is about to be explained, is the method of attaining the supreme union fruit to be attained by the generation stage manifesting enlightenment, this chapter explains what is said. The second part is divided into three, taking attachment to desirable qualities as the path.
Chinese
通过行为证悟菩提的必要性之阐述。 已经成佛的佛陀和菩萨们依靠此道，通过这种行为获得果位的阐述。 享用欲妙的行为之时的禅修思考之阐述。 第一部分有三点：从有相的行为到不否定欲妙而依止；从无相的行为到依止欲妙并否定身体的苦行；通过进行极无相的行为，依止欲妙，使身语意三门安乐。 第一点是：从欲望的享受到能够获得之间。 无论享用什么，只要能使自己的感官及其所依之处增长的欲望享受，都随心所欲地依止，如果修持有相的行为，那么通过这种特殊的行为之结合，在此生中迅速获得金刚持佛果。 第二点是：从欲望到能够成就之间。 通过无相的行为，也应当随心所欲地依止一切欲望的享受。 也就是要从自身本尊的结合，即安住于瑜伽的智慧之门来进行，并通过供养来供养自己和他人的本尊。 在此乘中，身体疲惫和痛苦的苦行，以及十二种修持功德的戒律，断食和跳入火中等不悦意的行为，即使依止这些，也不会成就殊胜的悉地。 如果通过了解其自性的方式来依止一切欲望的享受，就能迅速成就。 第三点是：从乞讨食物到被焚烧之间。 这有两点：权宜之义和究竟之义。 第一点是：因为对食物过于贪恋，所以乞讨食物，以及吃通过农业和商业等获得的食物，而不念诵咒语。 也就是说，不要喜欢通过这种方式乞讨等。 享用一切能使感官及其所依之处增长的欲望，并且不间断地念诵咒语的支分本尊瑜伽，也就是禅修。 像这样，如果身语意安乐，那么俱生之乐增长，就能获得圆满菩提金刚持，除此之外，其他的都是外道的苦行。
English
Explanation of the necessity of attaining enlightenment through conduct. Explanation that Buddhas and Bodhisattvas who have already attained Buddhahood have attained the result through this conduct by relying on this path. Explanation of meditation and contemplation during the time of conduct that enjoys desirable qualities. The first has three parts: from conduct with elaboration to relying on desirable qualities without rejecting them; from conduct without elaboration to relying on desirable qualities while rejecting physical suffering; by engaging in conduct with extreme non-elaboration, relying on desirable qualities and abiding in ease with the three doors. The first is: from the enjoyment of desires to the point of being able to attain. Whatever is enjoyed, all the enjoyment of desires that increases one's own senses and their basis, should be relied upon as desired. If one practices conduct with elaboration, then through the union of such a special conduct, one will quickly attain the Buddha Vajradhara in this life. The second is: from desire to the point of being able to accomplish. Through conduct without elaboration, all enjoyment of desires should also be relied upon as desired. That is, it should be done from the union of one's own deity, that is, abiding in yoga, from the gate of wisdom, and one should also make offerings to oneself and other deities through offerings. In this vehicle, austerities that cause the body to be weary and suffer, and the precepts of the twelve qualities of training, and unpleasant actions such as fasting and jumping into fire, even if one relies on these, one will not attain supreme siddhi. If one relies on all the enjoyment of desires by knowing their nature, one will quickly accomplish it. The third is: from eating alms to being burned. This has two points: provisional meaning and definitive meaning. The first is: because of excessive craving for food, begging for alms, and eating food obtained from agriculture and commerce, etc., without reciting mantras. That is, one should not be pleased with begging, etc., in such a way. Enjoying all the desires that increase the senses and their basis, and reciting the limbs of mantra, the yoga of the deity, without interruption, that is, meditating. In this way, if body, speech, and mind are at ease, then innate bliss increases, and one will attain complete enlightenment, Vajradhara, and other than that, they are all ascetic practices of non-Buddhists.