Chinese
如果知道，那么行为的三门应当像第六品那样去了解。明亮的行为的伴侣有两种，即田生女和俱生女。在没有获得稳固之前，应当与俱生女一起行事。为了指示俱生女的自性，偈颂说：“获得者也是眼广女。”等等，共有两句偈颂，即具有自性的功德和修习的功德。自性的功德是容貌、青春和种姓的功德。修习的功德是：“从十善开始。”等等，应当具有发菩提心、戒律、誓言、布施，以及灌顶后观修本尊。现在为了指示或者与意生女一起行事，一个月是为了事先成就那件事。有缘者没有怀疑，才能成为行为的伴侣。获得殊胜成就，是为了宣说意生法的法印。妇女就像欲望的妇女一样。完全断除一切分别念，是如此依赖的功德。这指示了稍微疯狂的行为的建议。也如是说：“安住于心中的大天女，是产生一切功德者。”这样说了。此处的行为的程度也在第六品中。“钲的响声就是念诵。”等等，此处可以引用。现在为了指示咒生女和行为，或者其他方面，对于之前的清净也是如此。自己的能力是通过禅修和咒语。迎请天和非天等等，是不清净的蒂洛塔玛。拿来享用就像之前一样。这指示了疯狂行为的大瑜伽士与任何伴侣一起行事或作为伴侣都没有矛盾。此处的行为的理由也是：“在元音辅音中善加观察，正确宣说了语言的念诵。”等等，应当像第六品那样去了解。现在为了遮止平凡，指示自己的坛城是等持。显现是prataya（梵文天城体：प्रत्यय，梵文罗马拟音：pratyaya，汉语字面意思：因），也就是缘或者信任。所说的是具有方便和智慧二无别。恐怖的形象或方式是嘿汝嘎和无我的我慢。行为是为了享受
English
If you know, then the three doors of conduct should be understood as in the sixth chapter. The companions of clear conduct are two: the field-born woman and the co-emergent woman. Until stability is attained, one should engage in conduct with the co-emergent woman. To indicate the very nature of the co-emergent woman, the verses say, "The one who is attained is also the wide-eyed woman," etc., there are two verses in total, which possess the qualities of nature and the qualities of cultivation. The qualities of nature are the qualities of appearance, youth, and lineage. The qualities of cultivation are: "Starting from the ten virtues," etc., one should possess the generation of bodhicitta, vows, samaya, generosity, and the practice of deity meditation after empowerment. Now, to indicate engaging with a mind-born woman, one month is for accomplishing that beforehand. A fortunate one without doubt can be a capable companion for conduct. Attaining the supreme accomplishment is for proclaiming the mudra of mind-born dharma. The woman is like a woman of desire. Completely abandoning all discriminations is the quality of relying on it in that way. This indicates the advice of slightly mad conduct. It is also said, "The great goddess abiding in the heart is the one who generates all qualities." It is said thus. The extent of conduct here is also in the sixth chapter. "The sound of the bell is recitation," etc., can be cited here. Now, to indicate mantra-born women and conduct, or in other aspects, it is also the same for the previous purity. One's own power is through meditation and mantras. Inviting gods and non-gods, etc., is the impure Tilottama. Taking and enjoying is as before. This indicates that there is no contradiction for a great yogi of mad conduct to engage with any companion or to act as a companion. The reason for conduct here is also: "By thoroughly examining the vowels and consonants, the recitation of speech is correctly proclaimed," etc., should be understood as in the sixth chapter. Now, to negate the ordinary, indicating one's own mandala is samadhi. Manifestation is prataya, which is a condition or trust. What is said is possessing the non-duality of skillful means and wisdom. The terrifying form or manner is Heruka and the pride of no-self. Conduct is for enjoyment.
Chinese
友谊是寻常的朋友。没有说行为是寻常或填饱肚子的帮手。也如是说，世尊啊，如果吃了锡兰等物，怎么不会变得不干净呢？世尊说：使者是第一清净，第二是寂静的饮料，在一个器皿里吃饭，说是第三清净。瑜伽士喜欢外在，这蜂蜜应该努力。如果自心变得污秽，这清净有什么用？成办一切所欲义，不顺的法是什么，为了食物和享受而做，会转生为狗的住处八次，会转生成为有胎记的。譬如有人想要酥油，努力搅拌水，也不会变成酥油，只会耗尽身体的烦恼。成为生存手段的原因，执持并供养的，依赖于其他瑜伽士，也同样是徒劳无功。如是说。如果具有真实意义，海螺、鱼皮、珍珠，三者都是因缘所生，谁会诋毁具有法之智慧的身体的头盖骨呢？如是说。现在是思想的差别，心是稳定还是动摇，这是生起次第总的特征。自己的心稳定是不动摇。金刚藏请问，是对他人如何合适。无我瑜伽是与观修无我相应的女子。手印本身怎么样，这是舍弃，自己是手印，为了显示其理由，手印是自己。二是手印，又依赖于手印的成就如何变化，这是不依赖于方便的舍弃之语。手印是指大手印，是无别的。世尊所说是它的支分。女子之形是舍弃，这是手印所依的转变，是显示。那是解说，与舍弃乳房相关联。转变为“沃拉”怎么样呢？豆蔻中央位置是从中央生出的。两颊是脸颊。铃铛是果实。枣
English
Friendship is an ordinary friend. Not speaking of conduct is an ordinary or belly-filling helper. It is also said, "O Blessed One, if one eats things like Ceylon, how will one not become unclean?" The Blessed One said: "The messenger is the first purity, the second is the drink of peace, eating food in one vessel, it is said to be the third purity. Yogis who delight in the external, this honey should be strived for. If one's own mind becomes defiled, what is the use of this purity? Accomplishing all desired meanings, what are the unfavorable dharmas, if done for the sake of food and enjoyment, one will be born in the dwelling place of dogs eight times, and will be born with birthmarks. For example, if someone wants butter, even if they diligently churn water, it will not turn into butter, but will only exhaust the afflictions of the body. Becoming the cause of the means of livelihood, holding and offering, relying on other yogis, is also equally futile." Thus it is said. If it possesses the meaning of reality itself, conch shells, fish skins, pearls, all three are born from causes, who would disparage the skull of a body possessing the wisdom of Dharma? Thus it is said. Now, regarding the difference in thought, whether the mind is stable or wavering, this is merely the general characteristic of the generation stage. One's own mind being stable is being unwavering. Vajragarbha asks, how is it appropriate for others? Selflessness yoga is a woman endowed with meditation on selflessness. How is the mudra itself, this is abandonment, oneself is the mudra, to show the reason for it, the mudra is oneself. Two are mudras, and again, how does the accomplishment that relies on the mudra change, this is the word of abandonment that does not rely on skillful means. Mudra refers to the great mudra, which is non-dual. What the Blessed One said is its limb. The form of a woman is to be abandoned, this is the transformation of the support of the mudra, it is a display. That is the explanation, it is related to abandoning the breasts. How to transform into "Volar"? Cardamom central position is born from the center. The two cheeks are the cheeks. The bell is the fruit. Jujube