Chinese
当诸佛心生欢喜而加持时，祈请赐予最殊胜的成就。如是说。现在讲的是，对于先前没有加持而生起之物，观修其无自性。如《心上所缘无有我》等，所谓心，即是心之金刚。观修其无我，如幻象一般，语言和身体也是如此。而且，首先要从了知自己的身体等无自性开始生起，如是宣说。《如虚空般平等之境》，即是说，观修如虚空一般，从智慧本身生起这三者，因此称为境。所谓三种结合，即是与明妃的结合。所谓修持，即是从了知空性中生起，如是宣说，即是使其显现。如《身语意之体性此》等。所谓观察，即是将其变为无自性之后，以咒语嗡等生起之金刚三者，观修与明妃结合，此乃总结之语。现在讲的是，加持之后立即观修其无自性。如《若于身语意专注》等。所谓无菩提，即是胜义谛中没有法身等，因此观修它也是没有的。现在讲的是圆满微细结合，如《从彼》等。其中，对于大金刚持的微细结合，观修佛之形象金刚持，然后开始微细之本质的结合。那又是什么呢？《于虚空界之中央安住》，即是说，仅仅于明妃秘密之虚空中，观修由菩提心和种子所化现之莲花座月轮。又，宣说由位于彼等标识之中心的字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）所生起之微细本质。如《于鼻尖》等。所谓芥子，即是应忆念第三品中所述之内容。所谓行与不行，即是动摇与不动摇之本质，诸神及其处所之意。所谓于芥子上，即是干燥之意。宣说生起彼处所之标识。所谓以秘密咒语观察，即是处所，所谓处所，即是从菩提心自身之本质中生起之标识。以秘密咒语
English
When the Buddhas are pleased and bestow their blessings, please grant the supreme and excellent attainments. Thus it is said. Now, it speaks of contemplating the absence of inherent existence of what was generated without being blessed earlier. Like "The object of mind is without self," etc., what is called mind is the Vajra of the heart. Contemplate its selflessness, like an illusion, and so are speech and body. Moreover, it is said that one should first generate from knowing that one's own body, etc., are without inherent existence. Like "The state of equality like the sky," that is, contemplating like the sky, since these three are generated from wisdom itself, it is called the state. The so-called three unions are the union with the consort. The so-called accomplishment is that it arises from knowing emptiness, and it is said that it is made clear. Like "This nature of body, speech, and mind," etc. The so-called examination is that after making it without inherent existence, the three vajras generated by mantras such as Om are contemplated in union with the consort, which is the concluding word. Now it is said that immediately after the blessing, one should contemplate its absence of inherent existence. Like "If one focuses on body, speech, and mind," etc. The so-called absence of enlightenment is that there is no Dharmakaya, etc., in the ultimate truth, so there is no contemplation of it either. Now it is said that the subtle union is complete, like "From then on," etc. Among them, for the subtle union of the Great Vajradhara, contemplate the form of the Buddha Vajradhara, and then begin the union of the subtle essence. What is that? "Residing in the center of the sphere of space," that is, only in the secret space of the consort, contemplate the lotus seat moon mandala transformed from the mind of enlightenment and the seed. Also, it speaks of the subtle essence generated by the letter Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) located in the center of those signs. Like "At the tip of the nose," etc. The so-called mustard seed is what was explained in the third chapter, which should be remembered. The so-called going and not going is the essence of moving and not moving, the meaning of the gods and their places. The so-called on the mustard seed means dryness. It is said that the sign of that place is generated. The so-called examined by secret mantras, that is, the place, the so-called place, is the sign that arises from the essence of one's own mind of enlightenment. With secret mantras
Chinese
“标志的”是指芥子等也可以配用，意思是全部配用。不动尊所说的“虚空界”等，虚空界如前所说，全部配用。它的相是“日轮”，只是取其差别而已。“佛身处”是指从菩提心产生的相。在“其上”是指在其中心的日轮上。“处”是指自己的种子字，那也全部配用。常恒所说的“以眼的方式结合”等，眼的方式是方便，因为具有常恒的结合。金刚莲花是指与微细的结合，那也全部配用。因此，观想相的所依清晰的坛城，这是差别。又是宝生佛所说的“虚空界”等，是说宝贵坛城的意思。“最初的结合”是指从最初的亲近到后来形成的最终。那也全部配用。莲花坛城是指无量光和不空成就的，是日轮。寂静是指从光芒中生出佛和菩萨，所以那样说。示现神是详细说明的。“上面佛身处”那里所说的“乌 উৎপལ་”等是相。对此，这是不动尊。同样，大金刚持也只是从那里改变颜色而已。“匝那嘎”是指无量光。“轮”等是剩余的。上面说了示现神，现在说示现相。“佛菩提处等”是指从光芒的口中，金刚等也是示现的意思。很好地说诸法的词句，是指用气息的文字来激励。以“桑哈惹 米贝嘿”（藏文：སཾ་ཧ་ར་མི་བེ་ཧེ་，梵文天城体：संहर मि बेहे，梵文罗马拟音：samhara mi behe，汉语字面意思：桑哈惹 米贝嘿）等来示现和摄集的意思。又是贤善足所说，“自己的微细相”等说了一个偈颂。现在是得到了教法的标志后，行持明咒的苦行，或者像与他人贪欲一样，对于明咒的苦行。
English
"The marked" means that mustard seeds and the like can also be used, meaning that all are used. What Akshobhya said, "the realm of space," etc., the realm of space, as mentioned before, is all used. Its characteristic is "sun disc," only taking its difference. "Buddha's body place" refers to the characteristics arising from Bodhicitta. "Above it" refers to the sun disc in its center. "Place" refers to one's own seed syllable, which is also used in its entirety. What is said to be constant, "combining in the manner of the eye," etc., the manner of the eye is a means, because it possesses constant union. Vajra lotus refers to the union with the subtle, which is also used in its entirety. Therefore, contemplating the mandala where the support of the characteristics is clear is a distinction. Again, what Ratnasambhava said, "the realm of space," etc., is to say the meaning of the precious mandala. "The initial union" refers to the ultimate from the initial approach to the subsequent formation. That is also used in its entirety. The lotus mandala refers to Amitabha and Amoghasiddhi, which is the sun disc. Peaceful means that Buddhas and Bodhisattvas arise from the rays of light, so it is said. Manifesting deities is explained in detail. "The Buddha's body place above," what is said there, "utpala," etc., is a characteristic. For this, this is Akshobhya. Similarly, the Great Vajradhara also only changes color from there. "Tsana ka" refers to Amitabha. "Wheel," etc., are the remainder. Above, it was said to manifest deities, now it is said to manifest characteristics. "Buddha Bodhi places, etc." refers to the vajra, etc., from the mouth of the light, which is also the meaning of manifestation. It is good to speak the words of the Dharma, which means to encourage with the letters of breath. With "Samhara Mi Behe" (藏文：སཾ་ཧ་ར་མི་བེ་ཧེ་，梵文天城体：संहर मि बेहे，梵文罗马拟音：samhara mi behe，汉语字面意思：桑哈惹 米贝嘿) etc., it means to manifest and gather. Again, what the Good Foot said, "one's own subtle characteristics," etc., said a verse. Now, after obtaining the signs of the teachings, practicing the asceticism of Vidyāmantra, or like desire with others, for the asceticism of Vidyāmantra.
Tibetan
གཏོགས་པ་གསུངས་པ། དེ་ནས་ཞེས་པ་ལ་སོགས་པའོ། །གཟུགས་དང་སྒྲ་དང་རོར་ལྡན་པར། །ཞེས་པ་ནི་གསང་བའི་མཆོད་པའི་ལོངས་སྤྱོད་དོ། །ཤེས་རབ་ཅན་ཞེས་པ་ནི་བརྟན་པའི་མཚན་མ་ཐོབ་པའམ་གཞན་འདོད་པ་ལྟ་བུའོ། །ཟས་སུ་བཤང་གཅི་ཞེས་པ་ནི་གང་གི་མཆོད་པའོ། །ཟས་སུ་ཤ་རྣམས་ཞེས་པ་ནི་གཙང་སྨེའི་རྟོག་པ་གཞོམ་པའམ། དེ་རྣམས་ལ་ཁྱད་པར་གྱི་ཡོན་ཏན་ཡོད་པའི་ཕྱིར་རོ། །དེའི་ཡོན་ཏན་ནི། བྱང་ཆུབ་སེམས་དཔའ་བློ་ཆེན་དང༌། །ཞེས་པ་ལ་སོགས་པའོ། །ལས་ཀྱི་གོ་འཕང་ཞེས་པ་ནི་ཞི་བའི་ལས་ལ་སོགས་པའོ། །ལུས་ངག་སེམས་ལས་འདས་པའོ། །ཞེས་པ་ནི་དེ་རྣམ་པར་དག་པར་འགྱུར་ཞེས་པའོ་ལེའུ་དྲུག་པའི་འགྲེལ་པ་རྫོགས་སོ།། །། ལེའུ་བདུན་པ། སྔགས་ཀྱི་སྤྱོད་པའི་མཆོག་གི་འགྲེལ་པ། ད་ནི་སྦྱོར་བ་གསུམ་ལ་གཏོགས་པ་ལས་དབང་པོ་དམན་པ་རྣམས་ཀྱི་དོན་དུ་བསྒྲུབ་པའི་སྡོམ་པ་རྗེས་སུ་དྲན་པ་བཅུ་དྲུག་གཙོར་སྟོན་པའི་ལེའུ་བདུན་པ་གསུངས་པ། དེ་ནས་ཞེས་པ་ལ་སོགས་པའོ། །དེ་ལ་དམ་ཚིག་ཆེན་པོ་ཞེས་པ་ནི་དམ་ཚིག་ཀྱང་ཡིན་ལ་ཆེན་པོ་ཡང་ཡིན་པས་དེ་སྐད་དེ་ཀུན་དུ་སྤྱོད་པའོ། །དེ་ཁོ་ན་ཞེས་པ་ནི་ངེས་པའམ་རྣམ་པར་དག་པའི་དོན་ཏོ། །འདོད་པའི་ལོངས་སྤྱོད་ཅེས་པ་ནི་བཟའ་བ་དང་བགོ་བ་ལ་སོགས་པའོ། །ཇི་ལྟར་འདོད་པ་ཞེས་པ་ནི་སེམས་ཇི་ཙམ་འདོད་པའོ། །འདི་ལྟ་བུའི་སྦྱོར་བ་གསུམ་ཐུགས་ལ་གཞག་པའོ། །ཡང༌། འདོད་པའི་ལོངས་སྤྱོད་ཐམས་ཅད་ལ། །ཞེས་པ་ནི་གཟུགས་ལ་སོགས་པ་སྟེ། འདི་དག་ཀུན་དུ་སྤྱོད་པ་དང་མཉམ་པར་གཞག་པའི་རང་གི་ལྷའི་སྦྱོར་བ་ཕྱག་རྒྱའི་དམ་ཚིག་ལ་ཡང་སྦྱར་ཏེ། དེ་ལྟར་ཡང་བཟང་པོ་ཞབས་ཀྱིས། གཟུགས་སོགས་འདོད་པའི་ལོངས་སྤྱོད་ཀྱིས། །ཞེས་པ་ལ་སོགས་ པའི་ཚིགས་སུ་བཅད་པ་ཕྱེད་དང་དྲུག་གསུངས་སོ། །དཀའ་ཐུབ་སྡོམ་པ་ཞེས་པ་ལ་སོགས་པ་མ་བཀག་པ་ཁོ་ནས་འགྲུབ་ཀྱི། དཀའ་ཐུབ་ལ་སོགས་པས་ནི་མ་ཡིན་ཏེ་གཞན་དུ་དུས་མིན་ཞེས་པ་ལ་སོགས་པའི་སྐྱོན་དང་བཅས་པའི་ཕྱིར་རོ། །ཇི་ལྟར་འདོད་པ་བསྟེན་ཞེས་པས་སློང་མོ་ལ་སོགས་པ་ཡང་བསྟེན་ནམ་སྙམ་པ་ལས། དེ་ཡང་གཡེང་བའི་རྒྱུ་ཡིན་པས་མི་བསླང་ངོ་ཞེས་ཏེ། མ་བསླངས་པའང་ཞེས་པ་ནི་རྐུ་བ་ལ་སོགས་པའི་བརྟུལ་ཞུགས་སམ། ཟས་ཀྱི་འདུ་ཤེས་བསྐྱུངས་པའི་དོན་ཏོ། །སྔགས་ཀྱི་ཡན་ལག་ཅེས་པ་ནི་ཡན་ལག་བཞི་འམ་སྦྱོར་བ་གསུམ་ཞེས་བྱའོ། །ད་ནི་འདོད་པའི་ལོངས་སྤྱོད་ཀྱི་ཡོན་ཏན་གསུངས་པ། ལུས་དང་ངག་དང་སེམས་རྣམས་ནི། །ཞེས་པ་ལ་སོགས་པ་སྟེ་ལོངས་སྤྱོད
Chinese
属于的说了。从“之后”等等开始。（具有）色、声、味。（这）是指秘密供养的享受。有智慧者，是指获得稳固的特征或者像他人期望的那样。以大小便为食物，是指对谁的供养。以肉为食物，是指摧毁清净的分别念，或者因为那些具有特殊的功德。它的功德是：“菩萨大智慧”等等。事业的地位，是指寂静的事业等等。超越身语意。是指那些变得完全清净。第六品释完毕。 第七品，真言行持之殊胜释。 现在，为了属于三种结合中根器差者的利益，宣说了主要显示忆念十六誓句的第七品。从“之后”等等开始。其中，大誓句是指既是誓句又是伟大的，因此这样说，这是普遍的行为。仅仅是指决定的或者完全清净的意义。欲望的享受是指吃穿等等。随欲是指心想多少。要将这样的三种结合放在心中。又，“对于一切欲望的享受”，是指色等等，这些与普遍的行为和等持的自己的本尊结合，也与手印的誓句相结合。因此，善足也说了：“以色等欲望的享受”，等等半句和六句偈颂。苦行誓句等等，仅仅通过不禁止就能成就，不是通过苦行等等，因为否则会有非时等等的过失。随欲受用，是否也受用乞讨等等呢？因为那也是散乱的因，所以不乞讨。不乞讨也是指偷盗等等的禁行，或者隐藏食物的念头的意思。真言的支分是指四支分或者称为三种结合。现在宣说了欲望享受的功德。“身语意等”，等等，是享受。
English
Belonging to what was said. Starting with "Then" etc. (Having) form, sound, and taste. (This) refers to the enjoyment of secret offerings. The wise one refers to obtaining a stable sign or being like what others desire. Taking excrement and urine as food refers to whose offering. Taking meat as food refers to destroying the pure discriminations, or because those have special qualities. Its qualities are: "Bodhisattva great wisdom" etc. The position of action refers to peaceful actions etc. Transcending body, speech, and mind. Refers to those becoming completely pure. Commentary on the sixth chapter is complete. Chapter Seven, Explanation of the Supreme Conduct of Mantras. Now, for the benefit of those of inferior faculties among the three unions, the seventh chapter is taught, which mainly shows the sixteen vows of mindfulness. Starting with "Then" etc. Among them, the great samaya means that it is both a samaya and great, so it is said, and it is a universal practice. Only that means the meaning of certainty or complete purity. The enjoyment of desire refers to eating, wearing, etc. As desired means how much the mind desires. Keep these three unions in mind. Also, "For all the enjoyment of desire," refers to form, etc. These are combined with the universal conduct and the samadhi of one's own deity, and also combined with the mudra's samaya. Therefore, the Good Foot also said: "With the enjoyment of form, etc.," etc., half a verse and six verses. Ascetic vows, etc., are accomplished only by not prohibiting, not by asceticism, etc., because otherwise there would be faults such as untimely. As one desires to enjoy, does one also enjoy begging, etc.? Because that is also a cause of distraction, one does not beg. Not begging also refers to the vows of stealing, etc., or the meaning of hiding the thought of food. The limbs of mantra refer to the four limbs or are called the three unions. Now the merits of the enjoyment of desire are explained. "Body, speech, and mind, etc.," etc., is enjoyment.