Chinese
据说是为了展示三种行为方式。 “仅仅满足于身体的维持”是指维持身体，而不会损害身体的健康，而不是仅仅维持生命。 这种方式不是第三种行为方式的特征，这也可以从第十六章中关于不加修饰的食物的部分中了解到。 仅仅维持生命是不做的，因为： 如果你依赖所有欲望的享受，你将迅速获得成就。 以及“享受所有的欲望”，以及“身体、语言和……”这两个，以及“佛、菩萨”这六个，以及“使菩萨喜悦”这两句等等，可以从许多地方了解到。 如何进行行为的仪式，以及依赖行为时如何将烦恼转化为道路等等，行为的关键在于《五次第明灯论》中有详细的解释。 通过了解三种形式，等等，将普遍的、隐藏的和最终的三种解释与三种行为联系起来，是为了稍微解释三种行为的冥想和思考的含义。 关于普遍意义的冥想和思考，《续释》中说： 将地方神作为冥想的对象，日夜不断地产生心理活动，这是获得佛果的隐藏方法，因此是精华的总结。 因此，将五种地方神作为冥想的对象，为了观看诸神的形象等，必须首先通过持续的冥想来培养一种稳定的体验。 此外，从所有内外形式的来源完全转变，观想形式金刚母用柔软的莲花手拿着镜子，用平静的眼睛观看，并拿着一串珍珠。 观想乳房丰满、突出且中间狭窄，衣服稍微解开，展示美丽的下半身，并不断地观看她的形象，从而产生极大的快乐。 同样，声音观想为声音金刚母唱着美妙的歌曲，并发出琵琶的声音。 气味观想为气味金刚母跳舞，并在珍宝的容器中装满藏红花、沉香、檀香、蛇心和樟脑等气味，充满十方。
English
It is said to demonstrate the practice of the three conducts. "Being content with just maintaining the body" means maintaining the body without harming the elements, not just sustaining life. That this way is not a characteristic of the third conduct can also be known from the section on unadorned food in the sixteenth chapter. Not just sustaining life is not done, because: If you rely on the enjoyment of all desires, you will quickly achieve accomplishment. And "enjoying all desires," and the two phrases "body and speech and...", and the six phrases "Buddha, Bodhisattva," and the two lines "make the Bodhisattva happy," etc., can be known from many places. How to perform the ritual of conduct, and how to transform afflictions into the path when relying on conduct, etc., the key points of conduct are explained in detail in the "Lamp Illuminating the Five Stages." Having understood the three forms, etc., the explanation of the general, hidden, and ultimate three forms in relation to the three conducts is to explain a little about the meaning of the three meditations and thoughts of the three conducts. Regarding the meditation and thought of the general meaning, the Tantra Commentary says: To meditate on the local deity, one must constantly generate mental activity day and night, which is a hidden method for attaining Buddhahood, and therefore it is a summary of the essence. Therefore, having meditated on the five local deities, in order to view the forms of the deities, etc., one must first cultivate a stable experience through constant meditation. Furthermore, from the complete transformation of all internal and external sources of form, visualize the Form Vajra Mother holding a mirror with a soft lotus hand, looking with peaceful eyes, and holding a string of pearls. Visualize the breasts as full, protruding, and narrow in the middle, the clothes slightly loosened, showing the beautiful lower body, and constantly looking at her form, thinking that great bliss arises. Similarly, visualize sounds as the Sound Vajra Mother singing beautiful songs and making the sound of a lute. Visualize smells as the Smell Vajra Mother dancing, and filling a jewel container with the smells of saffron, agarwood, sandalwood, snake heart, camphor, etc., filling the ten directions.
Chinese
生起遍布妙香，诸味生起为味金刚母，以金银等各种珍宝器皿盛满诸味，并充满天界甘露而受用；诸触生起为触金刚母，以一切相好庄严，以三道皱纹而美观，腰肢纤细，肚脐宽阔并向右旋转，下身丰满，阴道厚实，步履缓慢而妖娆，一切都面带微笑，以充满爱恋的眼神注视。享用声香味，互相拥抱，受用诸触，思维由此增长大乐。这些观修方法也可应用于眼母等，对于毗卢遮那佛，观想其形貌极其美丽，对于中间三者，也如前一样观想其法器，第五者观想手持上妙衣物的触感，或者应当加以考察。于此，将五境观想为天女，再观想为众多同类也是可以的。如此串习之后，最初心中生起安乐，然后逐渐传递，乃至感官及其所依之身体也变得充盈。如理自在所说：“此若变，则彼等亦，见为变异之相。”如是，当内心极度安乐时，则见身体光彩照人。因此，禅定被认为是身体诸元素增长的增长之因。如此，身体充盈，则菩提心如蔓延般增长，从而增长融乐之禅定。由此修习空性，则能成熟圆满次第证悟之殊胜善根。 如果这种禅定稳固，那么在感官实际享用五境时，先前观修的禅定就会显现。因此，通过遮止与大乐相违背的庸常作意，此道的规矩就是守护感官之门，这是最殊胜的戒律。这从最初修习道开始，就是一种通过观修击中身体要害，凭借观修的力量，风融入中脉，直到无法引出空性为止，都在享用欲妙的观修思维。并且，这也是通过观修的力量，风融入中脉所产生的乐空双运，从而压倒了执着相的戏论。
English
Generate the spreading of excellent fragrance, generate the tastes as Taste Vajra Mother, fill various precious vessels with tastes such as gold and silver, and fill them with divine nectar to enjoy; generate the touches as Touch Vajra Mother, adorned with all auspicious signs, beautified by the three wrinkles, with a very slender waist, a wide navel turning to the right, a full lower body, a thick vulva, walking slowly and gracefully, all with smiling faces and gazing with loving eyes. Enjoy sounds, smells, and tastes, embrace each other, and engage in touches, thinking that great bliss increases thereby. These meditation methods can also be applied to Eye Mother and others, and for Vairochana, visualize his form as extremely beautiful, and for the three in between, also visualize their implements as before, and for the fifth, contemplate holding the touch of excellent clothing, or it should be examined. Here, it is also possible to contemplate the five objects as goddesses, and then contemplate them as many of the same kind. When one becomes accustomed to this, happiness arises in the mind at first, and then gradually spreads, and even the body with its sense organs becomes full. As the Lord of Reasoning said, "If this changes, then those also, are seen as changing aspects." Thus, when the mind is extremely happy, one sees the body as radiant. Therefore, meditation is said to be the cause of the increase of the elements of the body. If the body becomes full in this way, then the mind of enlightenment increases like a creeper, and thus the meditation of melting bliss increases. By meditating on emptiness with this, one ripens the excellent roots of virtue for the perfect birth of the realizations of the completion stage. If such meditation is stable, then when the senses actually enjoy the five objects, the meditation that was previously contemplated will manifest. Therefore, by restraining the ordinary thoughts that are contrary to great bliss, the rule of this path is to guard the doors of the senses, which is said to be the most excellent discipline. This, from the beginning of practicing the path, is a meditation thought of enjoying desirable qualities by hitting the vital points of the body through meditation, by the power of meditation, the winds dissolve into the central channel, until one is unable to draw out emptiness. Moreover, it is also by the power of meditation that the winds dissolve into the central channel, resulting in the union of bliss and emptiness, thereby overwhelming the proliferation of clinging to characteristics.
Chinese
因此，这被称为有相的思考。对于生起次第者来说，虽然从禅定思考的角度来说，后两种行为是不存在的，但从对象和行为等有相的大小角度来说，有三种行为。隐义的禅定思考是，从能够通过禅定力引导风融入的空性开始，直到没有获得第四阶段的光明之前，忆念之前的等持空性，然后在之后的阶段中，观想自己为金刚持，并且在享用欲望时，在两种行为上都盖上三种空性的印章，以供养金刚持的方式来享用。与前者相比，执着于相的显现较小，但由于不是直接证悟实相，所以是学习无相行为的禅定思考。其中，虽然从禅定思考的角度来说，没有有相和极无相的行为，但从行为等方面来说是存在的，所以有三种行为。究竟的禅定思考是，从获得有学双运开始，直到没有获得无学双运之间，在之后的阶段中，在享用欲望时，忆念直接证悟实相，盖上印章后享用，这是从对真实的执着相的种子中解脱出来的极无相的禅定思考。这两种和前两种都有将欲望显现为本尊的禅定思考。对于这个，虽然从禅定思考的角度来说，没有前两种行为，但从行为等方面来说，安立的方式与之前相同。在“我的金刚莲花具足”的章节中，关于饮用小舌甘露的描述是，早晨将薄纱浸入水中，包裹舌头，缓慢地逐渐拉动多次，练习到舌尖几乎可以触碰到鼻尖。然后将舌尖向上翻转，缓慢地移动小舌多次，观想从自己的脑髓中滴落的菩提心甘露逐渐通过小舌流到舌中。这样观想后，从脑髓中滴落的菩提心通过小舌的途径流到舌中，据说这种力量会增强，以至于口中充满喜悦。像这样反复饮用，就像本章所描述的那样。
English
Therefore, this is called thinking with characteristics. For the generation stage practitioner, although the latter two actions are non-existent from the perspective of meditative thought, there are three actions from the perspective of the size of characteristics such as objects and actions. The meditative thought of hidden meaning is: starting from being able to guide the emptiness where the winds dissolve through the power of meditation, until the clear light of the fourth stage is not obtained, remembering the previous samadhi emptiness, and then in the subsequent stage, visualizing oneself as Vajradhara, and when enjoying desires, sealing both actions with the three emptinesses, and enjoying them in the manner of offering to Vajradhara. Compared to the former, the appearance of clinging to characteristics is smaller, but since it is not directly realizing reality, it is a meditative thought for learning action without characteristics. Among them, although there are no actions with characteristics and extremely without characteristics from the perspective of meditative thought, they exist from the perspective of actions and so on, so there are three actions. The ultimate meditative thought is: starting from obtaining the union of learning, until the union of non-learning is not obtained, in the subsequent stage, when enjoying desires, remembering the direct realization of reality, sealing it and enjoying it, this is an extremely non-characteristic meditative thought that is liberated from the seed of clinging to the appearance of truth. Both of these and the previous two have meditative thought of manifesting desires as deities. For this, although the previous two actions are non-existent from the perspective of meditative thought, the way of establishing it from the perspective of actions and so on is the same as before. In the chapter "My Vajra Lotus is complete," regarding the description of drinking the nectar of the small tongue, in the morning, soak a thin cloth in water, wrap the tongue, and slowly and gradually pull it many times, practicing until the tip of the tongue almost touches the tip of the nose. Then turn the tip of the tongue upwards and slowly move the small tongue many times, visualizing that the nectar of bodhicitta dripping from one's own brain gradually flows through the small tongue to the middle of the tongue. After visualizing in this way, the bodhicitta dripping from the brain flows to the middle of the tongue through the path of the small tongue, it is said that this power will increase, so that the mouth is filled with joy. Drinking like this repeatedly, just as described in this chapter.
Chinese
如同色身和心、心所都满足而安乐地生起。如第十七章所说，因风等疾病扰乱而无法压制，以及其注释中所引用的《般若经》中所说，出现衰老、死亡、毁灭和以强大力量生存的利益。这能使自己的菩提心增长，并且是从此引出俱生大乐的精华，是摄取精华中的殊胜者。此法在其他续部和不可思议的次第中也备受赞叹。据说最初饮用甘露时味道不佳，但之后逐渐变得非常美味。如“誓言精髓仪轨”的偈颂中所说，一句金刚语的教义，也被简述、经文混合、行持简略和次第安立等多种不同场合引用，如注释中所写，以此为例，每一句金刚语，也都有父子传承的教义各自解释为多种不同的意义，这些都没有矛盾。注释的作者自己也说，根本续的偈颂，是应用于胜乐金刚明妃的明光修法中，并在此处解释为中阴身圆满次第。同样，金刚鬘中的“色蕴所属与明镜”等教义，也在此处应用于中阴身圆满次第。第十一章的注释中，应用于今生幻身融入明光的场合，简述和经文混合中，应用于胜乐金刚明妃融入明光的场合，次第安立中，则应用于基础的死亡次第和圆满次第的道之场合。金刚鬘中所说的进入真实义坛城的仪轨，是以二十五自性的次第引入，注释中对此意义进行了详细解释。金刚鬘中说：“色蕴所属与明镜，地界眼根与色及五种相，与二忿怒尊及正等相合。受蕴平等性，水界耳根与声及五种相，与二忿怒尊及正等相合。想蕴个别觉知与