English
The breath reaches below the throat and begins to abide. Then, deliberately hold it for a little longer than the inhalation and exhalation. At that time, remember (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanized: āḥ, Chinese literal meaning: Ah). Slightly mix the upper and lower breaths. Exhale with (Tibetan: ཧཱུཾ་, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Chinese literal meaning: Hum). Think that the outer body and inner channels are all empty and clear. The beginning of the breath is from above the throat, and then the beginning of exhalation begins. If the flow of breath is not clear, slightly block the nostrils with soft cotton, and the flow will be clear. The Black Practitioner of Vajrasana and the wise ones with clairvoyance believe that during this abiding time, one should hold Kumbhaka as much as possible. Other scholars, including nuns, believe that just as an egg matures, through repeated Vajra recitation, the breath naturally stops and becomes Kumbhaka. Secondly, there is training in the profound bliss breath, training in the four protector breaths, and training in the four wisdom goddess breaths. First, visualize your body clearly as before. Visualize the nature of the breath as a thread of light, entering as if stuck to the tip of the lower Marana Vajra. From the middle of the body, go straight up like a stretched thread, reaching the crown of the head. Then, bend back and visualize the upper tip entering the tip of the nose, remembering the experience of bliss. Visualize the breath as a thread of light, feeling very comfortable. When the breath enters, recite (Tibetan: ཨོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanized: oṃ, Chinese literal meaning: Om). When abiding, recite (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanized: āḥ, Chinese literal meaning: Ah). When exhaling, recite (Tibetan: ཧཱུཾ་, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Chinese literal meaning: Hum). Also, repeatedly focus on the thread of breath going from thick to thin. Alternatively, when the breath is exhaled, from the navel to the nostrils, a white silk thread stretches out, making the body feel very comfortable. When entering, it enters from the nostrils like a rolled-up ball, making the inside feel very comfortable. When abiding, visualize it as a ball at the navel, staying comfortably. Combine the three seed syllables as before. These produce tactile bliss and the ability to control the breath. When you are very familiar with this, you can determine the color and flow. So, secondly, when the fire breath runs nine hundred times, from the lotus in the center of the throat enjoyment wheel
Chinese
当护法的红色风出现时，从那个地方的中央通道发出，从右鼻孔进出。当它停留时，观想它停留在喉轮的中心。像以前一样，念诵结合了三个音节的咒语。同样，从脐轮发出事业护法的风，其光芒呈绿色或蓝色的形式，从左鼻孔流动。从秘密处发出珍宝护法的风，其光芒呈黄色的形式，从两个鼻孔强烈地流动。从心轮发出金刚护法的风，其光芒呈白色的形式，以缓慢而微弱的方式从两个鼻孔流动。对于这些，也要结合三个音节的咒语，念诵九百乘以一千次。像这样日夜不停地念诵，不久就能非常清晰地看到颜色。然后，逐渐地，每个护法的风中的四位明妃的风也会各自明确地显现。第三个是，每个护法也由四位明妃的风来区分。风流动的部位与念诵四护法的风时所显示的一样。颜色方面，在火风的情况下，基本色是红色，但具有不同的光泽。首先，火风的火非常红，白色衣服的流动向上。火风的风，红色带绿色的度母的流动，流向鼻翼的两侧。火风的土，红色带黄色的佛眼佛母的流动，直接流向鼻尖。火风的水，红色带灰色的嘛嘛枳佛母的流动，向下流动。这些都要念诵两百二十五次。除了鼻孔的各个开口的差异外，流动的形式是相同的。颜色的差异在于，在四事业护法的情况下，所有基本色都是蓝色或绿色，并以各自的光泽来装饰。白色衣服的风的火是绿色带红色。度母风的风非常绿或蓝色。佛眼佛母风的土是绿色带黄色。嘛嘛枳风的水是绿色带灰色。珍宝护法的风，基本色是黄色，具有不同的光泽。白色衣服的土的火是黄色带红色。度母土的风是黄色带黑色或黄色带绿色。佛眼佛母土的土是非常黄色。嘛嘛枳土的水是黄色带灰色。
English
When the red wind of the Protector arises, it emanates from the central channel of that place, entering and exiting from the right nostril. When it stays, visualize it staying at the center of the throat chakra. As before, recite the mantra combining the three syllables. Similarly, from the navel, the wind of the Karma Protector emanates, its radiance in the form of green or blue, flowing from the left nostril. From the secret place, the wind of the Ratna Protector emanates, its radiance in the form of yellow, flowing strongly from both nostrils. From the heart chakra, the wind of the Vajra Protector emanates, its radiance in the form of white, flowing slowly and weakly from both nostrils. For these, also combine the mantra of three syllables, reciting nine hundred times a thousand times each. By reciting like this day and night continuously, before long, one will see the colors very clearly. Then, gradually, the winds of the four consorts within the wind of each Protector will also become distinctly manifest. The third is that each Protector is also distinguished by the winds of the four consorts. The place from which the wind flows is as shown during the recitation of the winds of the four Protectors. Regarding the colors, in the case of the fire wind, the basic color is red, but with different glows. First, the fire of the fire wind is very red, the flow of the white-clothed one goes upward. The wind of the fire wind, the flow of the red-green Tara, flows to the sides of the nostrils. The earth of the fire wind, the flow of the red-yellow Buddha Eye, flows directly to the tip of the nose. The water of the fire wind, the flow of the red-gray Mamaki, flows downward. These should be recited two hundred and twenty-five times each. Except for the differences in the individual openings of the nostrils, the manner of flowing is the same. The difference in color is that in the case of the four Karma Protectors, all the basic colors are blue or green, and are adorned with their respective glows. The fire of the wind of the white-clothed one is green-red. The wind of the wind of Tara is very green or blue. The earth of the wind of Buddha Eye is green-yellow. The water of the wind of Mamaki is green-gray. The winds of the Ratna Protector, the basic color is yellow, with different glows. The fire of the earth of the white-clothed one is yellow-red. The wind of the earth of Tara is yellow-black or yellow-green. The earth of the earth of Buddha Eye is very yellow. The water of the earth of Mamaki is yellow-gray.
Chinese
所有金刚怙主的风，其根本颜色是白色，但各自有不同的光彩：嘛嘛枳（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之水为白红色，度母之水风为白绿色，眼母之水土为白黄色，嘛嘛枳（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之水的水则极为白色。所有这些都念诵两百二十五遍。它们的利益是，仅仅是观想风在左右移动，就能使风转移；能够混合内外之风；风具有舒适的触感，冷时变暖，热时变凉等等；四种事业都能毫无阻碍地成就。第三，对于这些经常练习，当心识跟随色法时，从心间等怙主之风运行的部位，从眼珠的中央产生和进入；当心识跟随声音时，从耳朵；跟随气味时，从鼻子的中间；跟随味道时，从舌头的中央；跟随触觉时，观想从身体的所有毛孔产生和进入，然后念诵结合了三个字的金刚念诵。通过这个方法，内外之风必定混合，阻断运行，因此能够随心所欲地控制风，甚至三千世界的风也能进入身体。如果阻断地风，就能获得无贪子（sred med kyi bu）的力量；如果阻断水风，就不会被火烧伤；如果阻断火风，就不会受到水和寒冷触觉的伤害；如果阻断风的风，就不会沉入水中，并且能够行走于空中等等。最主要的是，风融入中脉，拙火自然燃起，明点完全融化，因此乐空持续不断。能够自在地降、返、持、引菩提心。能够获得战胜风的胜利。特别是，通过肢节之风的金刚念诵，五根识会显现为安乐。依靠安乐，就能生起无分别的智慧。通过增长风的念诵，会显现各种体验；通过进入风的念诵，不净的显现会消失；通过安住风的念诵，会生起觉性自明自显地安住。第四，来自黑怙主誓言金刚的口诀纸卷中的口诀是：这是混合上下之风，并进入中脉的方法。第一，身体的幻轮是蹲坐或跏趺
English
All the winds of Vajra Mahakala, their basic color is white, but each has its own radiance: Mamaqi (藏文，梵文天城体，梵文罗马拟音，Water of Mamaqi) water is white-red, Tara's water-wind is white-green, Janma's water-earth is white-yellow, and Mamaqi (藏文，梵文天城体，梵文罗马拟音，Water of Mamaqi) water is extremely white. All of these are recited two hundred and twenty-five times each. The benefits of these are that merely by contemplating the wind moving to the left and right, the wind can be transferred; it is possible to mix the inner and outer winds; the wind has a comfortable touch, becoming warm when it is cold and cool when it is hot, and so on; the four activities can be accomplished without hindrance. Third, by constantly practicing these, when the mind follows form, from the heart and other places where the wind of Mahakala flows, it arises and enters from the center of the eyeball; when the mind follows sound, from the ear; when it follows smell, from the middle of the nose; when it follows taste, from the center of the tongue; when it follows touch, contemplate that it arises and enters from all the pores of the body, and then perform the Vajra recitation combined with the three syllables. Through this method, the inner and outer winds will definitely mix, blocking the flow, so that one can control the wind as much as one desires, and even the wind of the three thousand worlds can enter the body. If the earth wind is blocked, one can obtain the strength of the son of Sredmed; if the water wind is blocked, one will not be burned by fire; if the fire wind is blocked, one will not be harmed by water and cold touch; if the wind of wind is blocked, one will not sink in water and will be able to walk in the sky, and so on. The most important thing is that the wind dissolves into the central channel, causing spontaneous combustion of the inner heat, and the complete melting of the bindu, so that bliss and emptiness are continuous. One can gain mastery over descending, reversing, holding, and drawing the bodhicitta. One can obtain victory over the wind. In particular, through the Vajra recitation of the limb winds, the five sense consciousnesses will appear as bliss. Relying on bliss, non-conceptual wisdom will arise. Through the recitation of increasing the wind, various experiences will appear; through the recitation of entering the wind, impure appearances will disappear; through the recitation of abiding in the wind, the awareness will arise as self-knowing and self-illuminating. Fourth, the oral instruction from the scroll of the Black Mahakala Vow Vajra is: This is the method of mixing the upper and lower winds and entering the central channel. First, the body's illusion wheel is squatting or cross-legged.
Chinese
因此，当在那个地方钻孔时，会感觉到像烟雾一样的东西喷涌而出。像这样反复做就可以消除。还有，当心脏颤抖和搅动时，从心脏的部位，会突然出现一个孔。然后念诵金刚咒就可以消除。同样，当喉咙不舒服时，喉咙的通道和下方的肠道阻塞，前后方的通道不舒服时，就从下方的两个门念诵金刚咒。如果肚子胀气和翻腾，就从肚脐的孔念诵金刚咒。如果所有的关节都疼痛，就从秘密的孔或者所有的毛孔念诵金刚咒。如果头痛，就从前额念诵金刚咒就可以消除。如果眼睛疼痛，就从眼睛念诵金刚咒。如果耳朵、鼻子、舌头感到刺痛和不舒服，就从那些部位念诵金刚咒。如果身体疼痛，就从疼痛的部位念诵金刚咒就可以消除。仅仅做了宝瓶气和这些金刚念诵，就会感到心脏发热，头晕和呕吐，头顶刺痛，从鼻尖开始，头和身体感到寒冷空虚等情况出现时，就放松几天，食用有营养的食物，行为放缓并进行按摩。当这些情况好转后，再重新修行。这些是从正文的补充中出现的。总的来说，消除所有障碍的方法，要从上师的口诀和经验见闻传承中了解。第三，心的完全寂静：这种方法主要被解释为依赖于他人的身体。然而，在《次第五》中说：“如果莲花金刚结合，即使在世俗中也不存在，仅仅体验一次，也能通过瑜伽的力量获得成就。”就像这样所说，在依赖业印之后，很好地认识了三种显现之后，之后依赖自己的身体修行也可以。或者，首先依赖自己的身体，尽可能地引发三种显现，之后依赖身体的印契，将心的寂静推向极致也是可以的。仅仅依靠自己的身体是无法圆满心的寂静的。因此，按照经文的直接指示，对于阿阇黎的具神通的毗陀跋陀罗和金刚座的黑行派的口诀来说，仅仅依赖下门，就没有其他心的寂静的教导了。