English
Mostly, it is gradually accomplished by meditating together with the Vajra recitation. The great secret one kind and the completion of the Vajra recitation are simultaneous. Therefore, in the context of the sequence, the sequence is made to the hundred families and speech silence. Now, for the sake of what is needed here, let us connect the names of the hundred families of aggregates and realms in the manner of a summary: The doer and non-doer, shape, and the placement of self and other, color, form, and light, are the five forms of the form aggregate. The adjacent feeling and equanimity, as well as the phlegm-wind feeling and the feeling of pleasure and pain, are the five feelings. Two-legged consciousness, immovable consciousness, unmoving consciousness, four-legged, footless, multi-legged consciousness, are the five consciousnesses. The mental formations of the mind from the three of body and realm, the actions of speech and liberation, are the five formations. Body, eye, ear, nose, tongue, are the five consciousnesses. Feces, intestines, bile, and heart, hair and bones, excrement, liver, heart, hair and nails, pus and blood and heart, teeth and skin, flesh and heart are considered to be, tendons, flesh, and ribs are called heart, these are the five internal earth elements. Body, excellent mountain, Mount Sumeru, Jambudvipa, Godaniya, unpleasant sounds, are the five external earth elements. Including urine and tears, phlegm, dust and blood and mucus are the internal water. Ocean, river, stream, river water, pond, puddle are the external water element. Heart, head, navel's heat, limbs, stomach's temperature are the internal fire. Ever-burning stone fire, born of fire mirror, forest fire born of firewood is the external fire. Life air, pervasive air, downward-clearing air, upward-moving air, and undiminished, are the five internal winds. East and above, south, west, north are external. Internal and external combined are considered twenty. Space is not a coarse element, so it is abandoned. This is temporarily in accordance with the Sutra Pitaka, but it is not completely not considered an element.
Chinese
身之自性。命气依于五根，显现五母之种种景象。见有威仪等，由四大所生。贪著之色与三色之差别，能作所作色，乃色之五生处。无有遮障，显现与意行，具备根之集合乃四因。不坏之声与耳疾等声，大续之声与口生之声，森林水与乐器等，是为种种声，立为五种差别。臭气，气之集合与支分气，三种气之差别，断气之尸臭。石蜜甜与涩味咸味之味，酸与辣总合为五味。二合所触，一垫而居与，拥抱与亲吻，吮吸为五触。粗糙与柔和，温暖与清凉，饥渴等亦立为外所触。业惑分别念清净法界，众多一时显现如明镜。知晓一切众生心为平等性，诸法自性本为佛性故，了知差别之不同乃个别之觉知。三门事业圆满乃精进。五蕴四大五根五境上，分为五五类，周遍行者为五智慧。彼等百族清净蕴界八，五智与文殊以义结合。二十差别基，知晓与共同相同。如是说。二十者一一与不动、妙相、宝生、无量光、不空成就之族类结合。彼等之中，非为有情之色者，乃于意前显现色之明相而执实，此时之色蕴亦，认定为色之生处及其眷属。若略而言之，感受平等性，所言即是舍。于地之章节中，引用金刚鬘之教言：心 निश्चित पांच जगह पर स्थित है। पांच द्वार विविध प्रकार से उत्पन्न होते हैं। सपने हवा के साथ होते हैं। पांच इच्छाओं का अनुभव किया जाता है।如是说五蕴之心亦，为命气与意识之所依，生起五门之识之风生起，以及宣说生起睡眠与梦境之景象，故心间之轮与
English
The nature of the body. The life-force relies on the five senses, manifesting various appearances of the five mothers. Arising from the four elements, one sees pride and so forth. Attachment to form, the distinction of the three forms, and the form of action and agent are the five sense-fields of form. Without obscuration, appearing and acting in the mind, possessing the collection of senses are the four causes. Indestructible sound and sounds such as ear ailments, the sound of the great tantras and sounds arising from the mouth, forests, water, and music, etc., are various sounds, considered to be five types of distinctions. Foul odor, the collection of odors and the branch odors, the distinction of the three odors, the odor of a corpse after breath has ceased. Rock candy sweetness and astringent saltiness of taste, sour and spicy combined are the five tastes. The tangible of two combined, dwelling on one cushion and, embracing and kissing, sucking are the five tangibles. Roughness and smoothness, warmth and coolness, hunger and thirst, etc., are also considered external tangibles. Karma, affliction, conceptual thought, purifying the Dharmadhatu, many appearing simultaneously like a mirror. Knowing all beings' minds as equality, since the nature of all things is inherently Buddha-nature, knowing the differences of distinctions is individual awareness. Accomplishing the actions of the three doors is diligence. On the five aggregates, four elements, five senses, five objects, dividing into five fives, the pervading ones are the five wisdoms. Those purified hundred families are the eight aggregates and realms. The five wisdoms and Manjushri are combined in meaning. The twenty bases of distinction are known to be common and the same. Thus it is said. Each of the twenty is combined with the families of Akshobhya, Vairochana, Ratnasambhava, Amitabha, and Amoghasiddhi. Among them, the form that is not sentient is the appearance of clarity of form appearing before the mind, which is grasped as real. The form aggregate at this time is also identified as the sense-field of form and its retinue. If summarized in conduct, the equality of feeling is said to be equanimity. In the chapter on earth, quoting the words of the Vajra Garland: The heart is definitely located in five places. The five doors arise in various ways. Dreams are with the wind. Five desires are experienced. Thus, the heart of the five containers also serves as the basis for the life-force and mind-consciousness, and the wind that generates the consciousness of the five doors arises, and it is said to generate the appearances of sleep and dreams, therefore, the wheel of the heart and
Chinese
也会有同样的疾病。此外，在五处广释的开头说：“命等五气，依赖五蕴而行蕴之事业。” 这与根本五界的风稍有不同，因为根本五界稍微混合，变成另一种形态，所以是从五大生出的，以蕴的名字命名。这里说了色的生处，如果认为与上面的色蕴重复，则不会重复，因为分类的门径不同，前者是从安住于境的方面安立，而这里是从风使之显现的方面安立。这样的话，成为蕴界之乘骑的风心等真实变成天神，能够做瑜伽士身体的事业，虽然此时没有得到如幻身之身的力量和能力，但得到那样果的因身的方法在此处已经成就。而且，那也只是从蕴界各自的精华风心部分，如彩虹般显现而已。以属于此时的大乐因缘为真实，以蕴界各自的自性想成天神身之意乐和特别的信乐一起作为助缘，从与那乐混合的蕴界各自的精华部分在心中显现，所以那些清净的结合方式，与生起次第仅以信乐为道的情况不同，属于真实清净的种类，只是真实能够生起的部分而已。《行集》中说：“三金刚之自性，应特别信乐大金刚持，名为加持之瑜伽。” 这样在密宗一类的情况下所说，对于其他身远离也类推，认为加持的瑜伽是生起次第圆满次第，这是非常没有经过考察的。如果认为有些生起次第圆满次第是那样随顺或者作为道，那样的话，幻身和双运也作为道，那么圆满瑜伽不也变成生起次第了吗？应该这样思考。第三、正文
English
There will also be the same disease. Furthermore, at the beginning of the extensive explanation of the five places, it says: "The five winds, such as life, rely on the five aggregates and perform the activities of the aggregates." This is slightly different from the winds of the five fundamental realms, because the five fundamental realms are slightly mixed and transformed into another form, so they are born from the elements and named after the aggregates. Here, the birth place of form is mentioned, and if it is thought to be repeated with the form aggregate above, it will not be repeated, because the classification methods are different, the former is established from the aspect of dwelling in the object, and here it is established from the aspect of the wind making them manifest. In that case, the wind and mind, which have become the mounts of those aggregates and realms, actually become deities, and are able to perform the activities of the yogi's body. Although the power and ability of the illusory body are not obtained at this time, the method of obtaining the causal body of such a result is accomplished here. Moreover, it is only from the essence of each aggregate and realm, the part of wind and mind, that it appears like a rainbow. Taking the cause and condition of great bliss belonging to this time as real, and taking the intention of imagining the nature of each aggregate and realm as the body of a deity and special devotion together as a contributing factor, the bliss arises in the mind from the essence of each aggregate and realm mixed with that bliss, so the way to combine those purities is different from the case of the generation stage only taking devotion as the path, it belongs to the category of real purification, and it is only a part that can be actually generated. In the Compendium of Practices, it says: "The nature of the three vajras, one should especially devote oneself to the great Vajradhara, which is called the yoga of blessing." What is said in the case of one kind of great secret is analogous to other body isolations, and the idea that the yoga of blessing is the generation stage and the completion stage is very unexamined. If it is thought that some generation stage and completion stage are in accordance with that or are taken as the path, then in that case, the illusory body and union are also taken as the path, so wouldn't the completion yoga also become the generation stage? One should think about this. Third, the text
Chinese
详细解释与此相关的词义时，有五层次第的论典。首先，实际讲解金刚念诵的次第，这又分为简略指示和详细解释两种。第一种包括根本续中所述方式、四天女请问中所述方式、后续中所述方式三种。第一种是：其中，首先唯一将风的真如指示之词汇纳入根本续中，即：于鼻尖观想芥子，行与不行于白芥子，以秘密咒语观察之，修习殊胜智慧之所。五种珍宝色，芥子之量许，于鼻尖专注地，瑜伽士以觉性恒常修习。这是以密意而说的。如此。这虽然指示了所有命勤支分，但风的真如也稍微特别明显，而且下面详细解释的第一部分也出现风的真如，这是为了与这些论典无间断地衔接，因此立誓要讲解风的真如。其中，鼻尖是：名为上门世俗的鼻尖，即面部的真实鼻尖；名为秘密鼻尖，位于金刚和莲花（指男女生殖器）的中央，是中脉的分支下方的鼻尖；名为心间的鼻尖，主要是指位于心间法轮中央的脉结之内。顺便提及的是，由于是同类，因此总的颈部、脐部等法轮的中央也用心间的象征来表示。芥子是指风的象征，也就是在面部、心间和秘密鼻尖三处，具有升、住、灭三种特征的风的明点需要观想。对于行走之精和不行走之器情的所有众生显现之根本的风的明点，与秘密智慧或咒语三字相关联并命名的那三种真如需要修习。如何修习呢？为了获得大乐的殊胜智慧之所而修习。如果像“智慧之所是喜悦”那样念诵，也是同样的。对于根本续的这些词句，光明释中是
English
When elaborating on the meaning of the words related to this, there are five levels of treatises. First, the actual explanation of the Vajra recitation sequence, which is divided into brief instructions and detailed explanations. The first includes three ways of speaking from the Root Tantra, the way of speaking from the Four Goddesses' Questions, and the way of speaking from the Subsequent Tantra. The first is: Among them, the first and only words that indicate the suchness of wind should be included in the Root Tantra, namely: Visualize a mustard seed on the tip of the nose, moving and unmoving on the white mustard seed. Examine it with secret mantras, meditate on the place of supreme wisdom. Five kinds of precious colors, the size of a mustard seed. On the tip of the nose, diligently, the yogi constantly meditates with awareness. This is said with intention. So it is. Although this indicates all the branches of life force exertion, the suchness of wind is also slightly clearer, and the suchness of wind also appears in the first part of the detailed explanation below. In order to connect with these treatises without interruption, it is vowed to explain the suchness of wind. Among them, the tip of the nose is: the so-called conventional tip of the upper door, which is the real tip of the nose on the face; the so-called secret tip of the nose, which is located in the center of the vajra and lotus (referring to male and female genitals), is the lower tip of the nose of the central channel branch; the so-called tip of the heart, which mainly refers to the inside of the pulse knot in the center of the heart chakra. Incidentally, since they are of the same kind, the centers of the general neck, navel, and other chakras are also represented by the symbol of the heart. Mustard seed is a symbol of wind, that is, the wind bindu with the characteristics of rising, dwelling, and ceasing in the three places of the face, heart, and secret nose tip needs to be visualized. The three suchness that are related to and named after the secret wisdom or the three syllables of the mantra in the wind bindu, which is the basis of appearance for all sentient beings of moving essence and non-moving vessels, need to be practiced. How to practice? Practice in order to obtain the place of supreme wisdom of great bliss. If it is recited as "the place of wisdom is joy", it is the same. For these words of the Root Tantra, in the Lamp Illuminating, it is