Chinese
已经做了关于正确和不正确的两种解释。同样，第三章中说：珍宝风的五种元素的自性，聚集了五种姓氏和颜色，像芥菜籽一样细小，在鼻尖的三种形态中，始终以认真和具足的方式，风和咒语无二的瑜伽，通过接触和证悟，要经常反复地修习。这是从意图上说的。这是从意图和非意图两种解释中说的，这是意图的解释。因为将芥菜籽视为风，并将鼻尖也视为三种鼻尖，所以不是按照字面意思。在《行集》中，对这个续部的词语做了正确和不正确的两种解释，在《明灯》中用四种方式等多种名称来解释。这里因为是以基础风的本性和道路金刚念诵的方式来解释，所以不需要按照那个解释来做这种类型的词语的解释。第二是，名为四天女请问的金刚语解释的续部中说：从心髓中是最好的心髓，是所有佛的秘密，所有这些都存在于自性中，那是天女要说的。五种智慧的真实自体，就像芥菜籽一样大小，在那的中央所住之神，是不明显又明显的自性。这样说。金刚语是指因为难以理解，所以是根本续部的词语。如果想知道前面的词语是如何用这个词语来阐明的，那就是通过将五种颜色显示为五种智慧，并通过秘密智慧来检查，并通过将珍宝的意义解释为不明显又明显的自性之神，从而使识别变得清晰。而且，对于所有深奥意义的隐藏意义的心髓，也是隐藏在心髓中的，是非常深奥的至高无上。世间广为人知，其他人谁也不知道，只有佛知道，所以成为所有佛的秘密。风是自性，存在于遍布所有蕴、处、界的形态中，那是需要说的。天女是指称呼佛眼佛母。法性的风是五种元素的精华，是胜义的，从本质上说是原始的五种智慧，本来就存在，并且与之一起行
English
The two explanations of right and wrong have been made. Similarly, it is said in the third chapter: The nature of the five elements of the precious wind, gathering the five lineages and colors, as small as mustard seeds, in the three forms of the tip of the nose, always in a diligent and complete manner, the yoga of wind and mantra being non-dual, through touching and realizing, one should always repeatedly practice. This is said from the intention. This is said from the two explanations of intention and non-intention, this is the explanation of intention. Because mustard seeds are regarded as wind, and the tip of the nose is also regarded as three tips of the nose, it is not according to the literal meaning. In the Compendium of Conduct, the words of this tantra are explained in two ways, right and wrong, and in the Lamp, they are explained in many names such as the four ways. Here, because it is explained by the nature of the basic wind and the way of the Vajra recitation, it is not necessary to make an explanation of this type of word according to that explanation. The second is, in the tantra of the explanation of the Vajra words called "Asked by the Four Goddesses," it says: From the heart essence is the best heart essence, is the secret of all Buddhas, all of which reside in the self-nature, that is the goddess to be said. The real self of the five wisdoms, just like the size of a mustard seed, the deity residing in the center of that, is the nature of being unclear and clear. It is said like this. Vajra words refer to the words of the root tantra because they are difficult to understand. If you want to know how the previous words are clarified with this word, it is by showing the five colors as the five wisdoms, and by examining with secret wisdom, and by explaining the meaning of the jewel as the deity of the nature of being unclear and clear, so that the identification becomes clear. Moreover, for the heart essence of the hidden meaning of all profound meanings, it is also hidden in the heart essence, and it is the supreme of the extremely profound. It is widely known in the world, and no one else knows it, only the Buddha knows it, so it becomes the secret of all Buddhas. Wind is the self-nature, existing in the form of pervading all aggregates, realms, and sources, that is what needs to be said. Goddess refers to calling Buddhalocana. The wind of Dharma-nature is the essence of the five elements, it is the ultimate, and from the essence it is the original five wisdoms, which originally exist, and acts together with it.
Chinese
此外，世俗光明之风也是五界精华与意识的集合。如果作为道，则会转变为道谛所摄的五种智慧。从基础时期开始，它就是显现各种清晰觉知的基础。它微细、混合且难以理解。由于它以生命的方式进入粗大的五界，因此被称为胜义菩提心和五种智慧。当瑜伽士稍微将这种五种智慧的实体，即风，作为道时，虽然这些世俗粗大的显现暂时不会完全停止，但粗大的显现会变得稍微不清晰。以前潜藏于粗大显现中的习气，那时会变得清晰，看起来像单独滚动的球体。因为这是微细的象征。被称为“像芥菜籽一样”。位于世俗光明之风中央的法性精华五智，是胜义谛的本尊。不清晰的是器世界的自性，清晰的是一切有情众生的自性或实相的体性。此外，在其他蕴界之中，存在着粗大的五风，其中心存在着微细的光明五风，其中心存在着极其微细的法性五智。位于中央的含义是指存在于实相中的含义。虽然不是方位集合的中心，但根据世俗名言的方式，以及击中要害的基础，并顺应瑜伽士的显现，仅仅是做出在脉轮的中心，特别是在心间脉结的中央，光明之风位于明点红白结合的中央这样的安立。第三，在《密集金刚后续经》中也清楚地说明了这个意义：五智的自性是气息，五大种是其体性。由团块的形状产生后，在地的顶端完全确定。五种珍宝的意义，被称为生命和勤奋。在心中忆念自己的真言后，生命被安住在明点中。这样说。这个意义是指追求上述根本续部的词句。
English
Furthermore, the conventional clear light wind is also a collection of the essence of the five elements and consciousness. If taken as the path, it will transform into the five wisdoms encompassed by the truth of the path. From the ground state, it is the basis for the arising of various clear awarenesses. It is subtle, mixed, and difficult to understand. Because it enters the coarse five elements as the mode of life, it is named ultimate bodhicitta and the five wisdoms. When a yogi slightly takes this entity of the five wisdoms, namely the wind, as the path, although these conventional coarse appearances do not completely cease for a while, the coarse appearances will become slightly unclear. The habitual tendencies that were previously latent within the coarse appearances will then become clear, appearing like separate rolling balls. Because this is the symbol of subtlety, it is called "like a mustard seed." The five wisdoms of the essence of reality, which reside in the center of the conventional clear light wind, are the ultimate deities. The unclear is the nature of the container world, and the clear is the nature or the essence of reality of all sentient beings. Moreover, within the other aggregates and elements, the coarse five winds reside, and in their center, the subtle clear light five winds reside, and in their center, the extremely subtle five wisdoms of reality reside. The meaning of residing in the center is the meaning of existing in reality. Although it is not the center of a collection of directions, according to the manner of conventional terms, and the basis for hitting the essential point, and in accordance with the appearances of yogis, it is merely making the establishment that in the center of the chakras, especially in the center of the heart chakra knot, the clear light wind resides in the center of the union of the red and white bindus. Thirdly, in the Uttaratantra of the Guhyasamaja Tantra, this meaning is also clearly stated: "The nature of the five wisdoms is breath, the five elements are its essence. Having arisen from the form of a lump, it is fully ascertained at the peak of the earth. The meaning of the five kinds of precious jewels is said to be life and diligence. Having contemplated one's own mantra in the heart, life is placed in the bindu." Thus it is said. This meaning refers to pursuing the words of the above root tantra.
Chinese
那。并非是追求那紧接着的迎请天女之语。又是按照圣次第的规矩，说是“命的勤奋”。如此修改后，如前所说，智慧即是明亮清澈，五界精华五者的自性之气，与五大粗糙之风和明点一起融化，成为一体的自性精华，即是肉团。以肉团滚动的方式，感受安乐，或者是文字、明点、手印等等，肉团的颜色形状的形态也可以。所谓“色”的意思是形态的意思，即以明点的触感或色的形态，从金刚道中取出后，在莲花的花蕊上好好地观察修习。那也是因为体验如意宝，专注于俱生之乐的缘故，使风息消融于该处，或者观想如意宝的中央，或者方便智慧的脉络交汇处为明点的形象，使风息消融，以及观想智慧母的莲花花蕊，也同样能做到。以这为例，暗示了秘密轮和腰部等也顺便提及了。这说明了在秘密的花蕊上观修物质明点。又是珍宝风，五大种的自性，五种颜色，为了清净中脉的上端和眉间的脉轮，在上，在世俗的鼻孔中运行的时候，以金刚念诵的瑜伽本身，努力延长命的运行，即是，因为长久运行而得以安住。是这样说的。这里，命勤奋的理解是，命是风，勤奋是使之长久，即是在中脉中长久安住的意思。这说明了在脸的鼻尖上观修光明的明点。这样，金刚念诵在生处、住处、灭处三处念诵，那是，加上“自咒”二字。即使按照不把“自咒”二字加在前面的说法来加也可以。以心间法轮为主的脉轮的中心，即是中央，观想文字、明点等等的观想的差别，或者仅仅是安乐，或者是最殊胜的，智慧的显现等等，通过思维和修习，命风息们，消融并安住在不坏的明点中。
English
That's it. It is not to pursue the words of inviting the goddess immediately after that. Moreover, according to the tradition of the Noble Order, it is said to be "the effort of life." After modifying it like this, as mentioned above, wisdom, that is, the clear and transparent essence of the five elements, the nature of the breath of the five essences, melts together with the five coarse winds and bindus of the elements, becoming the essence of oneness, that is, the lump of flesh. In the manner of rolling the lump of flesh, one experiences the touch of bliss, or letters, bindus, mudras, etc., or even the form of the color and shape of the lump of flesh. The meaning of "form" is the meaning of appearance, that is, by the touch of the bindu or the form of the appearance, after taking it out from the Vajra path, one should carefully observe and meditate on the pistil of the lotus. That is also because experiencing the wish-fulfilling jewel, focusing on the innate bliss, causes the winds to dissolve in that place, or one visualizes the center of the wish-fulfilling jewel, or the junction of the channels of skillful means and wisdom, as the form of the bindu, causing the winds to dissolve, and visualizing the pistil of the lotus of the wisdom mother, one can do the same. Taking this as an example, it implies that the secret wheel and the waist, etc., are also mentioned in passing. This illustrates meditating on the material bindu on the secret pistil. Moreover, the precious wind, the nature of the five elements, the five colors, in order to purify the upper end of the central channel and the chakra between the eyebrows, when running above, in the mundane nostrils, by the yoga of Vajra recitation itself, one strives to prolong the running of life, that is, because of running for a long time, one is able to abide. It is said like this. Here, the understanding of life effort is that life is wind, effort is to make it long, that is, the meaning of abiding in the central channel for a long time. This illustrates meditating on the bright bindu on the tip of the nose of the face. Thus, Vajra recitation is recited in the three places of origin, dwelling, and cessation, that is, adding the words "self-mantra." Even if one adds it according to the saying that the words "self-mantra" are not added in front, it is okay. The center of the chakras of the channels with the Dharma wheel in the heart as the main one, that is, the center, the difference of the visualization of letters, bindus, etc., or merely bliss, or the most excellent, the appearance of wisdom, etc., through thinking and meditating, the life winds, dissolve and abide in the indestructible bindu.
Chinese
即是安住于转变。这显示了观修心间鼻尖的明点咒语。这是将心与完全寂静相结合的口诀。因此，那些圆满了语寂静次第的人们应当修习。这阐明了如何观修《根本续》中所说的“于鼻尖观修白芥子和珍宝”中的鼻尖，以及如何观修珍宝或白芥子的方式。金刚鬘中说：三鼻尖的特征是：秘密、心间、面鼻之名。如是三鼻尖，以及风、物和咒语的，三明点是无上的。如是清晰地显示了三明点的瑜伽。其余的详细解释在那个续中可以找到。第二是广说，广说风的真如，以及广说咒语和念诵的真如。第一是，风的世俗住处的方式是什么，以及胜义法性的进入是什么，那即是风的住处或真如。瑜伽士需要理解和证悟它，并将其作为专注的目标。对此略说要义，总的来说，所要击中的要害的基础是：住者是脉，动者是风，布置者是菩提心，心性是光明，这四者。脉和明点的分类在圣者之论中没有详细说明，所以暂时在这里也不详细解释。如果想了解，就从解释续金刚鬘或者母续的续部中去理解。粗略的部分我自己也在其他地方清楚地解释过了。也就是七万二千脉是粗大的，四个脉轮，眉间风轮六瓣，喉下火轮三脉，加上这两个火风轮，六脉轮是中等的。左右脉和中脉三者是细微的，中脉轮的中心是非常细微的。风也是在鼻孔中流动和运动等是粗大的。身体内不动的，五大种的风的自性，以及十种转变风，还有各种分别念