English
To establish the means of accomplishment with great effort is to possess the two faults of not understanding the meaning and being biased. Secondly, the way to accomplish that meaning through the three key points of the nose is: When the suchness of Vajra recitation is merely manifested in accordance, to actually experience it in a non-conceptual way only occurs before the wisdom of speech silence arises. Before that, it is combined with the experience through the method of faith and cultivation. Such classifications are three, the first is the practice of the light bindu: The light bindu is the name of the breath that flows in and out, it is done from the nostrils of entry and exit, therefore it is called meditating on the tip of the nose on the face, but it is not necessary to place the focus inside the tip of the nose. For this, most of the old Tibetans recite from the upward-moving throat, life-holding heart, equal-dwelling navel, downward-clearing secret place, and pervasive crown. The new Sarma Guhyasamaja Arya cycles, no matter which of the ten winds Vajra recitation is performed on, it must be done only on the heart chakra, otherwise it generally does not conform to the Guhyasamaja, especially the intention of the Arya cycle. Most of the old and new schools seem to regard this as merely Vajra recitation for training the channels. Some Chinese and Tibetan people also combine vase breathing and other breath exercises here, whether it is appropriate or not is as mentioned above. According to our own system, for example, from each chakra such as the heart or navel, it is possible to perform Vajra recitation on all ten winds, and it is also possible from each position, because from all the chakras one can generate the four visions of wisdom. If it is necessary for the heart itself to be liberated, then if a knot like the navel is untied, the heart will also be liberated effortlessly, therefore it will only become a support for accomplishing the desired goal, and there will never be a mistake in the key point. However, most of the entry and exit yogas that are now called Vajra recitation are said to be praised for destroying the knots of the coarse channels by practicing these. Secondly, the so-called indestructible bindu refers to the essence of the mixture of air, mind, and bindu at the tip of the nose in the heart of all the chakras.
Chinese
因为存在一些晦涩之处，所以在那里反复地使粗大的气和脉融入，接触到智慧明点的部分，从而引导四种显现的智慧。修行的要点是：在那些地方观想字、明点等的形象，或者观想触觉的乐受，或者用作用束缚轮来触及要点等都可以。如果观想大印的影像，那么比其他一切都殊胜。观想并非必须是唯一的，气的运作也有有勤、无勤等多种。这个口诀是为了在面部鼻尖之前，在各个脉轮处成就气进入、安住、融入三者而修习的，也有为了在睡眠和清醒时等各种体验中交替进行，而与此一同修习的。在先前的时间里，通过修习光明的明点，各种粗大的脉结得以解开，之后为了气和心融入不坏的明点而修习，因此时间上没有定准。在秘密的鼻尖修习物质的明点，即使前两者也有触及要点的物质基础，但在未获得现量之前，因为无法现量见到，所以将自己心中显现的作为道路。这里也可能稍微修习一些造作的观想，但主要为了现量观想物质明点的乐受，所以称为修习物质明点。如果能找到这种触觉可见的征相，也能成就智慧手印，否则就修作业手印。那也是主要通过贪欲道，如果稍微习惯了气的瑜伽，即使其他没有变得非常稳固，也能用强力的方式象征譬喻的俱生，如果能象征，就能立即将气和心摄入中脉，并且将它在四座等中也修习，在间隙中用观想和气的运作强烈地加以维持，那么气进入、安住、融入中脉就会变得稳固。像那样通过修习自身为方便，即使依靠上门的道路，也能毫不费力地成就气进入、安住、融入中脉。还有，通过自身为方便，长期修习以上两个明点的瑜伽的解脱道
English
Because there are some obscurities, repeatedly cause the coarse winds and channels to dissolve there, touching the part of the wisdom bindu, thereby guiding the wisdom of the four appearances. The key point of practice is: in those places, visualize the forms of letters, bindus, etc., or visualize the bliss of tactile sensation, or use the action-binding wheel to touch the key points, etc., all are fine. If you visualize the image of the Great Seal, then it is more excellent than all others. Visualization is not necessarily unique, and there are various kinds of wind operations, such as with effort and without effort. This oral instruction is for practicing in order to accomplish the three, entering, abiding, and dissolving of the wind in each chakra before the tip of the nose on the face, and also for alternating in various experiences such as during sleep and wakefulness, and practicing together with this. In the previous time, by practicing the bindu of light, various coarse knots of channels are untied, and afterwards, in order for the wind and mind to dissolve into the indestructible bindu, practice, therefore there is no fixed time. Practicing the bindu of substance at the secret tip of the nose, even the former two have a material basis for touching the key points, but before obtaining direct perception, because it cannot be directly seen, one takes what appears in one's own mind as the path. Here, there may also be some practice of artificial visualization, but mainly in order to directly visualize the bliss of the material bindu, it is called practicing the material bindu. If one can find this tactile and visible sign, one can also accomplish the wisdom mudra, otherwise one will accomplish the karma mudra. That is also mainly through the path of desire, if one is slightly accustomed to the yoga of wind, even if others have not become very stable, one can symbolize the coemergent of example by forceful means, and if one can symbolize, one can immediately gather the wind and mind into the central channel, and also practice it in the four sessions, etc., and in the intervals, strongly maintain it with visualization and wind operation, then the entering, abiding, and dissolving of the wind into the central channel will become stable. Like that, by practicing one's own body as skillful means, even relying on the path of the upper gate, one can effortlessly accomplish the entering, abiding, and dissolving of the wind into the central channel. Also, the path of liberation of practicing the yoga of the above two bindus for a long time through the door of skillful means of one's own body.
Chinese
即使是主要修持者，也能反复牵引风融入中脉的入、住、融三者，以及从顶轮到密处的四喜，但却无法以乐加持密处的脉轮。因此，即使其他轮的结稍微解开，仍然显得非常紧。由于与业手印相结合的缘故，密处和宝轮内的乐被殊胜的乐所滋润。由于这个缘故，所有的脉轮也变得柔软，脉结变得松弛。许多未融入中脉的风的成分融入，已融入但未稳固的稳固，已稳固但未融化的许多融化。拙火燃烧猛烈，菩提心融化也变得强大。这使明点稍微清澈，与以前相比也变得非常稳定。这样，这是修习的两个阶段。在《金刚鬘》中说：“诸脉皆下降，菩提心稳固，金刚顶与莲花顶，风所持之瞬间，于喉间字母之结合，以（藏文：ཀྵྨཾ，梵文天城体：क्ष्माम्，梵文罗马拟音：kṣmāṃ，汉语字面意思：卡夏姆）咒之结合，说能获得殊胜瑜伽。”正如解释中所说，喉间字母的结合是方便与智慧脉的结合。风所持是风的强力控制的结合。所谓（藏文：ཀྵྨཾ，梵文天城体：क्ष्माम्，梵文罗马拟音：kṣmāṃ，汉语字面意思：卡夏姆）咒语，并非观想（藏文：ཀྵྨཾ，梵文天城体：क्ष्माम्，梵文罗马拟音：kṣmāṃ，汉语字面意思：卡夏姆）的字形，而是“玛”是融化的明点，“叉”是以拙火燃烧的结合来遮止，“嘎”是遍布，“顶髻”是与风混合并生起大智慧。同样地，“与四轮无别，咒语如仪轨，勇士瑜伽母结合，何者顶端与密脉二者，以真实结合而触及，彼时虚空完全显现，从虚空所生的风，以此火完全燃烧，脉有七万二千，诸脉完全苏醒具光彩，一切安乐之胜位，大乐之轮遍布。”如是说。这样，鼻尖的结合在所有这三种情况下，都如语静和命勤的次第一样，也是金刚念诵，因此这个要点
English
Even a principal practitioner can repeatedly draw in the three aspects of wind entering, abiding, and dissolving into the central channel, as well as the four joys from the crown to the secret place, but is unable to bless the secret place's chakras with bliss. Therefore, even if the knots of the other wheels are slightly loosened, they still appear very tight. Due to the union with karma mudra, the bliss within the secret place and jewel wheel is moistened by supreme bliss. Because of this, all the chakras also become soft and pliable, and the knots of the channels become loose. Many components of wind that have not entered the central channel enter, those that have entered but are not bound are bound, and many that are bound but not dissolved dissolve. The tummo burns intensely, and the melting of bodhicitta also becomes powerful. This makes the bindu slightly clear and also becomes very stable compared to before. Thus, these are the two stages of practice. In the Vajra Garland it says, "All the channels descend, the bodhicitta is stabilized, at the tip of the vajra and the tip of the lotus, in the instant held by the wind, with the combination of letters at the throat, with the combination of the mantra (Tibetan: ཀྵྨཾ, Sanskrit Devanagari: क्ष्माम्, Sanskrit Romanization: kṣmāṃ, Chinese literal meaning: Ka Sham), it is said that supreme yoga can be attained." As the commentary explains, the combination of letters at the throat is the combination of the channels of method and wisdom. Being held by the wind is the combination of forceful control of the winds. The so-called (Tibetan: ཀྵྨཾ, Sanskrit Devanagari: क्ष्माम्, Sanskrit Romanization: kṣmāṃ, Chinese literal meaning: Ka Sham) mantra is not the visualization of the form of (Tibetan: ཀྵྨཾ, Sanskrit Devanagari: क्ष्माम्, Sanskrit Romanization: kṣmāṃ, Chinese literal meaning: Ka Sham), but "Ma" is the melting bindu, "Ksha" is averting with the combination of tummo burning, "Ga" is pervading, and the "crest" is mixing with the wind and giving rise to great wisdom. Similarly, "Not different from the four wheels, the mantra is like the ritual, the union of heroes and yoginis, whichever tip and the two secret channels, touched by true union, at that time the sky itself fully manifests, the wind born from the sky, with this the fire burns completely, the channels are seventy-two thousand, the channels are fully awakened with splendor, the supreme state of all bliss, the wheel of great bliss pervades." Thus it is said. In this way, the combination of the tip of the nose in all three of these cases, just like the stages of speech isolation and life force exertion, is also vajra recitation, therefore this key point.
Chinese
要知道，有些人说这个次第的总名是命勤次第，金刚念诵的次第是别名加在总名上。又说内在的命勤是金刚念诵，外在的命勤是事业印等等，稍微地，对于各种不同的说法，凡是没有理解的错误，都会消除。第三，如何将六种瑜伽的次第生起于相续中呢？世亲论师的《俱舍论释》中说：“计数与随行，安住与分别，转变与清净，认为有六种。”这些都是真正的金刚念诵吗？虽然如此，金刚念诵的六种瑜伽，名称相同，定义也大致相似。其中，计数是不错乱地计数，如果能数到一千，就能成就止观，这是大译师益西德所说的。随行是，要知道呼吸的出入，不仅仅是风，其他三种元素也随之而行。安住是，当风住在体内时，要知道像念珠一样，从鼻孔到脚底依次成串地安住。分别是对风的作用，利益和损害进行思考。转变是将风的观念转变为无我等等。清净是，通过修习这些，产生超越世间的智慧，从而断除见断。这里《金刚鬘》中也说：“呼吸的量是计数，风的形态进行观察，处所的差别是脉，时间的差别是分别，诸风的遮止，以及伴随分别的舍弃。这样简略归纳为六种，称为出息和入息。”因此，第一是计数的瑜伽，第二是观察的瑜伽，也就是随行，第三是安住的瑜伽，与安住有细微差别，第四是分别的瑜伽，只是名称相同，第五是遮止的瑜伽，与转变意义相同，第六是伴随分别的舍弃的瑜伽，与清净相同。就第一种而言，首先，出息和入息，两万和一千，同样，计数为六百日。
English
To know, some say that the general name for this stage is the stage of life force exertion, and the stage of Vajra recitation is a specific name added to the general name. It is also said that the inner life force exertion is Vajra recitation, and the outer life force exertion is Karma Mudra, etc. Slightly, for various different statements, all the errors that have not been understood will be eliminated. Third, how to generate the six yogas in the continuum? Vasubandhu's commentary on the Abhidharmakosha says: "Counting, following, abiding, and distinguishing, transforming and purifying, are considered to be six kinds." Are these the real Vajra recitation? Although this is the case, the six yogas of Vajra recitation have the same name and similar definitions. Among them, counting is counting without error. If one can count to a thousand, one can achieve tranquility and insight. This is what the great translator Yeshe De said. Following is to know that the outgoing and incoming breath is not just wind, but the other three elements also follow. Abiding is when the wind stays in the body, one should know that it stays in a string like a rosary, from the nostrils to the soles of the feet. Distinguishing is to think about the effects, benefits, and harms of the wind. Transforming is to transform the concept of wind into selflessness, etc. Purifying is that by practicing these, transcendent wisdom arises, thereby cutting off what is to be abandoned by seeing. Here, the Vajramala also says: "The measure of breath is counting, observing the form of wind, the difference of place is the channels, the difference of time is distinguishing, the cessation of all winds, and the abandonment accompanied by distinguishing. Thus, briefly summarized as six kinds, called exhalation and inhalation." Therefore, the first is the yoga of counting, the second is the yoga of observation, which is following, the third is the yoga of abiding, which has subtle differences from abiding, the fourth is the yoga of distinguishing, which only has the same name, the fifth is the yoga of cessation, which has the same meaning as transforming, and the sixth is the yoga of abandonment accompanied by distinguishing, which is the same as purifying. In terms of the first, first, exhalation and inhalation, twenty thousand and one thousand, similarly, counting is six hundred days.