Chinese
以及夜晚的确定是，只要获得数量的位置。（这是）以确定运行的方式来计数的确定。从第二种角度来说，在每个时辰里，生命和努力都要进行观察，以二千七百的数量来正确地认识。（这是说）每个时辰都有二千七百的运行等等许多差别，以及四怙主风中的四位天女等等，了解风随着其他元素的出现，这就是显明的方式。从第三种角度来说，通过四轮的区分，在白天和夜晚确定，之后通过位置的努力，来区分不同。（这是）说呼入呼出的风是从这个脉轮运行的等等，分别了解，从头顶到脚底以球状的方式来理解。从第四种角度来说，对位置进行分别观察，一百零八特别运行，通过无分别念的结合，具有远离分别念的特征。这是说，了解一百零八风的特征，也了解它产生什么分别念，了解它们被控制，就会变成无分别念，因此也了解无分别念的智慧显现的方式，因此了解分别念和无分别念的利益和损害。从第五种角度来说，之后瑜伽士从反转，远离分别的大风，在脉轮中运行，获得之后就反转，从各方面烦恼的瑜伽士，对确定是胜义谛。这样说到。分别念的梵语是乌帕拉卡沙纳（梵文天城体：उपलाक्षण，梵文罗马拟音：upalakṣaṇa，汉语字面意思：接近的象征），意思是接近的象征，因此也有“具有特征的瑜伽士，如何安住的自性”这样的说法。也就是说，先前分别念运行强劲，反转之后，一百零八分别念的风变成无分别念的风，虽然在入定中只安住于无分别，但即使是无分别，在脉轮中运行时，也有烦恼的面孔，所以称为烦恼和世俗，停止并融入不坏之中时，称为智慧和胜义谛，又从那里起来，在脉轮中运行等等。
English
And the certainty of night is, as long as the position of the number is obtained. (This is) the certainty of counting in a definite way of running. From the second point of view, in each hour, life and effort must be observed, and the number of two thousand seven hundred must be correctly recognized. (This is to say) that there are many differences such as two thousand seven hundred runs in each hour, and the four goddesses among the winds of the four protectors, etc., to understand that the wind follows the appearance of other elements, which is a clear way. From the third point of view, through the distinction of the four wheels, it is determined in day and night, and then through the effort of position, it is distinguished differently. (This is) saying that the wind of inhalation and exhalation runs from this chakra, etc., to understand separately, and to understand from the top of the head to the sole of the foot in a spherical way. From the fourth point of view, the positions are observed separately, and one hundred and eight are particularly running, through the combination of non-discrimination, with the characteristics of being away from discrimination. This is to say that one knows the characteristics of the one hundred and eight winds, and also knows what discriminations it produces, and knows that when they are controlled, they will become non-discriminatory, so one also knows the way in which the wisdom of non-discrimination manifests, so one knows the benefits and harms of discrimination and non-discrimination. From the fifth point of view, then the yogi reverses, the great wind away from discrimination, runs in the chakra, and after obtaining it, reverses, and the yogi who is troubled from all aspects, the certainty is the ultimate truth. It is said like this. The Sanskrit word for discrimination is Upalakṣaṇa (梵文天城体：उपलाक्षण，梵文罗马拟音：upalakṣaṇa，汉语字面意思：接近的象征), which means a close symbol, so there is also a saying that "the yogi with characteristics, how to abide by his own nature." That is to say, the previous discrimination was running strongly, and after reversing, the one hundred and eight winds of discrimination became the winds of non-discrimination, although in meditation, they only abide in non-discrimination, but even if it is non-discrimination, when running in the chakra, there is a face of affliction, so it is called affliction and mundane, and when it stops and merges into the indestructible, it is called wisdom and ultimate truth, and then rises from there and runs in the chakra, etc.
Chinese
我这样做了之后，那些清净的也一样。以真实瑜伽的力量，完全断除生命和勤奋的分别念。修持风的真如，这是最殊胜的瑜伽。如是说。也断除了脉轮中流动和不流动的差别。因为融入于恒常不坏之中，并且它的光芒遍布所有的脉轮。所以，恒常地在风的真如，具有等持、光明、空性、安乐的体性中，修持一切风融入的光明。对此，第一，通过数字的方式确定风；第二，了解每一个都与五光相连；第三，了解从哪个脉中流出什么风；第四，了解哪个风产生什么分别念，从而清楚地认识分别念和无分别念的界限；第五，了解分别念转变到无分别念的状态；第六，了解断除分别念的无分别念。这总体上是金刚念诵的分类，但并不是仅仅将语寂的次第分为六个。那么是什么呢？前三个是语寂的次第，第四个是心寂的次第，第五个是幻身的次第，第六个是光明次第中出现的金刚念诵。仅仅是相似之处可能在语寂的阶段出现，但重要的是不要混淆真实和相似之处。第二，关于词义。所说是根本续部的正文，能说是引用其他续部的教证，分为二者。第一是：如是宣说了风的真如之后，这是宣说咒语真如的词句。应当进入根本续部本身。所有如来佛的，身语意秘密，称为能普遍催动一切咒语心髓的，最极秘密的这个。从身语意金刚中，以确定的词语之路宣说，如是宣说了这个简略的咒语。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这是第十章中出现的。通达意义的念诵，从无自性贤善中，三世诸佛所观察，彼处宣说了金刚念诵。这是第十
English
After doing that, those pure ones are also the same. With the power of true yoga, completely abandon the discriminations of life and diligence. Meditate on the Suchness of Wind, this is the most supreme yoga. Thus it is said. Also abandon the distinction between flowing and not flowing in the chakras. Because it dissolves into the constant and indestructible, and its light pervades all the chakras. Therefore, constantly in the Suchness of Wind, with the nature of Samadhi, luminosity, emptiness, and bliss, meditate on the luminosity in which all winds dissolve. To that, first, determine the wind through the method of numbers; second, understand that each one is connected to the five lights; third, understand which wind flows from which channel; fourth, understand which wind generates which conceptual thought, thereby clearly recognizing the boundary between conceptual thought and non-conceptual thought; fifth, understand that conceptual thoughts transform into the state of non-conceptual thought; sixth, understand the non-conceptual thought that abandons conceptual thoughts. This is generally a classification of Vajra recitation, but it is not merely dividing the stage of speech isolation into six. So what is it? The first three are the stages of speech isolation, the fourth is the stage of mind isolation, the fifth is the stage of the illusory body, and the sixth is the Vajra recitation that occurs in the stage of luminosity. Merely similar aspects may occur in the stage of speech isolation, but it is important not to confuse the real and the similar. Second, regarding the meaning of the words. What is said is the text of the root tantra, and what is explained is the quotation of authority from other tantras, divided into two. The first is: Having thus explained the Suchness of Wind, these are the words that explain the Suchness of Mantra. One should enter the root tantra itself. The secret of body, speech, and mind of all Tathagatas, called that which universally activates the essence of all mantras, this most secret one. From the Vajra of body, speech, and mind, speaking through the path of definite words, thus this concise mantra was spoken. Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿), Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). This appears in the tenth chapter. The recitation of understanding the meaning, from the good of no self-nature, observed by the Buddhas of the three times, the Vajra recitation is explained there. This is the tenth
Chinese
出自《苏姆巴》。食用乞食而不念诵，对于未乞食的也不执着，享用一切欲望，不舍咒语之支分而念诵。这出自第七品。其意义应如此行持：所谓咒语的真如，并非仅是咒语，而是念诵的真如也与咒语一同宣说。所谓身语意之光明，是三字的象征，即咒语的真如。也是一切咒语本尊的心髓，也是催请之因，证悟此真如，在义上安住平等的同时，念诵表义的三字。所谓词语之道，不仅以金刚三加持而幻化，而且是以从口中宣说的方式。了悟风入、住、出三者之相或自性，乐空之义的念诵是，粗大的风融入不坏明点而使其无自性，并由此证悟光明，故为善妙。因此，“故”是原因之词，因为是善妙，所以此念诵被称为金刚念诵。三时是风出、住、入三者，彼即是佛，以乐明空之智慧增长并观察，即是修习。以“三时”之词，广释了“了悟其义”之义。又，乞食的梵语是“bhi ksha”，加上字母，bhanni akshara（梵文天城体：भन्निक्षाक्षर，梵文罗马拟音：bhanni akṣara，汉语字面意思：破损的字母）意思是“各别字母”。《意趣显说》中说：“各别字母是乞食，念诵彼即是食用，彼等欲食用乞食，何者喜好重复，彼瑜伽士之气息出入，四种结合之彼性，安住于智慧方便之基，不舍咒语之支分而念诵。”如是说。在《错乱转变》中，“彼等”等处说：“彼等不欲食用乞食。”出现否定词语甚佳，因为要解释“食用乞食而不念诵”，即不食用的意义。因此，若不识风出入驻三者，与三字所表之义为一体，而执为各别，即是乞食。如是之风息往来之
English
It comes from Sumpa. Eating alms and not reciting, not being attached to what is not begged for, enjoying all desires, reciting without abandoning the limbs of the mantra. This comes from the seventh chapter. Its meaning should be practiced as follows: The so-called suchness of mantra is not only the mantra, but the suchness of recitation is also proclaimed together with the mantra. The so-called clarity of body, speech, and mind is the symbol of the three syllables, which is the suchness of the mantra. It is also the essence of all mantra deities and the cause of summoning. Realizing this suchness, while abiding equally in meaning, reciting the three symbolic syllables. The so-called path of words is not only transformed by the blessing of the three vajras, but also in the manner of speaking from the mouth. The recitation that realizes the characteristics or nature of the three winds entering, abiding, and arising, the meaning of bliss and emptiness, is that the coarse winds dissolve into the indestructible bindu and make it without self-nature, and thereby realize luminosity, so it is excellent. Therefore, "therefore" is a word of reason, because it is excellent, so this recitation is called vajra recitation. The three times are the three of wind arising, abiding, and entering. That is the Buddha, increasing and observing with the wisdom of bliss, clarity, and emptiness, which is practice. With the word "three times," the meaning of "realizing its meaning" is extensively explained. Also, the Sanskrit word for alms is "bhi ksha," adding letters, bhanni akshara (Sanskrit Devanagari: भन्निक्षाक्षर, Sanskrit Roman transliteration: bhanni akṣara, Chinese literal meaning: broken letters) means "separate letters." In "Intentional Explanation," it says: "Separate letters are alms, reciting them is eating, they want to eat alms, whoever likes to repeat, that yogi's breath comes and goes, the nature of the four unions, abides in the base of wisdom and means, recites without abandoning the limbs of the mantra." Thus it is said. In "Erroneous Transformation," it says in "they" etc.: "They do not want to eat alms." It is good that a negative word appears, because it is necessary to explain "eating alms and not reciting," that is, the meaning of not eating. Therefore, if one does not recognize the three of wind entering, abiding, and exiting, and the meaning represented by the three syllables as one, but clings to them as separate, it is alms. Such a coming and going of breath
Chinese
关于风的发出：这是吃供品的象征意义，而不是以风和咒语是不同的方式来持咒，而是通过了解风和咒语无二无别的方式来持咒。对于未发出，即风和咒语无二无别，也不应以真实的执着和傲慢的态度去执着。四种方便坛城中的每一个，都各自具有与四位智慧女神相关的风的分类。在一日之内，完整地进行大小风的份量和数量，这是咒语支分未受损，应如是持咒。如果能够毫不散乱地持诵一日的二万一千六百次呼吸，就能成就。如果不能那样成就，仅仅念诵白衣佛母，或者像莲花怙主一样，仅凭一个就无法使咒语的支分完整，因此功德产生得少，并且会产生障碍。因此，在早晨的修法时段念诵两百二十五遍白衣佛母，中午的修法时段念诵嘛嘛格，下午的修法时段念诵佛眼佛母，傍晚的修法时段念诵两百二十五遍度母，这样女神咒语的支分就会变得完整。由此可以类推到其他。或者，如果从五大的角度来说，早上念诵九百遍莲花怙主，中午念诵事业怙主，下午念诵珍宝怙主，傍晚念诵九百遍金刚怙主，这样四种方便怙主的风的支分就不会受损，并且智慧的支分也会顺带成就，因此不会出现障碍，并且功德产生得多。由此可以类推到其他。当生起心远离等以上的证悟时，就不需要像这样确定风，但在那以下，认为这很重要。这也要从初学者能够理解明妃怙主和女神坛城的区别的角度来说，因此安住于语远离的次第，应如是行持。对于享用一切欲望：进行五支风的金刚念诵，并且通过依赖各种欲妙，也成为了智慧的因。秘密地观修物质明点也暗示在其中。第二，从意义上来说：通过意旨预言的教证来宣说，以及通过后来的续部等各种教证来宣说，以及无二