English
Regarding the emanation of winds: This is the symbolic meaning of consuming offerings, not reciting mantras in the way of perceiving wind and mantra as different. Instead, one recites mantras by understanding that wind and mantra are inseparable. For the unemanated, that is, the inseparability of wind and mantra, one should not cling to it with true attachment and arrogance. Each of the four skillful means mandalas also has classifications of winds associated with four wisdom goddesses. Completing the portions and numbers of major and minor winds that occur within a single day ensures that the limbs of the mantra are not damaged, and one should recite in this way. If one can recite all twenty-one thousand six hundred breaths of a day without distraction, it will be accomplished. If it is not accomplished in that way, merely reciting the White-Clad Mother, or like the Lotus Lord, one alone cannot complete the limbs of the mantra, so merit arises less and obstacles arise. Therefore, in the morning session, recite two hundred and twenty-five times the White-Clad Mother, in the noon session recite Mamaki, in the afternoon session recite Buddha Eye Mother, and in the evening session recite two hundred and twenty-five times Tara, so that the limbs of the goddess mantra become complete. From this, one can extrapolate to others. Or, if considering the perspective of the great elements, in the morning recite nine hundred times the Lotus Lord, at noon the Karma Lord, in the afternoon the Jewel Lord, and in the evening recite nine hundred times the Vajra Lord, then the wind limbs of the four skillful means lords will not be damaged, and the wisdom limbs will also be accomplished incidentally, so obstacles will not arise and merit will arise greatly. From this, one can extrapolate to others. When realization beyond mind isolation arises, it is not necessary to determine the winds in this way, but below that, it is considered important. This must also be considered from the perspective that beginners can understand the difference between the consort lord and the goddess mandala, so abiding in the stage of speech isolation, one should act accordingly. Regarding enjoying all desires: one performs the vajra recitation of the five branch winds, and by relying on various desirable qualities, it also becomes a cause of wisdom. Secretly contemplating the material bindu is also implied within. Secondly, in terms of meaning: it is explained through the prophecies of intention, and through various teachings such as the later tantras, and non-duality.
Chinese
是母续等教典所说的。第一是，这个解释本身再次解释。从开示密意的续部中所说，因此应当进入其中。此后，礼敬尊胜能照，再次祈请遍主。一切有情的生者，具有各种形象的此心。因此即使没有事物，也广为传说是事物。菩提心如同虚空，善妙地随顺体验，是利益有情者，为殊胜者开示。稍微知道修持的方法，然后讲述续部。如此我名为导师，未来将会宣说。我的话语就是这个，说是真实并摧毁孩童。因此他们不了解密意的菩提心，如实地把握意义。此后，主尊薄伽梵，由毗卢遮那大能仁，说了三次“好”，然后对金刚手说：非思议意义的真如，应当详细分别讲述。言说和所缘而说，象征和胜义谛。语言的言说是共同的，所缘而说是佛陀本身。真言的真如说是象征，胜义谛是如是性。第一，一在九的中央，没有被十所束缚的，那称为无缚，了解它是殊胜的处所。元音和辅音的字母，被九个数字随顺。被阿所束缚，互相完全结合。谁了解它，就是有情的智慧。与生起的边际完全相应，十六个部分等安住。第五与五完全相应，四必定结合为三。字母与阿央一起，具有长的。功德结合等同于后来，所有短的都变成语言，不是一也不是他异。任何先前所说的字母，以及任何显现趋向的，是女性、男性、非男非女，在界等中完全观察。在下和在上一起，了解后必定结合智慧。言说的这些真言，是从无实自性中产生的。那是完全转变的形象，作为天神而接近缘念。象征的真如安住于三处，是自性安住的相。阿所说的智慧是，佛
English
It is explained by the scriptures such as the Mother Tantra. The first is, this explanation itself is explained again. As it is said in the tantra that reveals the intention, therefore one should enter into it. Thereafter, homage to the glorious Illuminator, again requesting the all-pervading Lord. The creator of all sentient beings, this mind with various forms. Therefore, even if there is no object, it is widely known as an object. The Bodhicitta is like the sky, excellently experiencing accordingly, is the one who benefits sentient beings, revealing it to the supreme beings. Knowing just a little about the method of practice, then explaining the tantras. Thus, I am called a teacher, and will speak in the future. My words are just this, saying it is true and destroying children. Therefore, they do not understand the Bodhicitta of the intention, grasping the meaning as it is. Thereafter, the Lord Bhagavan, by the great sage Vairochana, said "Good" three times, and then said this to Vajrapani: The suchness of the non-conceptual meaning, should be explained in detail. Speech and what is said to be the object, symbolism and ultimate truth. The speech of language is common, what is said to be the object is the Buddha himself. The suchness of mantra is said to be symbolism, the ultimate truth is suchness. First, one is in the center of nine, which is not bound by ten, that is called unbound, knowing it is the supreme place. Vowels and consonants are letters, followed by nine numbers. Bound by A, perfectly combined with each other. Whoever understands it, is the wisdom of beings. Completely corresponding to the edge of arising, sixteen parts etc. abide. The fifth is completely corresponding to the five, the four must be combined into three. Letters with Aṃ, with long ones. Merit combination etc. is the same as later, all short ones become language, it is neither one nor different. Any letters that were said earlier, and any that are manifestly directed, are female, male, hermaphrodite, completely observed in the realms etc. Together with below and above, knowing it, wisdom must be combined. These mantras of speech, arise from the unreal nature. That is the completely transformed form, approaching and contemplating as a deity. The suchness of symbolism abides in three places, it is the characteristic of abiding in nature. The wisdom spoken by A is, Buddha
Chinese
སངས་རྒྱས་ཐུགས་སུ་རབ་ཏུ་བརྟག 认为是佛的心。 སངས་རྒྱས་སྐུར་ནི་རབ་ཏུ་བརྟག 认为是佛的身。 进入、安住，以及 升起，也依次地， 安住于智慧方便的基础， 不缺损地念诵真言的支分。 念诵解说白衣等， 二百二十五， 四者善说之后， 以四结合所摄九百， 九百之中所显示的， 二十四的次第是， 那是各自产生的， 二万一千六百。 如是，根本续的三字，以及解说念诵之方式的续部词句之义，此本身必须再次详细解说。 意旨教示的解说方式是：之后，具吉祥之大遍照如来导师，遍主金刚萨埵，金刚手再次请问：世尊，您是生起一切有情者，因为进入一切有情的法性之故。或者，此光明心是显现一切形象之故，是生起各种形象有情之住处、身体、受用一切者。因为那个理由，即使成为没有任何戏论之事物，也极度著名为一切形象的事物。光明菩提心因为是普遍之故，虽然与虚空相等，但以让有情们随之体验并证悟之方式，是成办有情之义者。世尊金刚持，您为了这些殊胜士夫的所化有情们，请开示证悟菩提心之方便。如是，未来之时，如来，以及结集者，以及作为证人的殊胜士夫们隐没之时，如此有些自诩为金刚阿阇黎的密咒士夫生起我慢。仅仅知道生起次第的修法，虽然未证悟深奥之义，也以我慢之故而解说续部。有些范例中说：知道后背弃续部。虽然不了解续部之义，却
English
སངས་རྒྱས་ཐུགས་སུ་རབ་ཏུ་བརྟག Consider it to be the mind of the Buddha. སངས་རྒྱས་སྐུར་ནི་རབ་ཏུ་བརྟག Consider it to be the body of the Buddha. Entering, abiding, and rising, also in sequence, abiding as the basis of wisdom and means, recite the limbs of the mantra without deficiency. Reciting and explaining white garments, etc., two hundred and twenty-five, after explaining the four well, what is shown as nine hundred collected by four combinations, in the nine hundred, the sequence of twenty-four is, that is from what arose separately, twenty-one thousand six hundred. Thus, the three syllables of the root tantra, and the meaning of the tantric words explaining how to recite it, this itself must be explained in detail again. The way of explaining the intention and prophecy is: Then, the glorious great Vairocana, the teacher, the all-pervading lord Vajrasattva, Vajrapani asked again: Blessed One, you are the one who generates all sentient beings, because you have entered into the nature of all sentient beings. Or, this clear light mind is the one who generates all the abodes, bodies, and enjoyments of sentient beings with various forms because it appears in all forms. For that reason, even though it has become something without any elaboration, it is extremely famous as things of all forms. Although the clear light Bodhicitta is equal to space because it is universal, it is the one who accomplishes the meaning of beings by making sentient beings experience and realize it. Blessed One Vajradhara, please show the means to realize that Bodhicitta to these disciples who are the best of beings. Thus, in the future, when the Tathagata, the compilers, and the supreme beings who are witnesses have disappeared, some secret mantra practitioners who claim to be Vajra Acharyas will become arrogant, saying, "I am the Vajra Acharya." Knowing only the practice of the generation stage, although they have not realized the profound meaning, they explain the tantras because of arrogance. In some examples, it says: After knowing, turn your back on the tantras. Although they do not understand the meaning of the tantras, they
Chinese
因为能够理解所有不适合作为秘密真言讲述者的行为方式，所以欺骗他人的能力较弱；伪装成金刚上师，也大多需要展示讲解续部的方式，所以像普通人一样似乎更好。这指的是深刻含义的正确修行衰退，但咒语的实践书写尚未消失的时候。了解生起次第的修法，也不仅仅是指念诵词句和理解含义，而是指通过修持它，获得少许能力，从而各种微小的行为都能如愿成就，从而让人们产生信任。因此，在解释深刻含义时，即使以傲慢的态度错误地解释，也只能勉强成为金刚上师的形象。如今在这雪山之中，连这一点也没有了，有些人只在言辞上犯错，有些人则只把谎言作为依靠。那些自诩为智者的傲慢上师们说：我的话语，就是我所说的这些才是真实的，其他的都是愚痴。这样说着，将孩子们和普通人引向错误的道路，使他们从安乐中衰退并走向毁灭。因此，他们无法如实地以智慧领会续部中所说的菩提心的含义。如是禀告。之后，一切种姓之主，薄伽梵遍照如来大能者金刚持，以喜悦的方式向金刚手提问，三次回答“好啊”，然后对金刚手说道：我将清晰地阐述以不分别之义，证悟菩提心之方便的真如。这些时候所说的胜义菩提心，就是光明。也就是胜义法界的光明，以及现量证悟法界的道之光明，以及像金和铜锈一样，依靠法界的，以俱生乐明无分别的方式安住的，法界和显现相似的，遮蔽的光明，总而言之，光明的安立有三种情况。如经中所说：所谓风，即是菩提心。因此，胜义法界是万
English
Because it is possible to understand all the ways in which one is not suitable to be a secret mantra speaker, the ability to deceive others is weak; pretending to be a Vajra Master also mostly requires demonstrating the way to explain the tantras, so it seems better to be like an ordinary person. This refers to the time when the correct practice of profound meaning has declined, but the written practice of mantras has not yet disappeared. Knowing the method of generation stage practice does not only mean reciting words and understanding meanings, but it means that by practicing it, one gains a little ability, so that various small actions can be accomplished as desired, thereby causing people to generate trust. Therefore, when explaining profound meanings, even if one explains wrongly with arrogance, one can only barely become the image of a Vajra Master. Nowadays, in these snowy mountains, even that is not there; some only make mistakes in words, and some only take lies as refuge. Those arrogant teachers who claim to be wise say: My words, what I say are the only true ones, and the others are foolish. Saying this, they lead children and ordinary people to the wrong path, causing them to decline from happiness and go to destruction. Therefore, they cannot truly grasp the meaning of Bodhicitta as spoken in the tantras with wisdom. Thus it was reported. Then, the Lord of all lineages, the Bhagavan Vairochana Tathagata, the Great Powerful One Vajradhara, pleased with Vajrapani's question, answered "Good, good, good" three times, and then said to Vajrapani: I shall clearly explain the Suchness of the means to realize Bodhicitta through the meaning of non-discrimination. The ultimate Bodhicitta spoken of at these times is luminosity. That is, the luminosity of the ultimate Dharmadhatu, and the luminosity of the path of directly realizing the Dharmadhatu, and like gold and verdigris, relying on the Dharmadhatu, the obscuring luminosity that arises in a way that resembles the Dharmadhatu and appearance, abiding in the manner of co-emergent bliss-clarity-non-discrimination; in short, there are three ways of establishing luminosity. As it says in the sutra: What is called wind is Bodhicitta. Therefore, the ultimate Dharmadhatu is all