Chinese
将周遍识的一切事物都归于具有原因作用的风，这是一种归类方式；将遮蔽的光明视为产生所有粗大风的能力之所在，因此归为风，这又是一种归类方式；细微和粗大的风消融后显现的光明，其自身就存在于这些风的精华之中，因此也将道之光明命名为风并归于此，这又是一种归类方式。所谓“胜义菩提心之风”，也是根据各自的情况而安立的。这三者虽然本体极不相同，但运行和返回的方式却相同，因此无论对哪一个进行解释，都不会有冲突。其中，虚空界的风是胜义菩提心本身，另外两种从其自身本体的角度来说是世俗谛，但通过道可以证悟胜义谛，并且证悟的方式也与胜义谛相符，因此通过不欺骗的关联而安立为胜义谛。遮蔽的风也因为与胜义谛在形态上相似，并且是轮回和所有道的根本，是必须实际断除的，因此通过在取舍行为上不欺骗而安立为胜义谛。现在进入正文，证悟菩提心的方法，或者说进入其存在方式有四种：有表述的、以所缘而说的、成为表征的和胜义谛的方式。关于这一点，在名为《次第五论·宝鬘》的注释中，将前面所说的咒语收集等四种意义与这四种进入方式结合起来，即：表述是咒语收集，所缘是咒语的意义，表征是咒语的表征，胜义是咒语的胜义谛。这样解释，并且不使用金刚念诵四种的术语，后期的藏族圣者们也是如此。其他的注释中也有各种不同的解释。阿跋亚嘎RA（Abhayākara）及其追随者图巴巴（Thubpa），将这四种进入方式视为金刚念诵四种，并且将表征金刚念诵直接解释为语寂的次第。我个人分析认为，咒语收集等四种和金刚念诵四种，除了念诵的对象以及念诵方式的差别外，其要点是相同的，因此认为二者并不冲突。其中，咒语收集是指从各种各样的字母中产生咒语
English
One way of classifying is to regard the wind as the cause that pervades all knowable things. Another way is to regard the obscuring luminosity as the power from which all coarse winds arise, and therefore classify it as wind. Still another way is to regard the luminosity that arises from the dissolution of subtle and coarse winds as residing in the essence of those winds, and therefore name the luminosity of the path as wind and classify it as such. The so-called "wind of ultimate bodhicitta" is also established according to its respective situation. Although these three are very different in essence, their movement and return are the same, so there will be no conflict no matter which one is explained. Among them, the wind of space is the actual ultimate bodhicitta, while the other two are conventional truths from the perspective of their own essence. However, the ultimate truth is realized through the path, and the way of realization is also in accordance with the ultimate truth, so it is established as the ultimate truth through an infallible connection. The obscuring wind is also similar to the ultimate truth in form, and because it is the basis of samsara and all paths, it must be actually abandoned. Therefore, it is established as the ultimate truth through infallibility in actions of acceptance and rejection. Now, let's move on to the main text. There are four ways to realize bodhicitta, or to enter its mode of existence: with expression, explained with an object of focus, becoming a symbol, and the ultimate truth. Regarding this, in the commentary called "The Garland of Jewels, Explanation of the Five Stages," the four meanings of collecting mantras, etc., mentioned above are combined with these four ways of entering: expression is the collection of mantras, the object of focus is the meaning of the mantra, the symbol is the symbol of the mantra, and the ultimate truth is the ultimate truth of the mantra. This is how it is explained, and the term "four vajra recitations" is not used. The later Tibetan saints were also the same. There are also various other explanations in other commentaries. Abhayākara and his follower Thubpa regard these four ways of entering as the four vajra recitations, and directly explain the symbolic vajra recitation as the stage of speech isolation. I personally analyze that the four, such as the collection of mantras, and the four vajra recitations, except for the object of recitation and the difference in the way of recitation, the key points are the same, so I believe that the two are not in conflict. Among them, the collection of mantras refers to the mantras that arise from various letters.
Chinese
，也是有言说的金刚念诵，因为是风融入咒语的字形，或者说是信解声音而进入的缘故，是总摄的真实咒语的修法。咒语的意义是，乐空的本尊和风心的本尊身二者聚集，或者说是各自单独，也是观想金刚念诵。生起次第，或者身远离，在此处是风全部信解为本尊身形，或者本尊的自性，因此，它是成道的方便或者说是证悟的真实因。咒语的表诠是，以表诠所象征的意义而安立表诠之名，风本身因为由因缘所生的乐明无分别的行相中修习的缘故，如果安立为它们的自性安住之法的乐明无分别成立，表诠所成的金刚念诵也是从风融入中脉中，以与中脉的燃烧滴漏相关的乐明无分别的体验，增广风的显现，那也唯是显现为它的体性之故。风的胜义谛不可言说等同虚空，那是以与分别念风一起融入彼虚空的方式而修习，如此修习是胜义金刚念诵。因此，认为语远离的次第真实是表诠所成的金刚念诵，也是安立在意义上。观想金刚念诵是，从生起次第到未获得幻身之间，为了成就未成就的而修习，一旦幻身次第成就之后，它也成就了。在心远离和幻身的次第时，表诠所成的金刚念诵也已经成就，并且向上增上，在光明和双运的次第时，它就转变为胜义金刚念诵。最初的业行者修习生起次第的念诵，或者说是进入圆满次第时的金刚念诵，所有这些因为与言说相关联的缘故，都是有言说的金刚念诵。如此，在此处菩提心以有言说的体性而宣说，以有观想的体性而宣说，以表诠所成的体性而宣说，以胜义谛的体性而宣说。每一个也都有教和证二者，四者以外在共同宣说的是，三字等词句的
English
, and the vajra recitation with speech is also because the wind merges into the form of the mantra, or because it enters by believing in the sound, it is the practice of the actual mantra that is summarized. The meaning of the mantra is that the deity of bliss and emptiness and the deity body of wind and mind both gather, or each one is separate, and also visualize the vajra recitation. In the generation stage, or body isolation, here all the winds are believed to be in the form of the deity, or the nature of the deity, therefore, it is the means to achieve the path or the real cause of realization. The symbol of the mantra is that the name of the symbol is established by the meaning symbolized by the symbol, because the wind itself is experienced in the form of bliss, clarity, and non-discrimination arising from conditions, if it is established that the bliss, clarity, and non-discrimination of their nature and abiding dharma are established, the vajra recitation accomplished by the symbol is also from the wind dissolving into the central channel, with the experience of bliss, clarity, and non-discrimination related to the burning and dripping of the central channel, expanding the appearance of the wind, it is only appearing as its essence. The ultimate truth of the wind is inexpressible and equal to space, that is to be meditated on by mixing with the conceptual wind into that space again and again, such meditation is the ultimate vajra recitation. Therefore, it is also established in meaning that the actual stage of speech isolation is considered to be the vajra recitation accomplished by the symbol. Visualization vajra recitation is, from the generation stage until the illusory body is not obtained, in order to accomplish the unaccomplished, and once the illusory body stage is accomplished, it is also accomplished. In the stages of mind isolation and illusory body, the vajra recitation accomplished by the symbol is also already accomplished and increases upwards, and in the stages of luminosity and union, it is transformed into the ultimate vajra recitation. The initial practitioner practices the recitation of the generation stage, or the vajra recitation at the time of entering the completion stage, all of these are vajra recitations with speech because they are related to speech. Thus, here the bodhicitta is explained in the nature of speech, explained in the nature of visualization, explained in the nature accomplished by the symbol, and explained in the nature of ultimate truth. Each one also has two aspects of teaching and realization, and what is explained externally in all four is the words of the three syllables, etc.
Chinese
所说即是口中真实说出，或者声音总体在心中生起显现的次第，上下等一切持咒者都共同称道的。 特别宣说的是：怙主（指大威德金刚）的四种风，以及明妃的四种风，支分风是勇士父母，以及遍行风是忿怒尊和忿怒母等，观想为佛陀自身的形象。 咒语的真如之义，以表征来表示，即称为表征。 究竟真实则是，如来藏被说为咒语的自性。 那么，如果咒语的意义是如来藏，表征也同样表示那个意义，难道不会变成一体吗？ 有些人将呼气和吸气，以及究竟真实离戏，分别认定为二者。 但在此，四者的解说方式或确定方式，并非是落在意义的实体上，而是必须以落在同一个意义上的方式来解说，因此将差别之处各自区分是不好的。 因此，虽然表征所表示的意义和究竟真实的体性相同，但前者是从表征与意义相关的角度来解说，后者是不依赖于表征，而仅以究竟真实的体性来解说的差别。 在四种广说中，如果从具有言说的咒语集合的角度来说，字母中的第一个短阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）单独一个，虽然位于九个组别的字母的中间，但却没有被十个字母组别所束缚。 那个阿字本身，十个组别无法摧毁和分别，因此被称为无束缚且无解脱的字母。 知道遍一切处的短阿的自性，那就是至高成就的处所。 十六个元音和三十二个辅音的字母，跟随在那九个数字组别之后。 每一个辅音都加入了各自的元音，以及重叠字、变体、语音变化和音调区分等，无量无尽的后加字都被短阿字母所控制和束缚。 阿是它们生命的形态，它们则帮助阿，并通过变化的形式相互正确结合的象征，谁如果知道，谁就将成为众生的上师——佛陀。 关于计算九个组别的方式，有些注释中说，元音分为长音组和短
English
What is said is actually spoken from the mouth, or the order in which sound in general arises and appears in the mind, which is commonly praised by all mantra practitioners, high and low. What is specifically explained is: the four winds of the Lord (referring to Yamantaka), and the four winds of the consort, the limb winds are the hero and heroine, and the pervasive winds are the wrathful deity and wrathful mother, etc., meditating on them as the form of the Buddha himself. The meaning of the suchness of mantra is represented by symbols, which is called representation. Ultimate reality, however, is said to be the nature of mantra as the Tathagatagarbha. Now, if the meaning of mantra is the Tathagatagarbha, and the representation also represents that meaning, wouldn't it become one? Although some people identify exhalation and inhalation, and ultimate reality free from elaboration, as two separate things. But here, the way of explaining or determining the four, is not to fall on the entity of meaning, but must be explained in a way that falls on the same meaning, so it is not good to distinguish the differences separately. Therefore, although the meaning represented by the symbol and the nature of ultimate reality are the same, the former is explained from the perspective of the relationship between symbol and meaning, and the latter is the difference explained without relying on the symbol, but only in the nature of ultimate reality. Among the four extensive explanations, if we consider the collection of mantras with speech, the first short A (ཨ, Devanagari: अ, Romanized Sanskrit: a, literal meaning: A) among the letters is alone, although it is located in the middle of the nine groups of letters, it is not bound by the ten groups of letters. That very letter A, the ten groups cannot destroy or distinguish, so it is called the letter without bondage and without liberation. Knowing the nature of the short A that pervades everything, that is the place of supreme accomplishment. The sixteen vowels and the thirty-two consonants, follow after those nine numerical groups. Each consonant is joined by its respective vowel, as well as stacked letters, variants, phonetic changes, and tonal distinctions, etc., the countless subsequent letters are all controlled and bound by the short A letter. A is the form of life for them, and they help A, and the symbol of their correct combination with each other through the form of transformation, whoever knows it, will become the teacher of beings - the Buddha. Regarding the way of calculating the nine groups, some commentaries say that vowels are divided into long vowel groups and short