Chinese
所说的光明智慧，是遍布一切众生的成佛之基。事实上，通过使概念和风反复融入其中，五蕴等融入光明，这就是真实的金刚念诵。如上所述，金刚念诵的六种结合中，第一和第二种包含言说和专注，第三种是象征，第四种是象征和真实之间的连接，第五种是进入真实，第六种是真实本身。后三种被归纳为真实的金刚念诵。现在是先前象征的延续，将（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字与风的呼出结合，是从光明喜乐中升起的心，具有显现和自性的能力。由于呼出，会产生衰老、衰退和死亡等。因此，通过摧毁轮回，可以充分地认为它与佛陀的空性之心相同。通过（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）字的象征，风进入体内，那些具有自性和显现的众生融入并停止，并被完全地聚集在不坏明点中。由于进入，生命、光彩和力量得到增长。因为它有益于身体，所以应该充分地认为和冥想佛陀的身体的清净。（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）字是自性和显现融入并安住于光明中，因为它仅存在于风的纯净自性中，所以应该认为和冥想佛陀的语言的自性。同样，风的进入、安住和升起，也应依次冥想为四位智慧女神和四位方便怙主的自性，就像它们安住在基础事物上一样。应该念诵咒语的各个部分而不缺失。如果需要将上述专注的延续中的风观想为本尊，那么它们是哪些本尊的清净呢？火风是白色火焰女的坛城，等等。风是度母，地是佛眼佛母，水是嘛嘛枳佛母的坛城。据说每个坛城都有两百二十五个风。如果将这四个坛城很好地结合起来，那么通过四种不同的本尊、元素和风结合的瑜伽，总共有九百个风。
English
The wisdom of clear light that is spoken of is the essence of Buddhahood that pervades all sentient beings. In reality, by repeatedly dissolving concepts and winds into it, the aggregates and so on enter into clear light, and this is the true Vajra recitation. As mentioned above, among the six combinations of Vajra recitation, the first and second include speech and focus, the third is symbolic, the fourth is the connection between symbol and reality, the fifth is entering into reality, and the sixth is reality itself. The latter three are summarized as true Vajra recitation. Now, this is a continuation of the previous symbol. Combining the syllable (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) with the outgoing wind is the mind that arises from the bliss of clear light, possessing the power of appearance and nature. Because of the outgoing wind, aging, decay, and death occur. Therefore, by destroying samsara, it is thoroughly contemplated as being identical to the emptiness heart of the Buddha. Through the symbol of the syllable (Tibetan: ཨོཾ, Devanagari: ओं, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om), the wind enters the body, and those sentient beings with nature and appearance dissolve and cease, and are completely gathered into the indestructible bindu. Because of the incoming wind, life, radiance, and strength increase. Because it benefits the body, one should thoroughly contemplate and meditate on the purity of the Buddha's body. The syllable (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah) is the nature and appearance that dissolve and abide in clear light, because it exists only in the pure nature of the wind, so one should contemplate and meditate on the nature of the Buddha's speech. Similarly, the entering, abiding, and rising of the wind should also be meditated upon in sequence as the nature of the four wisdom goddesses and the four skillful protectors, just as they abide on the basic object. The parts of the mantra should be recited without omission. If it is necessary to visualize the winds as deities in the continuation of the above focus, then which deities' purity are they? The fire wind is the mandala of the white flame woman, and so on. The wind is Tara, the earth is Buddha Eye, and the water is the mandala of Mamaki. It is said that each mandala has two hundred and twenty-five winds. If these four mandalas are well combined, then through the yoga of four different deity, element, and wind combinations, there are a total of nine hundred winds.
Chinese
此为莲花怙主等任何一位怙主的因，或是大坛城，或是一次迁识。如是九百风中所说之类，乃是扩展且各自产生。以二十四迁识之次第，一日一夜呼吸二万一千六百次。第二，以外续之教证等各种教证所说，为使内在此时得以明晰，于《密集外续》中云：“以智慧之仪轨，于四时段中善加结合，以十万之数而具足特征，咒语之支分不损而念诵。”如是所说，以及“有禅修障碍者，瑜伽之外念诵应舍弃，咒义薄伽梵金刚持，金刚自性如何念诵？如象已现前获得后，如寻觅象之足迹般，咒身自身已现前，何须寻觅其他？又，何金刚持，与三结合之人，迎请祈请降临，如是亦祈请安住。以驱逐迎请，以迅速祈请降临，非二者则祈请安住，是成就各种处所之无上者。迅速与摄集及缓慢者与咒语结合，上师于弟子耳旁，应极力念诵。此后，为示瑜伽自在之殊胜方便，为赐予瑜伽果实者，当说秘密文字。仅以思念，即能赐予瑜伽士殊胜。以第一字母之结合，应恒常吸气。具足第八之所有，字母阿乌（藏文：ཨཱུ，梵文天城体：आउ，梵文罗马拟音：āu，汉语字面意思：阿乌）与 bindu（藏文：ཐིག་ལེ，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：宾度/明点）相合，瑜伽士则呼气。此说为随欲念诵。二万一千，以及六百，瑜伽自在者日夜之念诵次数。此中秘密且以意，说是微细之结合。虽无读诵或口诵，然而是说为念诵。以此金刚念诵，应如仪轨般依止，如幻之三摩地。
English
This is the cause of any protector, such as the Lord of the Lotus, or a great mandala, or a single transference of consciousness. Thus, what is taught in the nine hundred winds is expanded and arises separately. In the order of twenty-four transferences of consciousness, there are 21,600 breaths in one day and night. Secondly, as explained by various teachings such as the teachings of the Outer Tantra, in order to clarify this very inner time, in the Outer Tantra of the Guhyasamaja it is said: "With this ritual of wisdom, combine well in four time periods, characterized by a hundred thousand counts, recite the limbs of the mantra without diminishing." As it is said, and "Those with obstacles to meditation, the external recitation of yoga should be abandoned, the meaning of the mantra, the Bhagavan Vajradhara, how does the Vajra nature recite? Like finding an elephant manifest, like searching for the footprints of an elephant, the mantra body itself has become manifest, why search for others?" Furthermore, whichever Vajradhara, a person endowed with the three unions, invites and requests to descend, and likewise requests to be seated. Invite with expulsion, request to descend quickly, if not both, then request to be seated, is the unsurpassed one who accomplishes various places. Quickness and collection, slowness and mantra combination, the guru should diligently recite in the ear of the disciple. Thereafter, in order to show the supreme means of yoga empowerment, for the one who bestows the fruit of yoga, the secret letters should be explained. Merely by thinking, one will bestow excellence upon the yogi. With the combination of the first letter, one should always inhale. Possessing all of the eighth, the letter Āu (藏文：ཨཱུ，梵文天城体：आउ，梵文罗马拟音：āu，汉语字面意思：阿乌) with bindu (藏文：ཐིག་ལེ，梵文天城体：बिन्दु，梵文罗马拟音：bindu，汉语字面意思：宾度/明点), the yogi exhales. This is said to be recitation as desired. Twenty-one thousand, and six hundred, is the number of recitations of the yoga master day and night. Here, secretly and with intention, it is said to be a subtle combination. Although there is no reading or oral recitation, it is said to be recitation. With this Vajra recitation, one should rely on the ritual as it is, the illusion-like samadhi.
Chinese
。所有事业都将成办。如是说。所谓的内在时间，是指趋近于“二十四次第”的说法。如同外在有木棍计时、时间结合等变化一样，内在也有变化的时刻，所以是内在的时间。这是它的意思。这里有六个要点：风的念诵方法，舍弃外在的戏论，手印的三种事业成就的方法，讲述生起次第的念诵，讲述名称的类别，讲述成办事业的等持。其中，风的念诵方法是：通过了解咒语的含义，以三字明与风、生处、入处三者结合的仪轨。四个时段，与四个坛城的次第相结合。所谓的数量“十万”，并非指必须是十万，而是指数量非常多的意思。因此，要以具有非常多数量的特质，不损坏咒语的支分地念诵。另外，在其他的译本中也有“所诠能诠以数量”的说法，解释为所诠四大种和四种智慧，能诠小种和四种智慧或者四无量心的差别来念诵。不损坏支分是指：四大种平等，了解各个本尊的自性，享用五妙欲时，权识和风与乐空相结合而增长。后部续的词句只有到此为止，其他的多是根据意旨进行解释的词句。就舍弃外在的戏论而言，观想风和咒语无二无别，成为障碍的特质，对外在声音和形象的执着，以及口中念诵的咒语，要被通达语寂静之义的瑜伽士所舍弃。咒语的含义是薄伽梵金刚持，也就是大乐智慧金刚，是光明、离戏的自性，要如实地显现并念诵。例如，如同为了寻找大象而显现见到大象，却不抓住大象本身，反而去寻找大象的脚印，这样寻找大象是没有意义的。咒语的身体，也就是咒语本身
English
. All activities will be accomplished. Thus it is said. The so-called inner time refers to approaching the saying of "twenty-four sequences." Just as there are changes such as stick timing and time combination in the external, there are also moments of change in the internal, so it is the inner time. This is its meaning. There are six points here: the method of reciting the wind, abandoning external elaborations, the method of accomplishing the three activities of mudras, explaining the recitation of arising and entering, explaining the categories of names, and explaining the samadhi of accomplishing activities. Among them, the method of reciting the wind is: by understanding the meaning of the mantra, with the ritual of combining the three-letter knowledge with the wind, the place of origin, and the place of entry. Four time periods are combined with the sequence of the four mandalas. The so-called number "one hundred thousand" does not mean that it must be one hundred thousand, but it means a very large number. Therefore, one should recite with the characteristic of having a very large number, without damaging the limbs of the mantra. In addition, in other translations, there is also the saying of "what is expressed and what can be expressed by number," which is explained as reciting with the difference between the four great elements and the four wisdoms, and the small elements and the four wisdoms or the four immeasurables. Not damaging the limbs means: the four great elements are equal, understanding the nature of each deity, and when enjoying the five desires, the power consciousness and the wind are combined with bliss and emptiness and increase. The words of the later tantra are only up to this point, and the others are mostly words that explain according to the intention. As far as abandoning external elaborations is concerned, meditating on the wind and mantra as inseparable, becoming the characteristic of an obstacle, attachment to external sounds and images, and the recitation of mantras from the mouth, should be abandoned by the yogi who understands the meaning of speech silence. The meaning of the mantra is Bhagavan Vajradhara, which is the great bliss wisdom vajra, which is the nature of luminosity and freedom from elaboration, which should be manifested and recited as it is. For example, just like seeing an elephant manifest in order to find an elephant, but instead of grasping the elephant itself, one goes to look for the elephant's footprints, it is meaningless to look for the elephant in this way. The body of the mantra, that is, the mantra itself
Chinese
自己显现之后，难道还要寻找其他的咒语的相似之处，文字名相的念诵吗？这是不满意的言辞。手印的三种事业成就之理是：再者，以证悟修习本尊瑜伽达到圆满，获得语念诵之力的金刚持者，以具有真实运用三种结合之能力的人，以咒语和手印迎请诸佛，以及遣送诸佛，同样地安住诸佛，依靠这三种结合，自己积累资粮和成办悉地。语寂静的瑜伽士则舍弃有为的咒语和手印，修习风咒无别的真如，以风入于内而迎请一切智慧坛城，迅速外出而遣送诸佛，非二者，即安住于内而成就一切安住诸佛之事，成就各种悉地，各种事业，以及各种积累资粮之生处，成办一切所愿之圆满无上。吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的向外升起是迅速的，嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字的向内到来是完全收摄的，阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）字的安住是缓慢的，风和咒语三者的意义结合是极其隐秘的，因为无缘者不能听闻，所以上师应当努力在弟子耳边宣说。宣说出现和融入的念诵是：此后，为了语寂静次第的安住瑜伽士的自在之方便，修习之殊胜，即为了极度稳固，宣说能赐予瑜伽三摩地之果的秘密文字。仅仅思维和修习，就能迅速地给予所依之人瑜伽士殊胜悉地。因为是所有文字念诵之首，所以嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字是第一个文字，以心专注于其意义，应当恒常将气息吸入体内。第八组暖热之末尾具有哈字的字母乌，即具有顶端明点的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字之意义而平等安住。