English
After one's own manifestation, does one still need to seek other similarities of mantras, recitations of words and names? These are words of dissatisfaction. The way the three actions of mudras are accomplished is: Furthermore, a Vajra Holder who has perfected the yoga of the deity through realization and meditation, and who has obtained the power of verbal recitation, with a person who has the ability to truly apply the three combinations, invites all the deities with mantras and mudras, and sends them away, and similarly, invites them to stay. Relying on these three combinations, one accumulates merit and accomplishes siddhis. The yogi of speech silence abandons elaborate mantras and mudras, and meditates on the non-duality of wind and mantra. By drawing the wind inward, one invites all the mandalas of wisdom. By quickly going out, one sends away the Buddhas. By not being either, that is, by abiding within, one accomplishes all the actions of abiding the Buddhas. One accomplishes various siddhis, various actions, and various sources of accumulating merit, fulfilling all desires, which is the supreme perfection. The rising outward of the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) is swift, the coming inward of the syllable Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: 嗡) is completely gathering, and the abiding of the syllable Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: 阿) is slow. This combination of the meaning of wind and the three mantras is extremely secret, and because the uninitiated cannot hear it, the lama should diligently speak it into the ear of the disciple. Explaining the recitation of arising and entering: Thereafter, for the sake of the ease of the yogi abiding in the stage of speech silence, the excellence of practice, that is, for the sake of extreme stability, the secret syllable that bestows the fruit of yoga samadhi will be explained. Just by thinking and meditating, one can quickly bestow supreme siddhi upon the yogi who is the support. Because it is recited first in all letter recitations, the syllable Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: 嗡) is the first syllable. By focusing the mind on its meaning, one should always inhale the breath into the body. The letter Ū, which has the letter Ha at the end of the eighth group of heat, that is, Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: 吽) with a bindu on top, is placed equally in the meaning of the syllable.
Chinese
获得是呼气，这被认为是随意使用且毫不费力的念诵。这里也没有说气停留在何处。也没有说阿（藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字，所以显而易见是二字金刚念诵。也就是说，在基础阶段，气停留在内部，向外停留也有一点，但非常微细。向外停留的归入向外出的范畴。向内停留的归入进入的范畴，就是二字。向外停留的与之相同，向内停留长时间增长就是三字念诵，向外停留也增长就是四字。这些当中的分类，与二呼气和三呼气等结合，就产生多字念诵。其中二字念诵，《金刚鬘》中说了吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和霍（藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼）二字结合。其象征意义将在下面阐述。这里是显示用嗡（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）字来增添明亮的体验，用吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字来增添空性的体验。乐暖的体验是两者共同结合的。像那样的气的念诵，两万一千六百，瑜伽自在者每天以包含昼夜的方式念诵气的咒语。如果念诵的数量是那么多，那么圆满次第的金刚念诵，因为每一次念诵都是同时念诵所有本尊的咒语。生起次第用劫也数不清的，在这里瞬间就做到了。显示名称的类别是，像那样的气的瑜伽，在瑜伽中的这部续部里被称为微细结合的瑜伽。因为对于非常深奥隐秘难以理解的认为是微细的。虽然没有阅读经文和口头念诵，但因为自性是自生的，所以说是金刚念诵。口头寂静次第的名称类别说是微细瑜伽和念诵瑜伽。与生起次第的微细念诵完全不同，只是圆满次第。成就事业的等持的意义将在阐述各自坛城和教法等时阐述。
English
Attainment is exhaling, which is considered a recitation that is used at will and without effort. It is not said here where the breath stays. The syllable Ah (藏文：ཨཱཿ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿) is also not mentioned, so it is obvious that it is a two-syllable Vajra recitation. That is, in the basic stage, the air stays inside, and there is also a little outward stay, but it is very subtle. The outward stay is included in the category of outward going. The inward stay is included in the category of coming in, which is two syllables. The outward stay is the same as that, and the prolonged increase of the inward stay becomes a three-syllable recitation, and the increase of the outward stay becomes four syllables. The classification among these, combined with two breaths and three breaths, etc., produces multi-syllable recitations. Among them, for the two-syllable recitation, the Vajra Garland says that the two syllables Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Hoh (藏文：ཧོཿ，梵文天城体：होः，梵文罗马拟音：hoḥ，汉语字面意思：吼) are combined. Its symbolic meaning will be explained below. Here, it is shown that the experience of brightness is added with the syllable Om (藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡), and the experience of emptiness is added with the syllable Hum (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The experience of bliss and warmth is commonly combined in both. Such a recitation of breath, twenty-one thousand six hundred, the yogi recites the mantra of breath every day in a way that includes day and night. If the number of recitations is so much, then the Vajra recitation of the Completion Stage, because each recitation is simultaneously reciting the mantras of all the deities. What the Generation Stage cannot count even in kalpas is done here in an instant. Showing the categories of names is that such a yoga of breath is called the yoga of subtle combination in this tantra of yoga. Because it is considered subtle for what is very profound and secret and difficult to understand. Although there is no reading of scriptures and oral recitation, it is said to be Vajra recitation because the nature is self-born. The name category of the stage of oral silence is said to be subtle yoga and recitation yoga. It is completely different from the subtle recitation of the Generation Stage, it is only the Completion Stage. The meaning of the samadhi for accomplishing activities will be explained when explaining the respective mandalas and teachings, etc.
Chinese
应当如仪轨一般地依止，念诵金刚诵，这能够成办所有息灭等的诸事业。然而修持密咒的事业，必须先进行本尊瑜伽，那又是什么呢？就是如幻之定的本尊。那么在语寂静的次第中不能成就，因为如幻之定的本尊身，只有在成就幻身的次第之后才能成就，这样想吗？身寂静的本尊也是与幻身的身形相符的，由金刚诵的威力所生，在身寂静之上更为超胜的本尊身，在语寂静圆满的时候也已经成就了，那与幻身非常相似的缘故。而且，所谓的共同幻身，只是对一切法都特别信解为无实有吗？还是连同那样的本尊身，也能成就所有事业等等呢？第三，以二无分别胜等等的教证所说的是：因此，在名为“二无分别平等胜”的大瑜伽续中也说：无等密咒念诵后，由具修持之自性者修持，以其一月，三界成就无疑。从心识产生的密咒，具有六种特征念诵后，向金刚萨埵作礼拜，于月圆之日即得成就。于此无有苦行之说，无需念珠，无需密咒，息增怀诛等事业皆可。从一到一可以逆转。呀（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）之义的任何事物都可以。想要成就悉地所应做的是，以ra（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）等三者，进入利益有情之事。火与风与大自在，以及水，在各自的坛城中，一半一半的时间里，事业则二二安住。勤于供养则得供养，勤于念诵则得清净，勤于火供则得富饶，勤于禅定则得解脱。如是说。因此，所谓的“因此”，是指所有语念诵的利益都在这里面，三种结合也汇集于此，由此也能成就如幻之定，因此密咒、手印和三摩地的所有必要都具备了。
English
One should rely on it as per the ritual, and by reciting the Vajra recitation, all activities such as pacifying will be accomplished. However, if the deity's yoga must precede the accomplishment of mantra activities, what is it? It is the deity of the illusory-like samadhi. Then, it cannot be accomplished during the stage of speech isolation, because the deity body of the illusory-like samadhi can only be accomplished after the stage of accomplishing the illusory body itself. Is that what you think? The deity of body isolation is also in accordance with the form of the illusory body, and the deity body that arises from the power of Vajra recitation, which is far superior to body isolation, is also accomplished at the end of speech isolation. That is because it is very similar to the illusory body. Moreover, is the so-called common illusory body merely a special belief that all dharmas are unreal? Or can even that deity body accomplish all activities and so on? Third, what is stated by the scriptures such as Non-Duality Victory is: Therefore, in the Great Yoga Tantra called "Non-Dual Equality Victory," it is also said: After reciting the Unequaled Mantra, accomplished by one who possesses the nature of accomplishment, with one month of it, the three realms will undoubtedly be accomplished. The mantra arising from consciousness, after reciting with six characteristics, if one prostrates to Vajrasattva, it will be accomplished on the full moon day. There is no mention of asceticism here, no need for rosary, no need for mantra, pacifying, increasing, subjugating, and wrathful activities are all possible. It can be reversed from one to one. Anything of the meaning of Ya (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) is fine. What should be done by one who desires to attain siddhi is to enter into the benefit of beings with the three, Ra (藏文，梵文天城体，梵文罗马拟音，汉语字面意思) and so on. In the respective mandalas of fire, wind, great power, and water, in half and half of the time, activities will abide in twos. By striving in offerings, one will be offered to. By striving in recitation, one will be purified. By striving in fire offerings, one will be enriched. By striving in meditation, one will attain liberation. Thus it is said. Therefore, the so-called "therefore" means that all the benefits of speech recitation are here, and the three combinations are also gathered here, and by this, the illusory-like samadhi can also be accomplished. Therefore, all the necessities of mantra, mudra, and samadhi are complete.
Chinese
那，因为做寂静等事业是合理的缘故。像将要讲的那样，努力修行是合适的，这是作为理由的语句。这个无二无别的彻底胜利完全清净，不是密集金刚的讲解传承，因为密集金刚是以金刚部为主的续部，而这是以毗卢遮那佛部为主宣说的续部。然而讲解方式是相似的，就像幻化网一样。一般来说，续部是因为能被其他续部所了解，所以不一定非要和讲解方式相同的续部结合，即使讲解方式不同，意义也是相同的。互相结合就能得到无上的定论。正文的意义是这样说的：通过生起次第的念诵咒语等，也不能创造出圆满次第的这个殊胜念诵的细微部分。无与伦比的风和咒语是无二无别的金刚念诵，念诵之后，成就殊胜和共同以及事业，是具有必定成就的自性，应当成办。这里“成办”的意思是，所要成办的是成就，一些注释是这样说的。像那样，通过一个月修持，三界的成就全部都能成就，这是毫无疑问的。字面意思就是那样，而不共的特殊意义是，根器敏锐者在现证金刚念诵之后，通过一个月念诵，就能成就三界的表象，也就是三种心完全寂静。如果更详细地分析，三种表象的三个地不是同时成就的，所以已经生起语寂静智慧的一个人，再次通过一个月金刚念诵获得表象的地，然后通过一个月金刚念诵进行供养，又通过一个月金刚念诵使已经获得的地也显现。应当这样结合。语寂静的证悟生起的程度，也安立在上面所说的计数，分别观察和处所瑜伽这三者成就上。能够获得心寂静，是因为金刚念诵的利益，是这样说的。成办的自性