English
That, because it is reasonable to accomplish peaceful and other activities. It is appropriate to strive for practice as will be explained, this is a statement of reason. This non-dual, completely victorious, perfectly pure is not the explanatory lineage of Guhyasamaja, because Guhyasamaja is a tantra that primarily belongs to the Vajra family, while this is a tantra that primarily reveals the Vairochana family. However, the method of explanation is similar, like the Net of Illusions. In general, since a tantra is to be understood by other tantras, it is not necessary to combine it only with tantras that have the same method of explanation, because even if the method of explanation is different, the meaning is the same. By combining them with each other, one can attain the supreme definitive conclusion. The meaning of the text is as follows: Through the recitation of mantras in the generation stage, one cannot even create a subtle part of this supreme recitation of the completion stage. This Vajra recitation, in which wind and mantra are inseparable and without equal, after reciting, one should accomplish the gathering that is certain to accomplish the supreme, common, and activities, being the nature of accomplishment. Here, "accomplishment" means that what is to be accomplished is siddhi, as some commentaries say. In that way, by practicing for a month, all the siddhis of the three realms will undoubtedly be accomplished. The literal meaning is like that, and the uncommon special meaning is that after a sharp-witted person has realized the Vajra recitation, by reciting for a month, the three appearances of the three realms, that is, the three minds that are completely tranquil, will be accomplished. If we analyze it in more detail, the three grounds of the three appearances are not accomplished at the same time, so one who has already generated the wisdom of speech solitude will again obtain the ground of appearance through one month of Vajra recitation, and then offer with one month of Vajra recitation, and again manifest the ground that has been obtained with one month of Vajra recitation. It should be combined in this way. The extent to which the realization of speech solitude arises is also established on the accomplishment of the three: the counting mentioned above, the analytical observation, and the yoga of place. Being able to attain mind solitude is said to be due to the benefit of Vajra recitation. The nature of accomplishment
Chinese
現在將“ད་ཅན་”再次清楚地解釋，指的是從識產生的具有六種特性的東西。清楚地解釋“一個月”指的是供養金剛薩埵和滿月。在梵語中，“ཀྵ་”有“十萬”和“特性”兩種含義，因此翻譯成“六十萬”。大多數五次第釋論也對“十萬”進行了解釋。大學者吉美炯內（འཇིགས་མེད་འབྱུང་གནས་）也強調了“六十萬”的含義。按照他們的觀點，一天一夜有二萬一千六百次呼吸，五天有八萬次呼吸，三十天有六十四萬八千次呼吸，但為了粗略計算，就說成六十萬。然而，其他人如何進行粗略計算並不清楚。《寶鬘論》中，似乎沒有計算四萬八千次呼吸。如果按照一個月有六十萬次呼吸的說法，那麼《金剛鬘論》中說，六種瑜伽中的每一種都要重複二十七天，剩下的三天被認為是用來鞏固之前的修習，這與此要點一致。六十萬次呼吸是從二十八天中減去四千八百次呼吸的次數。粗略計算，這是不完整的一夜。這裡也是整整二十七天。因此，《鬘論》中說，每種瑜伽都要學習二十七天。這裡說，通過以六十萬次呼吸來修習一個月就能成就，這是一致的。粗略計算一致就可以了。那裡說二十七天，也是因為針對根器敏利、道路行進最快的人，考慮到可能出現的極端情況而說的，否則沒有時間上的規定。因此，說成六十萬次呼吸也不是不合理的。然而，主要的是將其翻譯成具有六種特性，如前所述，即計數、分析、安住、思維、遮止和捨棄有分別念。這是氣的
English
Now, to explain "Dachen" again clearly, it refers to the six-characteristic entity arising from consciousness. To explain "one month" clearly refers to offering Vajrasattva and the full moon. In Sanskrit, "ksha" means both "hundred thousand" and "characteristic," so it is translated as "six hundred thousand." Most commentaries on the Five Stages also explain it as "hundred thousand." The great scholar Jigme Jungne also emphasized the meaning of "six hundred thousand." According to their view, there are 21,600 breaths in one day and night, so there are 80,000 breaths in five days, and 648,000 breaths in thirty days, but for the sake of rough calculation, it is said to be 600,000. However, it is not clear how others make the rough calculation. In the "Garland of Jewels," it seems that the 48,000 breaths are not counted. If we follow the saying that there are 600,000 breaths in a month, then the "Vajra Garland" says that each of the six yogas should be repeated for twenty-seven days, and the remaining three days are considered to be for consolidating the previous practice, which is consistent with this point. Six hundred thousand breaths is the number obtained by subtracting 4,800 breaths from twenty-eight days. Roughly calculated, this is an incomplete night. Here, too, it is a full twenty-seven days. Therefore, the "Garland" says that each yoga must be learned for twenty-seven days. Here it is said that accomplishment is achieved by meditating on one month with six hundred thousand breaths, which is consistent. It is enough for the rough calculation to be consistent. There, saying twenty-seven days is also because it is said for the sake of those with sharp faculties and the fastest path, considering the extreme situations that may arise, otherwise there is no fixed time. Therefore, it is not unreasonable to say six hundred thousand breaths. However, the main thing is to translate it as having six characteristics, as mentioned above, namely counting, analyzing, abiding, thinking, stopping, and abandoning conceptual thought. This is the
Chinese
那就是六种瑜伽。如此说来，这被称为：从明觉，即光明和风相结合中产生。这三个咒语字母，其自性是光明和风，通过金刚念诵的六种特征，念诵与每个适当情况相符的咒语，并顶礼金刚萨埵，即大乐之界，使风、分别念、蕴、界等融入其中。日夜不断地念诵，在满月时，金刚念诵的六种瑜伽的次第将逐一成就。也就是说，每一种特征在一个月内修习，就像在六个满月中出现六次成就一样。提到满月时分，是因为那是最佳时机，满月象征着那个月的圆满。然而，在究竟的意义上，当黑方的风和明点融入，然后白方的风和明点也逐渐融入，当那个满月的明点融入时，各自的瑜伽就成就了。还有其他难以理解的意义：如果这个意义是在金刚念诵第六个圆满时，获得意义的光明并与双运结合，那么在金刚念诵的次第或语静的次第中讲解是不恰当的。虽然后面的三个金刚念诵在这个语静的次第中无法获得，但因为总的来说是金刚念诵的作用，所以是以引申意义的方式讲解的。而且，一起讲解六个更容易理解，意义也更重大，所以没有矛盾。所有这样的论著中都非常多。又说，在《鬘论》中，对六种瑜伽讲解六个月，是指根器非常敏锐者金刚念诵的次第达到圆满。如果认为渐次进入圆满次第六个月获得双运是不合理的，无论根器多么敏锐，那也不是绝对不可能的。然而，如果认为金刚念诵的次第达到圆满，那么前三种瑜伽可以真实显现，后三种瑜伽可以转化为智慧
English
Those are the six yogas. Thus it is said: From consciousness, that is, from the union of luminosity and wind, arises. These three mantra syllables, whose nature is luminosity and wind, through the six characteristics of Vajra recitation, reciting the mantra in accordance with each appropriate situation, and prostrating to Vajrasattva, the realm of great bliss, causing the winds, discursive thoughts, skandhas, elements, etc., to dissolve into it. If recited continuously day and night, at the time of the full moon, each of the six stages of Vajra recitation yoga will be accomplished. That is, each of the six characteristics is meditated on for one month, just as six accomplishments occur in six full moons. The reason for mentioning the time of the full moon is that it is the best time, and the full moon symbolizes the completion of that month. However, in the ultimate sense, when the winds and bindus of the dark side dissolve, and then the winds and bindus of the white side also gradually dissolve, when that particular bindu of the full moon dissolves, that particular yoga is accomplished. There is another difficult-to-understand meaning: if this meaning is that when the sixth Vajra recitation is completed, one obtains the luminosity of meaning and unites with union, then it is inappropriate to explain it in the context of the Vajra recitation sequence or the speech isolation sequence. Although the latter three Vajra recitations cannot be obtained in this speech isolation sequence, since it is generally the function of Vajra recitation, it is explained in an extended sense. Moreover, it is easier to understand and more meaningful to explain all six together, so there is no contradiction. There are very many such instances in all such treatises. Furthermore, it is said in the Garland Treatise that explaining six months for the six yogas refers to those with extremely sharp faculties who have perfected the Vajra recitation sequence. If one thinks that it is unreasonable to gradually enter the completion stage and obtain union in six months, no matter how sharp the faculties are, that is not absolutely impossible. However, if it is thought that the Vajra recitation sequence is perfected, then the first three yogas can be directly realized, and the latter three can be transformed into wisdom.
Chinese
的体验后续显现，是金刚念诵的次第或者语静的次第达到究竟。其理由也是，之后也依靠金刚念诵的证悟和智慧越来越增上的新得生起，但是金刚念诵的所缘行相种类不同新的不需要学习，这样的次第在此需要成就。其理由是，后续的次第中也通过金刚念诵，需要学习所缘行相种类不同新的，那些也变成金刚念诵的次第的过失，如果这样认为，五次第的顺序就坏了。还有，后面的三个瑜伽不是在此次第中真实获得，如果这样，第四个分别的瑜伽的时候，说了已经知道了自性显现的差别，之后修心静就没有意义了，第五个和第六个的功德那些也在此处好好获得，幻身和光明次第就变成没有意义的缘故。金刚念诵能成办这个和那个等，现在大部分是调理脉道的金刚念诵，跟随金刚念诵的名声大而奔波是不行的，如上所说一样，具有体验风的真如自性的自身方便，或者他身智慧，或者大手印的瑜伽全部是金刚念诵。同样的，心间的不可摧毁，这样再三宣说的一切，仅仅是从胜义法界智慧的乐和明的方面来开示，对于通达心的实相，从需要在身上按压要点的方面来说，指的就是与中脉相关的脉轮的中心处所安住的风心混合的精华全部，因为是珍贵的，在中间安住的，是殊胜之处的缘故，用心间的表示来开示。那些当中心间表示心金刚的自性，主要安立法轮不是遮止，但是如果执着一个，很多续部的意义需要错谬地解释。同样的，其他还说了念诵二万一千六百，从鼻孔出入二万一千六百
English
The subsequent emergence of experience is the culmination of the Vajra recitation stage or the speech-silence stage. The reason for this is that even later, based on Vajra recitation, only new attainments of realization and wisdom will arise, increasing more and more, but there is no need to learn new, different types of Vajra recitation objects. Such a stage must be accomplished here. The reason for this is that in the later stages as well, through Vajra recitation, if one needs to learn new, different types of objects, then those would also become faults of the Vajra recitation stage. If one thinks so, the order of the five stages would be ruined. Furthermore, the latter three yogas are not actually attained in this stage. If they were, then in the case of the fourth, the yoga of discrimination, it is said that the difference between self-nature and appearance has already been known. Later, meditating on mind-isolation would be meaningless, and if the qualities of the fifth and sixth were also well attained at this time, the stages of illusory body and clear light would become meaningless. The things that say, "Vajra recitation accomplishes this and that," are now mostly just Vajra recitation for training the channels. Following the great fame of Vajra recitation and running around is not right. As said above, the self-body with the characteristic of experiencing the thusness of wind, or the wisdom of another body, or all the yogas of Mahamudra are Vajra recitation. Similarly, all that is repeatedly said as the indestructible at the heart is only shown from the aspect of bliss and clarity of the wisdom of ultimate reality, the Dharmadhatu. In terms of understanding the nature of the mind, from the aspect of needing to press key points on the body, it refers to all the essences of wind and mind mixed together, residing at the center of the chakras related to the central channel, because it is precious, residing in the middle, and is a supreme place, it is shown by the indication of the heart. Among those, in order to represent the nature of the heart Vajra, mainly establishing the Dharma wheel is not prevented, but if one clings to only one, many meanings of the tantras will need to be explained wrongly. Similarly, others also said that there are 21,600 recitations, 21,600 going in and out from the nostrils.