English
The so-called "meditation like a mustard seed" refers to the permanence of life force exertion, which is a method of meditation. That is, one who abides in the yoga of life force exertion should meditate on the five winds and rays as the five Buddha families. Furthermore, meditating on the purity of the five elements' winds as their respective conventional truths means that by focusing on the essential point from the perspective of the five elements themselves, one achieves the common purity of the fundamental. First, one must have previously cultivated the experience of bliss and emptiness. During the main practice, one should also be sustained by the wisdom of bliss. From the habituation of this, great bliss will arise as the result. Therefore, being constantly surrounded by great bliss is the meaning of meditating as a Buddha. What necessarily arises from the upper nostrils, that is, the nostrils on the face, is that on the right is the fire wind, and on the left is the wind of wind. From both sides is the earth wind, and slowly flowing from both sides is the water wind. It transforms into four types of transference or mandala. It is said that the time of the inner wind's movement corresponds to the outer time. Here, the inner time refers to the time identified for accomplishing the four inner actions. Moreover, the earlier masters of the Gö tradition explain that this is precisely the secret meaning of the Lamp Illuminating. Internally, the hidden place, that is, the upward movement from the throat, etc., is the fire wind; from the heart, the life-sustaining, etc., is the water wind; from the navel, the fire-equalizing, etc., is the wind of wind; and from the secret lotus, that is, the wheel, the downward-clearing, etc., is the wind of the earth element, showing their coming and going, their dissolving there, and their arising from there, and the meaning of actions such as increasing and decreasing. Generally, all five elements and all ten winds pervade all channels and wheels, but at the place of action, the designation of abiding there is shown. In the twenty-four half-hour periods of a day and night, in the same order as the right side, etc., and the hidden place, etc., mentioned above, it is shown that the nine hundred winds abide in a subtle manner. However, there is also a tradition of switching the positions of words such as "hidden place, navel, secret" and "lotus of the heart." From the right nostril, one thousand times nine hundred winds arise, which is the mandala of the fire element. Its color is red and clear, and with this, the deity is the place where the Lord of the Lotus, Amitabha, travels. From the left...
Chinese
从身体产生的一千个九百风的界是风轮，显现为绿色或黑色。神是业之怙主，成办义成。这里出现的“绿黄”是不纯正的变异。据说如此。那么，绿色和黑色都可以吗？黑色似乎更符合实际。从两个鼻孔中强烈而粗糙地流动的一千个九百风的界，是大自在地轮，显现为金色，这个黄色是珍宝怙主，宝生佛的动因。同样，从两个鼻孔中缓慢而柔和地流动，没有流动，即缓慢而虚弱地流动的一千个九百风的界是水轮，颜色像未被污垢沾染一样纯净，像纯净的水晶一样显现为白色，是金刚怙主，不动佛的动因。存在于身体所有关节中的风，是先前所说的所有四种风的活动的参与者，是空界的显现，颜色非常清澈而不明显。此神是佛陀怙主，毗卢遮那佛的自性。在活着的时候，现在这个风主要不以坛城的形式流动，但在死亡之前，一千个九百风将从身体的鼻孔中产生。即使在活着的时候，也不是完全不流动，因为据说参与所有四个坛城的活动，所以普遍地流动。此时，如果将五个坛城与五个根本风结合，就像这样，生命之风和各个要素的精华融合为一个来运作，因此，上升风等也是那个要素的界，因此，莲花怙主与上升风相关等，三个坛城中，这三个风的活动占多数，而金刚怙主只是命根的活动。如果这样说，就没有矛盾了。风的真如是，本体、分类和流动方式的阐明，这是五要素的精华，五智的自性：火风妙观察智，风风成所作智，土风平等性智，水风如镜智，空
English
The realm of the nine hundred thousand winds that arise from the body is called the wind mandala, appearing in colors of green or black. The deity is Karma's Lord, the cause of accomplishing meaningful achievements. Here, the appearance of "greenish-yellow" is an impure variation. So it is said. Then, are both green and black acceptable? Black seems to be more practically fitting. The realm of the nine hundred thousand winds that flow strongly and coarsely from both nostrils is the great powerful earth mandala itself, appearing in a golden color. This yellow is the cause of the Jewel Lord, Ratnasambhava. Similarly, the realm of the nine hundred thousand winds that flow slowly and gently from both nostrils, without flowing, that is, flowing slowly and weakly, is the water mandala itself, the color being pure as if unstained by impurities, appearing white like pure crystal, is the cause of the Vajra Lord, Akshobhya. The wind that dwells in all the joints of the body, the one that engages in all the activities of the four winds previously mentioned, is the element of space, the color being extremely clear and thus not apparent. The deity of this is the Buddha Lord, the nature of Vairochana. While alive, this wind does not mainly flow in the form of a mandala, but before death, nine hundred thousand winds will arise from the nostrils of the body. Even when alive, it is not that it does not flow at all, because it is said to engage in the activities of all four mandalas, so it flows universally. At this time, if the five mandalas are combined with the five root winds, like this, the life wind and the essence of the various elements are combined into one to operate, therefore, the upward-moving wind and so on are also the realm of that element, therefore, the Lotus Lord is related to the upward-moving wind, etc., in the three mandalas, the activities of these three winds are the majority, while the Vajra Lord is only the activity of the life force. If it is said like that, then there is no contradiction. The suchness of wind is, the clarification of the essence, the divisions, and the manner of flowing, this is the essence of the five elements, the nature of the five wisdoms: fire wind discriminating wisdom, wind wind accomplishing wisdom, earth wind equality wisdom, water wind mirror-like wisdom, space
Chinese
啊，法界智。五气精华安住于五智之体性等，此即是那唯一实性。纵然是瑜伽士，即安住于等持者，但如果是凡夫俗子，则非其境界。仅仅依靠比喻和理证的分别论者，更不必说，是不会了解的。第二，广说咒语和念诵的那唯一实性，分为总义和词义两种。第一，分为宣说咒语的那唯一实性和宣说念诵的那唯一实性。第一是，总的来说，所谓咒语的真如，既是咒语，也是真如，因此咒语和真如的基相同。究竟的语、意、身的咒语是所有其他咒语的法性和状态。那是使平凡的语言清净的基础，将其作为道路的瑜伽是使语言清净的，语言的基础和根本是气息的来去住三者。将这三种气息，在世俗中也施设为身语意金刚种子字的咒语字母三者的名称的原因，以及气息的自性或法性，安住于胜义金刚三的自生咒语中的方式，在此处需要确定。因此，为了了解进行金刚念诵的基础，或者所要做的对境，必须确定气息的真如。并且，为了很好地了解和确定所要念诵的咒语的自性和念诵的必要，必须了解咒语的真如。其中有咒语的选取、咒语的符号、咒语的意义、咒语的胜义谛四种。第一种是，一般来说，选取咒语的基础是元音和辅音，从中选取的咒语是密咒、部多咒和陀罗尼咒等所有咒语。此处是从阿、乌、央（藏文：ཨ་ཨུ་ཨཾ་，梵文天城体：अ उ ं，梵文罗马拟音：a u ṃ，汉语字面意思：阿 乌 央）三个中选取嗡（藏文：ཨོཾ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），从阿、阿、阿（藏文：ཨ་ཨ་ཨཿ，梵文天城体：अ अ अः，梵文罗马拟音：a a aḥ，汉语字面意思：阿 阿 阿）中选取阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），从哈、乌、央（藏文：ཧ་ཨཱུ་ཨཾ་，梵文天城体：ह उ ं，梵文罗马拟音：ha u ṃ，汉语字面意思：哈 乌 央）三个中选取吽（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这里两个央和带重音符的阿是为了作为从鼻音和断音中发出的所依而安立的，实际上咒语的选取并不需要，实际上需要的字母是阿、乌、玛、阿、阿、哈、哈、乌、玛等，哈字变为重音符在声明中是众所周知的
English
Ah, the wisdom of the Dharmadhatu. This very Suchness, such as the essence of the five winds abiding as the nature of the five wisdoms, although it may be for a yogi, that is, one who abides in Samadhi, it is not the domain of ordinary people. Needless to say, those who rely only on examples and reasoning will not understand it. Secondly, to explain in detail the Suchness of mantras and recitations, there are two aspects: the general meaning and the literal meaning. The first is divided into explaining the Suchness of mantras and explaining the Suchness of recitation. The first is, in general, the so-called Suchness of mantras is both mantra and Suchness, therefore the basis of mantra and Suchness is the same. The ultimate mantra of body, speech, and mind is the Dharma nature and state of all other mantras. That is the basis for purifying ordinary speech, and the yoga that makes it a path is the purifier of speech, and the basis and root of speech are the three states of the movement of breath. The reason for applying the names of the three seed syllables of body, speech, and mind Vajra to these three winds in the conventional sense, and the way in which the nature or Dharma nature of that wind abides as the self-arisen mantra of the ultimate three Vajras, is to be determined here. Therefore, in order to know the basis for performing Vajra recitation, or the object to be done, it is necessary to determine the Suchness of the wind. And, in order to fully understand and determine the nature of the mantra to be recited and the necessity of recitation, it is necessary to know the Suchness of the mantra. Among them, there are four: the selection of mantras, the symbols of mantras, the meaning of mantras, and the ultimate meaning of mantras. The first is, in general, the basis for selecting mantras is the vowels and consonants, and the mantras selected from them are all secret mantras, family mantras, and dharani mantras. Here, from the three of A, U, and Am (藏文：ཨ་ཨུ་ཨཾ་，梵文天城体：अ उ ं，梵文罗马拟音：a u ṃ，汉语字面意思：阿 乌 央), Om (藏文：ཨོཾ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡) is selected, from A, A, and Ah (藏文：ཨ་ཨ་ཨཿ，梵文天城体：अ अ अः，梵文罗马拟音：a a aḥ，汉语字面意思：阿 阿 阿), Ah (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) is selected, and from the three of Ha, U, and Am (藏文：ཧ་ཨཱུ་ཨཾ་，梵文天城体：ह उ ं，梵文罗马拟音：ha u ṃ，汉语字面意思：哈 乌 央), Hum (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) is selected. Here, the two Ams and the A with a tsek-drag are placed as the support for uttering from the nasal sound and the separation, but they are not needed for the actual selection of mantras. The letters actually needed are A, U, Ma, A, A, Ha, Ha, U, Ma, etc., and it is well known in phonetics that the Ha becomes a tsek-drag.
Chinese
虽然没有从其他地方宣说，但这是从吠陀中产生的。与文字诵读时的发音方式相符。无论是方言还是论典的形式，将རྣམ་བཅད（梵文天城体：विराम，梵文罗马拟音：virāma，汉语字面意思：止息）读作“哈”音，是印度圣地所有人的共同规则。这些文字的含义，在下文关于收集咒语的方式中将会阐述。每个三字咒都收集了三个字，其象征意义是：身语意金刚的三种智慧，每一种也都包含着三重金刚的印记。也就是说，一个智慧本身显现为具有相好、装饰和各种特征的自显身，以及无量无边的身色、面容、手势、姿态、相和装束，以及父尊母尊和主眷，以及无量宫和供品，以及净土，以及其他三界轮回涅槃中存在的所有色声香味触等一切事物，都同时显现为同一种形象，这就是身金刚。同样的智慧，与世间和出世间的文字、名称、词语、声音、符号和无量无边的法相，以及与所有不同众生的想法相符的、言语无法穷尽的一切，都同时显现为同一种形象，这就是语金刚。恒常没有分别念，也不显现能取所取的戏论，虽然不显现这些，但一切法性的形象都由自生的觉性直接证悟，并且在这种力量下，所有世俗的缘起也同时被恒常觉知，这就是意金刚。这三种金刚不可分割，虽然是所有法的法性，但圆满证悟它，或者使它显现，或者获得它，也就是说，修行者自己融入它的本质，这才是圆满的佛陀。虽然以某种相似的方式将其作为道用，但对于凡夫来说，仅仅是通过将相似之处作为道用而进入，而获得意义的光明之后，则是通过将相似之处作为道用和将显现作为道用混合的方式进入。仅仅在生起次第的情况下，只是将相似之处作为道用，但因为仅仅是信解修，所以不会将非常相似的形象作为道用。