Chinese
于此，依凭手印道修习先前安乐之空性，将生起乐空无二之智慧。无论依凭瑜伽道或使者道生起，为使彼智慧之相续增长稳固，故而依凭手印。手印瑜伽以时间差别分三种。第一种，又分风入中脉、住、融三次第之成就手印之结合，以及强行成就二者。成就乐空及稳固增长，仅凭自身亦可成办，然增益则必定依赖手印。虽是增益之彼，然非遍于行，无有他种欲乐及种种行持，亦无会供仪轨之次第，亦无主要修习睡眠光明，仅有生起显现之证悟后，为究竟譬喻光明而修习使者道。因此，彼不具足明妃行之义。故而说使者道遍于明妃行，实乃极不考察之语。使者三劝请之理，乃是轮涅根本续中所说之不共分别。卢伊巴和哲日巴之两种圆满次第中，亦需如是确定基位之分别、道与智慧之总纲、行持之分别等一切共同次第，于彼之上宣说内在各别之不同观想差别。第二，宣说出自卢伊巴论典之圆满次第，分前行和正行二者。初者又分总义和论义二者。初者，此续中，仅略说金刚念诵之分别，然若稍加补充其他续部所出内容，则易于理解。故于此有三者：所知风之实性、所诠咒之实性、所修命勤之自性。初者，已于动摇风之时宣说。二者，分咒语收集、咒语之表示、咒语之意义、咒语之究竟意义、咒语之根本五者。初者，分咒语收集之基础、如何收集之方式、咒语之体性。
English
Here, by relying on the path of Mudra, one meditates on the emptiness of prior bliss, and the wisdom of indivisible bliss and emptiness will arise. Whether it arises by relying on the Yoga path or the Messenger path, in order to increase and stabilize the continuity of that wisdom, one relies on Mudra. Mudra Yoga is divided into three according to the difference of time. The first also has two: the combination of the accomplishing Mudra with the three stages of wind entering, abiding, and dissolving in the central channel, and forcibly accomplishing them. To accomplish bliss and emptiness and to stabilize and increase it, it can be accomplished by one's own body alone, but enhancement definitely depends on Mudra. Although it is that of enhancement, it is not pervasive in conduct, without various other desirable qualities and various practices, and without the order of the Tsog offering ritual, and without mainly meditating on the clear light of sleep, there is only the Messenger path meditated for the ultimate illustrative clear light after the arising of the realization of appearance. Therefore, it does not have the meaning of consort practice. Therefore, to say that the Messenger path is pervasive in consort practice is a very unexamined statement. The method of the three exhortations of the Messenger is the uncommon distinction explained in the Chakrasamvara Tantra itself. In the two Completion Stages of Lui and Dril, one must also ascertain all the common stages such as the distinction of the base time, the general outline of the path and wisdom, and the distinction of conduct, and then explain the differences in the inner distinct visualizations. Second, explaining the Completion Stage that comes from the treatise of Lui-pa, it is divided into preliminary practices and the main practice. The former is divided into general meaning and the meaning of the treatise. The former is: In this Tantra, only the distinction of Vajra recitation is briefly mentioned, but if a little supplementation is made from other Tantras, it will be easier to understand. Therefore, here there are three: the reality of the wind to be known, the reality of the mantra to be represented, and the nature of the life force to be meditated upon. The first has already been explained at the time of the moving wind. The second is divided into five: mantra collection, the symbol of the mantra, the meaning of the mantra, the ultimate meaning of the mantra, and the root of the mantra. The first is divided into the basis of mantra collection, the method of how to collect, and the nature of the mantra.
English
bo. Its function is fourfold. The first is from the third chapter of the commentary tantra of Yamāntaka, which says: "The city of Āli Kālī is the root from which secret mantras arise." This refers to Āli Kālī and so on. The second is: From the vowels, the letter A and the letter U. From the consonants, the consonant Ma without a vowel. From combining these three letters comes Oṃ. The letter A and the letter U become O, and this applies to those others as well. When A and U meet, they become O. The consonant Ma without a vowel, followed by the nasal sound and a dot, placed above, becomes Oṃ. Similarly, two A letters and a consonant Ha without a vowel placed together, similar letters become long, and also distinguish those others. Thus, two short A's become one long A, and the consonant Ha without a vowel becomes a separator. The separator Ha letter arises from, although it does not appear in the existing grammatical treatises in Tibet, it seems to exist in other treatises, and in the oral tradition of the Indians, the separator Ha only appears as a sound. The consonant Ha without a vowel, and the letters U and the consonant Ma without a vowel, etc., when a consonant has no vowel, it leads to the letters of those others. Therefore, Ha combined with U becomes the letter Hu, and the letter Ma followed by the nasal sound becomes Hūṃ. Combining these internally is: The basis for collecting mantras, Āli Kālī, is the inner wind of the channels, existing in the sound of Āli Kālī. The method of collecting them is explained in detail in the Vajramālā, and the essence is summarized as: In that tantra it says: "A resides in the Dharma wheel lotus, pervading the wind wheel. This alone is the great wind, encompassing all that is called life." This means that the sound of the life-sustaining wind arising from the short A in the heart center, U resides in the enjoyment wheel, like fire and the sun, from the throat to the crown of the head, pervading the body of splendor. The upward-moving wind, from the throat to the crown of the head, travels with the sound of the letter U. In the great bliss wheel, the letter Ma is said to be only like a bindu, the size of a thumb is twelve fingers, the king resides in the crown of the head. The place twelve fingers away from the eyebrows, the center of the crown wheel is where the bodhicitta bindu resides. The wind in the heart center has the sound of A, and the wind in the throat has the sound of U, and when the two mix, it becomes O.
Chinese
当转化为声音时，顶轮的明点之气到达心间，变成嗡(ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡)。这是气息进入的时候。喉咙发出乌(ཨུ)字的声音。普遍认为喉咙的字母是喔(ཨོ)并不矛盾，因为喔(ཨོ)字的功德与喔(ཨོ)字相加就是奥(ཨཽ)字。因此，在一些《金刚鬘》的例子中，有“喔(ཨོ)位于受用轮”的说法，这也不是不正确的。字母阿(ཨ)之前已经说过。“命气至高无上”。如上所述，心间的气是阿(ཨ)字。阿(ཨ)字在法轮莲花中，喉咙里变成两个阿(ཨ)字。命勤自身与下行气，字母哈(ཧ)从各方面来说，都因位于喉咙中央而被束缚。如是说。喉咙以上的风到达心间并停留，与心间的短阿(ཨ)相连，变成阿(ཨ)的声音，与根本的持命气阿(ཨ)的声音混合，变成长阿(ཨཱ)的声音。在那里，下行气的成分存在，因为有哈(ཧ)字的声音，所以变得非常强烈，变成啊(ཨཱཿ)的声音，这是气息停留的时候。还有，哈(ཧ)是名为下行气的风，位于肛门秘密的中央。字母乌(ཨུ)是上行气，位于喉咙莲花的中央。字母玛(མ)是命气，位于额头风轮处。这些合一于心间，被称为心之种子。如是说。下行气具有哈(ཧ)的声音，从心间遍布到眉间风轮之间。命气变成玛(མ)的声音。其含义是，持命气与顶轮的明点混合，变成玛(མ)字的声音，其延续到眉间。上行气也是向上升起的时候，以长乌(ཨཱུ)的声音上升。这些聚集在一起就是吽(ཧཱུཾ)字。下行气在喉咙与上行气混合，变成吽(ཧཱུཾ)字，到达顶轮时，与持命气玛(མ)字的声音混合，所以是吽(ཧཱུཾ)，这是气息（《ཛཾ》+返回）出去的时候。这是阿朗嘎·卡拉夏（Alanka Kalasha）阿阇黎所说，也是现在圣地学者们所讲授的那样。大体上，胜乐金刚的金刚念诵，气息进入时是嗡(ཨོཾ)，停留时是啊(ཨཱཿ)，出去时是长吽(ཧཱུཾ)。
English
When transformed into sound, the wind of the bindu at the crown of the head reaches the heart center and becomes Om (ཨོཾ，梵文天城体：ओम्，IAST: oṃ, meaning: Om). This is when the breath comes in. The sound of the letter U (ཨུ) arises in the throat. It is not contradictory to the common belief that the letter O (ཨོ) is in the throat, because the merit of the letter O (ཨོ) added to the letter O (ཨོ) is the letter AU (ཨཽ). Therefore, in some examples of the Vajra Garland, it says, "O (ཨོ) resides in the enjoyment wheel," which is not incorrect. The letter A (ཨ) has already been discussed. "The life-wind is supreme." As mentioned above, the wind in the heart is the letter A (ཨ). The letter A (ཨ) is in the Dharma wheel lotus, and two letters A (ཨ) are transformed in the throat. The life-force itself and the downward-clearing, the letter Ha (ཧ) from all aspects, are bound because they reside in the center of the throat. Thus it is said. The wind above the throat reaches the heart center and stays there, connected to the short A (ཨ) of the heart center, becoming the sound of A (ཨ), and mixing with the sound of the fundamental life-sustaining wind A (ཨ), becoming the sound of long A (ཨཱ). There, the component of the downward-clearing wind exists, and because there is the sound of the letter Ha (ཧ), it becomes very strong, becoming the sound of Ah (ཨཱཿ), which is when the breath stays. Also, Ha (ཧ) is the wind named downward-clearing, located in the center of the secret anus. The letter U (ཨུ) is the upward-going wind, located in the center of the lotus of the throat. The letter Ma (མ) is the life-wind, located in the wind wheel of the forehead. These unite in the heart center and are called the seed of the heart. Thus it is said. The downward-clearing wind has the sound of Ha (ཧ), spreading from the heart center to the wind wheel between the eyebrows. The life-wind becomes the sound of Ma (མ). Its meaning is that the life-sustaining wind mixes with the bindu of the crown chakra, becoming the sound of the letter Ma (མ), and its continuation goes to the space between the eyebrows. The upward-going also, when going upwards, goes with the sound of long U (ཨཱུ). These gathered together are the letter Hum (ཧཱུཾ). The downward-clearing wind mixes with the upward-going in the throat, becoming the letter Hum (ཧཱུཾ), and when it reaches the crown of the head, it mixes with the sound of the life-sustaining wind Ma (མ), so it is Hum (ཧཱུཾ), which is when the breath (《ཛཾ》+returns) goes out. This is what Acharya Alanka Kalasha said, and it is also what the scholars of the sacred sites teach now. Generally, in the Vajra recitation of Chakrasamvara, the breath coming in is Om (ཨོཾ), staying is Ah (ཨཱཿ), and going out is long Hum (ཧཱུཾ).
Chinese
顯現如同聖繞行之理，故如是說。 咕汝乃日巴納師利面前，於金剛鬘之咒語收集時，請示依循聖繞行之實示而解說。 然此極不入文字之義，謂風之輪迴遍佈。云云等唯明示風之外出。 故此之口訣中，生起嗡（藏文：ཨོཾ，梵文天城體：ओ，梵文羅馬擬音：oṃ，漢語字面意思：嗡），進入阿（藏文：ཨཱཿ，梵文天城體：आ，梵文羅馬擬音：āḥ，漢語字面意思：阿），安住吽（藏文：ཧཱུཾ，梵文天城體：हुं，梵文羅馬擬音：hūṃ，漢語字面意思：吽）與結合，極為符合續部之義。 彼等合一於心間。云云等亦明示非為氣息之外出。 依外出者之意，合一已成吽之聲，從梵穴以上生起。 此處云心之種子吽之聲於心間生起。 另，視心之種子編織之主為與氣息外出結合，及風之自性時，進入、安住、升起三者之主為安住，二者不合。 故聖繞行之理亦有口訣隱藏，謂安住與結合之時，阿（藏文：ཨཱཿ，梵文天城體：आ，梵文羅馬擬音：āḥ，漢語字面意思：阿）自身作念誦之主，需如智足之理一般。 故金剛鬘之義，自宗謂梵穴之風具母音之聲，喉間之上行火風，喔藍喔之聲相混，成嗡芒嗡，心間持命阿之聲與梵穴生起相混，成嗡芒嗡具髮髻。 心間之阿，於風入內之時，上風阿之聲相混，長阿彼者於密處，下泄哈無命之聲相混，成阿具重音。 風安住之時，與梵穴明點相混之風之部分，腦圈之聲，喉間之上行，與烏之聲相混而下，下泄哈無命之聲向上生起相混，成吽。 此為短吽。 彼後，念誦之主為吽，風之主為安住。 故風停滯之時亦，依於安住，如某些人死時之停滯，於呼氣之末停滯，非為此。 如是安住與吽結合，此乃吾