English
It appears as the way of the Holy Circumambulation, so it is said that way. When Guru Rba-na Shri was collecting the mantras of the Vajra Garland, he asked for an explanation in accordance with the actual teachings of the Holy Circumambulation. However, this is very inconsistent with the meaning of the letters, saying that the wheel of wind pervades. The verses and so on clearly show only the outward movement of the wind. Therefore, in this instruction, the arising is Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), the entering is Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah), the abiding is Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hum), and the union is very much in accordance with the meaning of the Tantra. These become one in the heart. The verses and so on also clearly show that it is not the outward movement of breath. According to the intention of those who exhale, it becomes the sound of Hum in unity, arising from above the crown of the head. Here, it is said that the seed syllable Hum of the heart arises in the heart. Furthermore, it is inconsistent to consider the main part of the woven seed syllable of the heart to be combined with the outward movement of breath, and to consider the main part of the three, entering, abiding, and rising, to be abiding in the case of the nature of wind. Therefore, the method of the Holy Circumambulation also has hidden instructions, that is, when abiding and uniting, it is necessary to have Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आ, Sanskrit Romanization: āḥ, Chinese literal meaning: Ah) itself as the main part of the recitation, similar to the method of Yeshe Zhap. Therefore, regarding the meaning of the Vajra Garland, our own system is that the wind of the crown of the head has the sound of the vowel letter Ma, and the upward-moving fire wind of the throat, mixed with the sound of O-lam O, becomes Um-Mam-Om. The life-sustaining A sound in the heart, mixed with the arising of the crown of the head, becomes Om-Mam-Om with a topknot. When the wind enters inward to the A in the heart, it is mixed with the sound of the upper wind A. That long A itself, in the secret place, is mixed with the sound of the downward-clearing Ha without life, and becomes Ah with a strong mark. When the wind abides, the part of the wind mixed with the Bindu of the crown of the head, the sound of the brain circle, the upward movement of the throat, mixed with the sound of U, comes down, and the sound of the downward-clearing Ha without life comes up and mixes, becoming Hum. This is a short Hum. After that, the main part of the recitation is Hum, and the main part of the wind is abiding. Therefore, even when the wind stops, relying on abiding, the stopping at the end of exhalation, like the stopping when some people die, is not this. Thus, this combination of abiding with Hum is mine
Chinese
包括语调在内的咒语，以及转变的咒语，讲述了金刚念诵的体性和作用方式。咒语的所缘是：咒语的意义以世俗谛而言是幻身，以胜义谛而言是咒语的光明。讲述了依靠咒语本身的各个方面。第五，正如所说：短音全部变为语言，非一非多亦非无。语言的根本是短阿，这被说成是远离一和多的空性。成就一切悉地的咒语，以及一切论典都从元音和辅音产生。能发音的字母也必须依靠元音，一切元音都是阿的变化。一切语言的表达，都是风使之变化，由舌头和上颚相接的因缘产生。一切风的根本是不坏明点，具有短阿的音调。出生时，明点是最初的；死亡时，一切元素都融入其中，显现死亡光明。在道位时，风心融合，产生道的光明，光明是无生之相。如果详细分析字母阿和不坏明点的最后，除了空性之外，无法用其他语言表达。阿是无生的意思，因为证悟此理就能现前菩提。因此，《集学论》在此处引用了具名符实的教证：圆满正觉生于阿，阿是一切字母之首，意义重大是殊胜字母，大命无有生。舍弃言语表达，是表达一切之因之首。引用了具名符实的教证，非常恰当。第三，讲述所修的命勤之自性。（《ཛཾ》+命勤的词义。）命勤的体性。分别讲述金刚念诵等的作用。第一，命勤的梵语是Prāṇa Ayama（《ཛཾ》+是，Prāṇi）是命，Ayama是勤奋、阻止和延长等意思。命即是风在中脉中停止，和延长的意思。也有将风的出入称为命和勤奋的命名。因为是它的瑜伽，所以是命
English
The mantra including tones, and the transformed mantra, explain the essence and method of Vajra recitation. The object of the mantra is: the meaning of the mantra is the illusory body in terms of conventional truth, and the luminosity of the mantra in terms of ultimate truth. The aspects based on the mantra itself are explained. Fifth, as it is said: All short sounds become language, neither one nor many nor non-existent. The root of all language is the short A, which is said to be emptiness free from one and many. The mantra that accomplishes all siddhis, and all treatises arise from vowels and consonants. Pronouncing letters must also rely on vowels, and all vowels are transformations of A. All expressions of language are transformed by wind, produced by the condition of the tongue and palate meeting. The root of all winds is the indestructible bindu, which has the tone of short A. At the time of birth, the bindu is the first; at the time of death, all elements dissolve into it, and the clear light of death appears. During the path, wind and mind merge, producing the clear light of the path, and the clear light is of the nature of no birth. If we analyze the letter A and the end of the indestructible bindu, there is nothing other than emptiness that can be expressed. A is the meaning of no birth, because realizing this leads to manifest enlightenment. Therefore, the Compendium of Trainings quotes the authentic scripture here: The perfect Buddha arises from A, A is the best of all letters, the great meaning is the sacred letter, the great life is unborn. Abandoning verbal expression, it is the best cause of all expression. Quoting the authentic scripture is very appropriate. Third, explaining the nature of Prāṇāyāma to be meditated upon. ((ཛཾ)+ meaning of Prāṇāyāma.) The nature of Prāṇāyāma. Specifically explaining the functions of Vajra recitation, etc. First, the Sanskrit word for Prāṇāyāma is Prāṇa Ayama ((ཛཾ)+ is, Prāṇi) is life, Ayama means diligence, stopping, and lengthening, etc. Life is the wind stopping in the central channel, and the meaning of lengthening. There is also the naming of the entry and exit of wind as life and diligence. Because it is its yoga, it is life.
Chinese
名之为“勤奋”。第二，金刚鬘中说，贪欲重者修物质明点，嗔恨重者修咒语明点，愚痴重者修光明点，这是就主要方面而言。对一个人来说，三种情况都可能发生，而且不一定只有这三种，生命勤奋有很多种。有些人认为所有风都本自存在于三字音中，却像对待仇敌一样看待认为身体本自圆满是本尊身，心本自圆满是法身自性，这在意义上是矛盾的。既然承认所有风的自性都是三字，又说金刚念诵比宝瓶气更好，因为那些人没有修习咒语的意义。这说明必须认为宝瓶气的风不是生起、安住、融入这三种风。如果详细分析那种观点的宗义，还会发现很多其他的过失。因此，这里有在秘密处顶端修习物质明点的生命勤奋，在面部顶端修习光明点的生命勤奋，在心间顶端修习咒语明点的生命勤奋。第一种是，在事业手印的莲花顶端和自己的金刚顶端相交之处，一心专注于菩提心（藏文《ཛཾ》，梵文天城体《जं》，梵文罗马拟音jaṃ，不退转而执持之心），从而使风和心在那里停止。作为它的分支，通过智慧手印等其他所缘的特殊所缘，观修融化的明点形象，依靠它来阻止风。还有通过脉相交的结合，打开中脉，从而阻止左右脉的风，这是第三种方式。中间的，也有观修微细坛城等方式。那些都与《金刚心要庄严》的观点相符。在《妙音笑颜》中也说，是宝珠明点的瑜伽。第二，修习哪种风的金刚念诵，金刚念诵的分类，以及风和咒语结合的方式。第一，以前如果依靠其他瑜伽，风已经进入心间或脐轮等脉轮处的中脉，那么在督提中进行特殊的金刚念诵就非常深奥。在那之前，
English
It is named "Diligence." Secondly, in the Vajra Garland, it is said that those with strong desire should meditate on the material bindu, those with strong hatred should meditate on the mantra bindu, and those with strong ignorance should meditate on the light bindu. This is in terms of the main aspect. All three may occur in one person, and there are many kinds of life diligence besides these three. Some people, while believing that all winds inherently exist in the sound of the three syllables, regard as enemies those who believe that the body is inherently perfect as the deity's body and the mind is inherently perfect as the nature of the Dharmakaya. This is contradictory in meaning. Since they acknowledge that the nature of all winds is the three syllables, they also say that Vajra recitation is better than vase breathing, because those people do not meditate on the meaning of the mantra. This shows that it must be assumed that the wind of vase breathing is not the wind of arising, abiding, and dissolving. If the tenets of that view are analyzed in detail, many other faults will be found. Therefore, here, there is the life diligence of meditating on the material bindu at the tip of the secret place, the life diligence of meditating on the light bindu at the tip of the face, and the life diligence of meditating on the mantra bindu at the tip of the heart. The first is that at the junction of the tip of the lotus of the action mudra and the tip of one's own vajra, by focusing single-mindedly on bodhicitta (Tibetan: 《ཛཾ》, Sanskrit Devanagari: 《जं》, Sanskrit Romanization: jaṃ, meaning: mind that holds without regression), the wind and mind stop there. As a branch of this, through the special object of other objects such as the wisdom mudra, one relies on meditating on the visualized form of the melting bindu to stop the wind. Also, through the union of the intersecting channels, the central channel is opened, thereby stopping the wind of the left and right channels, which is the third way. For the intermediate one, there are also methods such as meditating on a subtle mandala. All of these are in accordance with the view of the Vajra Essence Ornament. In the Gentle Speech of Manjushri, it is also said to be the yoga of the jewel bindu. Secondly, which wind should be used for Vajra recitation, the classification of Vajra recitation, and the way to combine wind and mantra. First, if the wind has previously entered the central channel at the chakras such as the heart or navel through reliance on other yogas, then performing the special Vajra recitation in the dhuti is very profound. Before that,
Chinese
共有六个。第三个是，如是说：“乞食而食不复诵。”出自《释义续》，不同之字即是乞食。念诵它甚深。（《ཛཾ》（藏文）+如是说。）乞食的梵语是Bhiksha，加上字母后，成为Bhinna Akshara（梵文天城体：भिन्न अक्षर，梵文罗马转写：bhinna akṣara，汉语字面意思：不同之字），藏语即是不同之字，不了解风和咒语为一而念诵。因此，将二者合一之义，如咒语总集时所说，在基础时，风能以三字音调出现，是内在之语。对此，观修与之形态相同的三字音调。有些人说，这并非指三字之瞬间音调，因为那是针对外在音调。因此，通过伪装，将风的自性音调与咒语无别地结合起来。认识到风似乎在发出与三字音调相似的声音，并不散乱地专注于此。因此，观修字母形象的人们，没有理解金刚诵中声音的要点，说不应如此。如果因为不住于字母形象而不应在那里观修，那么在脉轮花瓣上书写字母也不应允许。如果说那些仅仅是象征，为了抓住心，那么这里也是如此，为何矛盾？因此，如果不具备风咒无别的念诵方法，或许无法成为圆满次第的金刚诵。观修字母形象又有什么过失呢？如果仅仅是风咒无别的念诵方法，其他在金刚诵中都不能确定，那么在金刚诵中观修自身为本尊也不应允许。观修心间的不可摧毁明点为短阿（ཨ་，梵文天城体：अ，梵文罗马转写：a，汉语字面意思：阿）的形象也不合理，因为从未说过存在阿的形象。将明点说成短阿，是因为它象征着空性，您也承认这一点。发出与三字音调相似的声音，如果不是声音，那又是什么，需要考察。如果是声音的形态，那么就会知道那是具有三字音调的风的形态。风的外在意义