English
There are six. The third is, as it is said: "Eating alms and not repeating." From the Tantra of Explanation, different letters are alms. Reciting it is profound. ((ཛཾ) (Tibetan) + it is said.) The Sanskrit word for alms is Bhiksha, and when a letter is added, it becomes Bhinna Akshara (Sanskrit Devanagari: भिन्न अक्षर, Sanskrit Roman transliteration: bhinna akṣara, literal Chinese meaning: different letters), which in Tibetan means different letters, reciting without understanding wind and mantra as one. Therefore, the meaning of uniting the two, as explained in the collection of mantras, at the base, the wind energy appears as the tone of three syllables, which is the inner speech. To this, one meditates on the tone of three syllables in the same form. Some say that this does not refer to the momentary tone of three syllables, because that is aimed at the external tone. Therefore, by pretending, the inherent tone of the wind is combined with the mantra without distinction. Recognizing that the wind seems to be making a sound similar to the tone of three syllables, and focusing on it without distraction. Therefore, those who meditate on the form of letters do not understand the key point of the sound in Vajra recitation, and say that it should not be done. If it is not allowed to meditate there because it does not reside in the form of letters, then it should not be allowed to write letters on the petals of the chakras either. If those are merely symbols, for grasping the mind, then it is the same here, why the contradiction? Therefore, if the method of reciting wind and mantra without distinction is not complete, it may not become the Vajra recitation of the completion stage. What fault is there in meditating on the form of letters? If only the method of reciting wind and mantra without distinction, and nothing else can be determined in Vajra recitation, then it should not be allowed to meditate on oneself as the deity in Vajra recitation either. It would also be unreasonable to meditate on the indestructible bindu in the heart as the form of short A (ཨ་, Sanskrit Devanagari: अ, Sanskrit Roman transliteration: a, literal Chinese meaning: A), because it has never been said that there is a form of A. The bindu is said to be short A because it symbolizes emptiness, and you also admit this. Making a sound similar to the tone of three syllables, if it is not sound, then what is it, it needs to be examined. If it is the form of sound, then it will be known that it is the form of the wind with the tone of three syllables. The external meaning of wind
Chinese
因为也想成立的缘故，不就变成承认了色识的所依相同了吗？又如果认为如同三个字一样的音声，即是非相应的行之字，那么，所有非相应的行都是假有，这样，说风是假有的实物，不就变成自己的话相矛盾了吗？如果说是声音，那么，不就是心中作意发出三个字的音声的形态吗？又，像那样宣说风的音声，不是清楚地观想，而是对真实存在的事物认识之后而信赖，这非常不应该，即使完全进入那样的音声，因为实际上听不见，怎么能认识？信赖的对境，就像眼睛看不见远处后面的城市，就无法用眼睛观察而进行观察一样。即使仅仅是做了语言上的掩饰，实际上也承认了自己所破斥的自宗，最初对风作意三个字的音声而进行观想，之后即使不作意，也会显现为字的音声，说是像天神的慢心一样。因此，这（观点）也极力破斥了风从原始就存在三个字的音声，因为承认了像生起次第的慢心一样进入邪念。此处说，对无过失的宗派加以过失，以过失充满的有过失者，不认识的那些愚笨者，都归结为共同的规律。因此，风咒无二的道理虽然非常重要，但那就是观想字的音声，而且，作为其窍诀，观想形象也不相违，因为那对它非常有益。对于初学者没有利益，却执着为甚深意义，这很奇怪。事物的实相没有比佛地更好的了，仅仅是讲述它的分类，不会变成究竟的窍诀，如果从那之中开示修习信心的窍诀，就会对初学者有益。因此，说努力依止上师寻找窍诀，现在却是看书本，出自《五次第》中：对上师有轻蔑的因，没有信心，以咒语自负，因见到书本而自满，对于没有信心且灌顶低劣者，言语的
English
Because it is also desired to establish it, doesn't it become admitting that the bases of matter and consciousness are the same? Furthermore, if one considers the sound like the three letters to be the letters of non-corresponding formations, then, since all non-corresponding formations are imputed existents, wouldn't it become a contradiction to one's own words to say that the winds are considered to be substantially imputed existents? If it is sound, then isn't it just mentally conceiving the form of uttering the sound of the three syllables? Moreover, it is not clearly meditating on proclaiming the sound of the wind in that way, but rather recognizing what actually exists and trusting in it, which is very inappropriate. Even if one completely enters into such a sound, how can one recognize it since it is not actually heard? The object of trust is like not being able to see a city far behind with one's eyes, so one cannot look at it with one's eyes and examine it. Even if one has only made a verbal pretense, in reality, one also admits the very self-system that one has refuted. Initially, one cultivates the wind by imagining the sound of three letters, and later, even if one does not imagine it, it will appear as the sound of letters, saying that it is like the pride of a deity. Therefore, this (view) also strongly refutes that the wind has the sound of three letters from the beginning, because it admits entering into wrong thoughts like the pride of the generation stage. Here it is said: By attributing faults to a faultless system, those foolish ones who are filled with faults and are faulty, all conclude that it is the common rule of all. Therefore, although the principle of the inseparability of wind and mantra is very important, it is precisely the meditation on the sound of letters. Moreover, as its instruction, meditating on the form is not contradictory, because it is very beneficial to it. It is strange to hold onto the profound meaning as not beneficial to beginners. There is nothing better than the state of Buddhahood in the reality of things. Merely explaining its classification does not become the ultimate instruction. If one shows the instruction of cultivating faith from that, it will be beneficial to beginners. Therefore, saying that one should diligently rely on the noble lama to seek instructions, but now one is looking at books, comes from the Five Stages: One who has the cause of despising the lama has no faith, is arrogant with mantras, and is filled with seeing books. To those who have no faith and have inferior empowerment, the words of
Chinese
次第也不说那个。 并且，因为自己完全具有智者们以傲慢只凭看到经卷就讲经的过失，所以要知道啊！ 更不用说实际上从上师那里寻求口诀了。 驳斥说，即使是前辈圣者们的心髓口诀写成的经卷，如果与经文不符，也有舍弃的品质。 因为似乎认为经文的直接指示就是口诀，所以经文和口诀的说法也不合理，因为已经承认二者是一体的缘故。 因此，即使编纂了很多说是殊胜天神所说的话的故事，却憎恨殊胜口诀，用恶劣的语言伪装成尊重经文，说经文本身就是口诀的殊胜。 我们怎么能被欺骗呢？ 在这里，安住气脉，首先需要制作对上师口诀的供赞，之后自然而然地产生。 也有最初不作任何修饰就可以的规矩出现。 还有，对于上等根器者，通过六个月的拙火金刚念诵，使脉结解开，将其分为六个部分，根据那些经验，出现不同的念诵方式。《金刚鬘》中说：“最初的生起和吸入等，两万和一千，以及同样的数字六百。”等等，所说的那些要点的意思是：第一个月，对于两万一千六百个气，每天都做那个金刚念诵。第二个月，每个时辰九百个气，每次分为进入、安住、升起三种，全部变为二千七百个，必须全部改变，仅仅知道从各个脉轮产生，并且依靠那些，比之前更细致地做金刚念诵。第三个月，气从各个脉轮清晰地产生，并且亲眼看到唯一的命脉在不同的脉轮中运行的方式，因此依靠它做金刚念诵。第四个月，知道一百零八个气的运行方式后，做金刚念诵，粗大的自性分别念一百零八的运行开始融入光明。
English
The order is not mentioned there either. Moreover, one should recognize that one fully possesses the faults mentioned, where wise individuals, out of arrogance, rely solely on seeing scriptures to expound the tantras. Needless to say, seeking oral instructions directly from a lama is even more important. It is refuted by saying that even if it is a scripture composed of the essence of the minds of previous holy beings, if it does not accord with the scriptures, it has the quality of being discarded. Since it seems that the direct instructions of the scriptures are considered the oral instructions themselves, the terms "scripture" and "oral instruction" become unreasonable, as the two have been acknowledged as one. Therefore, even if many stories are compiled saying that they are the words of superior deities, while hating the supreme oral instructions, with malicious words, it is disguised as respecting the scriptures, saying that the scriptures themselves are the supreme of oral instructions. How can we be deceived? Here, to settle the winds, one must first create offerings and praises to the lama's oral instructions, and later it will arise spontaneously. It also appears that there is a tradition where it is permissible to leave it without any initial modifications. Furthermore, for those of superior faculties, the knots of the channels are loosened through six months of Vajra recitation of vital energy, dividing it into six parts, and according to those experiences, different ways of reciting arise. In the Vajra Garland it says, "The initial arising and inhalation, twenty thousand and one thousand, and the same number six hundred," etc. The essential meaning of all that is said is: In the first month, for the twenty-one thousand six hundred winds, one performs that Vajra recitation every day. In the second month, nine hundred winds per session are divided into three: entering, abiding, and rising, all changing into two thousand seven hundred, and all must change, and one only knows that they arise from each chakra, and relying on those, one performs the Vajra recitation more subtly and precisely than before. In the third month, the winds clearly arise from each channel-wheel, and one actually sees how the single life-force flows through different channel-wheels, and therefore one performs the Vajra recitation based on that. In the fourth month, having understood the way the one hundred and eight winds flow, one performs the Vajra recitation, and the coarse flow of the one hundred and eight naturally occurring conceptualizations begins to merge into clear light.
Chinese
不束缚。在轮回之上行走的风，在寂灭之下运行。完全不住留的寂灭。存在于心间莲花的雄蕊中。如是说。这是上下之风的显现和黑暗之风二者。当不坏明点的瑜伽的能量达到极致时，显现刺破黑暗而融入法界，风的运行融入心间，白色的运行融入头顶，因此会变成不住留的寂灭。大成就者扎烂达日巴在道歌中说：俱生无垢，刺破黑暗而显现光明，心和头顶，彼彼融入。如是说。这仅仅是从瑜伽母的续部中宣说的。因此，在心间修习明点的方式不同，心间的咒语轮，以及字母，明点，日月交合和各自等等，出现无量无边的差别。此处心间是所表诠，也表示了一切其他的脉轮。修习方式也需要在那些上面有修习的要点，但是，不一定需要以有相的所缘作为唯一的依靠。第三，宣说金刚念诵的作用，以及其他两种命勤的作用。第一是，金刚鬘中说：位于眉间中央者，说明点是风。以咒语的真如来开解它，瑜伽解开结之后，了知风的真如。如是说。明点的上下之心间的脉结，能开解无明卵的空隙之名的脉结。譬如，竹子的空隙被堵塞，用铁的探针出入来疏通一样。结堵塞而风不能运行的意思是，一般来说，探针疏通从鼻孔出入，以及命勤到达标志的顶端，虽然经常会来，但是，一部分总是在中脉出入，由于那些结的阻碍，必须舍弃中脉而依靠其他的脉来出入。当它解开时，也从那条道路出入。其他脉轮的金刚念诵也与此相似。另外，通过金刚念诵，从地融入水开始，
English
Not bound. The wind that travels above samsara, runs below nirvana. Completely non-abiding nirvana. Exists in the stamen of the lotus in the heart. Thus it is said. This is the appearance of the upper and lower winds and the two dark winds. When the energy of the yoga of the indestructible bindu reaches its peak, the appearance pierces the darkness and merges into the dharmadhatu, the movement of the wind merges into the heart, and the movement of the white merges into the crown of the head, thus it will become a non-abiding nirvana. The great accomplished Jalandharipa said in the Doha: Born together without stain, piercing the darkness and appearing light, heart and crown, they merge into each other. Thus it is said. This is only explained from the tantra of the yogini. Therefore, the way of practicing bindu in the heart is different, the mantra wheel of the heart, and the letters, bindu, sun and moon union and each, etc., there are countless differences. Here the heart is the signified, and it also indicates all other chakras. The way of practice also needs to have the key points of practice on those, but it is not necessary to take the appearance as the only reliance. Third, explain the function of vajra recitation, and the function of the other two life exertions. The first is, it is said in the Vajra Garland: That which is located in the center of the eyebrows, it is said that the bindu is the wind. Use the suchness of the mantra to unravel it, after the yogi unties the knot, he knows the suchness of the wind. Thus it is said. The upper and lower heart pulse knots of the bindu can unravel the pulse knot named the gap of the ignorant egg. For example, the gap of the bamboo is blocked, and it is dredged by the entry and exit of the iron probe. The meaning of the knot blocking and the wind not being able to run is, in general, the probe dredging comes in and out of the nostrils, and the life exertion reaches the top of the mark, although it often comes, but a part is always in the central channel, due to the obstruction of those knots, it is necessary to abandon the central channel and rely on other channels to enter and exit. When it is untied, it also enters and exits from that road. The vajra recitation of other chakras is similar to this. In addition, through vajra recitation, starting from the earth merging into water,