English
D. Thus it is said. In the Difficult Explanation, the Garland of Pearls, it says: "Counting and following, abiding and holding characteristics, then completely reversing, and likewise purifying six, are considered the mindfulness of entering and arising." Thus, a commentary similar to the Sutra system was made. Regarding "completely reversing," it is said to be connected with "union," and regarding "purifying," it is said to be connected with "Wheel King," which indicates the source of the inner meaning of mantra. In the oral instruction, it says: "First, learn expansion; then count and calculate; then learn the three letters, etc.; this is the first counting. Then learn the three wind yogas, such as eliminating heat and cold; this is the second following. Then learn the general vase-like; this is the third abiding. Then learn the yoga of binding the four elements; this is the fourth holding characteristics. Then, starting from the impotent wind, mixing with emptiness; this is the fifth completely reversing. From this, the wisdom of the cessation of wind arises; this is the sixth purifying." The six oral instructions such as counting in the path of mantra are also mentioned in the Two-Without-Difference Victory. In the Vajra Garland Manifestation Tantra, it is said to be very extensive. Here, some later scholars, in the commentary Garland of Pearls, regarding the wind yoga of the completion stage, say, "Explaining the aspect of breath cessation as explained in the Sutra is a statement of not having ascertained the bliss-emptiness wisdom of wind-mind entering the central channel." This teacher, regarding the oral instruction of Hevajra, the practice of which is flourishing in this Tibetan land, not to mention seeing and hearing, has not even heard of it, and is extremely dull. The commentary of arrogance that appears to be wise, by reading it a little, commits the fault of presuming to understand the meaning. It is merely confused by similar words. Moreover, in the general category of the six mentioned in the Sutra, the wind yogas of mantra are also included. Even if it is not mentioned in the Tantra, there is no contradiction in explaining it in this way. What need is there to mention it since it is mentioned in the Tantra? Then, why not clearly write the uncommon aspects of the mantra system? Because it is an oral instruction. Moreover, all the ultimate hidden meanings of the Secret Assembly Lamp,
Chinese
虽然你们认为这些是口诀，但所谓的口诀的解释，虽然是理解的途径，但要明白口诀本身完全不是那样。因此，对于风的六个阶段，在这个前行修持的时候，第三个阶段必须达到圆满。第二是，独自前往寂静的地方，坐在任何合适的座位上。如经中所说：“在园林和无人之处，也在自己的家中。”《俱生决定论》中也说：“在山洞和河流的岸边，或者在墓地、海岛，树下或者自己的家，在远离损害的寺庙里，舒适地坐在座位上。”独自和无人之家的意思是，远离没有缘分的人。第三是，确定一切事物都具有自性清净的本质。如《决定论》中所说：“习惯于一切法，因为瑜伽俱生而成，应当开始禅定。”《合续》和《座四法》中也说：“首先思维上部，洗涤有情众生的污垢。”那么，空性是怎样的呢？在世俗谛方面，“本体无色，是见者”等等。抓住二谛的方面，“自性本来不生”等等。那么，如何修习的方法呢？“对于下、中、上等。”等等。词义是：确定一切所知事物，从一开始就具有自性的能取所取清净，只是识的本体。识也是清净的，确定为只是智慧的本体。习惯并熟悉六度，特别是空性的意义，然后修习它。第四是，特别要观想自己是吉祥黑汝嘎的形象。如经中所说：“具有无我瑜伽，或者努力成为黑汝嘎吉祥尊。”按照口诀，要坚定对黑汝嘎或金刚无我母本尊瑜伽的信心，获得上、中、下三种明相中的任何一种。
English
Although you think these are instructions, the so-called explanation of instructions, although it is a way of understanding, you must understand that the instructions themselves are not like that at all. Therefore, for the six stages of wind, in this time of preliminary practice, the third stage must be completed. Second, go to a solitary and secluded place and sit on any suitable seat. As it says in the tantra: "In gardens and places where there are no people, also in one's own home." It is also said in the 'Definitive Teaching of Coemergence': "In mountain caves and on the banks of rivers, or in cemeteries, islands, under trees or in one's own home, in monasteries free from harm, sit comfortably on a seat." Solitary and uninhabited homes mean being away from people without fortune. Third, it is said that all things must be determined to be of the nature of self-nature purity. As it says in the 'Definitive Teaching': "Having become accustomed to all dharmas, because yoga is coemergent and accomplished, one should begin to meditate." It is also said in the 'Union Tantra' and 'Four Seats': "First think of the upper part, wash away the defilements of sentient beings." So, what is emptiness like? On the side of conventional truth, "The essence is formless, the seer," and so on. Grasping the aspects of both truths, "The self-nature is unborn from the beginning," and so on. So, how is it practiced? "For the lower, middle, and upper ones," and so on. The meaning of the words is: Determine that all knowable things are pure from the beginning with the self-nature of grasping and being grasped, and are merely the essence of consciousness. Consciousness is also pure, and is determined to be merely the essence of wisdom. Become accustomed to and familiar with the six perfections, especially the meaning of emptiness, and then practice it. Fourth, one should especially visualize oneself as the form of glorious Heruka. As it says in the tantra: "Possessing the yoga of no-self, or striving to be the glorious Heruka." According to the instructions, one must firmly establish faith in the yoga of Heruka or Vajra Nairatmya deity, and obtain any one of the three appearances: superior, middling, or inferior.
Chinese
如果修行者不是非常精通，但想依靠事业手印来成就譬喻智慧，即使没有获得明相，也需要特别强烈的意乐，修持六个月或一年，并且不舍弃增上慢。第五是：之后以意念取任何所欲，意思是说，这完全是事业手印的范畴。经续中说：‘容貌姣好眼睛大，身形和青春极庄严，肤色青蓝性情柔，出生于僧伽罗出产樟脑之地，自己灌顶嘿金刚，喜爱头发好的修行者。’这是总的特征。以及‘不太长也不太短’等等，是特别的特征。像这样的明妃，也需要是精通的，种姓等虽然重要，但不是主要的。在圆满次第的这个阶段，经续中说：‘与五种姓完全具足，必须确定种姓为一。’以及‘如果没有金刚部，就以自己想要的本尊部来做。或者出现其他部，就种下菩提种子，并以精通来摄持。’如何精通的方法是：‘以菩提心来完全精通，从十善开始，对此详细地分别法。本尊形象的心和誓言心，精通之后是一体的。’这些是关于明妃的，因为意义相同，所以在此处也没有差别。第六是：观修无我，意思是说，这直接显示的是：通过观修无我空性的意义，来压制平凡的显现和执着，密诀中说：这叫做将手印修习成幻化。虽然在经文的直接显示的词句中不明显，但要进行具足三种认识的明观，以及身语一致、意欲一致、加持一致，也就是六处、身语意、金刚和莲花加持等等。为什么这些没有出现在经文的直接显示中呢？一般来说，要知道，对于非常广大的教义，在反复阐述的论典中，不需要计较细微的重复过失。
English
Even if the practitioner is not very proficient, but wants to achieve the exemplary wisdom by relying on the action mudra, even if the clear appearance is not obtained, there is a need for particularly strong aspiration, practicing for six months or a year, and not abandoning the superior pride. The fifth is: Then, taking whatever desire one wishes with the mind, which means that this is entirely within the scope of the action mudra. The tantra says: 'Extremely beautiful face, wide eyes, body and youth are extremely adorned, blue-skinned, gentle nature, born in the land of Sinhala where camphor is produced, self-initiating Hevajra, likes practitioners with good hair.' This is the general characteristic. And 'not too long nor too short' etc., are special characteristics. Such a vidya, also needs to be proficient, although lineage etc. are important, but not the main thing. In this stage of the completion stage, the tantra says: 'Completely endowed with the five families, it must be determined that the family is one.' And 'If there is no Vajra family, then do it with the deity family that you want. Or if another family appears, plant the Bodhi seed, and hold it with proficiency.' The method of how to become proficient is: 'Completely purify with the Bodhicitta, starting from the ten virtues, and thoroughly distinguish the Dharma on this. The mind of the deity's form and the samaya mind, after proficiency, are one.' These are about the vidya, because the meaning is the same, so there is no difference here either. The sixth is: Meditating on selflessness, which means that what this directly shows is: By meditating on the meaning of selflessness and emptiness, to suppress ordinary appearances and attachments, the secret instruction says: This is called practicing the mudra into illusion. Although it is not obvious in the direct display of the scripture, one must perform the clear visualization with three recognitions, as well as body and speech being consistent, intention being consistent, blessings being consistent, that is, the six senses, body, speech and mind, Vajra and Lotus blessings, and so on. Why don't these appear in the direct display of the scripture? In general, it is necessary to know that for very extensive teachings, in treatises that are repeatedly elaborated, there is no need to worry about minor faults of repetition.
Chinese
我，对于极其简略开示的论典，不需要避免意义的细微条目不完整的过失。因此，此论典的语句也极其简略。然而，在生起次第方面，那些必须认真修习，但在圆满次第方面，则不必需，也应如此理解。不需要的理由是，那些也是自然显现的。另一种情况是，即使那些没有真实显现，六识自显为空乐等等，为了代替那些，会出现非常殊胜的缘故。第七是，享受波拉和卡寇拉，或者以金刚嬉戏从自己的心间和脐间降下。这是《续》中所说：“赤裸身做大印”等等的意义。在此，注释中说：“波拉等是智慧印，或者说是大印”，但大印是以事业智慧等的果的方式出现的，因此与事业智慧二者不适合用选择的词语，仅仅是心间和脐间的词语，不能成立是大印。那么，对于事业手印，在《决定显示》中说：“与会众具有等，特别于住处之后，如见等如何，智者已开显道。”如是所说，五根的安乐是需要预先学习的，其他则是事业和意手印的次第相同。也就是说，修行者的波拉和事业或智慧手印的卡寇拉享受之后，如上所说，在喜和胜喜的最后，俱生会生起，或者在圆满次第的方面，在胜喜的最后，也会进入特殊的喜，即喜、胜喜、殊喜、俱生，虽然普遍上是这样说的，但此论典并不是不认可。无论如何，吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的形象，顶轮的明点融化，喉咙和心间的精华也被明点取走，从心间降下，从脐间进入，到达宝处之间，因此说从心间和脐间降下。虽然明点位置的主要位置是顶轮，但因为降到脐间，所以实际上是从心间降下的缘故，才说脐心结合，而不说顶轮脐间结合等等的词语，对于喜金刚根本续的圆满次第来说
English
I, regarding the treatise that explains in an extremely concise manner, there is no need to avoid the fault of incomplete subtle items of meaning. Therefore, the words of this treatise are also extremely concise. However, in the aspect of the generation stage, those must be diligently practiced, but in the aspect of the completion stage, it is not necessary, and it should be understood that way. The reason why it is not necessary is that those are also naturally arising. Another situation is that even if those do not actually arise, the six consciousnesses naturally arising as bliss and emptiness, etc., in order to replace those, extremely special things will arise. The seventh is, to enjoy Bola and Kakkola, or to descend from one's own heart and navel with Vajra Play. This is the meaning of what is said in the Tantra: "Having made the great mudra naked," etc. Here, in the commentary, it says: "Bola, etc., are wisdom mudras, or it is said to be the great mudra," but the great mudra appears as the fruit of action and wisdom, etc. Therefore, it is not appropriate to use the word of choice with the two, action and wisdom. Only the words heart and navel cannot establish the great mudra. Then, for the action mudra, in the "Definite Teaching" it says: "Having the assembly and so on, especially after the place, how are seeing, etc.? The wise have revealed the path." As it is said, the bliss of the five senses needs to be learned in advance, and the order of the other action and mind mudras are the same. That is to say, after the practitioner's Bola and the Kakkola of the action or wisdom mudra are enjoyed, as mentioned above, at the end of joy and supreme joy, co-emergent will arise, or in the aspect of the completion stage itself, at the end of supreme joy, special joy will also enter, namely joy, supreme joy, special joy, co-emergent, although it is commonly said that way, this treatise does not disapprove of it. In any case, the form of the letter Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: 吽), the bindu of the crown melts, and the essence of the throat and heart is also taken by the bindu, descending from the heart, entering from the navel, and reaching between the jewel, therefore it is said to descend from the heart and navel. Although the main position of the bindu is the crown, it descends to the navel, so it actually descends from the heart alone, so it is said that the navel and heart are combined, and the words such as the crown and navel are combined are not used for the completion stage of this Hevajra Root Tantra.