English
B. Indra (Sanskrit Devanagari: इन्द्र, Sanskrit Romanization: Indra, Chinese literal meaning: Indra), Agni (Sanskrit Devanagari: अग्नि, Sanskrit Romanization: Agni, Chinese literal meaning: Fire), Yama (Sanskrit Devanagari: यम, Sanskrit Romanization: Yama, Chinese literal meaning: Yama), Matari, Rakshasa, Yakshopadrava, Varuna, Vayu, Ishana, Brahma, Prithvi, Praha, Raksha Kuru Svaha. Reciting this mantra, a right-turning flame fully manifests, from which emerges the horse king playing, the horse-headed one, uttering "Haha." Possessing the bodhisattva's lotus posture, the right hand bestows the supreme gift and holds the palms together, the left hand holds the threatening mudra and a white staff, marked with the syllable Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Chinese literal meaning: Om). Adorned with silk, tiger skin, jewels, and emanations. Meditating in the center of the flame, recite the wisdom mantra six times. Then, protecting the place: waving the staff mudra, recite the wisdom mantra of Hayagriva. Add names like "Graha Purva Raksha" to recite, accompanied by the five-pronged vajra mudra. Then, point the banishing mudra in the ten directions, reciting the wisdom mantra once. In short, this is the method of protecting oneself and the place. Afterward, even when sleeping, remember the Buddha, fall asleep with the thought of luminosity, and not driven by desire, hatred, and ignorance. Thus, this is the sequence that arises solely from the Action Tantra. Strive on this path, draw near through practice and the actions of accomplished ones, in accordance with the faculties, in this life or in the bardo, obtain a divine body, become a vidyadhara, and thereby attain unsurpassed enlightenment. Second, in order to focus on inner yoga, combine the Yoga Tantra with it, as follows: In short, the immortal samadhi has four preliminary branches, two samadhis as the main practice, and a conclusion and session break. First, there are four branches: basis, condition, essence, and path. First, the branch of the basis is: straighten the body, face east, and recite "Om Anadya (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning)" etc. This is because the mind of sentient beings inherently possesses luminosity, and in order to recognize this here, clarify without conceptual elaboration, therefore it is called the branch of the basis. Among them, "Anadi (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning)" means without beginning, which represents without end and without interval. Because it is not bound by non-existent time, it is also not bound by place. In short, its essence is that nothing is established. "Adi (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Chinese literal meaning)" means first, beginning, and original, not newly established, but from the very beginning.
Chinese
从本来就安住于众生的自性智慧中。然而，这并非如同瓶子和拿着瓶子一样，而是以自性一体的方式安住。 चित्त（藏文，梵文天城体चित्त，梵文罗马拟音citta，汉语字面意思：心）即是心，也就是，万物的自性本身，虽然其体性毫无成立，但并非空无心识。那么是什么呢？是自性极为清净的光明智慧。 वज्रसत्त्व（藏文，梵文天城体वज्रसत्त्व，梵文罗马拟音vajrasattva，汉语字面意思：金刚萨埵）即是金刚萨埵，此心的体性是金刚萨埵，与圆满正等觉的智慧无别。即使在暂时被突如其来的垢染所遮蔽之时，由于自性光明的体性未被任何事物所染污，因此是不可摧毁的，即是金刚萨埵。 अहं（藏文，梵文天城体अहं，梵文罗马拟音ahaṃ，汉语字面意思：我）即是“我”的意思，也就是先前所说的自性光明。并且，是无始、最初、非顽空，圆满佛陀智慧即是我的真如自性。此处说道：如同虚空般的心是原始的，大空性是其自性。此乃神圣之义，切莫误以为是外道的臆测之我。如此，此乃至尊弥勒所说：以具净与染故，以无垢净故，以无分别法故，以任运不思议故。其中，是就“以具净与染故”而说的。现在从缘起的支分来说，是就“以无垢净故”而说的。使垢染清净的是沐浴， वज्रोदके（藏文，应为梵文，待查证），金刚之水。应知是心的金刚自性，故如是说。 ཨོཾ་ཏཔྟེ་（藏文，梵文待查）等迎请天河恒河之水，如同使那些金刚之水苏醒一般，也应观想心是自性清净，本来就无有任何垢染。然后，漱口清净了烦恼意，洗脸清净了意的识，洗涤五官清净了五根识，洗涤全身清净了微细的心所，倾倒洗澡水清净了阿赖耶识，应以认识到突发之客尘消失的方式来观想清净。之后是加持风，从此处到未触及正行之间，是分别的
English
It abides in the self-awareness of beings from the very beginning. However, it is not like a vase and someone holding a vase, but rather it abides in the nature of being one with itself. Citta (藏文，梵文天城体चित्त，梵文罗马拟音citta，汉语字面意思：mind) is the mind, which is the very nature of all things. Although its essence is not established in any way, it is not empty and without mind. So what is it? It is the knowledge of the self-nature, which is extremely pure and luminous. Vajrasattva (藏文，梵文天城体वज्रसत्त्व，梵文罗马拟音vajrasattva，汉语字面意思：Diamond Being) is Vajrasattva, the essence of this mind is Vajrasattva, and it is no different from the wisdom of complete and perfect enlightenment. Even when it is temporarily obscured by adventitious stains, because the essence of the self-nature luminosity is not tainted by anything, it is indestructible, that is, Vajrasattva. Ahaṃ (藏文，梵文天城体अहं，梵文罗马拟音ahaṃ，汉语字面意思：I) means "I," which is the self-nature luminosity mentioned earlier. Moreover, it is without beginning, the first, not inanimate emptiness, and the complete Buddha's wisdom is my true self-nature. Here it is said: The mind like the sky is primordial, the great emptiness is its own nature. This is the sacred meaning, do not mistake it for the self conjectured by the heretics. Thus, this is what the venerable Maitreya said: Because it possesses purity and defilement, because it is without defilement and pure, because it is without differentiation, because it is spontaneously accomplished and inconceivable. Among them, it is spoken in terms of "because it possesses purity and defilement." Now, from the limb of conditions, it is spoken in terms of "because it is without defilement and pure." What purifies the stains is bathing, Vajrodake (藏文，梵文待查), the water of Vajra. It should be known as the Vajra nature of the mind, therefore it is said as such. Oṃ tapte (藏文，梵文待查) etc., imagine invoking the celestial river Ganges, and just as those Vajra waters are awakened, so too should you contemplate that the mind is self-nature pure, and originally without any defilement. Then, rinsing the mouth purifies the afflicted mind, washing the face purifies the mind consciousness, washing the five limbs purifies the five sense consciousnesses, washing the whole body purifies the subtle mental factors, and pouring out the bathwater purifies the alaya consciousness. One should contemplate purification in the way of recognizing that the adventitious stains have disappeared. Then there is blessing the wind, from here until not touching the main practice, it is the differentiated.
Chinese
为了无量之法故。就此而言，班杂萨埵瓦玉（藏文，梵文天城体，Vajrasattva vāyu，金刚萨埵风）是金刚萨埵的风，这是心识在色等对境上摇动的自性。也就是，从阿赖耶识智慧及其习气的力量，产生执取对境的习气，此习气因缘增长，从而显现色等。由此产生烦恼，由此造作行为，此行为也以习气染污心相续。如种子、树干和果实一般，有情众生在轮回中流转。当习气清净时，习气之自性法性即是金刚萨埵安住于报身，因此称为金刚萨埵风。此甚难理解故，在无上瑜伽部续典中，关于细微风心、不坏明点、流转之习气、身心之关联或所依能依之关联等有广说，应知晓。总而言之，风即是彼。从右吸入而从左呼出，是这样的：从右边生起时，地水火风依次递增，是地融入水等之收摄次第；从左边虚空形成风等生起次第，风火水地运行。风进入体内时，二者也反过来生起，因此，从右吸入，从左呼出，确定二者皆为生起次第，应知其为成就无死之方法的精髓。二者之间稍微屏住呼吸，即是抑制生命力。此是抑制平等运行智慧之风，从无上瑜伽中说能获得不变之乐，也应知晓。与所谓金刚萨埵之风极为相关。此处说：远离了确定胜义之口诀，此则视风等为物质之法。若自诩为了解无谬之殊胜乘圆满次第及其修持，则所思所想皆是无稽之谈。若能知晓本初无有之过失，却以对治力，全新清净之伟大方式，即是轮回与涅槃之幻术师，若能在此处知晓风之要点，岂不更好？如是，知晓风为报身之自性后，特别要明
English
For the sake of immeasurable Dharma. In this regard, Vajrasattva vāyu (Tibetan, Sanskrit Devanagari, Vajrasattva vāyu, Diamond Being Wind) is the wind of Vajrasattva, which is the nature of the mind moving on objects such as form. That is, from the power of the alaya consciousness wisdom and its karmic imprints, the karmic imprint of grasping objects arises, and this karmic imprint is strengthened by conditions, thereby manifesting forms and so on. From this, afflictions arise, and from this, actions are performed, and these actions also pollute the mind stream with karmic imprints. Just like seeds, trunks, and fruits, sentient beings revolve in samsara. When the karmic imprints are purified, the nature of that karmic imprint, the Dharma nature, is that Vajrasattva abides in the Sambhogakaya, therefore it is called Vajrasattva Wind. This is very difficult to understand, so in the unsurpassed yoga tantras, there are extensive discussions about subtle wind-mind, indestructible bindu, the karmic imprints of transmigration, the connection between body and mind, or the connection between support and supported, which should be understood. In short, wind is that. Inhaling from the right and exhaling from the left is like this: When arising from the right, the elements of earth, water, fire, and wind gradually increase, which is the order of absorption of earth dissolving into water, etc.; from the left, the order of arising of wind forming in space, etc., causes the wind, fire, water, and earth to move. When the wind enters the body, both of them also arise in reverse, therefore, inhaling from the right and exhaling from the left, it is certain that both are the generation stage, and it should be known as the essence of the method of achieving immortality. Holding the breath slightly between the two is to suppress the life force. This is to suppress the wind of equalizing wisdom, and it is said in unsurpassed yoga that one can obtain unchanging bliss, which should also be known. It is extremely related to the so-called Vajrasattva Wind. Here it is said: Separated from the definitive instructions of ultimate meaning, this views wind and so on as material dharmas. If one claims to understand the supreme vehicle's complete stage without error and its practice, then whatever is contemplated is nonsense. If one can know that there is no fault from the beginning, but with the power of antidotes, the great way of completely purifying anew, that is the illusionist of samsara and nirvana, wouldn't it be better to know the key points of wind in this place? Thus, after knowing that wind is the nature of the Sambhogakaya, especially to clarify