Chinese
气息生起的时候，观想具有五种颜色的气息，像卡利念珠一样流动。在其顶端观想吽（藏文：ཧཱུྃ།，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），或者在疲劳的时候观想嗡（藏文：ཨོཾ།，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡）。气息进入的时候，观想五种颜色的光芒，像阿利念珠一样，顶端如前一样理解。对此也有疑问：有多少种呢？回答是：通过身和字等，具有多种念诵的自性。也就是说，念诵是根据种姓和所缘而有多种，并且是不可估量的，应当理解为这样。那么，所谓的金刚念诵，在这里是依靠什么呢？回答是：依靠鼻子的作用，智者们能够成就。也就是说，这种阻止气息流动的念诵，瑜伽士依靠自己的鼻孔就能成就，否则就不能成就。为什么呢？因为是道路，因为是所依靠，因为是可以遮止的缘故，所以这样说。那么，所谓的下部念诵是什么呢？回答说：在金刚顶端，以何者作为所缘，称为下部。也就是说，加持方便的金刚，依靠它来学习生起、进入和安住。那又是为什么呢？回答说：为了调伏贪欲者，所以宣说了这种结合。也就是说，对于某些贪欲强烈的众生，对于欲望非常执着，对于种子有贪恋，对于具有结合力量的人，应当宣说这种结合。另外，所谓的贪欲者，是指对于五种欲望的功德特别执着和贪恋。那么，它的对治法是阻止感官的流动，这样一来岂不是变得没有意义了吗？不是的，因为喜欢依靠女人的那些人，才真正被称为贪欲者。那么，如果是这样，难道女人就不能通过道路来成就了吗？确实如此，对于那些具有相的女人，依靠她们来进行念诵。也就是说，依靠金刚和秘密脉的字等，来学习生起、进入和安住，如前所述。那么，所谓的依靠中脉的念诵又是什么呢？回答说：从心脏的中心，生起和进入的，不散乱到其他地方，就在那里显现的，就是内在的念诵。也就是说，从心脏的
English
When the breath arises, visualize the breath with five colors, flowing like a garland of Kali. At its tip, contemplate Hūṃ (Tibetan: ཧཱུྃ།, Sanskrit Devanagari: हुं, Sanskrit Romanized: hūṃ, Chinese literal meaning: 吽), or when tired, contemplate Oṃ (Tibetan: ཨོཾ།, Sanskrit Devanagari: ओं, Sanskrit Romanized: oṃ, Chinese literal meaning: 嗡). When the breath enters, visualize the five colors of light, like a garland of Āli, and understand the tip as before. One might ask, how many are there? The answer is: through the body and letters, etc., it possesses the nature of many recitations. That is, recitation is diverse according to lineage and object of focus, and it is immeasurable, it should be understood as such. Then, what is the so-called Vajra recitation based on here? The answer is: through the union of the nostrils, the wise ones can accomplish it. That is, this recitation that stops the flow of breath, the yogi can accomplish it by relying on his own nostrils, otherwise it is not possible. Why is that? Because it is the path, because it is the support, and because it can be stopped, therefore it is said so. Then, what is the so-called lower recitation? It is said: On the tip of the Vajra, with what as the object of focus, is called the lower. That is, bless the Vajra of skillful means, and rely on it to learn arising, entering, and abiding. And why is that? The answer is: To subdue those with desire, therefore this union is taught. That is, for some sentient beings with strong desire, who are very attached to desire, who are attached to the seed, and who have the power of union, this union should be taught. Furthermore, the so-called "those with desire" refers to those who are particularly attached to and greedy for the five qualities of desire. Then, its antidote is to stop the flow of the senses, wouldn't that become meaningless? No, because those who like to rely on women are truly called those with desire. Then, if that is the case, wouldn't women be unable to achieve through the path? Indeed, for those women with characteristics, rely on them to perform recitation. That is, relying on the Vajra and the letters of the secret channels, etc., learn arising, entering, and abiding, as before. Then, what is the so-called recitation based on the central channel? The answer is: From the center of the heart, whatever arises and enters, does not scatter elsewhere, but manifests there, that is the inner recitation. That is, from the heart
Chinese
的中央观想种子字，从那里面生起风，进入和安住，应当依靠并且修习。那也如前面所说要知道最初、中间和最后的次第。对于这些，为什么说是金刚念诵呢？金刚念诵和向金刚念诵，对于金刚是专注，以金刚和为了金刚，金刚生起和金刚舍弃，金刚摧毁和金刚分离。所说的金刚念诵是以五光的结合。所谓向金刚，是什么呢？一切事物都是金刚的，因为作为体性而念诵。所说的是因为一切能取和所取的相都作为金刚念诵的体性。所谓对于金刚专注，又是什么呢？何时对于身语意等，专注，就叫做那个。所说的是对于身语意和金刚相同，专注是什么，其他在下面的自在中也是同样。所谓以金刚，解释说：金刚的光芒燃烧着，在哪里获得果，因为那个缘故。所说的是光芒、发辫和念珠这些和金刚相同，以那个获得果是什么，就叫做那个。所谓为了金刚，解释说：哪个殊胜是为了获得，念诵是什么，那就是。所说的是：金刚是法界，为了获得那个，就叫做那个。所谓从金刚生起是：从心间和从根源，哪个生起。所说的是心间的种子字和金刚根源的种子字，从那些生起的是什么，就叫做那个。所谓金刚舍弃和金刚摧毁，解释说：分别念和金刚相同，以什么摧毁。所说的是分别念也是因为难以摧毁，摧毁那个的念诵是什么，就叫做那个。这个的念诵又是什么呢？金刚念诵和内在的，甚深秘密的念诵是名称，应当知道。所说的是决定的词和因为不稳固，以及难以证悟，和具有菩提心的是什么，就叫做那个。这个也和多少法相应呢？决定的词语是语言的分别念。
English
In the center, contemplate the seed syllable. From that, the arising, entering, and abiding of wind should be relied upon and practiced. Also, the order of the beginning, middle, and end should be known as before. Regarding these, why is it called Vajra Recitation? Vajra recites and to Vajra recites, for Vajra is concentration, with Vajra and for Vajra, Vajra arises and Vajra abandons, Vajra destroys and Vajra separates. The so-called Vajra Recitation is through the union of the five lights. What is meant by "to Vajra"? All things are of Vajra, because they are recited as the essence. It is said that all aspects of the apprehended and the apprehender are made into the essence of Vajra Recitation. What is meant by "concentration on Vajra"? When one concentrates on body, speech, and mind, that is called that. It is said that whatever concentration is on body, speech, and mind being similar to Vajra, and also in the following empowerment, it is the same. Explaining "with Vajra": The blazing rays of Vajra, wherever fruit is obtained, for that reason. It is said that rays, braids, and rosaries are similar to Vajra, and whatever obtains fruit with that is called that. Explaining "for Vajra": Whatever is supreme is for obtaining, whatever recitation is, that is it. It is said that Vajra is the Dharmadhatu, and for obtaining that, it is called that. What arises from Vajra is: from the heart and from the root, whatever arises. It is said that the seed syllable of the heart and the seed syllable of the Vajra root, whatever arises from those, is called that. Explaining "Vajra abandoning" and "Vajra destroying": Discrimination is similar to Vajra, with what is it destroyed? It is said that discrimination is also difficult to destroy, so whatever recitation destroys that is called that. What is the recitation of this? Vajra recitation and inner, profound secret recitation are names, it should be known. It is said that whatever has definite words and is unstable, and difficult to realize, and has Bodhicitta, is called that. How many Dharmas does this also accord with? Definite words are the discrimination of speech.
Chinese
嗡。 說完了。 為了消除這個對他人的過失， 應當說出這些。 這樣就隨其所應地說了。 原因是什麽呢？ 禪定食物等等， 是產生果的原因。 說的是在何處， 禪定、飲食、 時間和地點等等， 因為能產生果， 所以才這樣說。 在什麽時候呢？ 生起究竟，心專注， 依止這個的時候。 說的是從生起次第究竟和心專注究竟而依止的時候。 這個的特徵是什麽呢？ 捨棄過失，具有功德， 這被稱作特徵。 說的是捨棄和取捨都已遠離並且具有功德，這是這個的特徵。 所緣是什麽呢？ 任何一種四種分類的方式， 光和線條、念珠， 或者三字的形式， 或者方便和智慧。 說的是緣於光和線條、明點的念珠， 以及頂端的嗡（ཨོཾ，oṃ，唵，具三身），阿（ཨཱཿ，āḥ，阿，無生），吽（ཧཱུྃ，hūṃ，吽，降伏）， 以及母音子音的念珠，這是這個的所緣。 專注時，能令心安住的因或助伴是什麽呢？ 任何的會供等等， 會成為這個 修持的助伴。 這很容易理解。 前行是什麽呢？ 生起次第和調治脈，是前行。 說的是在金剛念誦之前，要調治脈， 並且要學習生起次第，這是前行。 這個的所依又是什麽呢？ 依靠生起次第的結合， 來念誦。 說的是金剛念誦的所依是生起次第， 因為依靠這個來做這個，所以才這樣說。 說粗語等等是不順品。 說的是粗言惡語和離間語以及謊言等等，這是念誦的不順品。 它的對治就是這個本身，因為是對立的緣故。 地的差別又是什麽呢？ 任何一個對這個常時安住， 會安住在第八地。 說的是安住在金剛念誦的瑜伽士，會安住在第八地中忍位的中品。 那個和它相關的成就又是什麽呢？ 專注於五色
English
Oṃ. That has been explained. In order to eliminate the consequences for others, these should be stated. That has been explained as appropriate. What is the cause? Samadhi, food, etc., are the cause for producing the result. It is said that wherever samadhi, food, drink, time, place, etc., produce the result, that is why it is called that. When is the time? When the generation is complete and the mind is focused, it is the time to engage in this. It is said that it is the time to engage in it when the sequence of generation is complete and the mind is focused. What is its characteristic? Abandoning faults and possessing qualities, this is said to be the characteristic. It is said that this is its characteristic because it is free from abandoning and adopting and possesses qualities. What is the object of focus? Any of the four types of divisions, light and lines, rosaries, or the form of three letters, or method and wisdom. It is said that the object of focus is light and lines, a rosary of bindus, and at the top, Oṃ (ཨོཾ，oṃ，唵，possessing the three bodies), Āḥ (ཨཱཿ，āḥ，阿，unborn), Hūṃ (ཧཱུྃ，hūṃ，吽，subduing), and a rosary of vowels and consonants. What is the cause or friend for holding the mind in focus? Wherever gatherings, etc., become a friend for accomplishing this. That is easy to understand. What is the preliminary? Generation and treatment of the channels are the preliminary. It is said that before vajra recitation, one should treat the channels and study the generation sequence, which is the preliminary. What is its basis? Recitation should be done based on the union of generation. It is said that the basis of vajra recitation is the generation sequence, because it is done based on this, that is why it is called that. Idle talk, etc., are unfavorable. It is said that idle talk, harsh words, slander, lies, etc., are unfavorable to recitation. Its antidote is itself, because it is contradictory. What is the difference in the ground? Anyone who constantly abides in this will abide in the eighth ground. It is said that a yogi who abides in vajra recitation will abide in the middle stage of the eighth ground of patience. What is the accomplishment associated with that? Focusing on the five colors
Chinese
依此理，能成就与四种事业的关联。如是，寂静等事业以及守护和增益等将会产生。于生起中，依何者而住，其他共同悉能成就？依入与住之结合，此之存在得以成就。此为中间的偈颂。那么，与何种行 संबंधित？与涂抹 संबंधित。修习与行 संबंधित。意思是，加持大肉等食物并食用，以及用这些东西进行涂抹。地界的界限从何处到何处？依于生起而缘于心。中间是金刚念诵。意思是，首先从生起次第开始，待其熟练后，到缘于心之间进行金刚念诵。有何果产生？语自在之结合，亦由此金刚念诵而成就。意思是，由此能获得语自在支分如海，或六十支分之妙音等。熟练的程度如何？以何者诸风明晰，体验即是熟练的程度。意思是，颜色、形状和数量在何处明晰，那就是熟练的程度。究竟的程度又是什么？转移处所并化为多种。此乃究竟的程度。意思是，细微的风变为粗大的，粗大的风变为细微的，以及了知细微的风和粗大的风一样以及与此相反的情况，在此之时，如果将气息纳入体内，则不会产生损害。另外，何者最初、第二和第三之人，于诸自在中，观想形状、风和幻化。具种姓者则生果。无有读诵和颜色之结合。无需念珠，无需计数。然而，因为依赖于风，此即被称为念诵。何者安住于此结合，将获得语自在。此为中间的偈颂。如是广述金刚念诵后，现在将讲述缘于心。对此，缘于心有多少种呢？宣说如下：于何处缘于心，本体与差别，决定词与异名，诸法与何者相合，遣除他者、因、时、能力。
English
By this reasoning, the connection with the four activities can be accomplished. Thus, peaceful and other activities, as well as protection and increase, will arise. In arising, by what does one abide, and other commonalities will be accomplished? By the union of entering and abiding, the existence of this is accomplished. This is an intermediate verse. Then, with what kind of conduct is it related? It is related to smearing. Practice is related to conduct. It means blessing and eating great meat and other foods, and using these things for smearing. Where are the boundaries of the earth? Based on generation, focus on the mind. In between is the Vajra recitation. It means that, first, starting from the generation stage, and after becoming proficient in it, Vajra recitation is performed until focusing on the mind. What fruit arises? The union of speech mastery is also accomplished by this Vajra recitation. It means that by this, one can obtain the speech mastery branch like the sea, or the sixty branch melodious sounds, etc. What is the degree of proficiency? By what the winds are clear, experience is the degree of proficiency. It means that wherever color, shape, and number are clear, that is the degree of proficiency. What is the ultimate degree? Transferring places and transforming into many. This is the ultimate degree. It means that the subtle wind becomes coarse, the coarse wind becomes subtle, and knowing that the subtle wind and the coarse wind are the same and the opposite of this, at this time, if the breath is drawn into the body, no harm will occur. Furthermore, whoever is the first, second, and third person, in all freedoms, contemplates form, wind, and illusion. A person with lineage will bear fruit. There is no combination of reading and color. No need for rosary, no need for counting. However, because it depends on the wind, this is called recitation. Whoever abides in this union will attain speech mastery. This is an intermediate verse. Thus, after extensively explaining the Vajra recitation, now I will explain focusing on the mind. How many kinds of focusing on the mind are there? It is said as follows: Wherever focusing on the mind, essence and distinction, defining words and synonyms, which dharmas are in accordance with, eliminating others, cause, time, and ability.