English
It is said in the commentary with the intention in the "Prophecy Sutra": "Life and diligence are equal, upward-going and pervasive, elephant, turtle, dung beetle, Devas and Kubera." and so on, and also in the "Tantra of Equal Union of All Buddhas," these winds are spoken of in a non-literal way. Hata Khya and Hata Va, Hata Hata Po Kora Tir, Kola Khya and Kola Va, Kola Kola Va Koli. Thus it is said. In the tantra called "Vajra Face," those names are spoken of literally, as previously explained. Thus, the characteristics and divisions of the winds have been fully explained. In order to explain the order of the five stages, the divisions of the method of vajra recitation will be explained. The suchness of the wind is gradual, the suchness of mantra truly enters, after realizing the arising of mantra, learn the vajra recitations. As it is said, its meaning is: Here, first the yogi who wants to learn vajra recitation, first learns the suchness of the wind, and then goes beyond it, and becomes familiar with the suchness of mantra. There is also an order to this, it is not without order. Therefore, with the suchness of mantra as a guide, one cannot become familiar with the suchness of the wind, one should become familiar with the suchness of mantra by making the suchness of the wind a guide. Because the suchness of the wind is the cause of the suchness of mantra, and that cause is also a guide, so it is understood. Then, learning the eleven kinds of vajra recitation that were previously briefly explained, and will be explained later, is only the stage of the learner. In this regard, the suchness of the wind is contemplated in three ways, reaching the extent of extremely small particles, because only the wind filled with great bliss appears as its nature. Then, how does the formless wind completely transform into form? Because it is collected within the aggregate of form, even if it is said to have form, there is no contradiction. If walls and so on are struck separately by that wind, it will return again. Manifest.
Chinese
即使不明显，也能通过看到特殊的迹象来推断它是具有形体的。这个迹象就是因为树旁等处的花朵等摇动和听到声音。分别部者也说它有颜色和形状，比如蓝色的风和圆形的风等等。四大是互相完全转变的，例如非常寒冷的触感使水变成固体一样。对于具有贪欲的人，观想菩提心的明点在金刚和莲花的尖端；对于具有嗔恨的人，观想在心间；对于具有愚痴的人，观想在世俗的鼻尖上，以四轮显现的次第，右旋等差别，观想光芒的明点，这是风的真如。然后要习惯于咒语的真如，这也有四种：咒语的意义，咒语的符号，咒语的收集和咒语的真如。其中，咒语的意义是用五种礼拜等来表达五方佛，它们的意义是毗卢遮那佛等。咒语的符号是多种多样的，要从金刚顶经中了解。其中，暂时有蛇等四种，其中蛇是具有礼拜和索哈的。无头是没有礼拜，但具有索哈的。无尾是没有索哈，但具有礼拜的。两者都没有是既没有礼拜也没有索哈的。此外，首先添加的是：嗡 དེ་བ་དཏྟ་སྭ་ཤཱནྟིཾ་ཀུ་རུ་ཏཱ་རེ་ཏུཏྟཱ་རེ་ཏུ་རེ་སྭཱ་ཧཱ། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。中间添加的是：嗡 ཏཱ་རེ་ཏུ་རེ་ཏུཏྟཱ་རེ་དེ་བ་དཏྟ་སྭཱ་པུ་ཥྚིཾ་ཀུ་པུ་ཥྚིམ་ཀུ་རུ་ཏུ་རེ་སྭཱ་ཧཱ། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。最后添加的是：嗡 ཏཱ་རེ་ཏུཏྟཱ་རེ་ཏུ་རེ་དེ་བ་དཏྟ་སྭཱ་ཝ་ཤིཾ་ཀུ་རུ་སྭཱ་ཧཱ། （藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。心髓是通过要念诵的方式，世尊分别开示的意义，例如：嗡 བཛྲ་དྷྲྀ་ཀ་ཨཱ་ཧཱུཾ་སྭཱ་ཧཱ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。近心髓是朝一个方向念诵，例如：嗡 ཨཱ་བཾ་ཧཱུཾ་（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）。激励心髓，例如：嗡 ཨཱ
English
Even if it is not obvious, it can be inferred that it has form by seeing special signs. That sign is because flowers and other things near trees shake and sounds are heard. The Vaibhashikas also say that it has color and shape, such as blue wind and circular wind, etc. The great elements are seen to be completely transformed into each other, for example, the very cold touch causes water to become solid. For those with desire, meditate on the bindu of bodhicitta at the tip of the vajra and lotus; for those with hatred, meditate in the heart; for those with ignorance, meditate on the tip of the nose of the mundane, with the order of the four wheels appearing, with differences such as clockwise rotation, meditate on the bindu of light, this is the suchness of wind. Then one must become accustomed to the suchness of mantra, which also has four aspects: the meaning of mantra, the symbol of mantra, the collection of mantra, and the suchness of mantra. Among them, the meaning of mantra is to express the five Buddhas with five prostrations, etc., and their meanings are Vairochana Buddha, etc. The symbols of mantra are diverse and should be understood from the Vajrasekhara Sutra. Among them, there are temporarily four types such as snake, among which snake has prostration and Svaha. Headless has no prostration, but has Svaha. Tailless has no Svaha, but has prostration. Neither has neither prostration nor Svaha. Furthermore, adding at the beginning is: Om deva datta sva shantim kuru tare tuttare ture svaha. Adding in the middle is: Om tare ture tuttare deva datta sva pushtim ku pushtim kuru ture svaha. Adding at the end is: Om tare tuttare ture deva datta sva vashim kuru svaha. The heart essence is the meaning separately shown by the Bhagavan through the way of reciting, for example: Om vajra dhrika ah hum svaha. The near heart essence is reciting in one direction, for example: Om ah bam hum. The encouraged heart essence, for example: Om ah.
Chinese
嗡（藏文：ཾ་，梵文天城体：，梵文罗马拟音：，汉语字面意思：），阿（藏文：ཨཱཿ，梵文天城体：，梵文罗马拟音：，汉语字面意思：），吽（藏文：ཧཱུཾ，梵文天城体：，梵文罗马拟音：，汉语字面意思：）是也。明咒例如：嗡 达咧等，第四品中所说。陀罗尼咒是那嘛 萨曼达 布达南 瓦嘎 资达 班杂 尼等。种子字是生起本尊的因。自宗的字是如来、天女、菩萨、忿怒尊等名字的第一个字。念珠咒是成为业之集合之因，例如：嗡 钦达 钦达等。颠倒咒是其他咒语未成就之业的集合能成就，例如：哈 斯哇 吽 阿 德热嘎 班杂 嗡等。摄集咒语是寂静和猛厉等诸神的使者和使女等差别无边，如同虚空般的无数咒语，所有那些摄集是仅从阿利和嘎利中产生。因为除此之外没有其他的缘故。薄伽梵母也是四十九个字母的自性，是语言所有显现之处的因。阿等组是不坏的自性。从中，虚空界的自性是嘎组，因为是从清净虚空相同之喉咙中产生的缘故。从中，风界的自性是擦组，因为那是嘎亚哇主要的原因。从中，火界的自性是扎组，因为那是锐利的自性之故。从中，水界的自性是达组生起，因为那是使人满足的自性之故。从中，地界的自性是巴组产生，因为那是与水完全混合而坚硬的缘故。如是，以大种的自性成为字母集合的基础，是亚等组，因为是器世间的自性之故。器世间会被劫末之火焚烧，焚烧之因是热的字母组。从中，摄集第一个字母是仅以第一个第八字母。那八个字母也摄集于阿嘎玛四个字母，那四个字母也摄集于嗡 阿 吽。
English
Om (Tibetan: ཾ་, Sanskrit Devanagari:, Sanskrit Romanization:, Literal Chinese meaning:), Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari:, Sanskrit Romanization:, Literal Chinese meaning:), Hum (Tibetan: ཧཱུཾ, Sanskrit Devanagari:, Sanskrit Romanization:, Literal Chinese meaning:) are so. Wisdom mantras are like Om Tare and so on, as mentioned in the fourth chapter. Dharani mantras are like Namah Samanta Buddhanam Vak Citta Vajrani and so on. Seed syllables are the cause for generating the deity's form. The letters of one's own Dharma are the first letters of the names of Tathagatas, goddesses, Bodhisattvas, and wrathful deities. Garland mantras are the cause of the accumulation of actions, such as Om Chinda Chinda and so on. Reverse mantras accomplish the accumulation of actions that are not accomplished by other mantras, such as Ha Sva Hum Ah Dhrika Vajra Om and so on. Collecting mantras means that all the infinite mantras, like the sky, with the distinctions of messengers and messenger women of peaceful and wrathful deities, etc., are collected only from Ali and Kali. Because there is no other reason besides that. The Bhagavati is also the nature of forty-nine letters, and is the cause of the place of all verbal elaborations. The group of A and so on is the indestructible nature. From that, the nature of the space element is the Ka group, because it arises from the throat, which is similar to pure space. From that, the nature of the wind element is the Tsa group, because it is the main cause of movement. From that, the nature of the fire element is the Ta group, because it is the nature of sharpness. From that, the nature of the water element is the Ta group, because it is the nature of satisfying. From that, the nature of the earth element is the Pa group, because it is solid due to being thoroughly mixed with water. Thus, the nature of the great elements becomes the basis of the collection of letters, which is the Ya group, because it is the nature of the container world. The container world will be burned by the fire of the eon. The cause of burning is the letter group of heat. From that, collecting the first letter is only through the first eighth letter. Those eight letters are also collected into the four letters A Ga Ma, and those four letters are also collected into Om Ah Hum.
Chinese
嗡字等三个字归纳起来，像这样生起、进入和安住的自性，这三个字就显示为咒语的归纳。如是所说：乃至向上至婆诃之间，ཀ་ཁ་གྷ་（梵文天城体：ka kha ga，梵文罗马拟音：ka kha ga，汉语字面意思：嘎卡嘎）尽头至渣的尽头，ད་དྷ་ཏ་（梵文天城体：da dha ta，梵文罗马拟音：da dha ta，汉语字面意思：达达达）最后以嘛结尾，那是它们的根本三个字。因为这是生起之处。咒语的真实性是不朽的，那也是与能说和所说的手段分离的，无垢、无边、与虚空相同，自性光明的真实性，即是真如是胜义谛。同样，一切咒语都从阿黎和嘎黎中产生，它们的真实性是从毁灭中产生的三个字。因为一切咒语都是女性、男性和非男非女的自性。如实获得的口诀进入三个字，因此，三个字是一切咒语的主人。现在要显示三个字的作用，首先，三者结合产生观的身体。这三个字以生起、进入和安住的顺序来保持身体。它与阿黎和嘎黎一起，在双根平等进入时，朝下看，从秘密处的顶端以精液的形象出现，从而产生有情众生的界。它与一切有情众生的生命和努力一起向上运行，感官之门完全觉醒，从世俗的鼻孔之门以右和左等顺序取出，不费力气地进行金刚念诵，并消除先前行为的障碍。它以白天和夜晚的顺序接近念诵的次数，随着水等坛城的升起，依靠白色等颜色，从而进行一切寂静等事业。它以完全观察的文字形象，以语念诵的特征进行念诵，依靠外境的颜色等事物，从而进行一切寂静等事业。它以净化、唤醒和燃烧的顺序，完全净化外境的物质等，瑜伽士
English
The three letters, such as Om, are summarized, and the nature of arising, entering, and abiding in this way, these three letters are shown to be the summary of mantras. As it is said: Up to Baha, Ka Kha Gha at the end of Ja, Da Dha Ta ending with Ma, those are the three root letters. Because it is the place of origin. The true nature of mantra is imperishable, and it is also separate from the means of expression and expression, immaculate, infinite, equal to space, the true nature of self-luminous, that is, Suchness is the ultimate truth. Similarly, all mantras arise from Ali and Kali, and their true nature is the three letters arising from destruction. Because all mantras are the nature of female, male, and hermaphrodite. The oral instructions obtained as they are enter the three letters, therefore, the three letters are the masters of all mantras. Now, the function of the three letters will be shown. First, the combination of the three produces the body of sight. These three letters maintain the body in the order of arising, entering, and abiding. It, together with Ali and Kali, looks down when the two roots enter equally, and appears in the form of semen from the tip of the secret place, thereby producing the realm of sentient beings. It runs upwards together with the life and effort of all sentient beings, the gates of the senses are fully awakened, and it is taken out from the gate of the mundane nostrils in the order of right and left, etc., and the Vajra recitation is performed effortlessly, and the obscurations of previous actions are eliminated. It approximates the number of recitations in the order of day and night, and with the rising of mandalas such as water, it relies on colors such as white, thereby performing all peaceful activities. It recites in the form of a fully observed letter, with the characteristics of verbal recitation, and relies on external things such as colors, thereby performing all peaceful activities. It purifies external substances, etc. in the order of purification, awakening, and burning, and the yogi