English
Wind and taste are the same. The essence is Vajradhara. Having seven branches, etc. Etc. The image of the moon in the water. It is not true, nor is it false. Likewise, the mandala wheel is also. It appears as being without self-nature. And, from the nature of the real thing itself. It does not exist elsewhere. From the appearance of wisdom such as deities. What need is there to mention looking at others? And, the body of Great Bliss, Great Bliss. Adorned with self-appearing wisdom mother. In the Akanishta realm, always. Residing with blazing marks and signs. Whatever and whatever is the object of taming. It appears separately in that way. Different due to the power of faith. Taming those sentient beings. What is said in other tantras is. The three to be abandoned and ignorance are The four purifications and ripening empowerments. The liberator is the tantra, mantra, and dharma. It is called the fourth in the secret order. This itself is the son of the letters. Because it is ultimate, it is called the fourth. Like space, the Dharma From the empty body. Non-conceptual wisdom is like a rainbow. With wind and wisdom meditation. Effortlessly, it is naturally accomplished. Etc. It is said that this was translated by Silent Heart and Ngo Lhatse, but it seems to need some examination. ༈. The first of the five oral instructions of the completion stage by him is the stage of Vajra recitation. Abiding well in the generation stage. For those who want the completion stage. This method is the complete Buddha. It is said like a ladder. Becoming the life of sentient beings. Called wind, it is the doer of all actions. This is the mount of consciousness. Five natures, ten names. The suchness of wind gradually. Correctly entering the suchness of mantra. After realizing the object of the mantra. Learn the Vajra recitation. After reciting the Vajra, the yogi. Will gain focus on the mind. Abiding in the illusory Samadhi. Purifying with the right edge. After rising from the right edge. Will gain non-dual wisdom. Abiding in the union meditation. After that, nothing needs to be learned. This is the complete yogi. Also the great Vajra holder. Having all kinds of excellence. After that, becoming omniscient. The past and the future. Doing now
Chinese
降生的三有，以光明而完全清净，刹那之间全部看见。吉祥集聚续中，彼等真实增长。依随所说续部之后，从上师口中证悟。如是说。又引自根本续，鼻尖观想芥子，行与不行于芥子上，以秘密真言观察之，观修殊胜智慧之所依。五种珍宝色，如芥子之量，于鼻尖精勤地，瑜伽士以觉性恒常观修。等等，广说十气之真实性后，宣说真言之真实性。嗡啊吽。（藏文：ཨོཾ་ཨཱཿཧཱུྃ།，梵文天城体：ओम् आः हूँ，梵文罗马拟音：oṃ āḥ hūṃ，汉语字面意思：嗡啊吽。）领悟意义之念诵，从无自性之贤妙中，三世诸佛所观察，彼说为金刚念诵。乞食而食不念诵，不乞食者亦不贪著，受用一切欲妙，真言支分不损而念诵。如是等等。又引自意趣授记续，不思议义之真实性，当善加分别而宣说，言说与有相，表诠与胜义。词之言说，是共同的，有相即是佛，真言之真实性说为表诠，胜义即是真如。最初一于九中央，等等以真言宣说。下与上所摄持，知已以智慧确定结合。言说之此等真言，是从无实有性中生起。彼是完全转变之色，何为示现为天尊，彼即是近取。表诠是三真实性所住，自性念诵之特征。埃字所说之智慧，是诸佛之精华。嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）以嗡真实摄集有情，善加观察诸佛之身。吽（藏文：ཧཱུྃ，梵文天城体：हुँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）以吽真实散布有情，善加观察诸佛之意。阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）以阿成为安住，善加观察诸佛之语。进入与安住，以及起立之次第，亦是智慧方便之所依，真言支分不损而念诵。白衣等念诵之宣说，二百二十五，四者善加摄集是，四种结合摄集百
English
The three existences of birth, with clarity and complete purity, see everything in an instant. In the glorious Samputa Tantra, those very ones increase. Having planted, following the explained tantra, realize from the guru's mouth. Thus it is said. Also quoted from the Root Tantra: At the tip of the nose, contemplate a mustard seed. Whether moving or not moving on the mustard seed, examine it with secret mantras. Meditate on the abode of supreme wisdom. The five precious colors, the size of a mustard seed, diligently at the tip of the nose, the yogi constantly meditates with awareness. Etc., after extensively explaining the reality of the ten winds, the reality of mantras is taught. Om Ah Hum. (Tibetan: ཨོཾ་ཨཱཿཧཱུྃ།, Sanskrit Devanagari: ओम् आः हूँ, Sanskrit Romanization: oṃ āḥ hūṃ, Literal Chinese meaning: Om Ah Hum.) The recitation of understanding the meaning, from the goodness of no self-nature, observed by the Buddhas of the three times, that is said to be the Vajra recitation. Eating alms and not reciting, not being attached to those who do not beg, enjoying all desires, reciting without damaging the mantra's limbs. Thus and so on. Also quoted from the Intent Prophecy Tantra: The reality of the unthinkable meaning, should be well distinguished and explained, expression and with object, symbolic and ultimate. The expression of words is common, with object is the Buddha himself, the reality of mantra is said to be symbolic, the ultimate is suchness. The first one in the center of nine, etc., is explained as mantra. What is included below and above, knowing it, combine it firmly with wisdom. These mantras of expression arise from the nature of non-existence. That is the completely transformed form, what is shown as a deity, that is the near object. The symbol is where the three realities reside, the characteristic of self-nature recitation. The wisdom explained by the letter E, is the essence of all Buddhas. Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om) with Om truly gathers sentient beings, well observe the body of the Buddhas. Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुँ, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) with Hum truly scatters sentient beings, well observe the mind of the Buddhas. Ah (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: Ah) with Ah becomes abiding, well observe the speech of the Buddhas. Entering and abiding, and also the order of rising, are also the basis of wisdom and means, reciting without damaging the mantra's limbs. The explanation of reciting white clothes etc., two hundred and twenty-five, the four are well gathered, the four combinations gather a hundred.
Chinese
扎九。九百中所有显示的，二十又一肘。以四的次第，那是由各自产生，二万一千六百。 如是说。聚集续部之外所随从的，以智慧的仪轨，四座之间善加结合，具有十万之数的特征。咒语的支分不损减地念诵。如是说。对于禅修的障碍者，瑜伽之外的念诵应舍弃。咒语之义世尊金刚持，金刚自性如何念诵？如是说。语金刚的修法，以此能明晰咒语的真实。以三种智慧的差别，进入、安住、起立三者，必定与唯识相结合。如是说。如果从山王顶峰坠落某些东西，即使心想不会堕落，也会堕落。如果因上师的恩德而获得利益的教言，即使心想不会解脱，也会解脱。如是说。两万一千，以及六百，瑜伽自在者日夜，进行念诵的计数。如是说。༈。第二次第之意无上次第中，敬礼顶礼，敬礼顶礼。敬礼敬礼敬礼顶礼。如何赞颂与敬礼，赞颂谁以及用什么赞颂？犹如水中置水，犹如酥油中置酥油，自己以自明智慧，善见为何，此即是敬礼。然而未获得一切智之前，那不会成为近取对境。被黑暗昏暗所覆盖，因恩德而能获得光明。空性。极其空性，第三大空性，第四一切空性，是因和果的差别。从智慧与方便相结合中，将能近于获得圆满。一切空性光明，是因的次第完全清净。三种名识相结合，以及三种空性共同结合，将能获得无上果位。如是等等以显现、增长，阐明了所获得智慧的特征之后，显现与显现增长，以及显现近于获得，心的三种形态讲述之后，讲述它的修法。诸风以微细的形象，与明和真实混合之后
English
Nine. Whatever is shown in nine hundred, twenty-one cubits. In the order of four, it arises separately. Twenty-one thousand six hundred. Thus it is said. Those who follow the outer Tantras, with this ritual of wisdom, by combining the four sessions well, possessing the characteristic of a hundred thousand in number. Recite the limbs of the mantra without diminishing. Thus it is said. For those who have obstacles to meditation, abandon the recitation outside of yoga. The meaning of the mantra, the Blessed Vajradhara, how to recite the Vajra nature? Thus it is said. The practice of speech Vajra, with this, the reality of the mantra is clarified. With the distinction of the three wisdoms, entering, abiding, and rising, definitely combine with mind-only. Thus it is said. If something falls from the peak of the King of Mountains, even if you think it will not fall, it will fall. If you receive beneficial instructions through the kindness of the Guru, even if you think you will not be liberated, you will be liberated. Thus it is said. Twenty-one thousand, and six hundred, the Lord of Yoga, day and night, counts the recitations. Thus it is said. ༈. In the second stage, in the unsurpassed stage of intention, I prostrate and bow, I prostrate and bow. I prostrate, I prostrate, I prostrate and bow. How to praise and prostrate, who to praise and with what to praise? Just as water is placed in water, just as butter is placed in butter, one's own self-aware wisdom, whatever is well seen, this is prostration. However, until omniscience is attained, that will not become a near object. Covered by darkness and dimness, one will be able to obtain light through kindness. Emptiness. Utter emptiness, the third great emptiness, the fourth all emptiness, is the distinction of cause and effect. From the combination of wisdom and means, one will be able to attain completion nearly. All emptiness is clear light, the order of causes is completely pure. Combining the three consciousnesses, and combining the three emptinesses together, one will be able to attain the unsurpassed state. Thus, etc., with appearance and increase, after clearly showing the characteristics of the wisdom attained, appearance and the increase of appearance, and likewise the near attainment of appearance, after explaining the three aspects of mind, the practice of it will be spoken. The winds, with subtle forms, after mixing with knowledge and truth