Chinese
关于宣说三字金刚念诵，圣者 父子论著中阐述了三字金刚念诵。然而，并非不认可二字金刚念诵为具相金刚念诵。若从所缘风的角度划分，则有根本和支分风的金刚念诵两种，前者可分为四脉轮的金刚念诵四种，后者可分为运行等的金刚念诵五种。其中，若圆满次第者为成办息增怀诛之事业而进行金刚念诵，则对根本四风进行；又若圆满次第者为成办眼之现量等五种而进行金刚念诵，则对支分五风进行，且于身远离先行之后，为生起心远离之空性等而进行金刚念诵时，首先对根本四风进行，于从中获得能力之际，再对支分五风进行。如是宣说了金刚念诵的三种时机，此处乃是后者。若如是是于何风进行金刚念诵之方式，那么，从身体要穴之此处进行，是否有处所之确定性呢？对此，大多数人除了从身体内部到鼻孔进行呼出吸入之外，并未确定从身体脉轮之此处进行，又有些人说根本四风之位置是从喉咙等四处对四个脉轮分别进行。对于前者， 即使允许风之升降三处与三字相结合，但因缺乏于身体脉轮要穴处进行之口诀，故无论如何努力，亦无法从风入都提而融入，从而引出四空，因为在其他地方，即使通过计算听闻处所宣说的风之呼出吸入，也无法阻止其如是进行。对于第二种观点，虽然仅仅触及了身体脉轮的要穴，但此派之金刚念诵并未获得触及身体要穴之要义。此处，解释了在虚空界之中央观想太阳，光明，珍宝和光芒之四脉轮的意义时说，虚空界是不可摧毁的，中央是安住之处，从那生起，生起的脉轮
English
Regarding the explanation of the three-syllable Vajra recitation, the venerable Fathers and Sons treatises explain the three-syllable Vajra recitation. However, it is not that the two-syllable Vajra recitation is not recognized as a characteristic Vajra recitation. If divided from the perspective of the object of focus, the winds, there are two types of Vajra recitation: the root and branch winds. The former can be divided into four types of Vajra recitation for the four chakras, and the latter can be divided into five types of Vajra recitation, such as the circulating winds. Among these, if a Completion Stage practitioner performs Vajra recitation to accomplish the activities of pacifying, increasing, magnetizing, and wrathful actions, then it is performed on the four root winds. Also, if a Completion Stage practitioner performs Vajra recitation to accomplish the five types of direct perception, such as eye consciousness, then it is performed on the five branch winds. Moreover, when performing Vajra recitation to generate emptinesses of mind isolation after body isolation has preceded, initially it is performed on the four root winds, and at a point when the ability is obtained from them, then it is performed on the five branch winds. Thus, the three occasions for performing Vajra recitation are explained, and here it is the latter. If the method of performing Vajra recitation on whichever wind is like that, then is there a certainty of location, saying that it is performed from this location of the body's essential point? To this, most people, apart from just exhaling and inhaling from inside the body to the nostrils, do not ascertain that it is performed from this location of the body's channels and chakras. Also, some say that the location of the four root winds is from the four places such as the throat, and that it is performed separately on the four chakras. For the former, even if it is allowed that the three places of the wind's rising and entering are combined with the three syllables, because it lacks the oral instruction of performing at this essential point of the body's channels and chakras, no matter how much effort is made, it will not be possible to draw out the four emptinesses from the wind entering and dissolving into the dūtī, because elsewhere, even by counting the exhalation and inhalation of the wind explained in the listening place, it will be impossible to prevent it from being done that way. For the second view, although it only touches on the essential point of the body's channels and chakras, the essential meaning of touching the body's essential point is not obtained by this system's Vajra recitation. Here, when explaining the meaning of meditating on the four mandalas of the sun, clarity, jewel, and light as abiding in the center of the sphere of space, it says that the sphere of space is indestructible, the center is the abiding place, arising from that, the mandala of arising
Chinese
然后，依次解释四种元素之风。据说对它们进行三个字母的金刚念诵。此外，在第三章中，在虚空的中心绘制月亮坛城，观想位于光明坛城中心的轮坛城、莲花坛城以及珍宝坛城。据说要绘制结合的坛城。在解释其含义时，虚空是光明，月亮和光明坛城是不坏的，中心是从那里产生的。因此，要知道产生的四个坛城依次是水、火、大自在天和风的坛城的四种风。在第三章中，关于五种颜色的珍宝等意义的最终解释是，观想不坏明点位于心间莲花的中心，并从那里进行风的升起、进入和住留三种念诵。在《行集》中，关于金刚念诵的三个字母，蛇等的咒语都来自于阿黎嘎黎。它们的真实本性是从不坏中产生的三个字母。因此，念诵金刚念诵的三个咒语是从不坏中产生的念诵方式的意义。因此，不是从四个脉轮的位置产生和进入的方式进行念诵。在《金刚鬘》中说：“隐处、心间、脐和秘密莲花中，显示出入。”断除了对四风从那四个位置出入的疑惑。从心间的不坏中风出入的方式，是四位天女请问后所说的，应该从对其详细解释中了解。对于这些，要好好结合根本解释、续部注释以及父子传承的其他论典，如果没有好好结合并在口诀中很好地显现要点，那么就要依靠这里所说的和《次第五光明灯》中详细解释的内容来好好理解。通过所谓的蓝莲花等，依靠观想男女瑜伽士双方的秘密尖端上的微小手印，生起三种智慧，进入光明。
English
Then, explain the winds of the four elements in order. It is said that the three letters of Vajra recitation are performed on them. Furthermore, in the third chapter, draw the lunar mandala in the center of the space, and contemplate the wheel mandala, the lotus mandala, and the jewel mandala located in the center of the luminous mandala. It is said that the union mandala should be drawn. When explaining its meaning, space is luminosity, and the moon and luminous mandala are indestructible, and the center arises from there. Therefore, know that the four mandalas that arise in this way are the four winds of the water, fire, Great自在天, and wind mandalas in order. In the third chapter, the ultimate explanation of the meaning of the five-colored jewel, etc., is to contemplate the indestructible bindu in the center of the lotus in the heart, and from there perform the three recitations of the rising, entering, and abiding of the wind. In the Compendium of Conduct, regarding the three letters of Vajra recitation, the mantras of snakes, etc., all come from Āli Kāli. Their true nature is the three letters that arise from the indestructible. Therefore, reciting the three mantras of Vajra recitation is the meaning of reciting in the manner that arises from the indestructible. Therefore, it is not reciting in the manner of arising and entering from the positions of the four chakras. In the Vajra Garland, it says: "In the secret place, heart, navel, and secret lotus, show coming and going." Having dispelled the doubts about the four winds coming and going from those four positions, the manner in which the wind comes and goes from the indestructible in the heart is what was said after the four goddesses asked, and it should be understood from the detailed explanation of it. For these, the root explanation, tantric commentaries, and other treatises of the father and son lineages should be well combined, and if the key points are not well combined and manifested in the oral instructions, then rely on what is said here and the detailed explanations in the Lamp Illuminating the Five Stages to understand well. Through the so-called blue lotus, etc., relying on contemplating the tiny handprints on the secret tips of both male and female yogis, generate the three wisdoms and enter into luminosity.
Tibetan
་གསུངས་པའི་དགོངས་པ་ནི། ནོར་བུའི་དབུས་ན་རྩ་འཁོར་ཡོད་པའི་དབུས་ཀྱི་དྷཱུ་ཏཱིའི་ནང་དང་རྡོ་རྗེ་དང་པདྨའི་རྩེ་ན་དབུ་མའི་མར་སྣ་ཡོད་པས་དེར་མན་ངག་བཞིན་བསྒོམས་པ་ལ་བརྟེན་ནས། རླུང་དབུ་མར་ཞུགས་གནས་ཐིམ་གསུམ་བྱས་པའི་སྟོབས་ཀྱིས་སྟོང་པ་བཞི་འདྲེན་པ་ལ་གོ་དགོས་ཏེ། འདི་ཡང་རྫོགས་རིམ་གྱི་ལུས་དབེན་དངོས་གཞི་འདྲེན་པའི་ཐབས་ཐུན་མོང་མ་ཡིན་པར་ཤེས་པར་གྱིས་ཤིག །དོན་འདི་ཉིད་རྡོ་རྗེ་གུར་ལས་ཀྱང་ཤིན་ཏུ་གསལ་བར་གསུངས་ཏེ། མཁའ་འགྲོ་མ་ཡི་སྣ་རྩེར་ནི། །ཡུངས་ཀར་གནས་པར་རྣམ་པར་བསྒོམ། །ཁམས་གསུམ་རྒྱུ་དང་མི་རྒྱུ་བའི། །འགྲོ་བ་མ་ལུས་ཡུངས་ཀར་དུའོ། །དེ་ལྟ་བུར་ནི་བསྒོམས་གྱུར་ན། །རང་བྱིན་རློབ་པར་རབ་ཏུ་འགྲུབ། །གཟུགས་དང་སྒྲ་དང་དེ་བཞིན་དྲི། །རོ་དང་རེག་བྱར་མངོན་ལྡན་ཞིང༌། །རྣལ་འབྱོར་ཉིད་ཀྱིས་དེར་བསམས་ན། །དེ་ནས་བདག་དང་ གཞན་མེད་པར། །རྡོ་རྗེ་པད་མ་ལས་བྱུང་བཞིན། །ཡང་དག་བདེ་བ་དངོས་མཆོག་དེ། །རྦ་རླབས་མེད་ཅིང་སྣང་བ་མེད། །རྣམ་པར་རྟོག་མེད་འགྱུར་བ་མེད། །ཉུང་ཟད་ཆང་ལ་རབ་ཞུགས་ཏེ། །བདག་མེད་མ་ལ་རང་རིག་བཞག །བྲལ་བའི་དགའ་བ་དག་གི་མཐའ། །རྟོག་པའི་དྲ་བ་རྣམ་བྲལ་ཞིང༌། །མི་གཡོ་རྣམ་པར་འཁྲུལ་མེད་པ། །དགྱེས་རྡོར་ཞེས་བྱའི་དངོས་པོ་གསལ། །ཞེས་གསུངས་སོ། །མཁའ་འགྲོ་མ་ནི་མཁའ་འགྲོའི་གདོང་ཞེས་གྲགས་པ་རྩ་དབུ་མའོ། །དེའི་སྣ་རྩེ་ནི་མར་སྣ་སྟེ། །འབྲོག་འགྱུར་ལས། མཁའ་འགྲོ་སྣ་ཡི་མཐར་གནས་པ། །ཞེས་འབྱུང་ངོ༌། །ཡུངས་ཀར་ཞེས་པ་གཅིག་གིས་ནི་གནས་དེར་རྫས་ཀྱི་ཐིག་ལེ་སོགས་སྒོམ་པ་བསྟན་ནོ། །ཁམས་གསུམ་ཞེས་པ་གཉིས་ཀྱིས་ནི་ཐིག་ལེའི་ནང་དུ་རྟེན་བརྟེན་པའི་དཀྱིལ་འཁོར་བསྒོམ་པ་བསྟན་ཏེ་འདི་ལ་རིམ་གཉིས་ཀྱི་ཆ་གཉིས་ཡོད་དོ། །དེ་ལྟ་བུར་ནི་ཞེས་པ་གཉིས་ཀྱིས་ནི་དངོས་སུ་ལྷན་ཅིག་སྐྱེས་པའི་བདེ་བ་དང་། བརྒྱུད་ནས་རང་བྱིན་བརླབ་སྒྱུ་ལུས་འགྲུབ་པར་བསྟན་ནོ། །གཟུགས་དང་ཞེས་པ་གསུམ་གྱིས་ནི། །འདོད་ཡོན་ལ་ལོངས་སྤྱོད་པ་དང་མ་བྲལ་བར་རྫས་ཀྱི་ཐིག་ལེ་སྒོམ་པ་བསྟན་ལ། དེ་ལྟར་བསྒོམས་ན་ཉམས་མྱོང་ཇི་ལྟར་སྐྱེ་བ་ནི། དེ་ནས་བདག་དང་ཞེས་སོགས་རྐང་པ་བཞིས་རྡོ་རྗེ་དང་པདྨ་སྙོམས་པར་ཞུགས་པ་ལས་ལྷན་ཅིག་སྐྱེས་པའི་དགའ་བ་འདྲེན་པ་བཞིན་དུ། ཡང་དག་པའི་བདེ་བའི་དངོས་པོ་མཆོག་ལྷན་སྐྱེས་ཀྱི་བདེ་ཆེན་ འདྲེན་ཞིང༌། དེའི་ཚེ་བདག་དང་གཞན་དུ་སྣང་བའི་སྤྲོས་པའི་རྦ་རླབས་མེད་ཅིང༌། རྣམ་པ
Chinese
所说之意是：在宝珠的中央有脉轮，在中央的dhūti（梵文，dhūtī，梵文罗马拟音，dhūtī，使者）中，以及金刚和莲花的顶端有中脉的上端，因此依靠在那里如诀窍般地修习，以风融入中脉，住、融三者之力，需理解为引出四空。这也应知是圆满次第中引出真实身远离的殊胜方法。此义在《金刚帐续》中也说得非常清楚：于空行母之鼻尖，观想安住芥子许，三界有情与无情，一切众生皆于芥子中。如是观想若能成，自加持力极易成，色声以及如是香，味与触觉皆具足，瑜伽士自身如是想，彼时无有自他别，如从金刚莲花生，真实胜妙之安乐，无有波涛亦无相，无有分别亦无变，稍许融入于酒中，于无我母中安住自明，远离之喜乐之边，分别之网皆远离，不动无有错乱相，名为喜金刚之实物显。如是说。空行母是名为空行之面的中脉。其鼻尖是上端。在《འབྲོག་འགྱུར།》中说：空行鼻端所住处。所谓芥子许，一者是说于彼处修习物质明点等。所谓三界，二者是说于明点中修习能依所依之坛城，此有二次第之二分。所谓如是，二者是说直接生起俱生乐，间接说成就自加持幻身。所谓色等，三者是说不离受用欲妙而修习物质明点，若如是修习，则体验如何生起呢？所谓彼时自他等四句，如金刚莲花平等入般，引出俱生喜般，引出真实安乐之胜妙俱生大乐，其时无有显现自他之戏论波涛，
English
The meaning of what was said is: In the center of the jewel, there is a chakra, in the center of the dhūtī, and at the tip of the vajra and lotus, there is the upper end of the central channel, so by relying on meditating there as instructed, by the power of the three stages of wind entering, abiding, and dissolving in the central channel, it should be understood as drawing out the four emptinesses. This should also be known as a unique method of drawing out the actual body isolation in the completion stage. This meaning is also very clearly stated in the Vajra Tent Tantra: On the tip of the nose of the Ḍākiṇī, contemplate the mustard seed as abiding. All sentient and non-sentient beings of the three realms, all beings are in the mustard seed. If you meditate like that, self-blessing will be easily accomplished. Form, sound, and likewise smell, taste and touch are all complete. The yogi himself thinks like that, then there is no self or other. Just as it arises from the vajra and lotus, that true and supreme bliss, without waves and without appearance, without discrimination and without change, slightly immersed in wine, abiding in the self-awareness of the selfless mother, the end of the joy of separation, the net of thoughts is completely separated, immovable and without confusion, the entity called Joyful Vajra is clear. So it is said. The Ḍākiṇī is the central channel known as the face of the Ḍākiṇī. Its nose tip is the upper end. In 'འབྲོག་འགྱུར།', it says: 'The place where the Ḍākiṇī's nose tip dwells.' The one called mustard seed shows the meditation on material bindus etc. in that place. The two called the three realms show the meditation on the mandala of the dependent and the supported in the bindu, this has two parts of the two stages. The two called 'like that' show the joy of being born together directly, and indirectly show the accomplishment of self-blessing illusory body. The three called form etc. show the meditation on material bindus without separating from enjoying desirable qualities, if you meditate like that, how does the experience arise? The four lines called 'then self and other' etc., like drawing out the joy of being born together as the vajra and lotus enter equally, draw out the supreme co-emergent great bliss of true bliss, at that time there are no waves of elaboration appearing as self and other,