English
It is so. Regarding Vajra recitation, in summary, it should be understood through three aspects: the signifying letters, the very nature of the mantra signified by them, and the method of performing Vajra recitation on it. The first point is that, as previously explained, phonologists and others who explain scriptures only understand the way the signifying letters are used, but do not understand the meaning they signify. Because the extraordinary needs that transcend the world, namely liberation and omniscience, and the extraordinary needs of the world, namely the accomplishment of common siddhis, etc., all depend on the supreme place that reveals them without error. And this also depends on the vowels and consonants, and only when the vowel "A" is integrated into life can it manifest meaning, otherwise, merely knowing that they do not have the ability to express what is to be expressed, this is only the signifying letter, not the signified meaning. Similarly, the three syllables uttered in the mouth are also merely signifying. The second point is that the sound of the three, entering, abiding, and rising winds, does not depend on the effort of the tongue, palate, etc., but naturally has the tone of Om (藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡), Ah (藏文：ཨཱཿ，梵文天城体：āḥ，梵文罗马拟音：āḥ，汉语字面意思：啊), and Hum (藏文：ཧཱུཾ་，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽) in sequence. As the Vajra Mandala Ornament Tantra previously quoted states, the co-emergent letter "A," indicated by the name "Indestructible Bindu," exists in the nature of the life-wind, and arises from it. This is different from the meaning of the "A" of the three syllables, as stated in the Compendium of Practices: "They each arise from the three letters of the indestructible and co-emergent." The way in which the forty-nine vowels and consonants are assembled into the three letters of female, male, and neuter, and the way in which they are assembled into three syllables, and the way in which they arise from the three aspects of the very nature of the mantra just mentioned, and the process by which they arise from the indestructible bindu, etc., should all be mastered. The very nature of the mantra previously mentioned for untying knots, which is summarized into the two syllables Hum (藏文：ཧཱུཾ་，梵文天城体：hūṃ，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Ho for recitation, is also stated in the Vajra Garland Tantra. The third point includes: how the body's conduct should be done, the method of recitation after it is done, and the necessity of recitation. The first point is: in a place that is in accordance with the mind, sit on a comfortable seat, assume the lotus posture, fix the eyes on the tip of the nose,
Chinese
牙齿上下对齐，舌抵上颚，牙齿和嘴唇保持原样。呼吸时稍微放松，不要用力。第二，确立观修的所依脉，以及在那里观修的咒语，以及如何观修。第一，要知道罗、坚、乌玛三脉位于身体的哪个部位，以及它们的颜色和形状。它们所处的位置是，命脉与关节的侧面一起存在。颜色和形状是，罗玛是红色的，坚玛是白色的，乌玛的颜色像芝麻油灯一样是红黄色的。据说这是拙火燃烧时的颜色，但据说一开始进行金刚诵时也可以这样想。长短的形状是从头顶到脚底，但在眉心到宝珠顶端之间的中脉内观修念诵。粗细的程度像青稞麦芒一样。上面说“像线一样”，这是显示粗细的程度。第二，在那里观修的咒语是三个字。第三，就像一个人从这边来又往那边去一样，观想进入体内的气停留在那里并出来。也就是，一开始进入体内时，观想从眉心到宝珠顶端之间的中脉内，逐渐发出嗡（藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡）的声音。在即将到达宝珠顶端时，观想发出阿（藏文：ཨཱ，梵文天城体：，梵文罗马拟音：ā，汉语字面意思：阿）的声音，直到不出来为止。出来的时候，观想发出吽（藏文：ཧཱུྃ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽）的声音。像这样，无论对右脉、左脉还是中脉的气进行金刚诵，都应该这样做。观想位于眉心中央的气轮是六瓣的，位于喉咙下方的火轮是三瓣的，包括这六个轮，以及位于密处的气轮，这七个轮的每个轮的中心脉结都稍微松开一些。主要观想心间法轮的中心脉结稍微解开，其他的可以不观想。完全地对哪个气进行金刚诵呢？是对从右边运行的红色莲花怙主的气进行。
English
Align the upper and lower teeth, touch the tongue to the palate, and keep the teeth and lips as they are. Relax the breath slightly, without straining. Secondly, establish the support channels for meditation, the mantra to be meditated upon there, and how to meditate. Firstly, one should know which part of the body the three channels, Ro, Kyang, and Uma, are located in, and what their color and shape are. Their location is where the life channel exists together with the side of the joints. The color and shape are that Roma is red, Kyangma is white, and the color of Uma is said to be reddish-yellow like a sesame oil lamp. It is said that this is the color during the burning of Tummo, but it is said that it is okay to think like that even when doing Vajra recitation at the beginning. The shape of the length is from the crown of the head to the sole of the foot, but the recitation should be done focusing on the inside of the central channel from the center of the eyebrows to the tip of the jewel. The degree of thickness is like the awn of a barley grain. The statement "it exists in the form of a thread above" indicates the degree of thickness. Secondly, the mantra to be meditated upon there is three syllables. Thirdly, just as a person comes here and goes there, contemplate that the air entering the body stays and comes out. That is, when entering the body at the beginning, contemplate that the sound of Oṃ (藏文：ༀ，梵文天城体：，梵文罗马拟音：oṃ，汉语字面意思：嗡) is gradually proclaimed spontaneously in the central channel from the center of the eyebrows to the tip of the jewel. At the moment just before reaching the tip of the jewel, contemplate that the sound of Ā (藏文：ཨཱ，梵文天城体：，梵文罗马拟音：ā，汉语字面意思：阿) is proclaimed until it does not come out. When coming out, contemplate that the sound of Hūṃ (藏文：ཧཱུྃ，梵文天城体：，梵文罗马拟音：hūṃ，汉语字面意思：吽) is proclaimed. In this way, whether Vajra recitation is done on the right channel, the left channel, or the equalizing channel, it should be done in this way. Contemplate that the air wheel located in the center of the eyebrows has six petals, and the fire wheel located below the throat has three petals, including these six wheels, and the wheel of the secret place, that the central knots of each of these seven wheels are slightly loosened. Mainly contemplate that the central knot of the heart chakra's center is slightly loosened, and it is okay not to contemplate the others. Which air is Vajra recitation done on completely? It is done on the red Padma Gonpo air that flows from the right.
Chinese
而且要知道从何时开始顺时针方向运转，之后鸟的排泄物无论如何都可以。风是度母的本体，其父亲虽是义成，但因为金刚念诵是语金刚的念诵，所以是从无量光佛的风开始的。那么，在金刚念诵的时候，是否不需要观想三个明点呢？虽然这样想，但光的明点在对左右之风进行金刚念诵时，会自然而然地生起。咒语的明点则观想为所念诵咒语的生起处。物质的明点是在习惯于风之后，进入时拙火燃烧，生起时，融化的明点会在脉尖生起。因此，将它取出形成球状后，在鼻尖上仔细观察。这两句诗顺便想想就可以了。阿阇黎阿跋耶说，通过寂止瑜伽使心稳定的力量，以及进行金刚念诵，生起时观想燃烧，进入时观想滴落，专注于燃烧和滴落而生起信心的四种方式，是根据不同根器的人而说的。第三、必要是，如此进行金刚念诵的力量，能够解开心间的结，使下泄风从中央脉中流向所有命风存在的部位，并且命风 也同样流向下泄风的部位，这被称为命下合一。那时，在有二十四条风脉和白、红明点脉中，风和明点从中央脉中自然而然地出入，拙火自然而然地燃烧，生起俱生喜，并以空性为对境进行修习，从而生起上降四喜和下固四喜，以及乐空的特殊体验。续部《金刚鬘》中说，圆满了生起次第和身远离的人，如果进行六个月的金刚念诵，就能圆满语远离。这是因为从半夜开始，九种风在心轮中运行，到中午时，九种风在六个脉轮中运行，九六五十四。同样，从中午到半夜也在运行，因此一天运行一百零八种风，六个月的金刚
English
Moreover, it is important to know when to start rotating clockwise, and after that, the bird's excrement can be in any direction. Since the wind is the essence of Tara, and her father is Donyö, the Vajra recitation, being the recitation of speech Vajra, starts from the wind of Amitabha. So, during Vajra recitation, is it not necessary to contemplate the three bindus? Although one might think so, the bindu of light arises naturally when performing Vajra recitation on the left and right winds. The bindu of mantra is contemplated as the source of the mantra being recited. The bindu of substance, when one is accustomed to the wind, when entering, the inner heat blazes, and when arising, the melting essence arises at the tip of the nadi. Therefore, after extracting it into a spherical form, contemplate it carefully at the tip of the nose. These two lines of verse can be thought of incidentally. Acharya Abhaya said that the four ways of stabilizing the mind through the yoga of quiescence, performing Vajra recitation, contemplating burning when arising, contemplating dripping when entering, and generating faith by focusing on burning and dripping, are taught according to the capacity of different individuals. Thirdly, the necessity is that the power of performing Vajra recitation in this way can untie the knot in the heart, causing the downward-clearing wind to flow from the central channel to all the places where the life wind exists, and the life wind also flows to the place of the downward-clearing wind in the same way, which is called the union of life and downward wind. At that time, in the twenty-four channels of wind and the white and red essence channels, the wind and essence naturally enter and exit from the central channel, the inner heat naturally blazes, and innate bliss arises. By meditating with emptiness as the object, the four joys of ascending and the four joys of descending, as well as the special experience of bliss and emptiness, arise. The tantra "Vajra Garland" states that a person who has perfected the generation stage and body isolation, if they perform Vajra recitation for six months, will perfect speech isolation. This is because from midnight, nine winds circulate in the heart chakra, and at noon, nine winds circulate in six chakras, nine times six is fifty-four. Similarly, they circulate from noon to midnight, so one hundred and eight winds circulate in one day, and six months of Vajra