Chinese
这并非是指不能如此。这三种道也是为了让这些被调伏者在此生获得解脱，并迅速获得解脱而说的。这里愚痴者是指贪嗔痴三毒相等的人。风升起、进入、安住这三种与三个字母结合的自生咒语念诵时，虽然想着心间的莲花上不坏的明点而念诵，但即使不与此结合，也需要在心间观想咒语的明点。命勤是指此法中维持生命的命气，但这并不是六种加行的支分，因此，命勤瑜伽的支分被称为命勤是名称的缩略。在心间和密处的鼻尖观想两个明点时，虽然没有实际观想命勤风，但因为是将业气收摄于中脉的特殊方法，所以观想命勤并不矛盾。语禁和金刚念诵是以命勤瑜伽的一种特殊方式命名的，如果因为将特殊名称施于一般而迷惑，在金刚念诵时舍弃另外两种命勤的观想，那是极大的错误，所以必须很好地了解必须观想所有三种命勤的方式。第六，如何修持语禁有三种：讲述观想三种命勤的次第，讲述金刚念诵的独特作用，讲述观想命勤所生体验的次第。第一种有三种：讲述在心间鼻尖观想咒语明点的命勤，在面部鼻尖观想光明明点的命勤，在密处鼻尖观想物质明点的命勤。第一种有两种：观想咒语明点的简略方式，以及观想咒语轮的方式。第一种是：在何处观想呢？《金刚鬘》中说：在远离人群的圣地，远离声音的荆棘，没有人群，没有障碍，吉祥喜悦，花园寂静安乐，享受五欲，咒语之主将成就。如是说。圣地是指神殿等。在那里，以什么样的身体姿势和行为来观想呢？以及气的要点，也在其中说：
English
This is not to say that it cannot be done. These three paths are also taught for the sake of those to be tamed to attain liberation in this life and to attain liberation quickly. Here, the ignorant one refers to those who have an equal share of attachment, hatred, and delusion. When reciting the self-arisen mantra that combines the three winds of rising, entering, and abiding with the three letters, although one recites while contemplating the indestructible bindu on the lotus of the heart, it is also necessary to contemplate the bindu of the mantra in the heart even without combining it with that. Life force is the wind that sustains life in this system, and that alone is not a limb of the six yogas. Therefore, the limb of life force yoga is abbreviated as life force. When contemplating the two bindus at the tip of the nose of the heart and the secret place, although there is no actual contemplation of the life force wind, it is not contradictory to contemplate the life force because it is a special method of collecting the karma wind into the central channel. Speech isolation and vajra recitation are names given through a special aspect of life force yoga. If one is confused by applying a special name to the general, and abandons the contemplation of the other two life forces during vajra recitation, it is a very great mistake. Therefore, one must understand well the way in which all three life forces must be contemplated. Sixth, there are three aspects to how to practice speech isolation: explaining the order of contemplating the three life forces, explaining the unique function of vajra recitation, and explaining the order of experiences arising from contemplating the life force. The first has three aspects: explaining the contemplation of the life force of the mantra bindu at the tip of the nose of the heart, the contemplation of the life force of the light bindu at the tip of the nose of the face, and the contemplation of the life force of the substance bindu at the tip of the nose of the secret place. The first has two aspects: the concise way of contemplating the mantra bindu, and the way of contemplating the mantra wheel. The first is: where to contemplate? The Vajra Garland says: In a sacred place secluded from people, free from the thorns of sound, where there is no crowd of people, free from obstacles, auspicious and joyful, a garden peaceful and happy, enjoying the five desires, the lord of mantras will be accomplished. Thus it is said. The sacred place refers to a temple, etc. There, with what kind of bodily posture and behavior should one contemplate? And also the key points of the wind, it also says therein:
Chinese
行持乃大乐之所，何者能成最胜成就？修行者安坐于安乐之座，双眼凝视鼻尖，鼻与脐同高，双肩齐平，舌抵上颚，牙齿与嘴唇安适放置，放松呼吸，稍微稍微地无勤作，如实地呼吸，菩萨跏趺坐姿安稳。如是具足行持，则应恒常念诵二字。如是说。对于二字金刚念诵如是说，对于三字金刚念诵也相同。另有译本中说：金刚跏趺坐。时间的关键与前述相同。所依是：修持身远离的大秘密，即同一部族的父母。在《次第五》中引用《后部续》说：于心间思维，命置于明点中。对此，《义灯明》中解释说：于心间修持不坏明点。而《次第五》的注释者们也说：于心间修持咒语的明点。在《次第五》中引用的四天女请问的后文中说：一半大小的极微细。等等，如前所引述，与之前的《后部续》的教证意义相同。《行集》中也引用《金刚曼荼罗庄严》的教证说：于心间有不坏的短阿（藏文：ཨ་ཐུང་།，梵文天城体：अ थुं，梵文罗马拟音：a thung，汉语字面意思：阿 短），以及不坏是聚集风的地方。这也是为了领悟于心间修持不坏的意义。此外，第三品的《灯明》中说：五种颜色的五如来之自性，珍宝被称为不坏，因为能生出佛之珍宝。芥子大小是明点的形状。所谓鼻尖，即是心间莲花的中心。所谓精进，即是对其执着，以进入、安住、升起、收摄的瑜伽，恒常于日夜修持。如是说于心间不坏的进入等瑜伽，于日夜修持。不坏与金刚念诵的修持次第也从其后文中说：稳固即是恒常，那是什么呢？是不坏的
English
The conduct is the place of great bliss. What can transform into the supreme accomplishment? The practitioner sits comfortably on the seat of bliss, with eyes fixed on the tip of the nose. The nose is at the same level as the navel. The shoulders are level, and the tongue touches the palate. The teeth and lips are placed comfortably. Release the exhalation and inhalation of breath, and with slight, effortless effort, breathe in and out as it is. The bodhisattva's posture is well-established. Thus, with conduct endowed, one should always recite the two syllables. As it is said. It is said thus for the Vajra recitation of the two syllables. It is the same for the Vajra recitation of the three syllables. In another translation, it appears as: Vajra posture. The key to the time is the same as previously explained. The support is: to practice the great secret of bodily solitude, the same lineage of father and mother. In the Fifth Stage, quoting the Later Tantra, it says: Thinking in the heart, life is placed in the bindu. On this, the Lamp Illuminating Meaning explains: It is explained to meditate on the indestructible bindu in the heart. And the commentators of the Fifth Stage also say: Meditate on the bindu of mantra in the heart. In the continuation of the questions asked by the four goddesses quoted in the Fifth Stage, it says: The supreme subtlety of half a measure. Etc., as quoted before, is also the same in meaning as the previous quote from the Later Tantra. In the Conduct Summary, quoting the Vajra Mandala Ornament, it also says: In the heart is the indestructible short A (Tibetan: ཨ་ཐུང་།, Sanskrit Devanagari: अ थुं, Sanskrit Romanization: a thung, Chinese literal meaning: A Short), and the indestructible is the place where wind gathers. This is also for realizing the meaning of meditating on the indestructible in the heart. Furthermore, in the Lamp Illuminating Meaning of the third chapter, it says: The nature of the five Tathagatas of five colors, the jewel is known as indestructible, because it generates the jewel of the Buddha. The size of a mustard seed is the shape of a bindu. What is called the tip of the nose is the center of the lotus in the heart. What is called diligence is attachment to it, with the yoga of entering, abiding, rising, and gathering, always meditate day and night. Thus, it is said to meditate day and night with the yoga of entering, etc., the indestructible in the heart. The order of meditating on the indestructible and Vajra recitation is also from its continuation: Steadfastness is permanence. What is that? It is the indestructible.
Chinese
。从那之中，要生起五种颜色的珍宝光芒，通过进入、安住、升起来进入。所谓“没有稳固”，是指唯有通过证悟不坏的真如才能进行这种瑜伽，不是通过其他方式。这是所要表达的。如是，《珍宝稳固后生起，没有稳固不会生起》的注释中所说。其含义是：先前通过进入等瑜伽，说要恒常修习不坏，修习那个不坏的明点而变得稳固后，从那个不坏中进行风进入等瑜伽，以及证悟不坏的真如的自性，即以不坏为对境的稳固，除此之外，不能进行这种进入等瑜伽。因此，要先做到修习的不坏是常恒的，即不变化的稳固，然后才进行金刚念诵。这个解释在《灯明》中被说是究竟的解释。有些人认为，这是以究竟双运的所依来进行金刚念诵的方式，所以这样解释。另一些人则解释为不坏的第四次第光明，但这个意义在详细解释的第三品注释中，在讲述从不坏中产生的四个脉轮的风之后说：那些的身体、语、意是通过修习，即通过生起身体等而从金刚中产生，即从光明中升起，是具有二谛自性的本尊轮。因为是从《集经》中产生的，所以通过做金刚念诵，风生起双运，作为金刚念诵的事业之门而说是究竟的，如第十七品的注释中将三空性说成是究竟一样。在何处修习不坏的处所的要点是，心间莲花的中心。如《金刚鬘》中所说：在法轮的八瓣的中心修习咒语的明点，意义相同。因此，在手掌量的心间中央的阿瓦都底（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）中修习是好的，但在五分处说是心间黑白的分界处，在四分处说是心间空隙之中，这些说法没有意义。都底是……
English
From that, a collection of five-colored jewel-like rays should be generated, and one should enter through entering, abiding, and rising. The meaning of "not stable" is that this yoga should only be done through realizing the indestructible suchness, and not through other means. This is what is being taught. As it says in the commentary: "The jewel is generated after becoming stable, it will not be generated if it is not stable." The meaning of that is: Previously, through yogas such as entering, it was said to constantly meditate on the indestructible. When that indestructible bindu becomes stable through meditation, one should perform yogas such as the entry of wind from that indestructible, and realize the nature of the indestructible suchness, that is, the indestructible that is the object is stable. Other than that, this yoga of entering etc. should not be done. Therefore, one must first make the indestructible that is meditated upon constant, that is, the unchanging stability, and then perform Vajra recitation. This explanation is said to be the ultimate explanation in the Lamp. Some say that this is the way to perform Vajra recitation with the support of the ultimate union, so it is explained in this way. Others explain it as the fourth stage of indestructible clear light, but this meaning is explained in detail in the commentary of the third chapter. At the end of the explanation of the winds of the four mandalas arising from the indestructible, it says: "Their body, speech, and mind are through practice, that is, through generating the body etc., arising from the Vajra, that is, arising from the clear light, is the wheel of deities possessing the nature of the two truths." Because it arises from the Samputa Tantra, it is said to be ultimate through the door of making the wind generate union through Vajra recitation as the activity of Vajra recitation, just as the three emptinesses are said to be ultimate in the commentary of the seventeenth chapter. The key point of the place where the indestructible is meditated upon is the center of the lotus in the heart. As it says in the Vajra Garland: "In the center of the eight petals of the Dharma wheel, meditate on the bindu of mantra," the meaning is the same. Therefore, it is good to meditate in the Avadhuti (藏文：ཨ་བ་དྷཱུ་ཏཱི།，梵文天城体：अवधूती，梵文罗马拟音：Avadhūtī，汉语字面意思：阿瓦都帝) in the center of the heart, which is the size of a hand span, but it is meaningless to say that the boundary between black and white is at the five-part place, and that the inside of the empty space of the heart is at the four-part place. Dhuti is...
Chinese
名为“命之命脉”是指依靠命脉根脉，如《大手印明点》和《智慧明点》中所说，在两乳正中的命脉处有心间脉轮的中心，应于此处专注。对于诸如此类按压身体要穴的明点等修法，若能很好地了解身体的要穴，并将心专注于此，则能击中要害，否则不能。关于在彼处所修的明点，虽然《金刚鬘》中没有明确说明字母之外的真实明点，但在《灯明》中说，应观想为不坏明点的形象。对此，一些觉域派的人认为应在日月交合的明点中央观想短阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。《五次第摄略》中说，应观想具有短阿的不坏明点。在《金台法》的两种口诀中，一种说是白色明点和黑色短阿，一种说是白色明点内有半白半黑的短阿，还有一种说明点半白半黑的里面有如阿夏（ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）的形状，另有一种说法是观想明点呈白色带红色光泽。关于红白明点交合，大成就者咕噜日巴说：‘思维其中心，日轮明点月在上，形状如嘎乌盒交合，太阳是方便月是慧。’这与金刚念诵所依之明点的说法相符，然而此处以字母代替了其中心的明点。口诀中说：白色略带红色。在母胎中，父母精血的中央进入中阴的意识，这在心间讲述，并且也说是心的所依。因此，按照这两种方式修习，有修习的基础要点。明点的大小据说如芥子般大小，如果心能专注于细微的对境，则容易断除分别念和摄集气。关于字母，《金刚鬘》中说：心间的中央的字母既可以是阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）也可以是吽（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），《行集略》中说阿字是作为不坏的象征而观想的，那里并没有形成字母的形象，所以不一定，但是这里观想阿（ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）或吽（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中的任何一个。颜色是两个都做深蓝色，或者《总集根本续》中也说是白色的吽（ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字。这是气。