Chinese
这六种瑜伽，名称相同，定义也大致相似。其中，计数是指毫不错误地计数，如果能数到一千，就能成就止观，这是大译师益西德说的。随行是指，呼吸的出入不仅仅是风，还要知道其他三种元素也随之而行。安住是指，风安住在体内时，要知道它像念珠一样，从鼻孔到脚底，呈球状安住。思虑是指，思考风的作用、利益和损害。转变是指，将风的观念转变为无我等等。完全清净是指，通过修习它，产生超越世间的智慧，从而断除见断。这里《金刚鬘》中也说：“呼吸的量是计数，风的形态是观察，处所的差别是脉，时间的差别是思虑，诸风的遮止，以及伴随思虑的舍弃。这样简略归纳为六种，称为呼气和吸气。”意思是说，第一是计数的瑜伽，第二是观察，即随行，第三是处所的瑜伽是安住和转变的差别，第四是思虑的瑜伽，只是名称相同，第五是遮止的瑜伽，与转变意义相同，第六是伴随思虑舍弃的瑜伽，与完全清净相同。就第一种而言，首先呼气和吸气，两万一千，以及六百，白天和夜晚的确定是，只要获得计数的处所。意思是说，要以确定运行的方式来确定计数。就第二种而言，每个时辰的生命，以及努力进行观察，以两千七百的数字，正确地进行确认。意思是说，每个时辰有两千七百次运行等等，有很多差别，以及四怙主风中的四位天女等等，要知道风中有其他元素随之而行，这是非常清楚的。就第三种而言，四轮的详细划分，白天和夜晚确定地
English
These six yogas have the same names and largely similar definitions. Among them, counting means counting without error. If one can count to a thousand, one can accomplish calm abiding, as stated by the great translator Yeshe De. Following means that the exhalation and inhalation are not just wind, but one should also know that the other three elements follow along. Abiding means that when the wind abides in the body, one should know that it abides like a rosary, from the nostrils to the soles of the feet, in a spherical shape. Thinking means contemplating the function, benefits, and harms of the wind. Transforming means transforming the concept of wind into selflessness, etc. Complete purification means that by practicing it, transcendental wisdom arises, thereby abandoning what is to be abandoned by seeing. Here, the Vajra Garland also says: "The measure of breath is counting, the form of wind is observation, the difference of places is the channels, the difference of times is thinking, the stopping of the winds, and the abandonment accompanied by thinking. Thus, briefly summarized as six types, they are called exhalation and inhalation." This means that the first is the yoga of counting, the second is observation, i.e., following, the third is the yoga of place, which is the difference between abiding and transforming, the fourth is the yoga of thinking, which only has the same name, the fifth is the yoga of stopping, which has the same meaning as transforming, and the sixth is the yoga of abandoning accompanied by thinking, which is the same as complete purification. Regarding the first, initially, exhalation and inhalation, twenty-one thousand, and six hundred, the determination of day and night is, as long as the place of counting is obtained. This means that counting must be determined by the way of determining the movement. Regarding the second, the life of each hour, and the effort to observe, with the number of two thousand seven hundred, accurately confirm. This means that there are two thousand seven hundred movements per hour, etc., there are many differences, and the four goddesses among the four protector winds, etc., one should know that other elements follow the wind, which is very clear. Regarding the third, the detailed division of the four wheels, definitely during the day and night
Chinese
之后，凭借处所的作用，对种种进行辨别。文中说，呼气吸气之风从这个脉轮中运行等等，分别了解，即从头顶到脚底以团状的方式领悟。从第四个角度来说，处所是分别辨别的，一百零八特别运行。通过无分别的结合，具有舍弃分别的特征。即了解一百零八风的特征，也了解它产生什么分别，完全掌握它们就变成无分别，因此也了解生起无分别智慧的方式，从而了解分别和无分别的利益和损害。从第五个角度来说，之后瑜伽士逆转，远离分别的大风，在脉轮中运行。获得那个之后，通过逆转，瑜伽士从各方面烦恼，对确定是究竟的。文中说，分别的梵语是乌帕拉克沙纳（梵文天城体：उप लक्षण，梵文罗马拟音：upa lakṣaṇa，汉语字面意思：接近的特征），意思是接近的象征，也包含着[存在]。具有特征的瑜伽士，如其存在的自性。也有这样的说法。也就是逆转之前分别运行强劲的风，一百零八分别之风变成离分别之风，因此虽然安住在等持中不分别，但是，即使是无分别，在脉轮[中]运行时，也有烦恼的面孔，所以称为烦恼和世俗。停止并融入不坏之中时，就称为智慧和胜义谛。而且从那之中起来，就在脉轮中运行等等。从第六个角度来说，之后那些清净，也通过真实的瑜伽力量，完全彻底舍弃生命和作用的种种分别，风的真如运行。应当修习殊胜瑜伽。文中说，也舍弃了在脉轮中运行和不运行的区别，既是恒常融入不坏之中，也是以它的光和光彩遍布所有脉轮而存在，因此，恒常的风的真如，具有等持明空乐的特征，所有风都融入其中的光明。
English
After that, by the effort of the place, one discerns the various. It says that the exhaling and inhaling winds run from this chakra, etc., understanding them separately, that is, realizing from the crown of the head to the soles of the feet in a lump-like manner. From the fourth point of view, the place is discerned separately, and one hundred and eight run especially. Through the union without discrimination, it has the characteristic of abandoning discrimination. That is, knowing the characteristics of the one hundred and eight winds, and also knowing what discriminations it generates, and completely mastering them, one becomes non-discriminating, and thus also understands the way in which non-discriminating wisdom arises, thereby understanding the benefits and harms of discrimination and non-discrimination. From the fifth point of view, after that the yogi reverses, the great wind free from discrimination runs in the chakras. After obtaining that, through reversal, the yogi is afflicted from all sides, and certainty is ultimate. It says that the Sanskrit word for discrimination is Upalakshana (Sanskrit Devanagari: उप लक्षण, Sanskrit Romanization: upa lakṣaṇa, Chinese literal meaning: close characteristic), which means close symbol, and also includes [being]. The yogi who possesses characteristics, like the self-nature of how it exists. There is also such a saying. That is, reversing the previously strongly running discriminating wind, the one hundred and eight discriminating winds become winds free from discrimination, so although one abides in samadhi without discriminating, even if it is non-discriminating, when running in the chakras, there is a face of affliction, so it is called affliction and conventional truth. When it stops and merges into the indestructible, it is called wisdom and ultimate truth. And rising from that, it runs in the chakras, etc. From the sixth point of view, after that those purities, also through the power of true yoga, completely and thoroughly abandoning all discriminations of life and action, the thusness of the wind runs. One should practice the supreme yoga. It says that the distinction between running and not running in the chakras is also abandoned, and it is both constantly merged into the indestructible, and also exists by pervading all the chakras with its light and radiance, therefore, the thusness of the constant wind, possessing the characteristics of samadhi, clarity, emptiness, and bliss, the clear light in which all winds are merged.
Tibetan
བསྒོམ་པའོ། །དེ་ལ་དང་པོས་གྲངས་ཀྱི་སྒོ་ ནས་རླུང་ངེས་པ་དང་། གཉིས་པས་རེ་རེ་བཞིན་འོད་ལྔ་དང་རྗེས་སུ་འབྲེལ་བ་ཤེས་པ་དང་། གསུམ་པས་རྩ་གང་ལས་རླུང་ཅི་རྒྱུ་བ་དེ་ཤེས་པ་དང་། བཞི་པས་རླུང་གང་གིས་རྟོག་པ་གང་ བསྐྱེད་ཤེས་ནས་རྟོག་པ་དང་རྟོག་མེད་ཀྱི་མཚམས་གསལ་པོར་རིག་པ་དང་། ལྔ་པས་རྟོག་ པ་རྣམས་རྟོག་མེད་དུ་གནས་འགྱུར་བར་ཤེས་པ་དང་། དྲུག་པས་རྟོག་པ་སྤངས་པའི་རྟོག་ མེད་ཤེས་པའོ། །འདི་སྤྱིར་རྡོ་རྗེའི་བཟླས་པའི་དབྱེ་བ་ཡིན་གྱི། ངག་དབེན་གྱི་རིམ་པ་ཁོ་ན་ ལ་དྲུག་དུ་ཕྱེ་བ་མ་ཡིན་ནོ། །འོ་ན་ཅི་ཞེ་ན། དང་པོ་གསུམ་ངག་དབེན་གྱི་རིམ་པ་དང་། བཞི་ པ་སེམས་དབེན་གྱི་རིམ་པ་དང་། ལྔ་པ་སྒྱུ་ལུས་ཀྱི་རིམ་པ་དང་། དྲུག་པ་འོད་གསལ་གྱི་རིམ་ པའི་སྐབས་སུ་འབྱུང་བའི་རྡོར་བཟླས་ཡིན་ལ། རྗེས་མཐུན་པ་ཙམ་ངག་དབེན་གྱི་སྐབས་སུ་ འབྱུང་བ་སྲིད་མོད་ཀྱི། དངོས་དང་རྗེས་མཐུན་པ་མ་ནོར་བ་གལ་ཆེའོ། ། ༈ ཚིག་དོན་བཤད་པ། གཉིས་པ་ཚིག་དོན་ ལ། བཤད་བྱ་རྩ་རྒྱུད་ཀྱི་གཞུང་བཀོད། འཆད་བྱེད་རྒྱུད་གཞན་གྱི་ལུང་དྲངས་པ་སྟེ་གཉིས་ ལས། 5-301 དང་པོ་ནི། དེ་ལྟར་རླུང་གི་དེ་ཁོ་ན་ཉིད་བསྟན་ནས། དེ་ནི་སྔགས་ཀྱི་དེ་ཁོ་ན་ཉིད་ སྟོན་པའི་ཚིག །རྩ་བའི་རྒྱུད་ཉིད་ལ་འཇུག་པར་བྱ་སྟེ། དེ་བཞིན་གཤེགས་པ་ཐམས་ ཅད་ཀྱི། སྐུ་དང་གསུང་དང་ཐུགས་ཀྱི་གསང་བ། སྔགས་ཐམས་ཅད་ཀྱི་སྙིང་པོ་ཀུན་ ཏུ་སྐུལ་བར་བྱེད་པ་ཞེས་བྱ་བ། མཆོག་ཏུ་གསང་བ་འདི་ཉིད་ཀྱི། །སྐུ་དང་གསུང་དང་ ཐུགས་རྡོ་རྗེ་ལས། ཚིག་གི་ལམ་ངེས་པར་བརྗོད་པས། སྔགས་བསྡུས་པ་འདི་ལྟ་བུ་ གསུངས་སོ། །ༀ་ཨཱཿཧཱུཾ། ཞེས་པ་འདི་ལེའུ་བཅུ་པ་ལས་འབྱུང་བའོ། །དོན་རྟོགས་པ་ཡི་ བཟླས་པ་ཡི། །ངོ་བོ་ཉིད་མེད་བཟང་པོ་ལས། །དུས་གསུམ་སངས་རྒྱས་ཀྱིས་བརྟགས་ པ། །རྡོ་རྗེའི་བཟླས་པར་དེ་བཤད་དོ། །ཞེས་པ་འདི་ལེའུ་བཅུ་གསུམ་པ་ལས་འབྱུང་བའོ། ། སློངས་མོ་ཟ་ཞིང་མི་བཟླ་སྟེ། །མ་སླངས་པ་ལའང་ཆགས་མི་བྱ། །འདོད་པ་ཀུན་ལ་ ལོངས་སྤྱོད་ཅིང་། །སྔགས་ཀྱི་ཡན་ལག་མ་ཉམས་བཟླས། །ཞེས་པ་འདི་ལེའུ་བདུན་པ་ ལས་འབྱུང་པའོ། །དེ་དང་དེའི་དོན་ནི་འདི་ལྟར་བྱ་སྟེ། སྔགས་ཀྱི་དེ་ཁོ་ན་ཉིད་ཅེས་བྱ་བ་ནི། སྔགས་ཁོ་ན་མ་ཡིན་ཏེ་བཟླས་པའི་དེ་ཁོ་ན་ཉིད་ཀྱང་སྔགས་དང་ལྷན་ཅིག་ཏུ་སྟོན་པའོ། །སྐུ་ དང་གསུང་དང་ཐུགས་ཀྱི་གསལ་བ་ཞེས་པ་ནི། ཡི་གེ་གསུམ་གྱི་མཚོན་དོན་སྔགས་ཀྱི་དེ་ཁོ་ ན་ཉིད་དོ། །སྔགས་ཀྱི་
Chinese
是修习。其中，第一，以计数的方式确定风；第二，了解五光各自相联；第三，了解从哪个脉中流出什么风；第四，了解哪个风产生什么分别念，从而清楚地认识分别念和无分别念的界限；第五，了解所有分别念转变为安住于无分别念；第六，了解舍弃分别念的无分别念。这总的来说是金刚念诵的分类，但并非仅仅将语寂的次第分为六个。那么是什么呢？前三个是语寂的次第，第四个是心寂的次第，第五个是幻身的次第，第六个是光明次第中出现的金刚念诵，仅仅是相似之处可能在语寂的时候出现，但不要混淆真实和相似之处，这一点非常重要。 ༈ 词义解释。 第二，关于词义，分为：所说为根本续部的正文，能说是引用其他续部的教证，即二者。 5-301 第一是：如是宣说了风的真如之后，这是显示咒语真如的词语。应当进入根本续部本身，即如来的一切，身语意之秘密，能普遍策动一切咒语之精华，名为最极秘密的此，身语意金刚中，以确定表达词语的方式，宣说了如此简略的咒语。嗡（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡），啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊），吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。这出自第十章。通达意义的念诵，从无自性贤善中，三时诸佛所观察，彼即宣说了金刚念诵。这出自第十三章。乞讨为生而不念诵，对未乞讨到的也不贪执，享用一切欲妙，不失坏咒语支分而念诵。这出自第七章。彼与彼的意义应当如此行持，所谓咒语的真如，并非仅仅是咒语，而是念诵的真如也与咒语一同显示。所谓身语意的明亮，是三字所象征的咒语真如。咒语的
English
It is meditation. Among them, first, to determine the wind by counting; second, to know the connection of each of the five lights; third, to know which wind flows from which channel; fourth, to know which concept is generated by which wind, thereby clearly recognizing the boundary between concept and non-concept; fifth, to know that all concepts are transformed into abiding in non-concept; sixth, to know the non-concept that has abandoned concepts. This, in general, is the classification of Vajra recitation, but it is not merely dividing the stage of speech isolation into six. So what is it? The first three are the stages of speech isolation, the fourth is the stage of mind isolation, the fifth is the stage of the illusory body, and the sixth is the Vajra recitation that occurs during the stage of clear light. Only similarities may occur during speech isolation, but it is very important not to confuse the real and the similar. ༈ Explanation of the meaning of words. Secondly, regarding the meaning of words, it is divided into: what is said is the text of the root tantra, and what can be said is the quotation of the scriptures of other tantras, that is, the two. 5-301 The first is: Having thus explained the suchness of the wind, these are the words that show the suchness of mantra. One should enter the root tantra itself, that is, the secret of the body, speech, and mind of all the Tathagatas, which universally stimulates the essence of all mantras, called the most secret. From the Vajra of body, speech, and mind, by definitely expressing the path of words, such a concise mantra was spoken. Oṃ（藏文：ༀ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）, āḥ（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）, hūṃ（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）. This comes from the tenth chapter. The recitation of understanding the meaning, from the good without self-nature, is observed by the Buddhas of the three times, and that is what explains the Vajra recitation. This comes from the thirteenth chapter. One lives by begging and does not recite, and does not cling to what has not been begged. Enjoying all desires, one recites without impairing the limbs of the mantra. This comes from the seventh chapter. The meaning of this and that should be practiced in this way. The so-called suchness of mantra is not merely mantra, but the suchness of recitation is also shown together with mantra. The so-called clarity of body, speech, and mind is the suchness of mantra symbolized by the three letters. The mantra of