Chinese
各自以光彩莊嚴，如白衣母（藏文：གོས་དཀར）風之火為綠紅色，度母（藏文：སྒྲོལ་མ་）風之風極為綠或藍色，聖眼母（藏文：སྤྱན་མ་）風之地為綠黃色，嘛嘛枳母（藏文：མཱ་མ་ཀཱི་）風之水為綠藍色。珍寶怙主（藏文：རིན་ཆེན་མགོན་པོ）之諸風，其基色為黃色，各自具有光彩，如白衣母地之火為黃紅色，度母地之風為黃黑色或黃綠色，聖眼母地之地極為黃色，嘛嘛枳母地之水為黃藍色。金剛怙主（藏文：རྡོ་རྗེ་མགོན་པོ）之諸風，其基色為白色，各自具有光彩，如嘛嘛枳母水之火為白紅色，度母水之風為白綠色，聖眼母水之地為白黃色，嘛嘛枳母水之水極為白色。所有這些都念誦兩百二十五遍，這些的利益是，僅僅思維風在左右移動，就能轉移，能混合內外，風具有安樂的觸感，冷時變暖，熱時變涼等等，四種事業毫無阻礙地成就。 第三是，恆常串習這些，當心隨逐於色時，從心間等任何怙主之風所行的處所，從眼睛的瞳孔中央生起和融入，當心隨逐於聲時從耳朵，隨逐於香時從鼻子的中柱，隨逐於味時從舌頭的中央，隨逐於觸時從身體的所有毛孔生起和融入，這樣思維後念誦結合三字種子的金剛念誦。由此必定能混合內外的風，因為阻礙了運行，所以能隨意控制風，三千世界的風也能進入身體，如果阻斷地風，就能獲得無貪子（藏文：སྲེད་མེད་ཀྱི་བུ）的力量，如果阻斷水風，就能不被火燒，如果阻斷火風，就能不受水和寒冷觸感的損害，如果阻斷風之風，就能不沉入水中，能在空中行走等等，這樣宣說。主要由於風融入中脈，拙火自然燃燒，明點圓滿融化，因此樂空不斷。能自在地降、返、持、引菩提心。能獲得風的完全勝利。特別是支分之風。
English
Each is adorned with its own radiance. For example, the fire of the wind of White-Robed Mother is green-red, the wind of the wind of Tara is extremely green or blue, the earth of the wind of Locana is green-yellow, and the water of the wind of Mamaki is green-blue. The winds of Ratnasambhava are based on the color yellow, each with its own radiance. For example, the fire of the earth of White-Robed Mother is yellow-red, the wind of the earth of Tara is yellow-black or yellow-green, the earth of the earth of Locana is extremely yellow, and the water of the earth of Mamaki is yellow-blue. All the winds of Vajrasambhava are based on the color white, each with its own radiance. For example, the fire of the water of Mamaki is white-red, the wind of the water of Tara is white-green, the earth of the water of Locana is white-yellow, and the water of the water of Mamaki is extremely white. All of these should be recited two hundred and twenty-five times each. The benefits of these are that merely by thinking of the wind moving from left to right, one can transfer it, one can mix the inner and outer winds, the wind has a pleasant tactile sensation, it becomes warm when it is cold, and it becomes cool when it is hot, etc., and the four activities are accomplished without hindrance. Third, by constantly familiarizing oneself with these, when the mind follows after form, from the place where the wind of whichever protector flows, such as the heart, one should think that it arises and enters from the center of the pupil of the eye. When the mind follows after sound, it arises and enters from the ears. When it follows after smell, it arises and enters from the septum of the nose. When it follows after taste, it arises and enters from the center of the tongue. When it follows after touch, it arises and enters from all the pores of the body. Having thought in this way, one should perform the vajra recitation combined with the three seed syllables. By this, the inner and outer winds will definitely mix, and because the flow is obstructed, one will be able to control the wind as much as one desires. The winds of the three thousand worlds will also enter the body. If one blocks the earth wind, one will gain the strength of the son of the desireless one. If one blocks the water wind, one will not be burned by fire. If one blocks the fire wind, one will not be harmed by water and cold touch. If one blocks the wind of wind, one will not sink in water and one will be able to travel in the sky, etc., it is said. Primarily, because the wind dissolves into the central channel, the tummo fire arises spontaneously, and the bindu melts completely, therefore bliss and emptiness are continuous. One gains power over descending, reversing, holding, and drawing the bodhicitta. One obtains complete victory over the wind. Especially the branch winds.
Chinese
此金刚念诵，使五根识显现安乐，依靠安乐而生起无分别之智慧。行气之念诵使种种体验显现，入气之念诵使不净之显现消失，住气之念诵使觉性自明自显而安住。 第四，出自黑忿怒尊誓言金刚之口诀纸卷之语寂，此为上下之气混合，及入于中脉道。 第一，身体之幻轮，乃于蹲踞或跏趺之姿势中，与七法共通，然腹部于关节处裸露，手结等印或抱膝，身体四肢收紧。语之幻轮，首先排除废气，上气猛烈压于脐间，下气以莲花开合之势，于脐间束缚结合，忆念吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。意之幻轮，气从密处之顶端向上回转，如蛇盘绕于腹部般专注。如是反复行持此三幻轮，以此疲劳之时，于气之入、住、出三者，仅结合三字明，即可成就普通之金刚念诵。座间休息时，应放松身心。 5-758 第二，上下之气混合而生乐时，如前将气混合于脐间，以吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）作空引，观想气以白色之形态，如引渠水般从脐间至顶门，成群结队而行，且将结合向上猛烈翻转。或者，压上气之时，忆念嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡），观想以白色之形态到达脐间，引下气时，观想密处向上提起，忆念吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。于脐间混合之时，忆念阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）。彼以吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之空引，引至梵穴之间，以嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）之音声，再次降至脐间，以阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）尽力 удерживать。如是随力而为，入气时，气从脐间至顶门，伴随吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之音声而行，入之时，从顶门至脐间，以嗡（藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）之音声而来，住之时，专注脐间伴随阿（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿）之音声，多多行持金刚念诵。气之结合
English
This Vajra recitation causes the five sense consciousnesses to arise in bliss. Relying on bliss, non-conceptual wisdom is born. The recitation of exhaling air causes various experiences to arise. The recitation of inhaling air causes impure appearances to vanish. The recitation of holding air causes awareness to abide in self-knowing and self-illumination. Fourth, the speech isolation that comes from the Black Wrathful One's Samaya Vajra instructions in the scroll. This involves mixing the upper and lower airs and entering the central channel. First, the body's illusion wheel is in a squatting or cross-legged posture, in accordance with the seven common dharmas, but the abdomen is exposed at the joints. The hands are in equipoise or embracing the knees. The body's four limbs are tightened. The speech's illusion wheel is to first eliminate waste air, then forcefully press the upper air into the navel. The lower air is bound and joined to the navel with the practice of opening and closing the lotus, remembering Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The mind's illusion wheel is to reverse the air from the tip of the secret place upwards, focusing on the abdomen as if a snake were coiled there. Thus, these three illusion wheels should be practiced again and again. When tired from this, simply combine the three seed syllables with the three aspects of air entering, abiding, and emerging to accomplish the ordinary Vajra recitation. Take a break between sessions to relax. 5-758 Second, when bliss arises from the mixing of the upper and lower airs, mix the air into the navel as before. By drawing in with Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), visualize the air in the form of white color going from the navel to the crown of the head like drawing irrigation water, going in droves. And forcefully reverse the union upwards. Alternatively, when pressing down the upper air, remember Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡) and visualize it arriving at the navel in the form of white color. When drawing up the lower air, visualize the secret place rising upwards and remember Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). When mixing at the navel, remember Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). Draw that same one between the Brahma aperture with the drawing in of Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Lower it back to the navel with the sound of Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡). Hold Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿) as much as possible. Having done so as appropriate, when the air emerges during entry, it goes from the navel to the crown of the head accompanied by the sound of Hūṃ (藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽), and when entering, it comes from the crown of the head to the navel with the tone of Oṃ (藏文：ༀ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡), and when abiding, focus on the navel accompanied by the tone of Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿). Do much Vajra recitation. Air combination