Chinese
气风。流动故使者迎请之。从头顶梵穴以下。至足之座垫以上。示现众多化身使者。如是说。莲花大自在降伏慢者续中。以大自在身语意之修持。将六道众生与大乐法身结合之第三品。之后，薄伽梵莲花大自在宣说了使二种补特伽罗成佛之道。精进者与懈怠者。于此生与中阴成佛之。无上秘密真言果。当宣说极隐秘者。于精进者之补特伽罗。此生示现有相与无相。首先当观自身。观已若得证悟。当修持自身为本尊身。若已熟悉自身为本尊身。之后当进入坛城。嘛（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）生起还灭镇伏三日。如是获得之后。之后当行稳固之仪轨。冬季三日皆降雪。夏季四日皆晴朗。于一切身形观想智慧之光。如是获得之后。依靠有相者。极力生起无相。若欲迅速当行持。当遮止心之散乱。行持无二之行。此乃有相之口诀。无相之口诀乃。首先当安住于风。成为有情众生之命。名为风者行一切业。此乃名识之坐骑。五性十名者。自性微细百与。六十圆满此等乃。风之坐骑之因，日夜流动也。其次，观想圆执随后消融。从头至脚。乃至到达心间。瑜伽真实趋向究竟。名为执持圆满。如于气息之明镜中。如从边缘次第融入中央般。瑜伽真实趋向究竟。名为随后消融。第三，当修持光明。现在是圆满瑜伽之。当说光明之义。清净三种空性者。此处说为光明。此禅定非禅定。以此不能获得究竟。如虚空般偏向一方故。光明乃
English
The wind element. Because of its movement, messengers are invited and summoned. From the crown of the head down to. The seat cushion of the feet and above. Manifesting many emanated messengers. Thus it is said. From the Tantra of Lotus Great Empowerment Subduing the Arrogant. Through the practice of the Great Empowerment of Body, Speech, and Mind. The third chapter, which unites the six realms of beings with the Great Bliss Dharmakaya. Then, the Bhagavan Lotus Great Empowerment spoke of this path to enlightenment for two types of individuals. The diligent and the lazy. Those who attain Buddhahood in this life and in the bardo. The supreme secret mantra fruit. I shall explain the extremely hidden. For the diligent individual. In this life, showing the with-form and the formless. First, one should look at the body. Having looked, if understanding is attained. One should meditate on oneself as the deity's body. If one becomes familiar with oneself as the deity's body. Then one should enter the mandala. Ma (Tibetan, Devanagari, Romanized Sanskrit, Literal Chinese meaning) arising, reversing, and subduing for three days. After obtaining it in this way. Then one should perform the ritual of stability. In winter, it snows for three days. In summer, it is clear for four days. In all forms, look at the light of wisdom. After obtaining it in this way. Relying on the with-form. Vigorously generate the formless. If you want to be quick, practice. One should prevent the mind from wandering. Practice non-duality. This is the oral instruction of the with-form. The oral instruction of the formless is. First, one should abide in the wind. Becoming the life of sentient beings. That which is called wind performs all actions. This is the mount of consciousness. Possessing five natures and ten names. The subtle nature of one hundred and. Sixty complete, these are. The cause of the wind's mount, moving day and night. Secondly, focus on grasping the sphere and then dissolving it. From the head to the feet. Until reaching the heart. Yoga truly approaches the ultimate. It is said to be grasping the sphere. Just as in the mirror of breath. As from the edge gradually dissolves into the center. Yoga truly approaches the ultimate. It is said to be dissolving afterwards. Thirdly, one should meditate on clear light. Now is the complete yoga of. The meaning of clarity should be explained. Those who purify the three emptinesses. Here it is said to be clear light. This meditation is not meditation. One cannot attain the ultimate through this. Because it is biased like the sky. Clear light is