English
Is that necessary? There are two kinds of winds: the material wind that resides in the body and the wind of awareness that resides in the mind. As it says in the Vajra Bridge of the Miraculous Eye Transmission: There are two kinds of winds: the wind of awareness and the material wind. The material wind is considered to be of three types: first, the life-sustaining wind, which is the vessel upon which the alaya consciousness relies; second, the wind that is mixed with the essence of the body, called the pervasive wind, which causes the experience of pleasure and tactile sensation; and third, the wind that performs the functions of the impure body. Among these, the first, the life-sustaining wind, resides within the life-sustaining channel of the heart, extending outward one cubit and inward to the interior of the heart, causing it to change and unite. It is the vessel or support of the ultimate bodhichitta. For example, a blind horse and a lame man: even if the horse does not go, the man can see, because the mind's appearance is focused on desire during the day. Even if the man is not aware, the horse is moving, because of the appearance of many different dreams that change within the wind channels at night when one falls asleep. Like falling asleep on horseback and hitting a rock, one will experience many ups and downs and sudden occurrences. It is like a sighted person riding a horse, transforming the thoughts and appearances of the mind, with the wind carrying one to the place one thinks of. When these two, the wind and the mind, move, the mind moves. When the wind is seized, the mind is seized. When the mind is seized, the wind is seized. If they go, they go together; if they stay, they stay together. Therefore, until death, they will not be separated or broken. When the material life-sustaining wind separates from awareness, the wind that propels is a sign of awareness. When the one who remembers, the one who transforms, and the one who propels disappear, the body cannot stand, like a lame man and a horse colliding and fainting. The bardo of awareness faints for three and a half days. Half will come. When one awakens from the faint and remembers, it is like not having a horse. The non-conceptual clear light lasts for three and a half days because one is asleep, so it will be seven days. Half will come. There, if one does not recognize the true clear light, if one does not grasp one's own ground, when will one find a horse? When the thought of going arises, if the conditions are not complete, one will go astray. Like a cow, when will one find a single word of reliance on the alaya, one will take a body of habitual tendencies, walk in flesh and blood, and be deluded.
Chinese
是行。执着于显现，作为一切之基础的菩提心之器或所依，如盲人骑马一般，由此，现在的这个身体才不会死亡。因为抓住了生命，所以叫做持命气。第二种叫做遍行气。一切颤动回旋之脉阿瓦杜帝，轮顶、喉、心间、脐，共有四个。四个之中，在下部，与世俗菩提心之明点相混合，轮的中央一切颤动母，从那里存在。轮的脉瓣的上半身四节存在。从那之后，即使是毛发尖端也遍布。下半身也遍布。同样，身体的苦乐触感也遍布，所以叫做遍行气。抓住乐的上方与风相似，就像伞的顶端也需要一个钉子一样。上行气和下行气有抓与不抓两种。不抓是所有脉的根本，就像伞柄的钉子一样，如果抓住风，快乐就会在身体的上下无处不在地扩展。心的快乐无二无别地，无处不在地，体验无二的体验而扩展。如果不抓住风，快乐也会消失，所以是努力的世俗菩提心。就像伞柄的钉子抓与不抓一样。第三，身体的作业之气也有三种：上行气一种，下泄气两种，与火同住的气三种。其中，使呼吸顺畅，消化食物的火气位于脐脉胃中。上行气，如食物的精华和蒸汽一样，使身体容光焕发，位于锁骨之下。下泄气，将粪便和精液的残渣，大便小便向下驱赶并排出，位于气口或金刚的根部。如果抓住这些气，也能成为道路，因为是有为的世俗物质之气，清净的两种，残渣三种，根本的气五种。持命气如盲人骑马一般，一旦逃脱，那些气也会一起耗尽力量。因为有为是无常的，与身体一起毁灭，所以是暂时世俗的气，因此这里不希望抓住，瞬间。
English
It is the going. Clinging to appearances, the vessel or support of the bodhicitta, which is the basis of everything, is like a blind man riding a horse, and therefore this present body does not die. Because it grasps life, it is called the life-sustaining air. The second is called the pervasive air. The pulsating and swirling channels, the Avadhuti, the chakras of the crown, throat, heart, and navel, there are four. Among the four, in the lower part, mixed with the bindu of the conventional bodhicitta, the central pulsating mother of the wheel, exists from there. The upper body of the wheel's channel petals exists in four sections. From then on, it pervades even the tip of a hair. It also pervades the lower body. Similarly, the sensations of pleasure and pain in the body also pervade, so it is called the pervasive air. Grasping the pleasure above is similar to the wind, just as the top of an umbrella also needs a nail. The upward-moving air and the downward-moving air have two types: grasping and not grasping. Not grasping is the root of all channels, like the nail of the umbrella handle. If the wind is grasped, happiness will expand everywhere in the upper and lower body. The happiness of the mind, inseparably, everywhere, expands by experiencing the inseparable experience. If the wind is not grasped, happiness will also disappear, so it is the striving conventional bodhicitta. It is like grasping and not grasping the nail of the umbrella handle. Third, the working airs of the body also have three types: one is the upward-moving air, two are the downward-eliminating air, and three are the air that dwells with fire. Among them, the fire air that makes breathing smooth and digests food is located in the navel channel in the stomach. The upward-moving air, like the essence and vapor of food, makes the body radiant and is located below the collarbone. The downward-eliminating air drives and expels the residue of feces and semen, feces and urine downwards, and is located at the mouth of the breath or the root of the vajra. If these airs are grasped, they can also become the path, because they are conditioned conventional material airs, two pure ones, three residues, and five root airs. The life-sustaining air is like a blind man riding a horse, and once it escapes, those airs will also run out of strength together. Because the conditioned is impermanent and perishes together with the body, it is a temporary conventional air, so it is not desired to be grasped here, in an instant.
Chinese
通过智慧领悟意义，以一生证悟究竟，在三时中不离散，没有显现和隐没，没有来去，没有生灭，这就是不改变的实相。不要区分这是或不是。那么，在这里应该执持什么呢？在这里，想要认识具备四种究竟智慧之风的法性。智慧之风只有一个，那么，这一个是什么呢？就是阿赖耶识的自性风。其中，“阿赖耶”是指轮回和涅槃的一切。“基”是指轮回和涅槃一切的基础或所依，轮回和涅槃二者没有分离，总的来说，是不可言说的自性，未造作的法界，未命名的那个。例如，就像晴空中自然出现一朵不知从何而来的乌云一样，基什么也不是，但一个能产生骄慢的识自然而然地运行并显现，那就是阿赖耶识。例如，樟脑的本质没有改变，也没有远近之分，但因缘聚合的方式会变成药物或毒药。或者，一个人的本质没有改变，但因缘会让人看到敌人或朋友。同样，阿赖耶识的本质在任何方面都没有成立，所以不会改变，但由于无明和迷惑的因缘，会显现为普 contamination 的风。由于智慧和领悟的力量，会显现为完全清净的风。即使显现，阿赖耶识的本质也没有改变，但阿赖耶识就是那样显现的。其中，如果从普 contamination 的角度来说，依靠种子性的阿赖耶，会产生烦恼意和习气等的容器这三者。由此产生八识聚，由此产生二十八种觉悟聚，由此产生八万四千种，由此产生与天空和太阳同等的太阳，即使在一个太阳中，也有两万一千六百一十种风，将六百种视为零食，将一个太阳分成十分，九分是平凡的分别念，一分是无误的智慧之风。这九分中，种子性的阿赖耶有三分，烦恼意有三分，习气等的容器有三分，总共九分。对于这些
English
Through wisdom, one realizes the meaning and attains ultimate enlightenment in one lifetime, inseparable in the three times. There is no appearance or disappearance, no coming or going, no birth or cessation. This is the unchanging reality. Do not distinguish between this and not this. So, what should be held onto here? Here, one wishes to recognize the ultimate wisdom wind that possesses four qualities. There is only one wisdom wind. What is that one? It is the self-nature wind of the ālaya-vijñāna. Among them, "ālaya" refers to all of saṃsāra and nirvāṇa. "Base" refers to the base or support of all of saṃsāra and nirvāṇa. Saṃsāra and nirvāṇa are not separated. In general, it is the inexpressible nature, the unconditioned realm of reality, the unnamed one. For example, just as a dark cloud appears naturally in the clear sky without knowing where it came from, the base is nothing, but a consciousness that generates pride naturally moves and appears, that is the ālaya-vijñāna. For example, the essence of camphor does not change, and there is no near or far, but the way the conditions come together can turn it into medicine or poison. Or, the essence of a person does not change, but conditions can make one see an enemy or a friend. Similarly, the essence of the ālaya-vijñāna is not established in any way, so it does not change, but due to the conditions of ignorance and delusion, it appears as the wind of complete contamination. Due to the power of wisdom and realization, it appears as the wind of complete purification. Even when it appears, the essence of the ālaya-vijñāna does not change, but the ālaya-vijñāna appears in that way. Among them, if viewed from the perspective of complete contamination, relying on the seed-nature ālaya, the afflicted mind and the container for habits, etc., arise as three. From this arise the eight aggregates of consciousness, from this arise the twenty-eight aggregates of realization, from this arise the eighty-four thousand, from this arise the suns equal to the sky and the sun. Even in one sun, there are twenty-one thousand six hundred and ten winds. Considering six hundred as snacks, dividing one sun into ten parts, nine parts are ordinary conceptual thoughts, and one part is said to be the wind of unerring wisdom. In these nine parts, the seed-nature ālaya has three parts, the afflicted mind has three parts, and the container for habits, etc., has three parts, totaling nine parts. For these
Chinese
总而言之，烦恼是幻化身之风。那些是风起和风息两种状态中风起之时。一部分是风息之时。完全清净的风的一部分是不动而息，不迷惑之时。正如大圆满究竟义谛中说：一日之中安住于十个部分，九分是平凡，一分是智慧。次第不间断，不修持而安住于十，大圆满果的获得方式即是如此。如是宣说。如果认识到，烦恼越来越小，智慧越来越长，这被称为时间的象征。修持方法不可在此处从上师的加持之时显现。完全清净的风是明清净，无分别清净，乐清净这三种。体验这三者无别，在无别之时，对于分别或不分别的心的边际，或者语言的边际，即使是极其微细之处也不存在，这被称为心性智慧之风。它具有四法，因此是究竟的见解。如果不证悟它，依赖于五大的执着心会因缘而坏灭，所以执持物质之风是行不通的。此处想要执持觉性之风。正如大圆满第四导师所说：金刚萨埵所说：极喜金刚于圆满正等觉的地上，也存在一个名为智慧自性之风，所以要认识它。那么如何执持呢？执持烦恼和清净之风的根本，阿赖耶识的自风作为象征，烦恼之风就会转变，显现为清净。以何种象征执持呢？从四种要诀的象征中，此处执持明要诀的象征和无分别座垫的象征。其中，明要诀的象征是不关闭根门，无分别要诀的象征是不动摇根门。以这两种象征执持，明要诀的象征使无明种子的部分，轮回涅槃一切的基础，阿赖耶识的等起自风，不认识且迷惑的那个，显现为并非任何意义法性的实相。
English
In short, afflictions are said to be the wind of the emanation body. Those are the times when the wind rises from the two states of rising and resting of the wind. One part is the time when the wind rests. One part of the completely purified wind is the time when the wind rests without moving, without being confused. As it is said in the Great Perfection Ultimate Meaning: In one day, it abides in ten parts, nine parts are ordinary, and one part is wisdom. Gradually, without interruption, without cultivation, it abides in ten. This is how the fruit of the Great Perfection is attained. It is said so. If it is recognized that afflictions become smaller and wisdom becomes longer, it is said to be a symbol of time. The method of practice cannot be shown here from the time of the guru's blessing. The completely purified wind is clear purification, non-conceptual purification, and bliss purification. Experiencing these three as inseparable, at the time of inseparability, even the subtle edge of the mind that distinguishes or does not distinguish, or the edge of language, does not exist. This is called the wind of the essence of wisdom. It has four qualities, so it is the ultimate view. If you do not realize it, the clinging mind that depends on the elements will perish due to conditions, so holding the material wind will not work. Here, it is desired to hold the wind of awareness. As it is said in the Great Perfection Fourth Guru: Vajrasattva said: Garab Dorje, even on the ground of perfect and complete enlightenment, there is a wind called the nature of wisdom, so recognize it. So how to hold it? Holding the root of the afflicted and purified winds, the self-wind of the alaya consciousness, as a symbol, the afflicted wind will transform and appear as purified. With what symbol to hold it? From the four key symbols, here, hold the symbol of clear key and the symbol of non-conceptual seat. Among them, the symbol of clear key is not closing the sense gates, and the symbol of non-conceptual key is not moving the sense gates. Holding with these two symbols, the symbol of clear key makes the part of the seed of ignorance, the basis of all samsara and nirvana, the arising self-wind of the alaya consciousness, which is unrecognized and confused, appear as the reality that is not any meaning of dharmata.