English
By the method of destruction, the causes and conditions are empty, and one does not abide in the extremes of birth and death. This is the key to the boundlessness of knowledge. Moreover, by destruction there is non-existence, and by non-existence there is appearance. If one does not recognize the place of disappearance, then all Buddhists will only enter the path of suffering. As the Garuda of Gold says: If you take suffering into the path, happiness will arise naturally. Therefore, being skilled in the place of the mind's arising, the generality of samsara is outside; being skilled in the place of dwelling, the cause of thoughts and ideas is empty; being skilled in the place of going, the connection between samsara and nirvana is severed. The key to this is that knowing the mind to be without existence empties the root of samsara and nirvana. Knowing the place of disappearance, one is free from benefit and harm from any condition. Knowing emptiness, both samsara and nirvana cease at the same time. The cause of the disappearance of knowledge arises suddenly, and because it disappears suddenly, it is not stained by anything. Because the cause of disappearance is self-purifying, one is liberated from grasping the self-nature of objects. Because one does not abide at the time of disappearance, one is pure in all uncertain directions. Disappearance itself is self-liberation, so one does not rely on other antidotes. The place of entrustment is the six key points, and the manner of liberation is four. These ten cause one person to fully mature and be liberated. The movement of the mind is diverse, and wisdom and emptiness are beyond words and thoughts. The difference between these two is the object of demonstration, which is shown by summarizing the meaning from the third into two. The wise explain sand with pearls, this is the third.
Chinese
应当如此书写。其自性为空性且能显现万象，从词源上讲，运行故名为风，运动且不 স্থির故名为风。若分类，则有业之风和智慧之风两种。业之风有生起之风和分离处所之风。生起是指地、水、火、风四者，即地的水、火、风、地的风四种，其余三种也是各有四种，共计十六种。分离处所是指男风、女风、非男非女风三种。智慧之风有真实和差别两种。运行的量是，对于一个正值壮年，身体没有被疾病缠绕的人来说，昼夜之间，风的往返次数为两万一千六百次。作用方面，业之风使之向上运行，向下排泄，智慧之风则显示觉性和显示法界的显现，因此各自的作用不同。向上运行则产生提升和增长的作用，向下排泄则产生分离精华和糟粕的作用，即把糟粕大小便排出体外，精华则滋养身体，产生光泽和光彩。智慧之风则直接显示觉性的连续性，使意识思维词语的基础衰退，显示法界的显现，彻底穷尽四种显现，断绝三界轮回的城市。此外，最初的提升之业风，从不 शुद्ध之处，产生对境执为实有的想法，以及不是实有的想法等等，因此，提升之业不 शुद्ध之处，遮蔽无明的自性。从词源上讲，因为以无明为基础，所以是无法 جمع потеря的东西。风在其中运行，不 शुद्ध之处充满提升的作用，各种分别念，喜欢和不喜欢，快乐和痛苦等等的根本，进入无心状态，出现各种不同的境，在不同的境中运行，最初向外提升的风，显现各种各样的景象，依靠业之风的运行和各种运行的条件，产生轮回的果报，显现为六道众生的形象，这些也都是依靠风的力量才能运行。
English
It should be written in this way. Its essence is emptiness and it manifests all phenomena. Etymologically, it is called wind because it moves, and it is called wind because it moves and is not static. If classified, there are two types of wind: the wind of karma and the wind of wisdom. The wind of karma includes the wind of arising and the wind of separating places. Arising refers to the four elements of earth, water, fire, and wind, namely the water of earth, fire, wind, and the wind of earth, making four types. The remaining three also have four types each, totaling sixteen. Separating places refers to the three types of wind: male wind, female wind, and hermaphrodite wind. The wind of wisdom has two types: real and distinct. The amount of movement is such that for a person who is in their prime and whose body is not afflicted by serious illness, the wind travels back and forth twenty-one thousand six hundred times in a day and night. In terms of function, the wind of karma causes upward movement and downward elimination, while the wind of wisdom reveals awareness and the appearance of the dharmadhatu. Therefore, their respective functions are different. Upward movement produces the function of elevation and growth, while downward elimination produces the function of separating essence and waste, that is, excreting feces and urine from the body, while the essence nourishes the body, producing radiance and splendor. The wind of wisdom directly reveals the continuity of awareness, causing the basis of conceptual thought to decline, and by revealing the appearance of the dharmadhatu, it completely exhausts the four appearances, cutting off the cycle of the city of the three realms. Furthermore, the initial elevating karmic wind, from its impure state, gives rise to thoughts of grasping objects as real, and thoughts of not being real, and so on. Therefore, from the impure state of the elevating karma, it obscures the nature of ignorance. Etymologically, because it is based on ignorance, it is unable to gather what is lost. The movement of wind within it, the impure state fills the function of elevation, various conceptualizations, the root of liking and disliking, happiness and suffering, etc., enter a state of mindlessness, and different realms appear, moving in different realms. The initial wind that elevates outward manifests various appearances, relying on the movement of the karmic wind and various conditions of movement, producing the result of samsara, manifesting as the forms of the six realms of beings, and these also depend on the power of the wind to move.
Chinese
从而使之运行。这些被称为未成熟而流转之风。如是，第一个内涵，从流动的风之部分显示了错乱的基础。现在是第二个内涵，风的流动是上师之面容自身，若知要点，则显示一切众生皆得解脱。流动是向外流动，故念头和分别各异；向内流动，则从无自性之心性中显现各种影像。如此，两种作用特别依赖于方便。流动于自身解脱的要点是：应从胜乐金刚更超胜的自己的根本上师之面容处了知。其了知之方式是：以持风而使念头如囚犯般被控制，流动得以清净。若是男性，则从右鼻孔持之；若是女性，则从左鼻孔缓缓引之。向内持之，当脐下生起灼热感时，则稍微向外放出。有时从头顶放出。压风之法是，男性的脐下压在右侧，女性则压在左侧。当生起沉重感时，则闭口从鼻孔中清扫。另外，改变风的方法是，改变成任何想要的字母，以及改变成白色、红色、黄色、绿色、蓝色等颜色，以及改变成法源、十字、半月等任何想要的形状，从而将业风聚集于头顶，则身体生暖；聚集于喉咙，则语言生起力量；聚集于心间，则心生暖意；在脐间聚集任何想要的颜色，则能增益睡眠和梦境。又，以从眼睛吸取的方式引来智慧之风，则念头断绝。从鼻子吸取，则觉受获得暖意。从口中吸取，则耗尽一切流动之根本。也就是用吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字吸取，以及用 ཕཊ་（藏文：ཕཊ，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：啪）字，以及用 ཨ་（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）字，以及用 ཧ（藏文：ཧ，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：哈）字吸取。进入，是指从羊地进入，从而显现为显现之缘起法性。进入内部的蕴，则身体的疾病和痛苦平息。进入秘密的心，则从心的念头中自然解脱。如是，当风向外流动时，应行身心放松之仪轨。当向内充满时，应作为清净蕴之所依。如是，从二者的部分确定轮回和涅槃二者，风向外放出，则引导逝去的道路，向内吸入，则积聚轮回之业。
English
thereby causing it to move. These are called the winds of samsara arising from immaturity. Thus, the first meaning, from the aspect of the moving wind, shows the basis of delusion. Now, the second meaning, the movement of the wind is the face of the guru himself, if the key is known, it shows that all beings are liberated. Movement is outward movement, so thoughts and distinctions are different; inward movement, then various images appear from the selfless nature of mind. Thus, the two actions especially depend on the means. The key to the liberation of movement in its own state is: it should be known from the face of one's own root guru who is superior to glorious Vajradhara. The way to know it is: by holding the wind, thoughts are taken as prisoners, and the movement is purified. If it is a male, hold it from the right nostril; if it is a female, draw it slowly from the left nostril. Holding it inward, when a hot sensation arises in the lower abdomen, release it slightly outward. Sometimes it is released from the crown of the head. The method of pressing the wind is that the male's lower abdomen is pressed to the right, and the female's is pressed to the left. When a heavy sensation arises, close the mouth and cleanse from the nostrils. Also, another method is to change the wind, change it to any letter you like, and change it to colors such as white, red, yellow, green, and blue, and change it to any shape you like, such as dharma origin, cross, and crescent, so that the karma wind is gathered at the crown of the head, and the body warms up; gathered at the throat, the speech gains power; gathered at the heart, the mind warms up; gathering any desired color at the navel increases sleep and dreams. Also, by drawing the wind of wisdom in the manner of drawing it from the eyes, thoughts are cut off. Drawing from the nose, the appearance gains warmth. Drawing from the mouth exhausts the essence of all movements. That is, drawing with the sound of Hūṃ (Tibetan: ཧཱུྃ, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: 吽), and with Phaṭ (Tibetan: ཕཊ, Devanagari: फट, Romanized Sanskrit: phaṭ, Literal Chinese meaning: 啪), and with A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal Chinese meaning: 阿), and with Ha (Tibetan: ཧ, Devanagari: ह, Romanized Sanskrit: ha, Literal Chinese meaning: 哈). Entering means entering from the sheep land, so that the appearance arises as the dharmata of conditions. Entering the inner aggregates pacifies the body's diseases and sufferings. Entering the secret mind, one is naturally liberated from the mind's thoughts. Thus, when the wind moves outward, one should perform the ritual of relaxing the body and mind. When filling inward, it should be used as a basis for purifying the aggregates. Thus, from the aspect of the two, it is certain that there are two, samsara and nirvana. When the wind is released outward, it guides the path of the past, and when inhaled inward, it accumulates the karma of samsara.
Chinese
索！此外，轮回的种子由业之风推动而生天道，牵引而生非天道，进入而生人道，变化而生旁生道，嗔怒而生饿鬼道，极度放纵而生地狱道，总共变成六道。最初是由推动的因不纯净而产生的。因此，这个口诀是通过右鼻孔的风缓慢、湿润、轻盈、移动、衰弱和空虚的路径来观察的。并且，用拇指和食指堵住左右耳孔前的凹陷处的脉搏，必定要观察声音的重叠、排泄、嘶哑、微细和长短。如果通过这些业的转变来区分，就能知道自己前后世的业的差别，也能知道殊胜和共同的成就的差别。智慧之风的果的转变，能知道智慧显现的程度，心安住的时间，分别念止息的时间，以及程度和数量。因此，如果知道了业和智慧之风的真如，就能证悟轮回和涅槃二者的体性。如是，第二个内涵，风的运行依赖于上师的口诀，如果知道了要点，就能解脱一切众生。现在是第三个内涵，风心的进入的特殊方法：成双的是业之风和智慧二者。从业的轮回进入而做二业：进入轮回之因，即执着于世俗我的对境，从而使果在三界中成熟。以智慧进入念诵的二业是：进入胜义谛法性，从而使果在涅槃之身和智慧中成熟。因此，这两个风的伴侣是身语意三者。身体的物质，由于风的要点，微尘的基础空虚，所以没有粗重之物。心的念头消失在消失之处，所以用心来区分。因此，这些业的显现是：安住而显示，讲述而清晰，清晰而耗尽并知道是不存在的。此外，在最初的生殖轮中，地的风占据大部分，所以身体大部分显示光彩，并成为智慧的种子。在心，即聚集记忆的轮中，水的风安住，所以身体的血液显示光彩，并使智慧的能量显现。