English
That is, to abide in transformation. This shows the meditation on the mantra bindu at the tip of the nose in the heart. This is the instruction for combining the mind with complete stillness. Therefore, those who have perfected the stages of speech stillness should practice. This clarifies how to meditate on the nose tip mentioned in the Root Tantra, "Meditate on white mustard seed and jewels at the nose tip," and how to meditate on the manner of jewels or white mustard seed. In the Vajra Garland it says: The characteristics of the three nose tips are: secret, heart, and face nose names. Thus, the three nose tips, and of wind, substance, and mantras, the three bindus are supreme. Thus, it clearly shows the yoga of the three bindus. The remaining detailed explanations can be found in that tantra itself. The second is the extensive explanation, the extensive explanation of the suchness of wind, and the extensive explanation of the suchness of mantra and recitation. The first is, what is the conventional abode of the winds, and what is the entry of ultimate reality, that is called the abode or suchness of wind. The yogi needs to understand and realize it, and make it the object of focus. To say a little about the general meaning, in general, the basis for hitting the key point is: the dweller is the channel, the mover is the wind, the arranger is the bodhicitta, and the nature of mind is luminosity, these four. The classification of channels and bindus is not explained in detail in the treatises of the Noble Ones, so for the time being, it will not be explained in detail here either. If you want to know, understand it from the explanatory tantra Vajra Garland or the tantras of the Mother Tantra. I myself have clearly explained the rough parts elsewhere as well. That is, the seventy-two thousand channels are coarse, the four chakras, the six-petaled wind chakra between the eyebrows, the three-channel fire chakra below the throat, adding these two fire-wind chakras, the six chakras are medium. The left and right channels and the central channel are subtle, and the center of the central chakra is extremely subtle. The wind is also coarse, such as flowing and moving in the nostrils. The nature of the five elements of wind that does not move in the body, and the ten transformation winds, and various conceptual thoughts.
Chinese
使之成熟的那些是中等的。成为四相之乘骑的风是微细的，特别是光明之乘骑是极微细的。血肉骨骼内脏等十六界或二十四界等是粗大的，那些的因，赤白二者是中等的，位于中脉中的赤白是微细的，那些之上存在，虽是“卡”却无有触碍，以光泽和光彩和光的形式存在的是极微细的。与业、作者相关的善恶无记的各种分别念，这是粗大的心。各种境相显现的识是中等的，内在的乐明各种体验显现是微细的，觉性空性的心性，恒常不变的是极微细的。除了最后一个之外，其他的那些都只是世俗谛的范畴。而胜义谛的光明，就在最后一个的范畴之中，是具有一切相的，离戏论的，不变的，自证的大乐。这样从粗细总的方面理解之后，现在稍微讲述风的分类。如是《金刚鬘》中说：瑜伽士若修风，迅速得成就。说的是善巧地把握风的要点的利益。以及《律生论》中说：不知风之瑜伽，知亦不修习，彼为诸痛苦，所滋养而成轮回之虫。说的是不知风瑜伽，知也不修的过患。如是，此处有风的分类，名称的类别，分开各自的意义，如何运行的方式，与修持要点相关的道理等五种。第一，是风的近需分类，根本风五种，支分风五种，共十种。其他如《金刚鬘》中说：为了认识一百零八种分别念之马，说为一百零八种风。虽然都包含在十种风之中，但总的来说，五大种风的自性，以及四相之乘骑的真实风，并不包含在十种风中，那些被称为命风。
English
Those that cause it to ripen are intermediate. The winds that become the mounts of the four appearances are subtle, and especially the mount of clear light is extremely subtle. Flesh, blood, bones, internal organs, etc., the sixteen elements or twenty-four elements, etc., are coarse. The causes of these, the white and red, are intermediate, and the white and red that reside in the central channel are subtle. What exists above these, although it is 'Ka,' is without tangible obstruction, and what exists in the form of radiance, luster, and light is extremely subtle. The various conceptual thoughts of virtue, non-virtue, and neutrality related to actions and agents are coarse mind. The consciousness in which various objects appear is intermediate, and the various experiences of inner bliss and clarity that appear are subtle. The nature of mind, which is awareness and emptiness, and is eternally unchanging, is extremely subtle. Except for the last one, all the others are only within the realm of relative truth. The clear light of ultimate truth is within the category of the last one, possessing all aspects, free from elaboration, unchanging, and the great bliss of self-awareness. Having understood in this way from the general aspect of coarse and subtle, now I will briefly explain the classification of winds. As it is said in the Vajra Garland: 'If a yogi meditates on the winds, he will quickly attain accomplishment.' This speaks of the benefit of skillfully grasping the key points of the winds. And as it is said in the Vinayasamuccaya: 'One who does not know the yoga of winds, and even knowing, does not practice it, is nourished by all sufferings and becomes a worm of samsara.' This speaks of the fault of not knowing wind yoga and not practicing it even when knowing it. Thus, here there are five aspects: the classification of winds, the categories of names, the meaning of each division, the manner in which they move, and the way in which they relate to the key points of practice. First, the classification of winds according to their immediate needs: the five root winds and the five branch winds, making ten. Others, as it is said in the Vajra Garland: 'In order to recognize the horses of the hundred and eight conceptual thoughts, it is said that there are a hundred and eight winds.' Although they are all included within the ten winds, in general, the nature of the five elemental winds and the actual winds that are the mounts of the four appearances are not included in the ten winds. Those are explained as life winds.
Chinese
是说，这仅仅是所有风都被赋予“生命”这一名称时的说法而已。因此，自性五大之风，类似于将金、银、铜、铁等八种元素堆积在一起的集合体。光明之风，类似于进行制造的工匠。三相之风，类似于工匠。成为十风，类似于那些工匠混合并结合这八种制造元素，从而制造出人像、象像、马像等各种各样的东西。第二，在《佛陀合修续》和《智慧金刚总集》中，这十种风用कोट、क्ष等符号来表示。在名为《金刚门》的续中，说命勤风、下行风、上行风、平等住风、遍行风是五种根本风，流行风、遍流行风、正流行风、极流行风、决定流行风是五种支分风。在《意旨授记》和《释续金刚鬘》中，与根本风相同，五种支分风则如“龙、龟、鼋、天施与胜弓”那样描述。此外，在《金刚鬘》中，还详细地分别描述了一百零八种业风的名称，但因为不太需要，所以暂时搁置。第三，命勤风位于心间法轮处，作用是维持生命，使心愉悦。运行的途径是从上面的两个鼻孔运行。自在的颜色是白色，主要属于水界。下行风位于秘密处乐轮处，作用是排泄大小便、精液，进行射、止、持等活动。运行的门是下面的两个门，据说此风从秘密处向上到达鼻尖等，这仅仅是身体内部的活动方式。颜色是黄色，属于土界。平等住风据说与观视之火一同存在，位于脐轮化身轮处，作用是消化食物，分离精华和糟粕。运行的场所是从脉的门向各个方向运行。颜色是蓝色或黑色，属于风界。上行风位于喉咙受用轮处，作用是说话和
English
That is to say, this is merely a statement made when all winds are given the name "life." Therefore, the winds of the five natural elements are like a collection of eight elements such as gold, silver, copper, and iron piled together. The wind of clear light is like the craftsman who does the manufacturing. The wind of the three appearances is like the artisan. Becoming the ten winds is like those artisans mixing and combining these eight manufacturing elements to create various things such as human figures, elephant figures, and horse figures. Secondly, in the Buddhasamayogatantra and the Jñānavajrakulasamgraha, these ten winds are indicated by symbols such as Koṭa and Kṣa. In the tantra called Vajradvāra, it is said that Prāṇadhāraṇa, Adhogamana, Urdhvagamana, Samasthitagamana, and Vyāpaka are the five root winds, and Gamanavāyu, Viparyayagamanavāyu, Samyaggamanavāyu, Atigamanavāyu, and Niyata Gamanavāyu are the five branch winds. In the Gongpa Lungton and the commentary tantra Vajramālā, the five branch winds are described as "dragon, turtle, tortoise, Deva-datta and victorious bow," similar to the root winds. Furthermore, in the Vajramālā, the names of one hundred and eight karma winds are also described in detail, but they are put aside for the time being because they are not very necessary. Thirdly, the Prāṇadhāraṇa wind resides in the Dharma wheel at the heart, and its function is to maintain life and make the mind happy. The path of movement is from the two nostrils above. The color of independence is white, and it mainly belongs to the water element. The Adhogamana wind resides in the pleasure wheel at the secret place, and its function is to excrete feces, urine, and semen, and to perform activities such as shooting, stopping, and holding. The gate of movement is the two lower gates, and it is said that this wind travels from the secret place upwards to the tip of the nose, etc., which is only the way of activity inside the body. The color is yellow and belongs to the earth element. The Samasthitagamana wind is said to exist together with the fire of sight, and it resides in the emanation wheel at the navel, and its function is to digest food and separate essence and waste. The place of movement is from the gate of the veins in all directions. The color is blue or black and belongs to the wind element. The Urdhvagamana wind resides in the enjoyment wheel at the throat, and its function is to speak and
Chinese
持命气从口鼻吸入，进行吞咽食物和从鼻孔排血等活动。颜色红色，属于火界。活动范围一般是整个身体，特别是三百六十个关节。作用是运动、伸展、弯曲、行走等。死亡时从上下两条道路通过。颜色非常清澈，不明显，属于虚空界。有些人认为这是蓝色和白色。五轮坛城的时候，不讲虚空界的风的颜色，是因为非常清澈，不明显或者全部混合在一起的想法。因为和那个种类相似，所以可以做成绿色，做成白色和蓝色是不好的。那些风全部以轮转的方式也从鼻孔运行，同样地也从肛门和命根的顶端运行。自在运行的是从口和鼻的命气和下面的两个门排泄以外，其他的都不向外面运行。要知道十种气也都在身体里面，上下四方全部运行。《金刚鬘》中说命气住在心间，从不动佛的支分部族产生。住在阴部的下泄气，从宝生佛的支分产生。向上运行的住在喉咙里，是无量光佛的自性。平住气住在肚脐的莲花中，是不空成就佛的自性，遍行气住在所有肢体上，是毗卢遮那佛的体性。这是配合五大界做了五部佛的清净，所以从鼻孔运行的是五轮坛城的金刚怙主等，如果认为这些是一样的，那是极大的错误。分别说颜色，是就做事业的主要部分来说的，其他全部也都是所有颜色混合的，五大界的次第也和那个一样，全部都是非常混合的。还说支分气依次住在五个根识上。还有《金刚鬘》中说，在月亮的部分和显现上，不是亲近侍奉隐蔽面容，脉是五种名字的。住在五脉上的风，是龙和乌龟鸱和，天施和弓
English
The life-sustaining air is inhaled through the mouth and nose, and performs activities such as swallowing food and expelling blood from the nostrils. Its color is red, and it belongs to the fire element. Its range of activity is generally the entire body, especially the three hundred and sixty joints. Its function is movement, stretching, bending, walking, and so on. At the time of death, it passes through both the upper and lower paths. Its color is very clear, not obvious, and belongs to the space element. Some people think that this is blue and white. At the time of the five-wheel mandala, the color of the air of the space element is not mentioned because it is very clear, not obvious, or the idea of all mixed together. Because it is similar to that kind, it can be made green, and it is not good to make it white and blue. All those winds also run from the nostrils in a rotating manner, and similarly, they also run from the anus and the tip of the life root. The free movement is that other than the life air from the mouth and nose and the two lower doors, the downward-clearing air, none of them run to the outside. It should be known that all ten airs also run in all directions, up and down, inside the body. The Vajra Garland says that the life air dwells in the heart, and arises from the branch family of Akshobhya. The downward-clearing air that dwells in the genitals arises from the branch of Ratnasambhava. The upward-running one dwells in the throat, and is the nature of Amitabha. The even-dwelling air dwells in the lotus of the navel, and is the nature of Amoghasiddhi, the pervading air dwells on all limbs, and is the nature of Vairochana. This is the purification of the five Buddha families in accordance with the five elements, so the Vajra Protector of the five-wheel mandala, etc., runs from the nostrils, and if you think that these are the same, it is a very big mistake. Speaking of colors separately is in terms of the main part of doing business, but all the others are also a mixture of all colors, and the order of the five elements is the same as that, all of which are very mixed. It is also said that the branch airs reside in the five senses in order. Also, the Vajra Garland says that in the part of the moon and the appearance, it is not close to serving the hidden face, the pulse is of five names. The winds that dwell on the five pulses are the dragon and the turtle, the owl and, the god-given and the bow.