Chinese
与卵生相似。有些与胎生相似。有些与湿生相似。有些被认为是与化生相似。关于它的解释是：在鼻尖观想芥子大小的自己的本尊标志，如金刚杵等，具有颜色、形状和姿态。另一种解释是：阿丽（藏文：ཨཱ་ལི་，梵文天城体：अलि，梵文罗马拟音：ali，汉语字面意思：阿丽）和嘎丽（藏文：ཀཱ་ལི་，梵文天城体：कलि，梵文罗马拟音：kali，汉语字面意思：嘎丽）是方便和智慧的字母。从它们中提取并认为是三者的嗡（藏文：ཨོཾ，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）、啊（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）、吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。女人、男人和阴阳人是这部经的例子。进入、安住和升起是关于气息的运用：嗡是进入，吽是升起，啊是安住。什么从什么中产生并安住呢？是四个坛城，将在下面解释。五种智慧的自性气息，指的是具有五种颜色的风。五种元素的体性，指的是地、水、火、风、空的体性，向上流动等等。以丸状形式取出，指的是明点、字母、身像、标志和粗略颜色的体性。在何处安住呢？在上方的鼻尖仔细观察，将心专注于鼻尖，并反复地观想它，这是它的意思。如果说它显示了其他的秘密意图，那不是的。因此，从显示意图的预言中解释，等等。然后，世尊金刚持，指的是第六族金刚持大尊。持有金刚精华，指的是通达了真实意义的戏论和辛劳。唯一的行者，指的是成办一切有情利益的主人金刚持本身。那么，释迦牟尼佛不是其他的吗？不是的，因为他也是金刚持大尊的身。如果那样，不应该那样显现，不是的，因为世尊以大悲可以显现为任何形式。那么，谁来顶礼呢？从集结者大悲的显现中产生的那位来顶礼。祈请很容易理解。回答说：你不明白秘密的意图。
English
Similar to being born from eggs. Some are similar to being born from wombs. Some are similar to being born from moisture. Some are considered similar to being born miraculously. Explaining its empowerment: At the tip of the nose, one should meditate on the mark of one's own deity, such as a vajra, the size of a mustard seed, possessing color, shape, and form. Another explanation: Āli (Tibetan: ཨཱ་ལི་, Sanskrit Devanagari: अलि, Sanskrit Romanization: ali, Literal Chinese meaning: Ālì) and Kāli (Tibetan: ཀཱ་ལི་, Sanskrit Devanagari: कलि, Sanskrit Romanization: kali, Literal Chinese meaning: Gālì) are the letters of method and wisdom. Extracted from them and considered as three are Oṃ (Tibetan: ཨོཾ, Sanskrit Devanagari: ॐ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Oṃ), Āḥ (Tibetan: ཨཱཿ, Sanskrit Devanagari: आः, Sanskrit Romanization: āḥ, Literal Chinese meaning: Āḥ), and Hūṃ (Tibetan: ཧཱུཾ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hūṃ). Women, men, and hermaphrodites are examples from this text. Entering, abiding, and rising are the empowerment of breath: Oṃ is entering, Hūṃ is rising, and Āḥ is abiding. What arises from what and causes abiding? The four mandalas, which will be explained below. "The breath is the nature of the five wisdoms," which refers to the wind possessing five colors. "The essence of the five elements," which refers to the essence of earth, water, fire, wind, and space, flowing upwards, and so on. Having extracted it in the form of a globule, it refers to the essence of bindu, letters, body, marks, and coarse colors. Where to abide? Thoroughly contemplate at the tip of the nose above, and the mind should be held at the tip of the nose, and repeatedly contemplate it, that is the meaning. If it shows other secret intentions, it is not so. Therefore, it is explained from the prophecy showing the intention, and so on. Then, the Blessed One Vajradhara, refers to the great Vajradhara of the sixth lineage. "Holding the supreme vajra essence," refers to understanding the true meaning of elaboration and effort. "The only traveler," refers to Vajradhara himself, the master who accomplishes all the benefits of sentient beings. Then, is Shakyamuni Buddha not another? No, because he is also the body of the great Vajradhara. If that is the case, it should not appear that way. No, because the Blessed One can appear in any form through great compassion. Then, who prostrates in that way? The one arising from the manifestation of the great compassion of the compiler prostrates. The supplication is easy to understand. In response: You do not understand the secret intention.
Chinese
持金刚，你再次提问未领悟大秘密之意，甚好。菩提心即是风。（藏文）这指的是自己的精液，菩提心自性转变为风。这又有两种，即其本身转变为风，以及从其产生风，但其本身并非如此，因为动摇和稳固互相排斥，并且在胜义谛中也会变化。此处应考察从其产生，此处首先从菩提心转变为命勤风等。于虚空中安住。（藏文）这指的是安住于胜义谛。这也有两种，即安住于本体和成为获得的因。安住于本体指的是菩提心和风二者本来就自性清净。成为获得的因指的是从菩提心和风中会产生乐。当乐产生之时，分别念就会止息。当分别念止息之时，无分别智就会产生。当无分别智产生之时，应理解为会获得法身。或者，上面的意义的虚空是大乐。安住于其上是至上的吽（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：吽）。或者，开悟的意义是容纳，因此是虚空，即在心中枢处作为知识的所依，容纳习气等。或者，上面的意义的虚空，安住于其中心的是菩提心，即不坏的风。或者，虚空中生出云，从中降下雨，成为其处所。同样，在喉咙向上升起安住，因此降下品尝食物滋味的雨。如同虚空中太阳、月亮、星星、云、雾、山王须弥等众多所依一样，同样，从脐轮中生出阿黎和嘎黎，嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡），以及火焰燃烧等。成为众生的命。（藏文）如此，命具有增长、减少、安住和兴盛等作用，而这是由风来完成的。如果问风是什么，则是五种自性，具有十种名称。（藏文）指的是根本上是五种。
English
Vajrapani, it is good that you ask again about not understanding the meaning of the great secret. Bodhicitta is wind. (Tibetan) This refers to one's own semen, the very nature of bodhicitta transforming into wind. There are two types of this: that which itself transforms into wind, and that from which wind arises, but it is not itself, because movement and stability are mutually exclusive, and it also changes in the ultimate truth. Here, one should examine what arises from it. Here, first, from bodhicitta arises the life-sustaining wind and so on. Abiding in the sky. (Tibetan) This refers to abiding in the ultimate truth. There are also two types of this: abiding in essence and becoming the cause of attainment. Abiding in essence refers to bodhicitta and wind, both of which are primordially pure in nature. Becoming the cause of attainment refers to the fact that bliss will arise from bodhicitta and wind. When bliss arises, conceptual thought will cease. When conceptual thought ceases, non-conceptual wisdom will arise. When non-conceptual wisdom arises, it should be understood that the Dharmakaya will be attained. Alternatively, the sky in the above sense is great bliss. Abiding in it is the supreme Hum (Tibetan: ཧཾ, Sanskrit Devanagari: हं, Sanskrit Romanization: haṃ, Chinese literal meaning: Hum). Alternatively, the meaning of enlightenment is containment, therefore it is the sky, that is, in the center of the heart, it serves as the support of knowledge, containing habitual tendencies and so on. Alternatively, the sky in the above sense, abiding in its center is bodhicitta, that is, the indestructible wind. Alternatively, clouds arise in the sky, and rain falls from them, becoming its place. Similarly, residing upwards in the throat, therefore the rain of tasting the flavors of food falls. Just as the sun, moon, stars, clouds, fog, and Mount Meru, the king of mountains, and so on, are the support of many in the sky, similarly, from the navel chakra arise Ali and Kali, Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओम्, Sanskrit Romanization: oṃ, Chinese literal meaning: Om), and the burning of flames and so on. Becoming the life of sentient beings. (Tibetan) Thus, life has the functions of increasing, decreasing, abiding, and flourishing, and this is accomplished by the wind. If one asks what the wind is, it is five natures, having ten names. (Tibetan) This refers to the fact that fundamentally there are five.
Tibetan
། དབང་པོ་ལ་བརྟེན་པའི་ཡན་ལག་གི་དབང་དུ་ནི་ལྔ་སྟེ་བཅུའོ། །རླུང་བཅུ་པོ་འདི་ཡང་ཚུལ་ལམ། རྫས་ཀྱིས་ཐ་དད་གནས་ཤ་ན། རྫས་ཀྱིས་ཐ་དད་དེ། གནས་ངང་དུས་དང་ལས་དང་དཀྱིལ་འཁོར་སོ་སོ་བ་ཉིད་ཀྱི་ཕྱིར་རོ་ཞེས་འདོད་དོ། །ཡང་ན་ཚུལ་གྱིས་ཐ་དད་པ་ཡང་ཡིན་ཏེ། རླུང་གཅིག་ཡིན་ཡང་རྒྱུ་དང་དུས་ལ་སོགས་པས་ཐ་དད་པ་ཉིད་ཀྱི་ཡང་ཕྱིར་རོ། །ཡང་ན་ཚུལ་འདི་ནི་གཙོ་བོ་དང་གྲོགས་ཀྱི་རྣམ་པའོ། །ཞེས་པ་ལ་ལ་དག་འདོད་དོ། །རྟེན་འབྲེལ་བཅུ་གཉིས་གྲགས་པ་ཞེས་པ་ནི་སྲོག་འཛིན་པ་དང༌། ཐུར་དུ་སེལ་བ་ལ་སོགས་པ་བླུན་པ་ཉིད་ཀྱི་ཕྱིར་ཡང་ངོ༌། །དེ་བཞིན་དུ་རླུང་དང་ཤེས་པ་དང་ཡུལ་ལ་སོགས་པ་ལ་ལྟོས་ནས་རྟེན་འབྲེལ་བཅུ་གཉིས་སུ་གཞག་གོ ། དེ་ཅིའི་ཕྱིར་ཞེ་ན། ཐམས་ཅད་རླུང་དང་འདྲེས་པ་ལས་བྱུང་བའི་ཕྱིར་རོ། །ངོ་བོ་ཉིད་ནི་རྣམ་པ་གསུམ། །ཞེས་པ་ནི་གཟུགས་ཅན་དང༌། གཟུགས་མེད་དང༌། ཤིན་ཏུ་མེད་པའི་བྱེ་བྲག་གིས་རྣམ་པ་གསུམ་མོ། །ཡང་ན་གོ་འབྱེད་པར་བྱེད་པས་ནམ་མཁའོ། །འདིས་འཚོ་བ་དང་ཤིན་ཏུ་གཅེས་པའི་ཕྱིར་སྲོག་གོ །ཡང་བ་དང་གཡོ་བའི་བྱ་བ་བྱེད་པའི་ཕྱིར་ཡང་ཞིང་གཡོ་བ་སྟེ་འདིར་གསུམ་མོ། །ཡང་ན་འབྱུང་བ་དང༌། འཇུག་པ་དང༌། གནས་པའི་བྱེ་བྲག་གིས་གསུམ་མོ། །ཡང་ན་བུད་མེད་དང་སྐྱེས་པ་དང༌། མ་ནིང་གི་རྟེན་ཅན་གྱིས་གསུམ་མོ། །རླུང་ཞེས་བྱ་བའི་ བྱང་ཆུབ་སེམས། །དབང་པོ་ཀུན་གྱི་གཙོ་བོ་ཡིན། །ཞེས་པ་ནི་དད་པའི་དབང་པོ་ལ་སོགས་པ་མཆོག་ཏུ་གྱུར་པ་འདིས་བསྐྱེད་པས་ན་དབང་པོའི་གཙོ་བོའོ། །ཡང་ན་དབང་པོ་ཐམས་ཅད་ལ་ཁྱབ་པ་ཉིད་དང༌། སྐྱེད་པ་ཉིད་དང༌། དབང་སྒྱུར་བ་ཉིད་དང༌། ཡོངས་སུ་སྒྲུབ་པ་ཉིད་དང་རྒྱུ་བ་ཟློག་པ་ཉིད་ཀྱི་ཕྱིར་ཡང་གཙོ་བོའོ། །ཡང་ན་དབང་པོ་རྣམས་འཕེལ་བ་ཉིད་དང༌། འགྲིབ་པ་ཉིད་དང༌། གནས་པ་ཉིད་ཀྱི་ཕྱིར་ཡང་གཙོ་བོའོ། །འདི་ལྟར་མི་མངོན་ཕྲ་བ་ལས། །རྟག་ཏུ་གསལ་བ་བརྗོད་པ་ཡིན། །ཞེས་པ་ནི་སོ་སོའི་སྐྱེ་བོའི་ཡུལ་མ་ཡིན་ཞིང་རྣལ་འབྱོར་གྱི་མངོན་སུམ་གྱིས་གསལ་བར་གྱུར་པ་ཉིད་ཀྱི་ཕྱིར་དེ་ལ་དེ་སྐད་ཅེས་བྱའོ། །འགྲོ་བ་ཡུལ་སོགས་ལས་བྱེད་པ། །འདི་ནི་དེ་ལ་བརྟན་པ་ཡིན། །ཞེས་པ་ནི་འགྲོ་བ་གང་དག་འགྲོ་བ་དང༌། འདུག་པ་དང༌། ཉལ་བ་དང༌། འགྲེང་བ་དང༌། འཆག་པ་དང༌། སྡུད་པ་དང༌། སྟེག་པ་དང༌། འཁྱུད་པ་དང༌། དགོད་པ་དང༌། ལྟ་བ་དང༌། ཉན་པ་དང༌། སྣོམ་པ་དང༌། སྨྲ་བ་དང༌། རེག་པ་དང༌། ཁྲོ་བ་དང༌། ང་རྒྱལ་ལ་སོགས་པ་དགེ་བ་དང༌། མི་ད
Chinese
依靠感官的支分方面来说，就是五和十。这十种风，也是方式或者物质上的差别呢？物质上有差别，因为处所、自性、时间、事业和坛城各自不同之故，是这样认为的。或者方式上也有差别，即使是一种风，也是因为原因和时间等不同之故。或者这种方式是主和友伴的形态。有些人是这样认为的。所谓的十二缘起，是因为执持命根和向下排泄等愚痴之故。同样，依赖于风和意识以及境等，安立为十二缘起。为什么呢？因为一切都是从与风混合而产生的缘故。自性是三种，是指有色、无色和极无的差别而分为三种。或者，因为能开解，所以是虚空。因为以此来维持生命和非常珍爱，所以是命。又因为能做轻和动的行为，所以是轻而且动，这里是三种。或者，以生起、进入和安住的差别而分为三种。或者，以具有女性、男性和非男非女的所依而分为三种。所谓的风的 菩提心。是诸根的主宰。这是因为由信根等殊胜者所生，所以是诸根的主宰。或者，因为遍及一切诸根，以及是生者，以及是能控制者，以及是能成办者和能遮止行者，所以也是主宰。或者，因为诸根增长，以及衰减，以及安住，所以也是主宰。像这样从不可见的微细处，恒常宣说显明。这是因为不是普通人的境界，而是瑜伽现量所显明之故，所以才那样说。行者从境等处所作的，这是依靠它的。这是指行者无论是行走、安坐、睡眠、站立、行走、聚集、抬起、拥抱、欢笑、观看、听闻、嗅闻、说话、触摸、愤怒、我慢等等善与不善
English
In terms of the divisions based on the senses, there are five, totaling ten. Are these ten winds different in terms of method or substance? They are different in substance because of the distinct places, natures, times, actions, and mandalas, so it is believed. Or they are also different in method, even though it is one wind, it is different because of causes and times, and so on. Or this method is in the form of a master and companion. Some believe this. The so-called twelve links of dependent origination are also due to the foolishness of holding onto the life force and downward elimination, and so on. Similarly, depending on wind, consciousness, and objects, and so on, the twelve links of dependent origination are established. Why is that? Because everything arises from being mixed with wind. The nature is threefold, referring to the three distinctions of form, formlessness, and extreme non-existence. Or, because it opens up, it is space. Because it sustains life and is extremely cherished, it is life. Also, because it performs the actions of lightness and movement, it is light and moving, here are three. Or, it is divided into three by the distinctions of arising, entering, and abiding. Or, it is divided into three by having the basis of female, male, and hermaphrodite. The so-called wind's Bodhi mind. It is the master of all the senses. This is because it is produced by the most excellent of the senses, such as the sense of faith, so it is the master of the senses. Or, because it pervades all the senses, and is the producer, and is the controller, and is the accomplisher, and is the preventer of movement, it is also the master. Or, because the senses increase, and decrease, and abide, it is also the master. Thus, from the invisible and subtle, it is constantly said to be clear. This is because it is not the object of ordinary people, but is clear by the direct perception of yoga, so it is called that. The actions that the practitioner performs from objects, etc., this relies on it. This refers to the practitioner, whether walking, sitting, sleeping, standing, walking, gathering, lifting, embracing, laughing, watching, listening, smelling, speaking, touching, being angry, pride, and so on, good and non-good.