English
Distinguishing the lineages and bodies, wisdoms, lights, and colors. Although distinguishing in this way, it does not rely on external factors, but inherently knows by its own nature, hence it is called wisdom. From the aspect of arising, the wisdom that gathers the knowledge of individual self-awareness effortlessly accomplishes the two benefits of oneself and others, yet actions and functions do not reside inherently. From the aspect of movement, although it does not cling to self and what belongs to self, it attains mastery over the omniscient wisdom that gathers the knowledge of the world and beyond. Thus, by the four actions of the causal time, in the path time, they become the four ultimate elements, so in the fruition time, they ripen into the nature of the four bodies, as stated before: The wisdom winds are four, namely lineage, wisdom, color, and the wind of the actual essence of bindu. Thus, after ascertaining the functions of both karma wind and wisdom wind, the method of gathering the five pure winds into the central channel. In particular, the five pure winds enter the dhuti channel. The exhaustion of the mind of earth, water, fire, wind, and space. Samadhi and qualities, miraculous powers are accomplished. The secret wind is the five aspects of wisdom. It is contrary to the gross dharmas and forms. Therefore, if one has not trained in the yoga of life-force wind, the channels cannot be worked with, and neither samadhi nor the miraculous powers arising from it will be accomplished. So, for the time being, first focusing on the samadhi of exhaustion, the method of gathering the winds into the central channel is: joining the life-force and downward-cleansing winds, holding them inside as much as possible, and finally slowly exhaling them outwards, holding the arising of both inner and outer as non-dual and one for a moment. Then, with the colors and distinctions of each of the elements previously mentioned, meditate on the center of each of the chakras in the central channel, such as the heart center. When it becomes somewhat stable, the water wind at the great bliss chakra, the air wind from the enjoyment chakra, the space within the heart, the fire wind at the navel, etc., whichever has color and form, binding the wind and mind into one, as a sign that the five winds can be worked with, one will see the colors of the five winds and the chakras, and the wisdom will be clear and non-conceptual, and one will see many forms of emptiness. Furthermore, when the right wind enters the central channel, it will be like smoke, when the left wind enters, it will be like a mirage, the fire wind will be like a candle and blazing light, the water wind will be like clouds, the space
Chinese
如同星辰的月光。土风产生金黄色，如同闪电。天空之风首先是蓝色，然后是五彩光点的集合。一切都可以在中脉中运作，从中产生五光、彩虹、光点、神像、佛塔、宫殿、网格、莲花等等。简而言之，由于身体姿势的差异和风心的不良结合， 就像听到曼陀罗花的声音，生命之风聚集而产生的错觉一样，如果风心聚集在六道轮回的六个轮子上，那么善趣和恶趣各自的处所和苦乐的显现就会出现。如果这样，就对那些众生修习大慈悲心，然后发起断除的意念。因为具有清净处所的诀窍，所以斩断错觉的根源。尤其是在获得各自穷尽之禅定自在的时候，在其他显现中，身体的物质会显现为那样的神变景象。那也是因为土风的精华进入中脉，所以能够自在地控制穷尽之土的禅定。内在是特殊的心之所住，外在是宝生的体性，显现为黄色的光芒。我慢转化为智慧。修习平等性智。前往珍宝堆积的世界。同样，水风穷尽水的禅定，以及清澈无染的心。不动佛的体性是白色的光芒。嗔恨转化为智慧。如明镜般的。前往极乐世界。火风进入中脉，产生热量。风的蒸气进入中脉，内在获得心的动摇和扩展。天空之风进入中脉，从而产生一切诸法的自性，无分别。其他与清净因和清净果相同，所以在幻化网中说：五风精华若转强，五光即是内五智，五身所行五净土，穷尽五等亦可得。如此等等。因此，依靠风的瑜伽，知识变得清晰明亮。体性远离戏论。动摇转为智慧的 时候。所谓的新风，是胜观无分别的体性，与一切粗糙的法完全相违。具有法性意义的五智自性，与转变不稳定的意义相遇。
English
Like the moonlight of the stars. From the earth wind arises the color of gold, like lightning. The sky wind is first indigo, then a collection of five-colored light points. Everything can be worked in the central channel, from which arise five lights, rainbows, light points, deities, stupas, palaces, nets, lotuses, and so on. In short, due to differences in bodily posture and the bad combination of wind and mind, Like the illusion of the life wind gathering upon hearing the sound of the Dhatura flower, if the wind and mind gather in the six wheels of the six realms, then the respective abodes of the happy and miserable realms and the appearances of happiness and suffering will arise. If that happens, cultivate great compassion for those sentient beings and then generate the mind to subdue. Because it possesses the key to purifying the place, it cuts off the root of delusion. Especially when one gains mastery over the samadhi of each exhaustion, in other appearances, the substance of the body accomplishes the magical display that appears as that and that. That is also because the essence of the earth wind enters the central channel, so one can freely control the samadhi of the exhaustion of earth. Inwardly, it is a special dwelling of the mind, and outwardly, the nature of Ratnasambhava appears as yellow rays of light. Pride transforms into wisdom. Train in the wisdom of equality. Go to the world piled with jewels. Similarly, the water wind exhausts the samadhi of water, and the mind is clear, bright, and without turbidity. The nature of Akshobhya is white light. Hatred transforms into wisdom. Like a mirror. Go to the Land of Manifest Joy. The fire wind enters the central channel, producing heat. The vapor of the wind enters the central channel, so inwardly one obtains the movement and expansion of the mind. The sky wind enters the central channel, thereby generating the nature of all those things, non-conceptual. The others are the same as the general purification of cause and purification of result, so in the Net of Illusion it says: When the essence of the five winds becomes strong, the five lights are the five inner wisdoms, the five bodies travel the five pure lands, the five exhaustions and so on can also be obtained. So it is said. Therefore, by relying on the yoga of wind, knowledge becomes clear and bright. The nature is free from elaboration. When the movement turns into wisdom, That which is called the new wind is the nature of vipashyana non-conceptual, completely contradictory to all coarse dharmas. Possessing the nature of the five wisdoms of the meaning of dharmata, it meets with the meaning of impermanence that transforms.
Chinese
因此，智慧之气虽然显示为暂时变化，但最终是光明自性。为此，在道的阶段，要着重于方便部分的甚深口诀，也要学习气的触觉和数量。触觉要按照各自要素的特征来观修，数量要通过数念珠等方式，以气止息的力量逐渐减少。一段时间后，气息自然运行的二百五十八次呼吸，一次呼吸就足够了。从那时起，最终两万一千六百次呼吸全部不再那样运行，而是平等地下降，这是因为变成了智慧之气的力量。那时，由于七万二千条作用各异的脉清净，所有的脉都变成中脉的自性。此外，由于气变得堪能，五种自性气和在五根中运行的气都受到控制。身体变得轻盈，能够坐在芦苇尖上，对有形之石毫无阻碍，也能随意运用其他要素，并且能够成就神通、神变、行走迅速等共同成就。因此，要了解生命的自性，气的运作方式。
English
Therefore, although the wisdom-wind is shown to be temporarily changing, it is ultimately of the nature of clear light. For this reason, in the stage of the path, one should focus on the profound oral instructions of the means aspect, and also learn about the tactile sensations and number of winds. The tactile sensations should be meditated upon according to the characteristics of each element, and the number should be counted by counting rosaries, etc., so that the power of stopping the wind gradually decreases. After a while, one breath is enough for the two hundred and fifty-eight breaths that naturally flow, and from then on, all twenty-one thousand six hundred breaths no longer flow in that way, but fall equally, because they have become the power of the wisdom-wind. At that time, because the seventy-two thousand veins with different functions are purified, all the veins become the nature of the central channel. Furthermore, because the wind becomes workable, the five natural winds and the winds that flow in the five senses are controlled. The body becomes light, able to sit on the tip of a reed, without hindrance to tangible stones, and able to use other elements at will, and able to accomplish common siddhis such as clairvoyance, magical powers, and swiftness of foot. Therefore, one should understand the nature of life, the way the wind works.
Tibetan
ནོ། །དེ་ལྟར་གཉིས་པོ་ལས་འཁོར་ལོའི་རྩ་འདབ་ལ་སོགས་ཐ་དད་པར་གྱེས་པའི་དྭངས་མ་དཀར་དམར་གཉིས་རྩ་མདུད་ཕལ་ན་དཔའ་བོ་དང་རྣལ་འབྱོར་མའི་བདག་ཉིད་དུ་བཞུགས་ནས་ཞུ་བདེའི་རྣལ་འབྱོར་བསྒོམ་པ་རྣམས་ལས་བདེ་སྟོང་གི་མཆོད་པ་ལེན་པ་ཡིན་ནོ། བརྟག་གཉིས་ལས། ཁུ་བའི་རྣམ་པ་བཅོམ་ལྡན་འདས། །དེ་ཡི་བདེ་བ་འདོད་མར་བརྗོད། །ཅེས་དང་། ངེས་བརྗོད་བླ་མ་ལས། དཀྱིལ་འཁོར་དཔའ་བོ་རྣལ་འབྱོར་མ། །ཁ་སྦྱོར་གཉིས་སུ་མེད་པ་ཉིད། །ཅེས་སོ། །དེའང་འཁོར་བའི་རྩ་བ་འཛག་བདེ་ཡིན་པས་དེའི་རང་བཞིན་འཕོ་མེད་དུ་འཆིང་བའི་བསམ་པས་ཡིད་ནང་དུ་ཆུད་པ་ལས་ སོ་སོ་རང་རིག་པའི་ཡེ་ཤེས་ཀྱི་ཞུ་བདེའི་མཚན་ཉིད་ལ་རྒྱས་ཐེབས་ནས་འཁོར་གསུམ་ཡོངས་དག་གི་ཚོགས་སུ་སྦྱོར་བ་ནི་དེ་ཁོ་ན་ཉིད་ཀྱི་མཆོད་པས་མཉེས་པ་བྱེད་པ་སྟེ་རྡོ་རྗེ་མཁའ་འགྲོ་ལས། ཇི་བཞིན་ཤེས་རབ་སྙོམས་ཞུགས་པའི། །ཡང་དག་སྦྱོར་དང་ལྡན་པ་ཡིས། །དེ་བཞིན་གཤེགས་པའི་གཙུག་ཏོར་དཀར། །ཡིད་ནང་ཆུད་པ་དེ་ཡིས་སྤྱད། །མཆོག་ཏུ་དགའ་བ་སྤྲོ་བ་ཡི། །གནས་སྐབས་སུ་ནི་མཉེས་པར་འགྱུར། །ཞེས་སོ། །དེ་ལྟར་རྩ་རླུང་ཐིག་ལེ་གསུམ་གྱི་གནས་ཚུལ་མངོན་དུ་རིག་ནས་དེ་ལ་རྩོལ་པའི་སྦྱོར་བས་གནད་དུ་བསྣུན་པ་ལམ་བསླབས་ན་རྩ་མདུད་གྲོལ་བའི་ཡོན་ཏན་གྱི་ཁྱད་པར་མི་འགྲུབ་པས་མཐར་ཐུག་གི་འབྲས་བུ་ལ་རིང་བའི་ཕྱིར་དེའི་གནད་བཤད་ནས་བསྒོམ་པའི་ཚུལ། མདོར་ན་གནས་པ་རྩ་ནི་ཡུར་བ་འདྲ། །གཡོ་བ་རླུང་ནི་འགྲོ་འོང་ཁ་ལོ་པ། །བྱང་ཆུབ་སེམས་ནི་ཆུ་འདྲ་ཁྲིད་སར་འདུ། །འཁོར་ལོ་དྲུག་ཏུ་བརྩེགས་པའི་སྒྲ་གཅན་དབྱིངས། །སྲོག་དང་རྩོལ་བའི་ཤིང་རྟས་དྲངས་པ་ལས། དབུ་མའི་མདུད་པ་གཉིས་གཉིས་གྲོལ་བ་དང་། །རླུང་དང་ཁམས་ཀྱི་དྭངས་མ་རྣམ་གཉིས་ཏེ། སྒྲ་གཅན་ལྟོར་ཞུགས་དང་པོའི་ས་ནས་བཟུང་། །ས་བཅུའི་ཡོན་ཏན་གོང་འཕེལ་གཙུག་ཏོར་འགྲོ། །དེ་ཡང་རྩ་གནད་དུ་འགྲོ་བ་ལ་ལུས་གནད། རླུང་གནད་དུ་འགྲོ་བ་ལ་འཁྲུལ་འཁོར། ཐིག་ལེ་གནད་དུ་འགྲོ་བ་ལ་རྩོལ་བ་གལ་ཆེ་བ་ནི་སྤྱིར་གཅེས་ལ། བྱེ་བྲག་ཏུ་ལུས་ཀྱི་རྟེན་རྩ་ནི་ཡུར་བ་དང་འདྲ་སྟེ་རླུང་རྒྱུ་བའི་ལམ་ཡིན་པས་སྲོག་རྩོལ་ལ་བརྟེན་ནས་རྩ་ལམ་སྦྱང་བར་བྱའོ། །ངག་གི་རྟེན་རླུང་ནི་འཁོར་འདས་གཉིས་ཀར་འགྲོ་བའི་ཁ་ལོ་བ་ལྟ་བུ་ཡིན་པས་ འཁོར་བའི་བྱེད་པ་བཅིང་པའི་གནང་ལ་མཁས་པར་བྱའོ། །ཡིད་ཀྱི་རྟེན་ཐིག་ལེ་ནི་དོན་དམ་པའི་བྱང་ཆུབ་སེམས་ཀྱི་ཡང་རྟེན་ཡིན་པས་རླུང་གི་གནད་ལ་བརྟེན་ནས
Chinese
不。像这样，从这两者（勇父和空行母）的脉轮花瓣等处，分离出的白、红明点，在脉结附近，安住于勇父和空行母的自性中，从修习融乐瑜伽者那里，接受乐空之供。 《观察二续》中说：“精液之相即薄伽梵，彼之乐即名为欲。”《决定语上师》中说：“坛城勇父空行母，结合无二之自性。”是也。因为轮回的根本是漏乐，所以以不让其自性动摇的意念，在心中领会，从各自自证智慧的融乐之相上增长，与三轮清净之众结合，以那如实之供而令欢喜，即金刚空行母所说：“如实智慧平等入，具足真实结合者，如来顶髻之白色，心中领会彼受用，殊胜欢喜喜悦之，于彼状态令欢喜。”是也。像这样，如果现量了知脉、气、明点三者的状况后，不以精勤的结合来击中要害而修习道，就不会成就脉结解脱的功德差别，因为远离究竟的果位，所以讲述其要点后，修习之方式是：总之，安住的脉如水渠，流动的气如来往的舵手，菩提心如水般汇集于引导之处，于六轮积聚的罗睺罗（藏文：སྒྲ་གཅན་，梵文：राहु，梵文罗马拟音：Rāhu，汉语字面意思：罗睺），从生命和精勤的车辆牵引，中脉的二二脉结解脱，气和界（藏文：ཁམས་，梵文：धातु，梵文罗马拟音：dhātu，汉语字面意思：界）的精华两种，从罗睺罗入腹最初的地上开始，十地的功德增上而至顶髻。那也是，脉成为要点在于身要，气成为要点在于拙火，明点成为要点在于精勤重要，这是一般的珍爱。特别是身体的所依脉如水渠，是气运行的道路，所以要依靠命勤来修习脉道。语的所依气是于轮回和涅槃二者中运行的舵手一般，所以要精通束缚轮回之行。
English
No. Thus, from these two (the hero and the yogini), the white and red essences that separate into different chakra petals, etc., reside in the nature of heroes and yoginis near the root knots, and from those who meditate on the yoga of melting bliss, they receive the offering of bliss and emptiness. The *Two Inquiries* state: "The form of semen is the Bhagavan, its bliss is called desire." And the *Definite Utterance Lama* states: "The mandala hero and yogini are of a nature inseparable in union." That is so. Since the root of samsara is leaking bliss, one cultivates expertise in binding the activities of samsara. Since the root of samsara is leaking bliss, one cultivates expertise in binding the activities of samsara. One should become skilled in binding the activities of samsara. Since the support of mind, bindu, is also the support of ultimate bodhicitta, it depends on the key point of the wind.