Chinese
通过接触和感受，身体的感官形成。执着于常、断、有、无。眼、耳、鼻、舌，沉迷于六种欲望，受天子监视。舌头吞噬一切，烦恼的魔鬼派遣使者。打开感官之门，排出精液，散发食物的浓烈味道。精华渗入身体，五蕴的魔鬼开始活动。死魔控制着心，占据宫殿，在阿赖耶识中积累习气。将此作为道路的方法有三：详细阐述状态，通过证悟来解脱自我，通过慈悲来解脱他人。详细阐述状态是指身体有三种脉：脊柱中有阿瓦都帝（藏文：ཨ་ཝ་དྷཱུ་ཏི་，梵文天城体：अवधूत，梵文罗马拟音：Avadhūta，汉语字面意思：无垢者），也称为昆达里尼，它连接到头部的大脑。脉的根部连接到感官，对于男性，脉的末端连接到金刚杵，并有哈瑞巴。对于女性，开口向上翻转，有八种形态：像莲花一样聚集，像嫩枝一样弯曲，像海螺一样盘绕，像自磨机的图案一样旋转，像象鼻一样向上翻转，像乌鸦的喙一样面朝一个方向，像皮革接触火焰一样聚集，以及张开并伸展。右侧的脉叫做罗玛，也叫做拉拉那。脊柱右侧有尿液的脉，它连接到头部的大脑，脉的根部连接到膀胱，男女都有开口。左侧的脉叫做江玛，也叫做拉萨那。脊柱左侧有血液的脉，对于男性，它从秘密处向上延伸，脉的末端连接到鼻孔。因为能感觉到它的气味，所以两个鼻脉合二为一。鼻子的突出脉被称为遍胜一切脉。对于女性，该脉连接到阴道，并保持张开，每月流血一次。因此，它被称为卡卡穆卡，具有乌鸦的脸。在这三条脉中，右侧是卡利（藏文：ཀཱ་ལི་，梵文天城体：काली，梵文罗马拟音：Kālī，汉语字面意思：黑天女）的位置，因此被称为方便脉，因为它遍布两个尿道，所以是伟大的方便。左侧是阿利（藏文：ཨཱ་ལི་，梵文天城体：आली，梵文罗马拟音：Ālī，汉语字面意思：阿利）的位置，被称为智慧脉，它是空性的。中间是没有方便和智慧之分的脉，阿利（藏文：ཨཱ་ལི་，梵文天城体：आली，梵文罗马拟音：Ālī，汉语字面意思：阿利）和卡利（藏文：ཀཱ་ལི་，梵文天城体：काली，梵文罗马拟音：Kālī，汉语字面意思：黑天女）都存在于此。无二
English
Through contact and sensation, the body's senses are formed. Grasping at permanence, cessation, existence, and non-existence. Eye, ear, nose, tongue, attached to the six desires, guarded by the sons of gods. The tongue devours everything, the demons of affliction send messengers. Opening the doors of the senses, semen is discharged, and the intense flavors of food are emitted. Essence seeps into the body, the demons of the aggregates begin to act. The Lord of Death seizes everything in the mind, occupying the palace, accumulating imprints in the Alaya consciousness. There are three ways to take this as a path: elaborating on the state, liberating oneself through realization, and liberating others through compassion. Elaborating on the state means that the body has three types of channels: in the spine, there is the Avadhuti (藏文：ཨ་ཝ་དྷཱུ་ཏི་，梵文天城体：अवधूत，梵文罗马拟音：Avadhūta，汉语字面意思：The Immaculate One), also called Kundalini, which connects to the brain in the head. The root of the channel connects to the senses, and for men, the tip of the channel connects to the vajra and has Hareba. For women, the opening turns upwards, and there are eight forms: gathered like a lotus, bent like a tender branch, coiled like a conch shell, rotating like the pattern of a self-grinding mill, turning upwards like an elephant's trunk, facing in one direction like a crow's beak, gathered like leather touching fire, and open and stretched out. The channel on the right is called Roma, also called Lalana. On the right side of the spine, there is the channel of urine, which connects to the brain in the head, and the root of the channel connects to the bladder, with openings for both men and women. The channel on the left is called Kyangma, also called Rasana. On the left side of the spine, there is the channel of blood, which for men, extends upwards from the secret place, and the tip of the channel connects to the nostrils. Because its scent can be sensed, the two nasal channels are one. The protruding channel of the nose is called the channel that conquers all channels. For women, this channel connects to the vagina and remains open, bleeding once a month. Therefore, it is called Kakamukha, having the face of a crow. In these three channels, Kali (藏文：ཀཱ་ལི་，梵文天城体：काली，梵文罗马拟音：Kālī，汉语字面意思：The Black Goddess) resides on the right, so it is called the method channel, because it pervades both urethras, it is the great method. Ali (藏文：ཨཱ་ལི་，梵文天城体：आली，梵文罗马拟音：Ālī，汉语字面意思：Āli) resides on the left, called the wisdom channel, which is emptiness. In the middle is the channel without distinction between method and wisdom, both Ali (藏文：ཨཱ་ལི་，梵文天城体：आली，梵文罗马拟音：Ālī，汉语字面意思：Āli) and Kali (藏文：ཀཱ་ལི་，梵文天城体：काली，梵文罗马拟音：Kālī，汉语字面意思：The Black Goddess) reside there. Non-duality
Chinese
如果问这是什么，即使女性没有，在性交的时候，因为能给双方带来快乐，所以才这么说。其中，右边握住的是男脉，左边握住的是女脉，中间握住的是非男非女的脉。右边是男风，左边是女风，中间是非男非女运行的地方，所以会产生呼气、吸气和伸缩运动。这三条脉有四个风轮：头顶有风的风轮，中间有四片叶子，分支有三十二条，每片叶子有八个尖端，叶子上环绕着元音和辅音。四片根叶上有ra ya tsa ni 四个。它的中间住着魔，天子魔吞噬了那些脉。喉咙有火的风轮，中间有四片叶子，分支有十六条，每条脉有四个尖端，分支上有十六个元音。根部有ra tsa sa to 四个。中间有烦恼魔吞噬了那些脉。心间是水风，四条水脉的根有两条分支，共八条。尖端上有嗡（藏文：ཨཱོྂ་，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）， 嘎（藏文：ཀཱ་，梵文天城体：क，梵文罗马拟音：ka，汉语字面意思：嘎）， 啦（藏文：ལཱ་，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：啦）， 茹（藏文：རཱུ་，梵文天城体：रू，梵文罗马拟音：rū，汉语字面意思：茹）， 巴（藏文：པ་，梵文天城体：प，梵文罗马拟音：pa，汉语字面意思：巴）， 吽（藏文：ཧཱུྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）， 啪（藏文：ཕཊ་，梵文天城体：फट्，梵文罗马拟音：phaṭ，汉语字面意思：啪）。根叶上有亚（藏文：ཡ་，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚）， 玛（藏文：མ་，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛）， 麦（藏文：མེ་，梵文天城体：मे，梵文罗马拟音：me，汉语字面意思：麦）， 舍（藏文：ཀྵེ་，梵文天城体：क्षे，梵文罗马拟音：kṣe，汉语字面意思：舍）。中间有死主的魔吞噬了那些脉。亚魔住在心里。肚脐有土风形成的四条脉，分支脉有六十二片叶子，每条脉有十六个尖端，尖端上有元音和辅音顺时针环绕。根部有茹娜（藏文：རུ་ན་，梵文天城体：रुना，梵文罗马拟音：runā，汉语字面意思：茹娜）， 尤尼（藏文：ཡོ་ནི་，梵文天城体：योनि，梵文罗马拟音：yoni，汉语字面意思：尤尼）四个。那些脉被蕴魔吞噬。那些脉产生的外部脉和中间脉等，从头顶到脚底的脉都被四魔吞噬。因此，通过证悟来解脱自我的方法有三种：金刚风以断除分别念的圆满次第击中要害；以字命勤作击中金刚结；以魔遍入使四边自然解脱。其中，金刚风以断除分别念的风的圆满次第击中要害有三种：安住之理、运行之理、修习之理。安住之理有两种：指出根本蕴风五种，以及分支
English
If asked what it is, even if women don't have it, during intercourse, because it brings pleasure to both, that's why it's said that way. Among them, the one held on the right is the male channel, the one held on the left is the female channel, and the one held in the middle, without holding, is the hermaphrodite channel. On the right is the male wind, on the left is the female wind, and in the middle is where the hermaphrodite runs, so it produces exhalation, inhalation, and contraction movements. These three channels have four wind wheels: on the crown of the head is the wind wheel of wind, in the middle are four petals, and the branches are thirty-two, each petal has eight tips, and the vowels and consonants surround the petals. On the four root petals are the four ra ya tsa ni. In its center dwells the demon, the demon of the son of the gods devours those channels. In the throat is the wind wheel of fire, in the middle are four petals, and the branches are sixteen, each channel has four tips, and there are sixteen vowels on the branches. At the root are the four ra tsa sa to. In the middle, the demon of afflictions devours those channels. In the heart is the water wind, the roots of the four water channels have two branches each, totaling eight. On the tips are Om (Tibetan: ཨཱོྂ་, Devanagari: ओम्, Romanized Sanskrit: oṃ, literal meaning: Om), Ka (Tibetan: ཀཱ་, Devanagari: क, Romanized Sanskrit: ka, literal meaning: Ka), La (Tibetan: ལཱ་, Devanagari: ल, Romanized Sanskrit: la, literal meaning: La), Ru (Tibetan: རཱུ་, Devanagari: रू, Romanized Sanskrit: rū, literal meaning: Ru), Pa (Tibetan: པ་, Devanagari: प, Romanized Sanskrit: pa, literal meaning: Pa), Hum (Tibetan: ཧཱུྃ་, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum), Phat (Tibetan: ཕཊ་, Devanagari: फट्, Romanized Sanskrit: phaṭ, literal meaning: Phat). On the root petals are Ya (Tibetan: ཡ་, Devanagari: य, Romanized Sanskrit: ya, literal meaning: Ya), Ma (Tibetan: མ་, Devanagari: म, Romanized Sanskrit: ma, literal meaning: Ma), Me (Tibetan: མེ་, Devanagari: मे, Romanized Sanskrit: me, literal meaning: Me), She (Tibetan: ཀྵེ་, Devanagari: क्षे, Romanized Sanskrit: kṣe, literal meaning: She). In the middle, the demon of the Lord of Death devours those channels. The Ya demon dwells in the heart. At the navel are the four channels formed from the earth wind, the branch channels have sixty-two petals, each channel has sixteen tips, and the vowels and consonants surround the tips clockwise. At the root are the four Runa (Tibetan: རུ་ན་, Devanagari: रुना, Romanized Sanskrit: runā, literal meaning: Runa), Yoni (Tibetan: ཡོ་ནི་, Devanagari: योनि, Romanized Sanskrit: yoni, literal meaning: Yoni). Those channels are devoured by the demon of the aggregates. The external and intermediate channels produced by those channels, etc., from the crown of the head to the soles of the feet, are all devoured by the four demons. Therefore, there are three ways to liberate oneself through realization: the Vajra wind strikes the key point with the completion stage of cutting off conceptual thoughts; the letter life force strikes the Vajra knot at the key point; and the demon's pervasive entry makes the four extremes naturally liberated. Among them, the Vajra wind strikes the key point with the completion stage of the wind of cutting off conceptual thoughts in three ways: the way of abiding, the way of functioning, and the way of practicing. There are two ways of abiding: pointing out the five fundamental aggregate winds, and the branches
Chinese
这是关于五种风的阐述。根本五蕴之风是：上行风、遍行风、与火同住风、取精去粗风、持命风。其中，上行风，其位置在关节处，作用是使身体轻盈并活动。其性质与地相同。其根源从脐部生出，当它停止时，身体便无法移动。遍行风，其位置遍布全身，作用是使身体滋润并产生光泽。其性质与水相同。其根源从心脏生出，当它停止时，身体的光泽便会消失。风的细微因素会平息，如果受寒，身体会萎缩并失去光彩。与火同住的风，其位置在胃部，作用是消化食物并分离精华。其性质与火相同。其根源从喉咙生出，当它停止时，身体会失去温度，食物无法消化。取精去粗风，其位置在上窍和下窍两个地方，作用是分离精华和糟粕，将糟粕排出体外，分离白色和红色的明点，以及尿液等。其性质与虚空的风相同。其根源从头顶生出，当它停止时，牙齿会发麻，意识会模糊，身体会下沉。持命风，其位置在命脉处，作用是使身体和心识不分离。其性质是五大种的根本风。所有业力死主的生命都聚集在字母“ཡ” （藏文，ya，梵文天城体，ya，梵文罗马拟音，ya，汉字字面意思：亚）的自性中。它存在于死主恶魔的心中。根源从字母“ཡ” （藏文，ya，梵文天城体，ya，梵文罗马拟音，ya，汉字字面意思：亚）中生出。“ཡ” （藏文，ya，梵文天城体，ya，梵文罗马拟音，ya，汉字字面意思：亚）是恶魔巴贡仁的命，是阎摩德迦的心。当这个风停止时，觉性会从其位置离开，意识会在中阴中游荡，因此业力死主会控制自己的生命。这五种风产生了五蕴。地风是：文殊阎摩德迦的色蕴。持命风是识蕴，即子阎摩罗阇。水风是受蕴，即一髻母。火风是想蕴，即贝塔丽。风风是行蕴，即玛姆血眼母。这些，如果证悟就是五种智慧，如果未证悟就是五毒。
English
This explains the five winds. The five root aggregate winds are: the upward-moving wind, the pervasive wind, the fire-accompanying wind, the purifying wind, and the life-sustaining wind. Among these, the upward-moving wind is located in the joints, and its function is to make the body light and mobile. Its nature is similar to earth. Its root arises from the navel, and when it ceases, the body cannot move. The pervasive wind is located throughout the body, and its function is to moisten the body and produce radiance. Its nature is similar to water. Its root arises from the heart, and when it ceases, the body's radiance diminishes. The subtle factors of the wind subside, and if it is cold, the body shrinks and loses its luster. The fire-accompanying wind is located in the stomach, and its function is to digest food and separate the essence. Its nature is similar to fire. Its root arises from the throat, and when it ceases, the body loses heat and food cannot be digested. The purifying wind is located in the upper and lower apertures, and its function is to separate the essence and impurities, to eliminate impurities, to separate white and red bindus, and urine, etc. Its nature is similar to the wind of space. Its root arises from the crown of the head, and when it ceases, the teeth become numb, consciousness becomes blurred, and the body sinks. The life-sustaining wind is located in the life-force channel, and its function is to keep the body and mind inseparable. Its nature is the fundamental wind of the five elements. The life of all karmic Yamarajas is gathered in the nature of the letter "ཡ" (Tibetan, ya, Devanagari, ya, IAST, ya, literal Chinese meaning: ya). It exists in the heart of the death lord demon. The root arises from the letter "ཡ" (Tibetan, ya, Devanagari, ya, IAST, ya, literal Chinese meaning: ya). "ཡ" (Tibetan, ya, Devanagari, ya, IAST, ya, literal Chinese meaning: ya) is the life of the demon Bagong Ren, and the heart of Yamantaka. When this wind ceases, awareness leaves its place, and consciousness wanders in the bardo, so the karmic death lord controls his own life. These five winds generate the five aggregates. The earth wind is: the form aggregate of Manjushri Yamantaka. The life-sustaining wind is the consciousness aggregate, namely the son Yamaraja. The water wind is the feeling aggregate, namely Ekajati. The fire wind is the perception aggregate, namely Vetali. The wind wind is the formation aggregate, namely Mamo Blood-Eyed Mother. These, if realized, are the five wisdoms, and if not realized, are the five poisons.