English
In the place of Dharma, in the navel dwells the seed of the primordial Samantabhadri, a bindu (Skt. *bindu*) the size of a small white mustard seed. It connects the mother's womb and the child's womb, and the essence of what the mother eats nourishes from the child's navel. If one realizes this, the co-emergent wisdom will arise. Thus, samsara and nirvana are complete, which is the mandala. If one realizes this, it is Samantabhadri, transforming into the wisdom of the Dharmadhatu. As such, the arising of bliss is accompanied by wind and fire. The elements are the mothers of the wisdom family. As mentioned above, arising from the heart of Samantabhadra, the bindu descends to the navel, and five lights blaze forth. The silk thread of earth, like a white darma silk thread, appears as the earth element, from the dwelling place acting as the support of the skandhas, is the mother Buddha eye. At the time of realization, it is the wisdom of the great emptiness, all transforming into the bindu of the pure Dharmadhatu, acting as the unchanging support. The essence of water, like the fluid of a cochineal insect, from the beginning connects the limbs of the skandhas, appearing as the water element, is the Mamaki mother. If one realizes this, it is the wisdom of equality, this wisdom gathers everything into the Dharmadhatu without omission. The essence of heat, like the heat of a mirror placed in the sun, from the dwelling place matures the nature of the body, appearing as the fire element, is the white-clad mother. If one realizes this, it is the discriminating wisdom, this wisdom realizes everything in the Dharmadhatu of great bliss, is the lamp. The essence of breath, like the steam of gold buried underground, from the beginning makes the skandhas light and moving, appearing as the wind element, is the Samaya Tara mother. If one realizes this, it is the wisdom of accomplishment, able to move in the Dharmadhatu of great bliss. These appear as lights of various colors, and are emptiness, is the great essence, from the dwelling place acting as the emptiness of the skandhas, appearing as the space element, is the Dharmadhatu Ishvari mother. If one realizes this, it is the wisdom like a mirror, naturally luminous. Therefore, the cause is the five elements, the condition is the wisdom realizing emptiness, the meaning is the five Buddha mothers, the result is the five wisdoms, abiding without separation. This is the explanation of the secret bindu. It is the Tathagatagarbha of the great lineage.
Chinese
如果讲解关于“识”之风，那么五大元素是种姓的五位父亲：如同虚空般遍布的风，如同大地般稳固的风，与水同行的风，与火和暖相伴的风，以及如同风般轻盈的风。其中，如同虚空般遍布的风有七种：其位置在心间；其作用是维持生命并导致死亡；如果掌握了，其征象是意识清晰而轻盈；如果失调，意识会恍惚逃离；运行方式是在死亡时运行；其元素是虚空；其神是毗卢遮那佛。如同大地般稳固的风有七种：其位置在所有关节和光泽处；其作用是滋养关节；如果掌握了，其征象是身体舒适；如果失调，关节会肿胀疼痛；运行方式表现为缓慢且不流动；其元素是地；其神是金刚萨埵。与水同行的风有七种：其位置在会阴或心间；其作用是向上运行并使之升起；如果掌握了，其征象是意识清晰，呼吸舒适；如果失调，会阴疼痛，喉咙阻塞；运行方式是从两个鼻孔缓慢运行；其元素是水；其神是宝生佛。与火和暖相伴的风有七种：其位置在脐轮；其作用是消化食物；如果掌握了，其征象是意识清晰，胃部饱满；如果失调，会变成胆汁；运行方式是从右鼻孔运行；其元素是火；其神是无量光佛。如同风般轻盈的风有七种：其位置在秘密处；其作用是向下排泄大小便；如果掌握了，其征象是意识清晰，下风舒适；如果失调，大小便会被抑制；运行方式是从左鼻孔运行；其元素是风；其神是不空成就佛。如果这五种风失调并受到压制，就用甚深续部的见地来纠正压制；观想具有加持的上师在头顶上来纠正压制；通过积累福德的会供来纠正压制；通过身体的幻轮来纠正压制。之所以将这五种风视为伟大，是因为它们能完成凡夫身体的活动，能成就瑜伽士的成就，能获得成佛的果位。正如《续部·大忿怒尊·威力瑜伽自在成就续》中所说：地风与水
English
If explained in terms of the wind of "consciousness," the great elements are the five fathers of the lineage: the wind that pervades like space, the wind that is stable like earth, the wind that accompanies water, the wind that is together with fire and warmth, and the five winds that are light like wind. Among them, the wind that pervades like space has seven aspects: its location is in the heart; its function is to sustain life and cause death; if mastered, the sign is that consciousness is clear and light; if imbalanced, consciousness becomes confused and flees; the way it moves is that it moves at the time of death; its element is space; its deity is Vairochana. The wind that is stable like earth has seven aspects: its location is in all joints and radiance; its function is to nourish the joints; if mastered, the sign is that the body is comfortable; if imbalanced, the joints swell and ache; the way it moves is shown as slow and unmoving; its element is earth; its deity is Vajrasattva. The wind that accompanies water has seven aspects: its location is in the perineum or heart; its function is to move upwards and cause rising; if mastered, the sign is that consciousness is clear and breath is comfortable; if imbalanced, the perineum aches and the throat is blocked; the way it moves is that it moves slowly from both nostrils; its element is water; its deity is Ratnasambhava. The wind that is together with fire and warmth has seven aspects: its location is in the navel; its function is to digest food; if mastered, the sign is that consciousness is clear and the stomach is full; if imbalanced, it turns into bile; the way it moves is that it moves from the right nostril; its element is fire; its deity is Amitabha. The wind that is light like wind has seven aspects: its location is in the secret place; its function is to eliminate urine and feces downwards; if mastered, the sign is that consciousness is clear and the lower wind is comfortable; if imbalanced, urine and feces are retained; the way it moves is that it moves from the left nostril; its element is wind; its deity is Amoghasiddhi. If these five winds are imbalanced and suppressed, correct the suppression with the view of the profound tantra; correct the suppression by visualizing the blessed guru on the crown of the head; correct the suppression by performing a feast gathering of all merits; correct the suppression by performing the physical movements of the body. The reason why these five winds are considered great is that they accomplish the activities of the ordinary body, they accomplish the siddhis of the yogi, and they cause the attainment of the fruit of Buddhahood. As it is said in the Tantra of the Great Wrathful One, the Yoga of Power, the Lord of Accomplishments: the earth wind and water
Chinese
火。风依次产生作用，向上向下产生作用。向上从左右两边，缓慢快速依次运行。如是说。与秘密明点结合，大便的精华，血的精华，菩提心的精华，大肉的精华，小便的精华等。而且在每个脉结中，都存在一个明点和一个风。存在于包括四个脉轮的脉中。这样，外在的形状，内在的咒语，秘密的法，以及如其本来的安乐结合起来讲述，就能了解自身的状态。从产生的方式讲述，就能了解证悟的智慧的差别。因为讲述了五大元素，所以能证悟五方佛的密意。内部的勇士是，菩提心是金刚的集合。外部的勇士是，根识境识母、时识母、无明忿怒尊等。如是与风结合，菩提心勇父勇母们，是不生不灭的金刚。运行的风存在于眼中，完全运行的风存在于耳中，非常运行的风存在于鼻中，显现运行的风存在于舌中，真实运行的风存在于身上。其中，运行的风是，存在于眼处，作用是看见事物，如果掌握就能获得眼的现量，如果不协调就会出现眼的问题。自性是眼的识蕴地藏菩萨，其对境是妖娆母，眼的根识是慈爱，春季是香母，这些都是风所觉知的。完全运行的风是，存在于双耳处，作用是听见声音，如果掌握就能显现耳的现量，如果不协调就会出现耳朵的问题。自性是，耳的识蕴金刚手菩萨，其对境是舞女，耳的根识是文殊菩萨，常时是大小便母，这些都是风所分辨觉知的。非常运行的是，存在于鼻处，作用是嗅气味，如果掌握就能显现神变的现量，如果不协调就会出现鼻子的问题。自性是，鼻的识蕴虚空藏菩萨，其对境是花鬘母，鼻的根识是除盖障菩萨，夏季是
English
Fire. Wind arises sequentially, acting upwards and downwards. Upwards from both left and right sides, it moves slowly and quickly in sequence. Thus it is said. When combined with the secret bindu, the essence of excrement, the essence of blood, the essence of bodhicitta, the essence of flesh, and the essence of urine, etc. Moreover, within each knot of the nadi, there exists one bindu and one wind. It exists pervading the nadi, including the four chakras. Thus, by explaining the external form, the internal mantra, the secret dharma, and the bliss as it is, one understands one's own state. By explaining from the manner of arising, one understands the difference in the wisdom of realization. Because the five great elements are explained, one can realize the intention of the five Buddha families. The internal heroes are, the bodhicitta is the collection of vajras. The external heroes are, the sense faculties, object-consciousness mothers, time-consciousness mothers, ignorance, wrathful deities, etc. Thus, when combined with the wind, the bodhicitta heroes and heroines are the indestructible vajra, without birth or death. The moving wind resides in the eyes, the completely moving wind resides in the ears, the exceedingly moving wind resides in the nose, the manifestly moving wind resides in the tongue, and the perfectly moving wind resides in the body. Among these, the moving wind is, residing in the eyes, its function is to see forms, if mastered, one obtains the direct perception of the eyes, if not harmonized, problems with the eyes arise. Its nature is the earth essence of the eye consciousness, its object is the enchanting mother, the eye faculty is loving-kindness, and in springtime, the fragrant mother, these are perceived by the wind. The completely moving wind is, residing in the two ears, its function is to hear sounds, if mastered, the quality of the ear's direct perception arises, if not harmonized, problems with the ear's sound arise. Its nature is, the ear consciousness is Vajrapani, its object is the dancer, the ear faculty is Manjushri, and constantly, the urine and feces mothers, these are distinguished and perceived by the wind. The exceedingly moving wind is, residing in the nose, its function is to smell odors, if mastered, the direct perception of miraculous powers arises, if not harmonized, problems with the nose arise. Its nature is, the nose consciousness is Akashagarbha, its object is the garland mother, the nose faculty is Nivaranaviskambhin, and in summer,
Chinese
在花朵母尊中进行认知。显现的运行方式是：处所位于舌头上。作用是感受和体验味道。如果掌握了，功德是获得回忆前世的现量。如果没有掌握，舌头会出现问题。自性是：舌头的识是观世音，其对境是歌女，舌头的根是普贤，秋季是灯盏母尊中进行认知。如实运行的方式是：处所位于身体上。作用是感受所触。如果掌握了，会生起了解他人心意的现量。如果没有掌握，身体会出现问题。自性是：身体的识是四忿怒尊，其对境被认知为四忿怒母。此外，在忿怒尊威力的续部中说：运行的处所是眼睛，显现运行的是耳朵，如实运行的是鼻子，殊胜运行的是舌头的右边，决定运行的是身体本身。眼睛和耳朵、鼻子和舌头，地藏等八菩萨，以识的根区分内外，以执持八境而执持所显现的，内外心母显现为八种。等等，已经说得很清楚了。在普贤的坛城中。所谓的自性普贤是：脉、气、明点、字等的自性清净为本尊。时间普贤是：从原始以来，无论证悟与否，都安住于成佛的自性中。因此，当以意的识认知和理解时，一切法都融入意自生的智慧中。因为意自生的智慧本身就是普贤。因此，一切行境都是普贤的坛城，对此，瑜伽自在的大自在者进行观察和禅修。大自在者殊胜地，所谓的以证悟普贤的意智慧而成为自性，因为自身圆满具足所需而成为大，因为超越了有情的心，因此被称为意，因为证悟了佛陀安住于自身。成为了瑜伽的大自在者。观察五种意智慧，所谓的自心本性空性是法界智，光明是明镜智，了知是妙观察智，了知一切为一的是平等性智，一切佛陀安住于自身的是成所作智。༈ 此处瑜伽