English
It is easy and produces results. Therefore, if a sentient being with a connection does not generate a non-concept, it will not fail to arise. Once it arises, it is impossible for it to arise without relying on wind. Therefore, the qualities of this wind are very great. Therefore, here the characteristics or nature of wind are explained in detail. Wind refers to the essence, divisions, functions, and how it is established in the realm of wisdom, and how these winds are integrated into the view of complete liberation. The essence of wind is: the specific essence of wind in general and the individual essences of each. The essence of wind in general is movement, because without movement, there is no increase. Therefore, movement itself is the characteristic or essence of wind. Without movement, the connection of habitual tendencies cannot be distinguished. Agitation is the essence of wind; without agitation, the power of wind is not complete. Thus, three general essences are established. The divisions of wind, if summarized, are two: the wind of one's own conceptual thought and the wind of non-conceptual great wisdom. The winds of conceptual thought are eight: distraction, scattering, agitation, holding, conceptual thought together with the lord of the environment, conceptual thought about non-existence, thinking, and ideation, these eight. Expanding from that, there seem to be countless hundreds and thousands of conceptual thoughts that cannot be expressed. The nature of the wisdom of meaning is to be free from the agitation of the eight winds of conceptual thought. The essence of each specific wind is: the essence of the life-sustaining wind is twofold: sustaining the life of the body, which is the wind that keeps all sentient beings alive as long as they exist. Because it is the life of the body, if it is disturbed, destroyed, or cut off, the root of life will be cut off, and other roots will also be cut off. This is the nature of the flag moved by the wind from the right shoulder blade of all male sentient beings. For females, it is on the left. If a yogi who wishes to stabilize and increase life does not have traces of fire needles or bloodletting on his body, he should mix the squeezed juice of purple sandalwood, musk, camphor, and cinnabar with water.
Chinese
对于由精液所生者，将脊柱右侧涂抹并置于阳光下晒干。对于女性则涂抹于左侧。之后，用混合了油的精液涂抹并按摩。在满月的日子里避免性行为，如此定能增长寿命。持有智慧之风的体性是灯。如果将它托付于“阿”字，并且不离开修行，那么智慧清净的显现将会圆满地展现。它的定义是“生命”，其意义在于存在，而持有它的是风。无有慈悲之劫运业力的体性是无有动摇的自性大处。定义是，因为它牵引和动摇，所以会断绝生命，因此，为了断绝生命，所以是无有慈悲。劫运是稳固地安住于一个地方。它的作用是进行胜义谛和世俗谛二者的事业，普遍周遍的体性是提升和增长。定义是，所谓普遍周遍，即是身体从头到尾全部周遍。与火一同存在的体性是产生温暖。定义是，火指的是智慧，一同指的是与它一起存在。区分精华与糟粕之风的体性是精华，就像提炼黄金时的泡沫一样。定义是，所谓区分精华与糟粕，是从三者中区分：智慧的精华与糟粕，元素的精华与糟粕，以及业和业果的精华与糟粕。智慧的精华是明觉金刚链的大身，以及它的部分之身，以及完全成熟明点的那些身。糟粕是四盏灯和法界自性五光的显现。因此，精华是将轮回与涅槃二者无二地混合的正确道路，也是自性圆满的基础，也是未成熟而圆满的果。大精华是明觉达到极限的显现，超越了执着于将三身视为自续的执着，简而言之，是道路的显现圆满。糟粕是自性的糟粕四盏灯，由自性清净的风的体性所生，即显现、空性、光明和周遍的体性大
English
For those born of semen, smear the right side of the spine and expose it to the sun. For women, smear it on the left. Then, smear and massage with semen mixed with oil. Avoid sexual intercourse on the day of the full moon, and surely life will be prolonged. The essence of the wind that holds wisdom is a lamp. If it is entrusted to the letter 'A' and not separated from practice, then the pure appearance of wisdom will fully manifest. Its definition is 'life,' its meaning lies in existence, and what holds it is wind. The nature of the karma of an eon without compassion is the great self-abiding place without movement. The definition is that because it pulls and shakes, it cuts off life; therefore, to cut off life, it is without compassion. An eon is to remain firmly in one place. Its function is to perform the actions of both ultimate truth and conventional truth, and the nature of universal pervasiveness is to uplift and increase. The definition is that the so-called universal pervasiveness pervades the entire body from head to toe. The nature of being with fire is to generate warmth. The definition is that fire refers to wisdom, and 'together' refers to being with it. The nature of the wind that separates essence from dross is essence, like the foam when refining gold. The definition is that the so-called separation of essence from dross is to separate from three: the essence and dross of wisdom, the essence and dross of elements, and the essence and dross of karma and karmic results. The essence of wisdom is the great body of awareness, the Vajra Garland, and its partial bodies, and those bodies in which the bindus are fully matured. The dross is the appearance of the four lamps and the five lights of the nature of the Dharmadhatu. Therefore, the essence is the correct path of mixing samsara and nirvana without duality, and it is also the basis of self-perfection, and it is also the fruit of immaturity and perfection. The great essence is the appearance of awareness reaching its limit, transcending the attachment to holding the three bodies as self-continuum, in short, it is the perfection of the appearance of the path. The dross is the dross of nature, the four lamps, born from the nature of the wind of self-purification, namely the great nature of appearance, emptiness, clarity, and pervasiveness.
Chinese
本性自生，自性完全清净，是未成熟道之显现的增长，即完全清净之风的显现，如光和光的彩虹，光和光之碎片，光和光之断片等。这些显现也由风的显现所生，而非人为或造作。所谓分离精华与糟粕之风，实则是五风各自清净之本性的显现，在未分离时显现为完全清净。这显现为深蓝色不变的无情之风的本性。白色无垢完全清净是命勤风，黄色功德圆满是遍行风，红色四自在圆满是平等住风，绿色无勤作是分离精华与糟粕之风的本性之显现，完全清净。关于五大分离精华与糟粕，外五大的精华与糟粕由分离作用之风分离，糟粕分离为土石和山岩，草和灌木，湖泊和海洋，燃烧，蔓延，极度蔓延，时末之火，四处飘散，散布，分离，移动等。精华则成熟为精华之物，分离为肉、血、热和气息。内五大的糟粕是肉等，精华是究竟真实，即地无坚硬之稳固，作为生起一切之基础的作用；水无湿润之凝聚，作为聚集一切之基础的集合的作用；火无灼热之燃烧，作为一切显现为各自对境的作用；风无轻盈之移动，作为一切过失与功德之作用成熟的作用。精华是男、女和雌雄同体三种。其作用是，男性的五大进行燃烧成熟之作用，以及分离之风的作用；女性进行生长的土的作用，以及凝聚的水的作用；雌雄同体的进行空性的虚空的作用。秘密无上圆满的五大的糟粕是热、光泽、光彩和气息。精华是从脉中流动的男、女、雌雄同体菩萨四者。此外，五大中男性的风猛烈而强大，且
English
Its nature is self-arisen, and its essence is completely pure, which is the increase of the appearances of the immature path, such as the appearances of completely pure winds, light and rainbows of light, fragments of light and light, segments of light and light, and so on. These appearances also arise from the appearances of wind, and are not artificial or contrived. The so-called wind that separates essence and dross is actually the appearances of the completely pure nature of the five winds, which appear as completely pure when they are not separated. This appears as the nature of the merciless wind, which is dark blue and unchanging. White, immaculate, and completely pure is the life-sustaining wind. Yellow, with perfect qualities, is the pervasive wind. Red, with perfect four powers, is the equally abiding green. Free from effort, it is the completely pure appearance of the nature of the wind that separates essence and dross. Regarding the separation of essence and dross of the elements, the essence and dross of the outer elements are separated by the wind that separates, and the dross is separated into earth, stones, and mountains, grass and shrubs, lakes and oceans, burning, spreading, extreme spreading, the fire at the end of time, scattering, dispersing, separating, moving, and so on. The essence matures into the essence of things, separating into flesh, blood, heat, and breath. The dross of the inner elements is flesh and so on, and the essence is ultimate truth, that is, the earth's non-hardness, its stability, acts as the basis for creating everything; water's non-moisture, its gathering, acts as the function of gathering the collection of everything; fire's non-heat, its burning, acts as the function of everything appearing as its respective object; wind's non-lightness, its moving, acts as the function of the maturation of the qualities and faults of everything. The essence is male, female, and hermaphrodite. Its function is that the male element performs the function of burning and ripening, and the function of separating wind; the female performs the function of earth, which is growth, and the function of water, which is gathering; the hermaphrodite performs the function of emptiness, which is space. The dross of the secret, supreme, and perfect elements is heat, luster, radiance, and breath. The essence is the four Bodhisattvas, male, female, and hermaphrodite, flowing from the channels. Furthermore, the male wind of the elements is fierce and strong, and
Chinese
胆汁属于火的元素。细微的女性元素和快速的脉搏属于培根水的运作。没有性能力、瞎眼和粘连属于风，即空性，属于风的元素。此外，菩萨的缓慢、平静、长久和偶尔的混乱混合在一起，属于土的元素。因此，通过从脉搏流动的风来诊断瑜伽士身体的疾病。业和业果的精华与糟粕是：业的糟粕是不善的十种行为的原因、条件和各自的行为。精华是行善的十种行为和各自的原因和条件。业果的糟粕是：由于先前业的成熟，导致感官不全、贫穷、身体被严重疾病缠身、外貌丑陋且肢体不全、出生在野蛮之地以及出生在三个恶道中。精华是外貌美丽等等。获得声闻、缘觉、菩萨的果位以及证得圆满正等觉的佛果。如此区分，是从区分精华与糟粕的业的流动中产生的。因此，已经揭示了风的总体、分支和精华与糟粕这三者的本质。总而言之，风的本质是空性、自性光明和慈悲流动。由于本质是空性，所以没有任何轮回的分别念。当风消散时，轮回和涅槃的显现都会消失。由于是慈悲流动，因此依靠它进行修持，在利益自己和他人两方面都能无碍地行事。这就是本质的揭示。分类、作用和程度与风的分类目录的字母相结合。这些风如何在自己的智慧领域中安住呢？有三种安住方式：安住在外境、安住在内身和安住在秘密的心中。安住在外境有三种：安住在自性境、安住在所缘境和安住在各自的欲望境。将它们与如此安住的口诀相结合。这些从解脱到圆满大圆满的见地在行动中重复是：风的执持对象在本质上不存在，而执着的对象是
English
Bile belongs to the element of fire. The subtle female element and rapid pulse belong to the operation of phlegm water. Impotence, blindness, and adhesion belong to wind, which is emptiness, and belong to the element of wind. Furthermore, the bodhisattva's slowness, calmness, longevity, and occasional confusion mixed together belong to the element of earth. Thus, diagnosing the yogi's body for diseases through the wind that flows from the pulse. The essence and dregs of karma and the result of karma are: The dregs of karma are the causes, conditions, and respective actions of the ten non-virtuous deeds. The essence is performing the ten virtuous deeds and their respective causes and conditions. The dregs of the result of karma are: Due to the maturation of previous karma, leading to incomplete senses, poverty, the body being afflicted by severe diseases, having an ugly appearance and incomplete limbs, being born in a barbaric land, and being born in the three lower realms. The essence is having a beautiful appearance, and so on. Obtaining the fruits of the Hearer, Solitary Realizer, Bodhisattva, and attaining the state of Perfectly Complete Buddha. Such differentiation arises from the flow of karma that distinguishes between essence and dregs. Thus, the essence of wind in general, its branches, and its essence and dregs have been revealed. In summary, the essence of wind is emptiness, self-nature luminosity, and compassionate flow. Since the essence is emptiness, there are no conceptualizations of samsara. When the wind dissipates, both the appearances of samsara and nirvana cease. Since it is compassionate flow, by relying on it and practicing, one can act without obstruction in benefiting both oneself and others. This is the revelation of the essence. The classifications, functions, and measures are combined with the letters of the wind's classification catalog. How are these winds placed in the realm of one's own mind? There are three ways of placing them: placing them in the external environment, placing them in the internal body, and placing the wind in the secret mind. Placing them in the external environment has three aspects: placing them in the realm of self-nature, placing them in the realm of the object of focus, and placing them in the realm of individual desires. Combine them with the instructions for placing them in this way. These views from liberation to the Great Perfection of complete fulfillment are repeated in action: The object of grasping of wind does not exist in substance, and the object of attachment is