English
Sa! It arises from the manifestation of twenty-one essences. In the depths of the five afflictions, the five wisdoms are placed as treasures. The vital point of the body arises from the manifestation of wind. From the center of habitual confusion, self-illuminating wisdom is placed as a treasure. The two accumulations manifest and arise. In the central strength of one's own heart, the mandala of the five bodies is placed as a treasure. Look at the manifestation of the four lamps. In the swirling bhaga of Kuntuzangpo (Tibetan: ཀུན་བཟང་, Sanskrit Devanagari: समन्तभद्र, Sanskrit Romanization: Samantabhadra, Literal Chinese meaning: Universal Good), all phenomena of samsara and nirvana are hidden as treasures. Behold it with great primordial liberation. Thus it is said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space, the Fifteenth Chapter on the Manifestation of the Outer Five Elements. Om Om Om. Again, the dakinis urged, saying: Alas! Great Mother Kuntuzangmo, are these five elements complete in the body, or are they not? Thus they asked. Again, the Teacher spoke, saying: Alas! Listen, assembly of awareness. The five elements are complete in the body in this way. The five winds are the clear manifestation of wisdom. The five fires are the unfolding of the power of wisdom. The five earths are the unfolding of the essence of wisdom. The five waters are the unfolding of the realm of wisdom. The five spaces are the unfolding of the place of wisdom. What are the numbers of the five winds? The life-sustaining wind, the fire-equalizing wind, the radiance-increasing wind, the all-pervading wind, and the action wind without compassion, these five. The action wind resides between the pericardium. The others pervade the head and body. There are also five fires, the so-called all-illuminating fire, which resides in the depths of the mind. The all-pervading fire resides in the lungs. The all-equalizing fire resides between the flesh and skin. The fire that perfects between the inner and outer resides in the soles of the feet. The fire that performs actions between the inner and outer resides in the palms of the hands. The fire that accomplishes inner and outer activities resides in the center of the heart. The all-illuminating activity is one. There are also five earths, the great earth that appears everywhere, which exists together with pure awareness. The unchanging vajra earth is inseparable from the lamp of space. The all-arising precious earth exists inseparably from the empty lamp of bindus. The infinitely appearing earth exists together with wisdom itself. The earth of ultimate accomplishment exists together with prajna. There are also five waters, the great unchanging water, which resides in all the channels.
Chinese
梭。寂静清澈之水，存在于骨骼之中。功德生发增长之水，存在于血液自身之中。无染著之水，存在于黄水之中。无执圆满之水，存在于眼睛的果实之中。虚空也有五种形态。周遍一切的虚空，存在于觉性自身之中。无境清明的虚空，存在于五光之中。不混杂清净的虚空，存在于广大清净的法界之中。表示诸义的虚空，存在于大智慧的法界中。清净解脱的虚空，存在于证悟大悲的法界中。命勤风也有五种，执持根本的命勤自身，能辨别觉性的精华与糟粕。救护的命勤自身，能再次生发光彩与明亮。完全散布的命勤自身，能生发光的颜色。不清净的命勤自身，能生发无明自身。完全增长的命勤自身，能生发意的念头。火伴风也有五种，名为辨别精华与糟粕的风，存在于空管之上。名为生热的风，能消化胃中的一切食物。名为变得明亮的风，存在于眉间。名为完全收摄的风，存在于心之黑白界限之间。名为完全赞叹之语，存在于风心二者之间。生发光泽的五种风，名为生发各种识的风，也是一切智慧之母。名为心中生起的风，能使显现的诸境清晰。名为于基上作分别的风，能唤醒心的习气。名为完全具有清明的风，能使四灯成熟。名为完全闪耀的风，存在于觉知念之上。名为完全周遍的风也有五种，名为完全粗犷的风，存在于忆念诸境之上。惊恐遍布的风，存在于肺心二者之间。名为忆念周遍的风，存在于心与缘起之间。执持遍布全身的风，存在于身心二者之上。无有悲悯的风
English
So. The peaceful and clear water resides in the bones. The water that generates and increases qualities resides in the blood itself. The water without attachment resides in the lymph. The water of complete non-grasping resides in the pupils of the eyes. Space also has five aspects. The space that pervades everything resides in awareness itself. The space of clear absence of objects resides in the realm of the five lights. The unmixed and pure space resides in the great, completely pure realm of reality. The space that signifies meanings resides in the realm of great wisdom. The space that liberates into purity resides in the realm of realization and compassion. The life-sustaining wind is also fivefold: the life-force that grasps the root itself distinguishes the essence and dregs of awareness. The life-force that protects itself generates radiance, clarity, and brilliance again. The life-force that radiates completely generates the colors of light. The impure life-force itself generates ignorance itself. The life-force that completely develops generates the mind's thoughts. The fire-accompanying wind is also fivefold: the wind called separating essence and dregs resides above the hollow channel. The wind called generating heat digests all the food in the stomach. The wind called becoming clear resides between the eyebrows. The wind called completely gathering resides at the boundary between the black and white of the heart. The saying called complete praise resides between the two, wind and mind. The five winds that generate radiance: the wind that generates consciousness also acts as the mother of all wisdom. The wind that arises in the mind makes all objects of appearance clear. The wind that differentiates on the basis awakens the mind's habitual tendencies. The wind that is completely endowed with clarity ripens the four lamps. The wind that completely flashes resides on top of mindfulness and awareness. The wind that completely pervades is also fivefold: the wind called completely wild resides on top of remembering all objects. The wind that pervades with fright and fear resides between the lungs and heart. The wind called memory pervading resides between mind and conditions. The wind that grasps and pervades the whole body resides on top of both body and mind. The wind without compassion
Chinese
风也有五种。所谓的“遍生风”，存在于所有肢体关节中。所谓的“遍解脱风”，存在于一瞬间。所谓的“遍回遮风”，是中阴时出现的。所谓的“遍速疾风”，存在于所有蕴界中。所谓的“刹那终尽风”，是收摄诸元素时出现的。当运行于不净时，被称为运行之风。当清净智慧持有生命时，被称为持命之风。当智慧显现自光时，被称为生光之风。为了伟大的智慧真实，因无有慈悲故，称为业风。因智慧显现光明故，被称为与火同等之风。如是说。 普贤佛母虚空光明炽燃日之密续中，将内在诸元素与身体相认并讲述之第十六品。྅྅྅ 其后，诸空行母如是劝请道： 唉！大母普贤，祈请宣说过去、现在、未来一切诸佛之意趣为何。 如是说。 导师开示道： 唉！聚集之眷属谛听！过去、现在、未来诸佛之名声，因坛城圆满具足，故当知自显为觉性。觉性本无生，乃是空性之母。当知自显一决断时，便可享用法性大乐之嬉戏。 质达光明宝瓶，实乃过去诸佛。 虹光灿烂闪耀，实乃未来诸佛。 于各自门中无碍显现，实乃现在诸佛。 觉性无有来处，故我说为燃灯佛。 觉性远离住处，故我说为释迦牟尼佛。 觉性无有来往，故我说为慈氏怙主。 此语是过去诸佛。 此意是未来诸佛。 此身是现在诸佛。 由诸元素之精华所成，故此身是善逝之宫殿。 五部佛父佛母即是五种，故蕴界处是天神之身。 此自显觉性三身，因显现于一切，故是自显。 诸佛之意趣虽多，然无不汇集于三身之意。 语是过去诸佛
English
There are also five winds. The so-called "all-creating wind" resides in all the limb joints. The so-called "all-liberating wind" resides in a single instant. The so-called "all-reversing wind" appears in the bardo. The so-called "all-swift wind" resides in all skandhas and elements. The so-called "instantaneous end wind" appears when the elements are gathered. When moving in impurity, it is known as the moving wind. When pure wisdom holds life, it is known as the life-holding wind. When wisdom shows its own radiance, it is known as the radiance-generating wind. For the sake of great wisdom, it is called the karma wind because it lacks compassion. Because the appearance of wisdom is clear, it is called the wind equal to fire. Thus it is said. From the Secret Tantra of Kuntuzangmo Longsal Barma Nyima, the Sixteenth Chapter, which identifies and explains the inner elements in the body. ྅྅྅ Then, the dakinis urged, saying: O Great Mother Kuntuzang, please explain what the intention of all Buddhas of the three times is. Thus it is said. The Teacher spoke, saying: O assembled retinue, listen! The fame of the Buddhas of the three times, because the mandala is completely perfect, know that self-appearance is awareness. Awareness is unborn, the space of the mother. When self-appearance is known as a single certainty, then enjoy the play of the great bliss of dharmata. Citta, the clear light vase, is the actual Buddha of the past. The rainbow light, bright and radiant, is indeed the actual Buddha of the future. Unobstructed appearance at each of their own doors, is indeed the actual Buddha of the present. Because awareness has no place of origin, I have spoken of it as Dipamkara. Because awareness is devoid of a dwelling place, I have spoken of it as Shakyamuni. Because awareness has no coming and going, I have spoken of it as Maitreya. This speech is the Buddha of the past. This mind is the Buddha of the future. This body is the Buddha of the present. Because it is made of the essence of the elements, this body is the palace of the Sugata. The five families, the five fathers and mothers, are the five, so the skandhas, elements, and sense bases are the bodies of the deities. This self-appearing awareness, the three kayas, is self-appearing because it appears to all. Although the intentions of the Buddhas are many, there is none that is not included in the intention of the three kayas. Speech is the Buddha of the past.
Chinese
地是（基）。心是未来的佛。身是现在安住者。法身是过去的佛。报身是未来显现者。化身是现在的佛。因为没有能执持的觉知，是法身的自性。因为觉性显现身相增长，是圆满报身。因为显现各种觉性技艺，是化身的自性。所谓法身的体性，是觉性离边证悟。一切法之主，应知是无为。一切法之镜，应知是虚空鸟道。一切法之果，应知是无勤任运。一切法之行，应知是自解宽坦。一切法之行持，应知是无执。一切法之究竟，应知是无言任运。一切法之体验证悟，应知是四灯之界。一切法之终点，应知是二法穷尽。一切法之种子，应知是普贤界。一切法之神变，应知是显现金刚。有女阴则生金刚。金刚入于女阴中。虚空不入金刚中。有母则生父。父入于母中。母不容于父中。有智慧则生方便。方便入于智慧中。智慧不入方便中。有空性则生显现。显现容于空性中。空性岂能入显现。有胜义则生世俗。世俗容于胜义中。胜义不容于世俗中。以胜义谛的威力，二种自性之体性皆空。世俗如环断成片，自性空而他性不空。胜义自性本体空，世俗他性本体空。以基与道之差别，愿皆能证悟此义。如是说。 普贤佛母虚空光明炽燃日秘密续中，开示三世诸佛之密意品第十七竟。 之后，空行母众劝请。 嗟！导师佛母大
English
The ground is (the basis). The mind is the future Buddha. The body is the one abiding now. The Dharmakaya is the past Buddha. The Sambhogakaya is the one who will appear in the future. The Nirmanakaya is the present Buddha. Because there is no grasping awareness, it is the nature of the Dharmakaya. Because the awareness appearance of body-thigles increases, it is the actual Sambhogakaya. Because various awareness skills manifest, it is the nature of the Nirmanakaya. The essence of what is called Dharmakaya is awareness, realization free from extremes. The chief of all dharmas, know it to be non-action. The mirror of all dharmas, know it to be the sky, the path of birds. The fruit of all dharmas, know it to be effortless spontaneity. The practice of all dharmas, know it to be self-liberation, vast and open. The way of holding all dharmas, know it to be without grasping. The ultimate word of all dharmas, know it to be unspeakable spontaneity. The experience and realization of all dharmas, know it to be in the realm of the four lamps. The end point of all dharmas, know it to be the exhaustion of duality. The seed of all dharmas, know it to be in the space of Kuntuzangpo. The miraculous power of all dharmas, know it to be the vajra of appearance. If there is bhaga, then vajra arises. The vajra enters into the bhaga. Space does not enter into the vajra. If there is mother, then father arises. The father enters into the mother. The mother does not fit into the father. If there is wisdom, then method arises. Method goes into wisdom. Wisdom does not fit into method. If there is emptiness, then appearance arises. Appearance fits into emptiness. How can emptiness enter into appearance? If there is ultimate truth, then conventional truth arises. Conventional truth fits into the realm of ultimate truth. Ultimate truth does not fit into the realm of conventional truth. By the power of ultimate truth, the essence of both natures is empty. Conventional truth is like a broken ring, its own nature is empty, but its other nature is not empty. Ultimate truth is empty by its own nature, conventional truth is empty by its other nature. By the difference between the ground and the path, may all realize this meaning. Thus it was said. From the Secret Tantra of Kuntuzangmo, the Blazing Sun of Clear Space, the seventeenth chapter, which introduces the intention of the Buddhas of the three times, is complete. Then, the urging of the Dakinis: Kye! Teacher, great Mother,