English
Explaining the key instructions for meditating on the path and the liberation path, it mainly demonstrates the order of generating the liberation path, like the respective sadhanas of the peaceful and wrathful deities. In terms of methods, there are two doors: the upper door of the path of liberation and the lower door of the path of playing in the three realms. First, the upper door also relies on the six chakras to practice the union of burning and dripping, and the method of practicing the four key instructions. First, in the Magical Illusion Net, it says: Three wheels, two veins, three life-forces, the fire-wind moves in the realm of space, churning upwards, it manifests clearly. That is to say, after clearly visualizing the four chakras of the crown, throat, heart, and navel, by binding the actions, the wind-wheel of the skeletal vein is moved. From the junction of the three veins, the fire-wheel is ignited, causing it to rise upwards into the central channel. Thus, through the method arising from the melting of the bindus of the four chakras, each grasps its essence, and the wisdom associated with the four joys arises in the continuum, which is called the common path. Practicing the four key instructions is: the key instruction of Samantabhadra in the heart, the key instruction of great bliss bindu in the navel, the key instruction of pure union in the throat, and the method of meditating on the key instruction of vast expanse in the crown chakra, as taught in the thirteenth chapter of the Root Tantra. By meditating in this way, the essence of the navel chakra of the four chakras, in the clear light free from movement, the essence of the essence dissolves, thereby manifesting the intention of the unsurpassable, unchanging clear light four bodies. The lower door, the path of playing in the three realms, is also called the path of space vajra. If according to the former, relying on the three realms of the secret place, the place of freedom, and the place of consciousness, all conceptual thoughts are naturally liberated, therefore it is said to be enjoying the wisdom of great bliss. If according to the latter, space is wisdom, vajra is means, that is, through the playing of the four mudras of the non-duality of means and wisdom, on the body of maturation, the co-emergent wisdom increases, thereby destroying the demon of clinging to ordinary desires, increasing the essence of the bliss wisdom, eliminating the disease of aggregation, and destroying the battlefield of samsara with the un-leaking realm. Conceptual thoughts are transformed into body and wisdom, thereby transcending suffering. Thus, relying on the profound completion stage method of non-duality, one attains the intention of the clear light, the nature of the five result-dharmas of all the Sugatas of the ten directions.
Chinese
所有欲求于一瞬间显现之续部的基础，统摄所有口诀之王，金刚萨埵幻化网之宗规。根本续云：十方四时现圆满，身语功德事业意，无余自性面见已，权摄胜者即是彼。如是说。第二，讲述动摇风，分三：外风、内风、密风之讲述。首先，讲述外风：动摇风之自性如何运行之方式，四大之风有大和小两种运行方式，大者，将七万二千条脉乘以三，四大各自的风有五千四百种变化的总量，对于一个达到鼎盛时期、没有疾病困扰的男子来说，一天一夜之间会流动两万一千六百次。胜义谛云：依于脉之风，两万以及一千，六百之中流动者，认为是流动大风。如是说。对于衰老者来说，由于元素衰退，会缺少五十八次；对于元素未发育的年轻人来说，会缺少三十二次。小风主要是具有普遍的念头，与八万四千种烦恼的数量相等，这些念头就像是坐骑一样，持续不断地存在。幻化网云：其他是八万四千。如是说。此外，除了从口鼻流动的风之外，在脉中作为念头和智慧之基础流动的风，以及从享用轮分出的脉中流动的风，总共据说有十一万二千六百六十种在其中流动。作为所有大小风之根本的风，存在于命根风、等火风、遍行风、上行风和下行风五种之中。其作用依次是：命根风位于心间，以维持生命；等火风位于腹部，以产生热量；遍行风则遍布全身。
English
The basis of all tantras that desire to manifest in a single moment, the king who controls all instructions, the tradition of Vajrasattva Mayajala. The root tantra says: "Perfectly manifest in the ten directions and four times, Body, speech, qualities, activity, and mind, Having seen the face of complete self-nature, The supreme controller is the holy one." Thus it is said. Second, the explanation of the moving winds is threefold: the outer wind, the inner wind, and the secret wind. First, the explanation of the outer wind: How the nature of the moving wind flows. The winds of the four elements, earth, water, fire, and wind, flow in two ways, large and small. The large one is the change of multiplying the seventy-two thousand channels by three, and the wind of each of the four elements has a total of five thousand four hundred changes. For a man who has reached his prime and is free from disease, it flows twenty-one thousand six hundred times in a single day and night. The Uttaratantra says: "The winds that rely on the channels, Flow in twenty thousand and one thousand, Six hundred, It is considered the wind of great movement." Thus it is said. For the elderly, due to the decline of the elements, fifty-eight times are missing; for young people whose elements have not developed, thirty-two times are missing. The small wind is mainly characterized by universal thoughts, equal to the number of eighty-four thousand defilements, and these thoughts continuously exist like a mount. The Mayajala says: "The others are eighty-four thousand." Thus it is said. In addition, apart from the wind flowing from the mouth and nose, the wind flowing in the channels as the basis of thoughts and wisdom, and the wind flowing from the pulse separated from the enjoyment wheel, are said to flow a total of one hundred and twelve thousand six hundred and sixty times within. The wind that is the root of all large and small winds exists in five types: life-sustaining wind, fire-equalizing wind, pervasive wind, upward-moving wind, and downward-clearing wind. Their functions are, in order: the life-sustaining wind resides in the heart, maintaining life; the fire-equalizing wind resides in the abdomen, generating heat; the pervasive wind pervades the entire body.
Chinese
存在于（身体）中，使身体衰弱增长，上升风进行气息出入的活动，下泄风进行行走、排泄大小便的控制和排泄的活动。其中，男性风上升风位于上方，女性风下泄风位于下方，中性风的其他三种风则上下平等地存在。从鼻孔流动的状态来说，右边是男性风，左边是女性风，同时是中性风流动，这些是外风，是粗大的部分。第二，讲述内风，比之前的那些更细微，主要进行内部活动的风是土风黄色，水风白色，火风红色，风的风绿色，虚空的风蓝色，五种元素的自性颜色也与各自的元素相符。从观修方式的角度来说，形状也依次是正方形、半月形、三角形、弓形、圆形等等。位置据说位于心间的脉轮中，也有说位于五个脉轮的中央等等，各有不同。作用是内部的蕴、界和处全部从那些风中以风的自性存在，没有融入之前，作为显现和存在的所依。死亡等的时候，那些融入后，蕴等等暂时不显现，但由于本初风的体性永远不净，所以再次那些风升起，逐渐地由中阴和后世的生所摄持的蕴等等内外的一切法显现，因此轮回存在多久，就作为错乱显现的所依。如果分别讲述作为心和智慧的所依的方式，就像这样，在不净的心的状态下，那五种风的烦恼五毒各自的近取因存在的时候，成为不费力气就扩展的所依，以及在清净智慧的时候，对于如所有和尽所有的所知全部，作为显现现量智慧五种的所依，因此说五风就像因一样，心和智慧就像果一样扩展的所依，但体性没有差别，就像玻璃上的彩虹一样。如果从运行方式的角度来说，夏天是火，秋天是风，冬天是水，春天是土风。
English
It exists in (the body), causing the body to weaken and grow. The upward-moving wind performs the activity of breath coming and going. The downward-clearing wind performs the activity of controlling and expelling walking, excretion of urine and feces. Among them, the male wind, the upward-moving wind, is located in the upper part, and the female wind, the downward-clearing wind, is located in the lower part. The other three winds of the neuter are equally present in the upper and lower parts. In the state of flowing from the nostrils, the male wind is on the right, the female wind is on the left, and the neuter wind flows equally. These are the outer winds, the gross part. Second, explaining the inner winds, which are finer than the previous ones and mainly perform internal activities, are the yellow earth wind, the white water wind, the red fire wind, the green wind of wind, and the blue wind of space. The nature and color of the five elements also correspond to their respective elements. From the perspective of meditation methods, the shapes are also square, crescent, triangular, bow-shaped, round, and so on, in order. The location is said to be in the heart chakra, and some say it is in the center of all five chakras, and so on, which are different. The function is that all the internal aggregates, elements, and sense bases exist in the nature of wind from those winds, and as long as they have not dissolved, they serve as the basis for appearance and existence. At the time of death, etc., when those dissolve, the aggregates, etc., temporarily disappear, but because the essence of the primordial wind is never impure, those winds rise again, and gradually all the internal and external phenomena, such as the aggregates, etc., gathered by the intermediate state and the future birth, appear. Therefore, as long as samsara exists, it serves as the basis for confused appearances. If we explain in detail how it serves as the basis for mind and wisdom, like this, in the state of the impure mind, when the five poisons, the afflictions of those five winds, are present as their respective proximate causes, they become the basis for effortless expansion. And in the state of pure wisdom, for all knowable objects, as they are and as many as they are, they are the basis for the appearance of the five kinds of manifest wisdom. Therefore, it is said that the five winds are like the cause, and the mind and wisdom are like the effect, the basis for expansion, but there is no difference in essence, just like a rainbow on glass. If we consider it from the perspective of the way they move, summer is fire, autumn is wind, winter is water, and spring is earth wind.
Chinese
或者通过观修与此相反的对治法，或者观修一切皆为空性的虚空之风。应根据病症和体质，观修适合自己的方法。这些从鼻孔运行的方式可以归纳为三种，与之前相同。这三种通过五大元素的风的确定，与四季的交替相结合。男性主要修习女性之风，女性主要修习男性之风，两者都主要修习中性之风，这样就容易成就秘密智慧的五种风。其中，从上行风、下行风、持命风这三种要点出发，要精通上风下压、下风收摄、中风鼓胀这三种要点。此外，还要精通如箭般射出、如弓般弯曲、如瓶般鼓胀、如鳄鱼般收紧、如山般下压、如管水般收摄、在脉轮中展开、在自身位置消融、如虚空般在法性中普遍扩展这九个要点。风的自性有两种：业之风和智慧之风。虽然两者仅仅是觉知的音声和从脉中流动的风，但从是否击中要害、是否进入正道来看，会转变为智慧和心识的因。因此，如果学习风的瑜伽，通常会获得身体堪能等功德，特别是通过将五种清净的元素之风与风心的作用结合为一的方法，当དྷཱུ་ཏཱི་（藏文：དྷཱུ་ཏཱི་，梵文天城体：धूतী，梵文罗马拟音：dhūtī，汉语字面意思：净脉）融入中脉时，五种风堪能的征象不会显现，而是右脉融入中脉时出现如烟雾般的景象，左脉融入时出现海市蜃楼，火风产生火焰，水风产生云朵和虚空中的月光，土风产生如黄金般的颜色和闪电，空风首先呈现蓝色，然后呈现五光的明点。一切都因融入中脉而堪能，从中显现五光、彩虹、明点、佛像等多种景象。特别是，当成就地水火风空的止观时，能够展现将一切事物转化为地等元素的幻化神通，清净五毒，明亮五光，游历五方佛土，显现五种智慧等功德和神通。