English
Or, by meditating on the opposite antidote, or by meditating that all is emptiness, the wind of space. One should meditate on what is suitable according to the disease and constitution. These ways of flowing from the nostrils can be summarized into three, which are the same as before. These three, through the determination of the five elemental winds, are combined with the transition of the four seasons. Men should mainly practice the female wind, women should mainly practice the male wind, and both should mainly practice the neuter wind, so that it is easy to accomplish the five secret wisdom winds. Among them, from the three key points of the upward-moving wind, the downward-clearing wind, and the life-sustaining wind, one should be skilled in the three key points of pressing down the upper wind, gathering the lower wind, and expanding the middle wind. Furthermore, one should be skilled in the nine key points of shooting like an arrow, bending like a bow, expanding like a vase, tightening like a crocodile, pressing down like a mountain, gathering like a water pipe, spreading in the chakras, dissolving in one's own position, and spreading universally in the nature of reality like space. There are two natures of wind: the wind of karma and the wind of wisdom. Although the two are merely the sound of awareness and the wind flowing from the channels, from the point of whether or not they hit the key point and whether or not they enter the right path, they will be transformed into the cause of wisdom and mind. Therefore, if one learns the yoga of wind, one will generally obtain the qualities of making the body capable, etc. In particular, through the method of binding the five pure elemental winds and the function of wind-mind into one, when དྷཱུ་ཏཱི་ (Tibetan: དྷཱུ་ཏཱི་, Sanskrit Devanagari: धूतী, Sanskrit Romanization: dhūtī, Chinese literal meaning: pure channel) is integrated into the central channel, the signs of the five capable winds will not appear, but when the right channel is integrated into the central channel, a smoke-like appearance will appear, when the left channel is integrated, a mirage will appear, the fire wind will produce flames, the water wind will produce clouds and moonlight in the sky, the earth wind will produce a golden color and lightning, and the space wind will first appear blue and then five-colored bindus. Everything is capable because it is integrated into the central channel, from which many appearances such as five lights, rainbows, bindus, and Buddha images appear. In particular, when the samadhi of earth, water, fire, wind, and space is accomplished, one can demonstrate the magical power of transforming all things into earth and other elements, purify the five poisons, brighten the five lights, travel to the five Buddha lands, and manifest the five wisdoms, etc., and magical powers.
Chinese
各种神通将会成就，如《幻化网》所说：五气之精华若转为力量，五光之内的五种智慧，五身所行的五种刹土，五种穷尽等将会获得。这是第三个关于秘密气的解释。极其微细且难以理解的秘密气，因为是法性意义的五种智慧的自性，所以与形状和颜色等粗大的法和形态相违背。如上所述，内部的五气进入中脉，内外秘密气全部变得无别，当觉知变得清晰明澈，本体远离戏论，流动的念头转化为智慧时，观自在无分别的自性，法性光明之意将达到圆满。第三个是关于布置菩提心。其中第三个是作为能分别的所依之界，以精液和明点的两种形态存在。也就是，气在脉轮处布置的菩提心之界如何流淌的方式是，从罗玛脉的上端流出顶轮的吽 (藏文：ཧྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) 字的延续，即月亮的甘露，也就是白分，它流淌并遍布身体的所有部分；从冉玛脉的下端流出秘密处的阿 (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿) 字的明点，也就是红分，它扩展并流淌遍布所有的脉轮处。以方便智慧的缘起，男性智慧的冉玛脉和女性方便的罗玛脉的两端交结，因此对于男性来说，红分和对于女性来说，白分这二者被保护而不外泄。在罗玛和冉玛中流动的，除此之外，从那二者生出的各个脉轮的脉瓣等，以脉结和文字的形态存在的二十四处的自性等，总而言之，精液的精华，白分是方便，红分是智慧的体性而存在，二者以勇士父和瑜伽母的形态，如显空无二的心之力量光彩，以方便智慧无别之体性安住，并拥抱交合，因此修习融乐瑜伽的瑜伽士们，接受乐空无二的供养，二资粮将会迅速圆满，如《二观察》所说：
English
Various siddhis will be accomplished, as stated in the "Illusion Network": When the essence of the five winds becomes powerful, the five wisdoms within the five lights, the five realms traversed by the five bodies, the five exhaustions, etc., will be attained. This is the third explanation of the secret wind. The secret wind, which is extremely subtle and difficult to understand, is of the nature of the five wisdoms of the meaning of reality, and therefore is contrary to the gross dharmas and forms such as shape and color. As mentioned above, the five inner winds enter the central channel, and all the outer and inner secret winds become inseparable. When awareness becomes clear and transparent, the essence is free from elaboration, and the flowing thoughts are transformed into wisdom, the nature of the non-conceptual nature of insight, the intention of the clear light of reality, will be perfected. The third is the explanation of the arrangement of the mind of enlightenment. The third is the realm that serves as the basis of consciousness, existing in the form of two essences, semen and bindu. That is, how the essence of the mind of enlightenment, arranged by the wind in the nadi places, flows is as follows: from the upper end of the Roma nadi, the stream of the Hūṃ (藏文：ཧྃ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) syllable at the crown of the head, which is the nectar of the moon, that is, the white element, flows and pervades all parts of the body; from the lower end of the Rasana nadi, the bindu of the A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：A) syllable at the secret place, which is the solar particle, that is, the red element, spreads and flows and pervades all the nadi places. Through the interdependence of skillful means and wisdom, the Rasana nadi, the nadi of wisdom for males, and the Roma nadi, the nadi of skillful means for females, are knotted at their ends, so that for males, the red element, and for females, the white element, are protected from leaking out. Other than flowing in the Roma and Rasana nadis, the petals of the chakras, etc., that arise from those two, the nature of the twenty-four places existing in the form of nadi knots and syllables, etc., in short, the essence of the elements, the white element being skillful means and the red element being the nature of wisdom, exist as the hero father and the yogini mother, like the radiant power of the mind inseparable from appearance and emptiness, abiding in the nature inseparable from skillful means and wisdom, embracing and uniting, so that the yogis who meditate on the yoga of bliss and emptiness receive the offering inseparable from bliss and emptiness, and the two accumulations will be quickly perfected, as stated in the "Two Examinations."
Chinese
如是，精液之相乃薄伽梵，其乐则称为欲。如《决定语上师》所说：坛城勇士瑜伽母，交合无二之本体。如是，轮回之根本为漏乐，故以不改变其自性之想，于心中领会，由各各自证之智慧增长融乐之相，将三轮完全清净之积聚结合，乃以如是之本体供养而令欢喜。如《金刚空行母》所说：如实智慧入于定，具足真实结合者，如来之白伞顶髻，心中领会彼受用，殊胜欢喜与喜悦，于彼境中令欢喜。第三，总结此段内容：若略述彼等之状况及于彼等窍诀之处，则于脉为要点者，身之要点；于气为要点者，为幻轮；于明点为要点者，努力至关重要，此乃总的要点。特别是，身为所依之脉，如田地引水之水渠，乃气运行之路，故应依仗命勤而修习脉道。语为所依之动摇气，如于轮回与涅槃二者之间往来之车夫，故应善巧束缚轮回之行。意为所依之菩提心明点，若依仗气之要点，则如水般汇集于引导之处，亦是胜义菩提心之所依，故应与不以形相改变之智慧气一同束缚于顶髻之顶端。如何能令身正直则脉正直，由此令气正直，由此能见法性？故如身之要点毗卢七法，或从修习脉气之口诀等中所说，若善加调整身之要点而不错谬，则气与分别念将不动摇，而易于生起智慧。此后，应明观三脉与轮，即六轮上下重叠如命脉之柱。其中，法性之脉，有而无实，故为罗睺。如外显现之罗睺头尾二者吞食日月般，内里白
English
Thus, the aspect of semen is the Bhagavan, and its bliss is called desire. As it says in "Definite Words of the Lama": "Mandala hero and yogini, the very nature of being non-dual." Thus, the root of samsara is leaking bliss, so by thinking of not changing its nature, understanding it in the mind, and increasing the characteristic of melting bliss with the wisdom of individual self-awareness, combining the completely purified accumulation of the three wheels is to please with the offering of suchness itself. As it says in the Vajra Dakini: "Just as wisdom enters into samadhi, endowed with true union, the white crown of the Tathagata, understanding it in the mind, enjoys it, supremely joyful and delighted, pleases in that state." Third, to conclude this section: If we briefly describe their situation and the key points to them, then for the channels as the key point, the body is the key point; for the winds as the key point, it is the illusory wheel; for the bindu as the key point, effort is crucial, which is generally important. In particular, the channels that are the basis of the body are like irrigation ditches that draw water to the fields, which are the paths for the winds to flow, so the channel paths should be trained by relying on life force. The moving wind that is the basis of speech is like a charioteer who goes back and forth between samsara and nirvana, so one should be skilled in the means of binding the actions of samsara. The bindu of bodhicitta that is the basis of mind, if relying on the key point of wind, then like water, it gathers at the place of guidance, and it is also the basis of ultimate bodhicitta, so it should be bound together with the wisdom wind that does not change in form at the top of the crown. How can straightening the body straighten the channels? From that, straightening the wind? From that, seeing the nature of reality? Therefore, as it is said in the seven aspects of Vairochana for the key points of the body, or in the instructions for meditating on the channels and winds, if the key points of the body are well adjusted and not mistaken, then the winds and thoughts will become unmoving, and it will be easier to generate wisdom. Then, the three channels with the wheels should be visualized clearly, that is, the six wheels stacked on top of each other like the life-force pillar is the central channel. Among them, the central channel of dharmata is existent but not substantially established, so it is Rahu. Just as the two faces of the outer Rahu swallow the sun and moon, inwardly white
Chinese
通过习惯于观修明点在脐下和顶轮之间的中脉上下两端燃烧滴落，使气进入中脉，进行住、融、摄三事。观修太阳和月亮的自性，即白、红明点不断地落入中脉之中，若能获得这种系缚的效力，则外境的日月星辰便无法控制，并能产生制伏和镇压等能力。至于如何修习的口诀虽然很多，但此处可分为拙火智慧轮、大乐法性轮、调气增益轮三种。第一种，如马头饮海水一般，因阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）所生的火能吞噬一切诸蕴，故称为拙火。其口诀为，在中脉罗睺的空性中，命是指气，勤是指心，将二者无二地系缚，以木车逐渐牵引在各脉轮位置运行的气，从阿字（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无生）中燃起火焰，接触到顶轮倒立的吽字（藏文：ཧྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽），降下甘露，充满中脉，于生起安乐的状态中稍作放松。之后，从上下两端进入的白、红明点，在心间与诶旺（藏文：ཨེ་ཝྃ，梵文天城体：एवं，梵文罗马拟音：evaṃ，汉语字面意思：如是）融合，保持在乐空无二的状态中。然后，专注于五光的极细明点，最终安住于无分别的状态中。经中说：‘常时安住于心间，一明点而无有变，修习此者之士夫，定能生起真智慧。’第二种，与拙火燃烧的方式相似，于心间观想诶字（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）和顶轮的旺字（藏文：བྃ，梵文天城体：वँ，梵文罗马拟音：vaṃ，汉语字面意思：旺）相融合，专注于如豆粒大小的光团，最终修习至无所缘。第三种，对于离欲者而言，同时双运气脉二者，于脐间观想火风诶字（藏文：ཨེ，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶）的形象，吽字（藏文：ཧྃ，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉语字面意思：吽）融化，遍布中脉和所有脉轮，白色气心的明点向下，红色向上运行，二者于心间融合，在俱生本智离戏的状态中放松。对于有贪欲者而言，则是在父母双运的四喜之后，安住于离戏的状态中。成就此法的果实，便是超越乐明无念体验的自性