English
It is for this reason. That is like the emptiness of a bellows. When effort is abandoned, on top of having no merit, the body is cold and trembling, the speech is incoherent, speaking meaningless words, and the mind's grasping and clinging thoughts are coarser than before, and appear unable to resist conditions. Here, when the three kayas are simultaneously endowed with three ways of seeing and observing, the essence is emptiness and free from elaboration, the nature is clarity and appears as luminosity, and compassion and wisdom make the impermanent awareness clear and transparent. Without conceptualizing anything, yet dwelling without interruption in whatever appears, it is therefore considered the wind of wisdom. If expressed in words, it refers to grasping that state. Second, a brief explanation of the wind of karma. That is also mixed with the wind of the flowing sound of wisdom, and is therefore called mind. Mind is universal conceptualization. If the flowing wind is grasped, it appears like swelling, and is mixed with the wind of karma without distinction. As it is said in the Ornament of Clear Realization: Wind and mind are mixed without separation. The reality of wind is: each of the four elements has four components of wind, flowing and accompanied by movement, that is, male wind arises from the right Roma channel, female wind arises from the left Kyangma channel, and non-male non-female wind arises from the central channel. These three winds flow in the channels. Earth wind is five thousand four hundred, and the winds of water, fire, and wind are each five thousand four hundred, totaling twenty-one thousand six hundred. It is said that they flow daily without disturbing the senses and elements. As it is said in the Ornament of Clear Realization: The wind speech that relies on the channels is, twenty-one thousand six hundred, flowing, and is called the great flowing wind. Their function is that the four elements, in their own essence, have the function of ascending, descending, and expelling wind. Third, explain its differences in detail. The fundamental difference is the three channels, with three types of wind: male, female, and non-male non-female. When impure, they become the mount of the three poisons, and when pure, they become the mount of the indivisible three: method and wisdom. When impure, they are born into the three realms, especially the three lower realms, and when pure, they are born into the three wisdoms and the three kayas. The difference in branches is that the ascending wind is located in the upper part of the body, entering the doors of each sense organ, especially traveling from the two nostrils and mouth.
Chinese
出入作用。下泄位于身体下部，司管出入和运动；尤其能将粪便等重物向下推送并排泄。平等住于身体中部，尤其在胃中分离食物的精华与糟粕。第三是手印的
English
Acting of coming and going. The downward-clearing abides in the lower part of the body, performing the function of coming and going, and moving; especially, it pushes down and eliminates heavy things like feces. The equally abiding abides in the middle of the body, especially in the stomach, separating the essence and dregs of food. The third is the classification of hand mudras: There are two kinds of movement, large and small. The large one refers to the winds of the four elements, five thousand four hundred four hundred, totaling twenty-one thousand six hundred, which has been explained before. The small movement, according to the Tantra, is: "What definitely flows from the channels (166) is, one hundred twenty-six thousand six hundred, what definitely flows from the channels, is considered the wind of small movement." In short, wherever the channels exist, wind and wisdom exist in the form of the sun and rays. The third is the nature of the realm of the great bliss ocean: According to the Rangshar Tantra: "The body is pervaded by great wisdom, just as sesame seeds contain oil, the luster and radiance of the body, are pervaded by the moisture of wisdom." Therefore, the initial power of wisdom is activated, and attachment to light arises. In delusion, the five elements are formed, and the essence of these gathers to form the body. In it, channels, winds, and bindus are formed. Since the essence of the bindus relies on wisdom, therefore, the essence also has three kinds: dregs, essence, and great essence. The dregs are like saliva, which produces only the flesh of the body. The essence is, even more refined than that, sixteen kinds like mercury, there are eight kinds of ultimate truth, and eight kinds of conventional truth. The first is that even if released without being held, it will not return, in the life-sustaining, it produces the dual body (167), therefore it is called ultimate truth. That also exists in the center of the five-wheel channel knots in the form of letters. In the center of the heart channel knot, there exists the main ultimate bindu, which is the chief of all eight bindus, that is also like a mustard seed or sesame seed, clear, round, oily, the source of wisdom light, existing in the form of light and color. According to the Rangshar Tantra: "Like a mustard seed or sesame seed, it exists in the unproduced perfect state." And, in the center of the precious eight-cornered heart, the nature of wisdom that pervades everything, exists in the form of seed syllables. And, according to the Tantra: "In the aggregate of the four elements, in the palace of the precious mind. And,
Chinese
《ོང་གསལ་》中说：虽然智慧周遍于身，但在脉的中央，精华的明点文字是方便智慧之法，处于五处，在自他（藏文音译：ཙིཏྟའི་）之中有差别。从白色的脉的连接中，以智慧之眼的方式存在。又，《ཐལ་འགྱུར་》中说：在总和自他脉中，存在着未被改造的清净法性。如是（168）。世俗的八个明点是，污垢的精华在运行快乐时，抓住也抓不住。不可逆转的像小豆子一样的有两个，抓住就能抓住的有六个。那六个污垢的精华，像小豆子一样，像鱼眼一样，像水银一样闪耀。如果和母亲的明点混合，就成为子嗣之因。瑜伽士如果想延续血脉，舍弃这些就会诞生化身。此外，从父亲那里得到的白色明点，以水的精华为主，位于中脉上端眉心中央的正上方。从母亲那里得到的精华，以火的精华为主，红色，在男性的金刚杵和女性的莲花花蕊中。死亡的时候，这两个混合，移动位置，在心间，由白色和红色的ཨ་（藏文，梵文天城体：अ，梵文罗马拟音：a，汉字字面意思：阿）和ཧྃ་（藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉字字面意思：吽）混合，一瞬间生起快乐的光明，太阳升起从鼻孔出来，月亮降落到金刚杵或莲花的顶端，结束寿命。现在这些明点混合，就会生病，因为生病，明点（169）也会混合。这些增长就会快乐，长寿，拥有财富和光辉。就像檀香树的树干，香味无差别地遍布，但特别是在根部更好一样。在五个脉轮的中央，究竟的八个明点最为明亮，在其他地方，世俗的明点运行，也在其他的脉和元素中以适当的方式遍布存在。究竟的明点在五个脉轮的中央，作为智慧明点的所依，就像在油亮的树干上燃烧的酥油灯一样存在。外在来说是五大元素，内在来说是五蕴，秘密来说是五种精华，更秘密来说是五个字，无上来说是五空行母。正如《虚空明》中所说：因为位于五个脉轮的中央，精华的智慧是究竟的八个。外在来说是五种元素，内在来说也是五蕴，秘密是精华
English
From the Clear Expanse: Although wisdom pervades the body, in the center of the channels, the essence of the bindu letters is the method of wisdom, residing in five places, with distinctions within the citta. From the connection of the white channels, it exists as the eye of wisdom. Furthermore, from the Transcendence of Extremes: Within the general and citta channels, the unadulterated, pure nature of reality resides. Thus (168). The eight relative bindus are not grasped when the impure essence moves in bliss. There are two that are irreversible, like small grains, and six that can be grasped. These six impure essences are like small grains, resembling fish eyes, shimmering like mercury. If they mix with the mother's bindu, they become the cause of offspring. If yogis wish to continue their lineage, the emanation body is born by relinquishing these. Furthermore, the white bindu obtained from the father, primarily composed of water essence, resides at the upper end of the central channel, directly above the center of the eyebrows. The essence obtained from the mother, primarily composed of fire essence, is red and resides in the vajra of the male and the pistil of the lotus of the female. At the time of death, these two mix, move from their places, and in the heart, from the union of white and red A (藏文，梵文天城体：अ，梵文罗马拟音：a，汉字字面意思：阿) and HUNG (藏文，梵文天城体：हूँ，梵文罗马拟音：hūṃ，汉字字面意思：吽), a moment of blissful clear light arises. The sun rises and emerges from the nostrils, the moon descends and reaches the tip of the vajra or lotus, ending life. Now, when these bindus mix, illness arises, and because of illness, the bindus (169) also mix. When these increase, there is happiness, longevity, wealth, and splendor. Just as the fragrance of a sandalwood tree pervades the trunk without distinction, but is particularly good at the roots, in the center of the five chakras, the eight ultimate bindus are supremely clear and bright. In other places, the relative bindus circulate, and they also pervade and reside in other channels and elements as appropriate. The ultimate bindu, in the center of the five chakras, serves as the basis for the wisdom bindu, residing like a butter lamp burning on an oily tree trunk. Outwardly, it is the five elements; inwardly, it is the five aggregates; secretly, it is the five essences; more secretly, it is the five letters; and supremely, it is the five dakinis. As it is said in the Clear Expanse: Because it resides in the center of the five chakras, the wisdom of the essence is the eight ultimate ones. Outwardly, it is the five elements; inwardly, it is likewise the five aggregates; secretly, it is the essence.