English
That is it. It is said to be a person of noble lineage with karmic connections. It is also called Great Adornment. The mother asked: Mother, Great Wisdom Dakini, Great Buddha Mother! All the actions of the accomplished body Are done by the winds, so are there numerical distinctions among the winds? Is it from countless winds that one wind performs the actions? What are the thirty-two impure substances of this body? What are they referring to? What are the characteristics of "with obstruction" and "skandha"? After asking this, one of the mothers said: Listen, daughter, the nature of the winds is as previously described in the chapter on mantras, but now I will also explain it briefly. Listen and keep this in mind. The number of winds is equal to the number of channels, and if it is highly condensed, it is condensed into twenty-two winds. If it is further condensed, it is condensed into three. If it is extremely condensed, it is two. That is, first, the twenty-two winds have four types: outer wind, inner wind, intermediate wind, and secret wind, and the first of the four has eight. The wind that stabilizes all the elements is the equilibrating wind. The wind that stops each of the five elements is the cutting wind. The wind that separates the nature of the five elements is the destroying wind. The wind that moves and lifts is the fourth. The wind that destroys the skandhas is the fifth. The wind that stabilizes the skandhas is the sixth. The wind that performs all actions is the seventh. The wind that pervades Everywhere is the eighth, and these are called the eight outer winds. The second also has eight: the upward-moving wind of the throat is one. The wind of the heart that generates all memories is the second. The wind of the stomach that separates essence and waste is the third. The downward-moving secret wind is the fourth. The wind of power that generates radiance is the fifth. The afflicted wind of non-compassion arising from karma is the sixth. Arising from karma, the wind of equanimity of great compassion is the seventh. The wind of the great wisdom of the Dharmata that generates wisdom is the eighth, and these are called the eight inner winds. The third has five, which are the functions of the five senses, such as the eyes. That is, when the first wind moves, the eyes can see forms. When the second wind moves, the ears can hear sounds. When the third wind moves, the nose can smell odors. When the fourth wind moves, the tongue
Chinese
能知觉苦乐之味。第五，皮肤能知觉所触，此为五种中间气。第四是，一切苦乐于法性大乐之界中味同，无自性成立，从本初即平等安住之气，称为普等大菩提之气，也称为唯一秘密气，即是二十二种气。归纳而言，有外行、内入、安住三种。其中，外行气行于六指之间。内入与安住亦同。外行气为吽（ཧཱུྃ，梵文：hūṃ，梵文罗马转写：hūṃ，摧破），内入气为嗡（ཨཱྃ，梵文：oṃ，梵文罗马转写：oṃ，皈命），安住气为阿（ཨཱཿ，梵文：āḥ，梵文罗马转写：āḥ，生起）。 如前所说，为身语意。极略而言，有烦恼气与智慧气两种。一日之中，智慧气与烦恼气各有四万二千次交替运行。同样，夜晚也是八万四千次交替运行，因此一日之中运行八万四千次智慧气却难以察觉。从无始轮回以来，由于对智慧气的修习力量微弱，智慧气隐没于烦恼气中。一日之中运行的八万四千次智慧气，因受烦恼气扰动，生起意烦恼的各种分别念，成为流转轮回之因。烦恼气积聚不善业，导致投生六道。 即是，不善业之气驱使明觉，下泄气与明觉相伴从下门而出，则投生于地狱。与下泄气相伴从密处而出，则投生于饿鬼。与分离精华糟粕的移行气相伴从脐而出，则投生于旁生。与无有悲悯之气相伴从后颈之结而出，则投生于非天。这些都是由烦恼气所致。智慧气行事，与力量气相伴从口或鼻孔而出，则投生于天或人。特别是从左鼻孔而出，则
English
can perceive the taste of pleasure and pain. Fifth, the skin can perceive touch, these are the five intermediate winds. Fourth, all pleasure and pain are of the same taste in the realm of the great bliss of Dharma-nature, without inherent existence, and a wind that has been equally abiding from the very beginning is called the wind of all-encompassing great Bodhi, also called the one secret wind, which is the twenty-two winds. In summary, there are three types: outward moving, inward entering, and abiding. That is, the outward moving wind moves between six fingers' breadth. The inward moving and abiding are also the same. The outward moving is Hūṃ (ཧཱུྃ，梵文：hūṃ，梵文罗马转写：hūṃ，摧破), the inward moving is Oṃ (ཨཱྃ，梵文：oṃ，梵文罗马转写：oṃ，皈命), and the abiding is Āḥ (ཨཱཿ，梵文：āḥ，梵文罗马转写：āḥ，生起). As previously stated, it is body, speech, and mind. In very brief, there are two types: afflicted wind and wisdom wind. In one day, the wisdom wind and afflicted wind alternate four thousand two hundred thousand times each. Similarly, at night, they also alternate eighty-four thousand times, so even though eighty-four thousand wisdom winds move in one day, it is difficult to perceive. Since beginningless samsara, due to the weak power of training in the wisdom wind, the wisdom wind has become invisible in the midst of the afflicted wind. The eighty-four thousand wisdom winds that move in one day are disturbed by the afflicted wind, causing various conceptual thoughts of mental affliction to arise, becoming the cause of wandering in samsara. The afflicted wind accumulates non-virtuous karma, leading to rebirth in the six realms. That is, the wind of non-virtuous karma drives awareness, and if the downward-clearing wind and awareness accompany each other and exit from the lower gate, one is born in hell. If accompanied by the downward-clearing wind and exit from the secret place, one is born as a hungry ghost. If accompanied by the migrating wind that separates essence and dross and exits from the navel, one is born as an animal. If accompanied by the wind without compassion and exits from the knot of the back of the neck, one is born as an Asura. These are all caused by the afflicted wind. If the wisdom wind acts, and accompanied by the power wind, exits from the mouth or nostrils, one is born as a god or human. Especially if it exits from the left nostril, then
Tibetan
འདོད་ཁམས་ ཀྱི་ལྷ་དང་མི་ལུས་གཙང་མ་ཐོབ་པར་གསུངས། གྱེན་རྒྱུ་དང་འགྲོགས་ཏེ་མིག་ཏུ་བུད་ན་གཟུགས་ཁམས་ཀྱི་ལྷར་སྐྱེ། བཏང་སྙོམས་ཆེན་པོའི་རླུང་དང་འགྲོགས་ཏེ་རྣ་བར་བུད་ན་གཟུགས་མེད་དུ་སྐྱེའོ། །ཆོས་ཉིད་ཡེ་ ཤེས་ཀྱི་རླུང་དང་འགྲོགས་ཏེ་ཚངས་བུག་ཏུ་བུད་ན། གཙང་མའི་རིགས་ཀྱི་ལྷའམ། ཁྱད་པར་འོག་མིན་གྱི་ལྷ་ལ་སྐྱེའོ། །བྱང་ཆུབ་ཆེན་པོའི་རླུང་དང་འགྲོགས་ཏེ་མི་ཤིགས་པའི་ཐིག་ལེ་ལ་ཐིམས་ན། རིག་པ་སྙིང་ གི་དབུས་སུ་སད་ནས། ཆོས་ཉིད་ཀྱི་བདེན་པ་མངོན་སུམ་དུ་མཐོང་ཞིང་། ལོངས་སྤྱོད་རྫོགས་པའི་སྐུ་དང་ཞིང་ཁམས་དང་བཅས་པ་དེ་ཉིད་དུ་འཆར་ཏེ་སངས་རྒྱས་པ་ཡིན་ནོ། །དེ་ཡང་སྣ་བུག་གཉིས་ནས་རླུང་ལྔ་ལྔ་ སྟེ་རེ་རེ་དུས་གཅིག་ཏུ་རྒྱུ་བའི་གཡས་པ་ནི་ཐབས་དང་། གཡོན་པ་ནི་ཤེས་རབ་དང་། གཉིས་ཀ་ནས་མཉམ་དུ་རླུང་རྒྱུ་བས་ཐབས་དང་ཤེས་རབ་ཟུང་འཇུག་གི་རླུང་ཟེར་ཏེ། གཡས་པ་ནི་ཉོན་མོངས་པའི་རླུང་ཤས་ཆེ་ ༄༅། །བས་སྐྱོན་དུ་གདའ་འོ། །གཡོན་པ་ནི་ཡེ་ཤེས་ཀྱི་རླུང་ཁོ་ན་ཡིན་པས། ལས་ལ་འཇུག་ན། གཡས་སུ་རྒྱུ་དུས་སྐྱོན་དུ་འགྱུར་བས་རླུང་མི་བཟུང་། མཉམ་པོར་རྒྱུ་བའི་དུས་སུ་ཡིན་ནམ། ཁྱད་པར་དུ་རླུང་གཡོན་དུ་རྒྱུ་དུས་གཟུང་བར་བྱ་སྟེ། དེ་ཡང་དང་པོ་རླུང་རོ་ལེགས་པར་འདོན་དགོས་པས། དང་པོ་ཧ་བདུན་བགྲངས་ཏེ་ཁ་ནས་འདོན། དེ་ནས་ཧཱུྃ་བདུན་བགྲངས་ཏེ་སྣ་ནས་འདོན་ལ། མཐར་ ཕ྄ཊཿ ཀྱིས་བཅད་ནས་སྟེང་རླུང་མནན། འོག་རླུང་བསྡམས་ཏེ། གང་དུ་བཅུན་པའི་རླུང་ཇེ་རིང་ཇེ་རིང་དུ་སོང་ནས་མཐར་དབུ་མར་ཚུད་པར་འོངས་ནས། ལུས་ལ་དྲོད་སྐྱེས་ནས་གོས་མི་དགོས་པ་དང་། རླུང་མི་ རྒྱུ་བས་ཉོན་མོངས་མི་སྐྱེ་བ་དང༌། འགྲོ་མགྱོགས་པ་དང་། སྣང་བ་ཐམས་ཅད་རྨི་ལམ་དང་སྒྱུ་མ་ལྟ་བུར་རྟོགས་ཤིང་། སྒྱུ་མ་ལྟ་བུར་འཆར་བ་དང་། མངོན་པར་ཤེས་པ་ལྔ་དང་། སྤྱན་ལྔ་དང༌། འཕོ་བ་གྲོང་ འཇུག་ལ་སོགས་པ་ཡོན་ཏན་མཐའ་ཡས་པ་ཐམས་ཅད་སྐྱེས་ནས་འོང་བ་ཡིན་པས། རླུང་རྩོལ་གྱི་བྱེ་བྲག་ཐམས་ཅད་སྔར་བཤད་པ་བཞིན་དུ་བརྩོན་འགྲུས་སྐྱེད་ཅིག་དང་། དེ་ལྟ་བུའི་དུས་སུ་རིག་པ་ཆོས་ཉིད་རང་ས་ ཟིན་པས། རྐྱེན་གང་གིས་ཀྱང་གཡོ་བར་མི་ནུས་པར། གཉུག་མ་སྟོང་གསལ་ཆེན་པོའི་ངང་ལ་གནས་པས། སྒྲིབ་པ་ཐམས་ཅད་དང་བྲལ་བའི་རིག་པ་དྭངས་པའི་ངར་དང་ལྡན་པའི་སིང་ངེ་བ་དེ་ལ། རྡོ་རྗེ་ལྟ་བུའི་ ཏིང་ངེ་འཛིན་ཟེར་བ་ཡིན་ཏེ། རང་ལ་རང་དབང་ཐོབ་པས་ཚེ་ཉི་ཟླ་དང་མཉམ་པ་དང་། ཞིང་ཁམས
Chinese
欲界 的天神和人身清净获得，如是说。与上行气相合从眼中出来，则生于色界天。与大平等之气相合从耳中出来，则生于无色界。与法性智慧之气相合从梵穴中出来，则生于清净种姓的天神，或特别是色究竟天。与大菩提之气相合融入于不坏明点，则觉性于心中苏醒，现量见到法性之真谛，圆满受用身与净土亦于彼处显现而证得佛果。又是从两个鼻孔中各自流出五种气，即每一侧同时流动的，右侧是方便，左侧是智慧，两边同时流动的气称为方便与智慧双运之气。右侧是烦恼气较重，所以有过失。左侧唯是智慧气，若从事事业，右侧流动时则成过失，故不应持气。在两边同时流动之时，或特别是在气于左侧流动之时应当持气。并且首先需要好好地呼出浊气，所以首先数七个“哈”字从口中呼出，然后数七个“吽”字从鼻中呼出，最后以“ཕ྄ཊཿ”（藏文，梵文天城体，phaṭ，摧破）字断气，压上气，收下气，在何处收住的气越来越长，最终进入中脉，身体生暖，无需衣物，气不流动，故不生烦恼，行走迅速，一切显现皆如梦幻和幻象般了悟，如幻般显现，生起五种神通，五种眼，以及迁识、夺舍等等无量功德，因此，对于所有气功的差别，如前所说般生起精进。在那样的时刻，觉性证悟法性自地，任何因缘亦不能动摇，安住于本元空明大之中，远离一切障碍，觉性具有清净之锐利，那明澈之境，即称为金刚喻定，因于自身获得自在，故寿命与日月同等，以及净土。
English
It is said that one obtains pure bodies of gods and humans in the desire realm. If one merges with the upward-moving current and emerges from the eyes, one is born as a god in the form realm. If one merges with the wind of great equanimity and emerges from the ears, one is born in the formless realm. If one merges with the wind of the wisdom of reality and emerges from the Brahma aperture, one is born as a god of the pure lineage, or especially as a god of Akanishta (highest heaven). If one merges with the wind of great enlightenment and dissolves into the indestructible bindu, then awareness awakens in the center of the heart. One directly sees the truth of reality, and the enjoyment body and pure land manifest in that very place, and one attains Buddhahood. Furthermore, from the two nostrils, five winds each flow, that is, each side flows simultaneously. The right side is skillful means, the left side is wisdom, and the wind that flows equally from both sides is called the wind of the union of skillful means and wisdom. The right side has more afflictive emotions, so it is a fault. The left side is only the wind of wisdom. If one engages in activity, it becomes a fault when it flows to the right, so one should not hold the wind. Is it at the time when it flows equally? Especially, one should hold the wind when it flows to the left. And first, one must exhale the stale air well, so first count seven "Ha" syllables and exhale from the mouth. Then count seven "Hum" syllables and exhale from the nose. Finally, cut off the breath with "ཕ྄ཊཿ" (Tibetan, Devanagari, phaṭ, meaning "to shatter"), press down the upper wind, and restrain the lower wind. The wind that is restrained wherever it is becomes longer and longer, and finally it comes to enter the central channel. Heat is born in the body, and clothing is not needed. Because the wind does not flow, afflictions do not arise. One walks quickly, and one realizes that all appearances are like dreams and illusions, and they appear like illusions. The five clairvoyances, the five eyes, and the transference of consciousness, entering another's body, and so on, all limitless qualities arise. Therefore, for all the distinctions of wind practice, generate diligence as previously explained. At such a time, awareness realizes its own ground of reality, and no condition can shake it. Abiding in the original great emptiness and clarity, free from all obscurations, the awareness has the sharp edge of purity, that clarity is called Vajra-like Samadhi. Because one has obtained self-mastery, life is equal to the sun and moon, and the pure land.