Tibetan
དྭངས་མ་ལྔ་འདུས་ཀྱི་དབུས་ན་ཡེ་ཤེས་སྙིང་པོའི་ཐིག་ལེ་ཡེ་ནས་གནས་པ་དེ། ཡུམ་ལྔ་སྐུ་ལྔ་ཡེ་ཤེས་ལྔའི་ངོ་བོར་ཡེ་ནས་རང་ཆས་སུ་ལྡན་པའོ། །དེའང་གསལ་སྒྲོན་མི་འཇིགས་ཕྲེང་བ་ལས། དེ་དབུས་སྤྲོས་མེད་ཐིག་ལེ་ནི། །ངོ་བོ་ཉིད་སྐུ་དེ་ཚུལ་ནི། །གསེར་སྦུབས་རིན་ཆེན་ཟེའུ་བཅུག་ལྟར། །ཕྱི་ནང་མེད་གསལ་རང་བྱུང་སྟེ། །ཞེས་གསུངས་སོ། །ཡང་ལྟེ་བའི་རྩ་འདབ་རེ་བཞིའི་དབུས་ན་དབྱིངས་ཕྱུག་ལྔའི་ཐིག་ལེ་ཞེས་བྱ་བ་ཀུན་ཏུ་བཟང་མོའི་རང་བཞིན་ཡི་གེ་ཨའི་རྣམ་པར་བཞུགས་ཏེ། གསང་ཐིག་ལས། གསང་བའི་ཤེས་རབ་ཐིག་ལེའི་དབྱིངས། །བཅུ་དྲུག་བཞི་ཡི་དཀྱིལ་ན་བཞུགས། །ཞེས་སོ། །མགྲིན་པའི་འཁོར་ལོའི་དབུས་ན་
Chinese
三十二。从呼吸中分为四份，即为四十四根脉。脉的意义是：这里，男性的六口气为一个小水滴，加上四分之一，五十六个小水滴为一根脉，四十四根脉为一日。也就是，一日的本初风六百七十五中，计算十六次呼吸的份额，每次呼吸得到本初风四十二又六分之一，再四十八分之一。三十二分之一小时得到本初风二十一又十二分之一，再九十六分之一。一根脉得到本初风一半又十一，二十四分之一，九十二分之一。因此，三十二口气在内外运行之间，有一道智慧之气在中脉运行。这样的智慧之气，是众生语言的法，也是外在时间之法的所依或基础，也是因果相续的所依，是诸法自性中常住不灭的大命之风。如《妙吉祥幻网经》所说：大命无生，离言语，是诸言语之因，能显一切语。因此，束缚风能使粗大的业风也转变为智慧之风，其要点在于：依靠观察来学习放纵，学习呼气、吸气、计数和计算，学习生起风的形状和颜色，通过否定的修法来修持宝瓶气等方法，在中脉中稳固，从而产生功德。如《成就法》所说：念风动摇，持风，寂静宝瓶等，以度母持摄之法，以所缘将觉性钉于橛上。此外，此经的后部《阿难陀变》中说：风有两万一千六百时，汇集于中脉中，故称时。也就是八个时段，每个时段分为三份，即二十四份，这些份数依次对应四大，即四个时间女神，共九十六位女神等，据说要掌握这些部分进行计算。忿怒尊力量的修法。
English
Thirty-two. Dividing the breaths into four parts yields forty-four pulses. The meaning of a pulse is: Here, six breaths of a male constitute one small water drop, and with one-fourth added, fifty-six small water drops make one pulse, and forty-four pulses make one day. That is, from the six hundred and seventy-five primordial winds of one day, calculating the share of sixteen breaths, each breath receives forty-two and one-sixth primordial winds, plus one-forty-eighth. One thirty-second of an hour receives twenty-one and one-twelfth primordial winds, plus one-ninety-sixth. One pulse receives eleven and a half primordial winds, plus one-twenty-fourth, and one-ninety-second. Therefore, between the thirty-two breaths moving in and out, there is one wisdom breath moving in the central channel. Such a wisdom wind is the basis or foundation of the Dharma of speech for sentient beings, and also the Dharma of external time, and also the basis of the causal continuum, the great life wind that constantly abides in the nature of all Dharmas. As stated in the Mañjuśrī Illusion Net Sutra: "The great life is unborn, beyond words, the supreme cause of all words, it makes all words fully clear." Therefore, binding the winds transforms even the coarse karma winds into wisdom winds, the key to which is: relying on observation to learn to let go, learning to exhale, inhale, count and calculate, learning the shape and color of the arising winds, and stabilizing in the central channel through methods such as practicing vase breathing with negation, thereby generating qualities. As stated in the Accomplishment Method: "Distracting winds waver, hold the winds, peaceful vase, etc., with the methods of holding the Tara, fix awareness on the stake with the object." Furthermore, in the latter part of this sutra, in the Ananta Transformation, it says: "The winds are twenty-one thousand six hundred times, gathered in the central channel, therefore it is called time." That is, eight periods, each period divided into three parts, that is, twenty-four parts, these parts correspond in order to the four elements, that is, four time goddesses, a total of ninety-six goddesses, etc., it is said that these parts must be grasped for calculation. The practice of the wrathful deity of power.
Chinese
经续中说：一节、二节、小节等，杖母天女的力量是什么？以力量数呼吸，掌握次数，不疲劳地依赖呼吸。又说：右边的火风红色而闪耀，左边的风源黑色而清澈，两者中间是水风白色，两者末端吸入土风黄色，具有天女和主宰的四种智慧自然显现。其他经续中说：从两鼻孔的中间是空风，从上表面是风，从翅膀是火，从柱子的两个面是水，从下面的部分是土风，从包括四方和中央在内的五处产生五种元素的风。这些是外菩提心的坛城，所有脉风的生起和收摄之处，心间的脉风精华是中心，支分的脉风是周围。第二，内菩提心的坛城，有智慧和识的明点。第一，所有明点的根本，成为因续的所依，被称为智慧心髓明点或不坏明点，安住于空明无碍的自性中。第二，从其他经续的观点普遍阐述意义，以及阐述此经续的必要法义两种。第一，说了风、咒、物三种明点。通过心间不坏明点的确定，风的束缚使能取所取的显现自然解脱是风明点。在鼻尖观想明点上的本尊形象，为了从平凡的显现执着中救护心意是咒明点。从下面的鼻尖观想明点而生起安乐等是物明点。其中稍微解释一下后面的，从白红二界分为精华和糟粕两种，头顶是来自父亲的白分舍（藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：），脐下三脉交汇处是来自母亲的红分舍（藏文：ཨ་ཐུང་，梵文天城体：अ थुं，梵文罗马拟音：a thuṃ，汉语字面意思：），成为身体所有白分和红分的主宰，依赖于中脉的部分，是识的所依。从中也分为精华和糟粕两种，在胎中与母亲的脉相连而产生，出生后食物的转化由粘液消化，胆汁改变颜色，风火共同…
English
In the tantras, it says: "One session, two sessions, small sessions, and what is the power of the staff goddess? By power, count the breaths, grasp the numbers, and rely on the breath without fatigue." Also, it says: "On the right, the fire-wind is red and shimmering; on the left, the wind-source is black and clear. In the middle of both is the water-wind, white; at the ends of both, inhale the earth-wind, yellow. The four wisdoms of the goddess and the lord naturally arise." Other tantras say: "From the middle of the two nostrils is the space-wind; from the upper surface is the wind; from the wings is the fire; from the two sides of the pillar is the water; from the lower part is the earth-wind. From the four directions, including the center, the winds of the five elements flow." These are the outer Bodhicitta mandalas. The essence of the heart's pulse-wind, the place of generation and collection of all pulse-winds, is the center, and the branch pulse-winds are the surroundings. Second, the inner Bodhicitta mandala has the bindus of wisdom and consciousness. First, the root of all bindus, which becomes the basis of the cause-continuum, is said to be the wisdom-essence bindu or the indestructible bindu, which dwells in the nature of emptiness-clarity-unobstructedness. Second, there are two: generally explaining the meaning according to the views of other tantras, and explaining the certainty of the necessary Dharma of this tantra. First, three bindus of wind, mantra, and substance are spoken of. Through the certainty of the indestructible bindu in the heart, the appearance of grasping and being grasped is naturally liberated from the binding of the wind, which is the wind-bindu. Meditating on the deity's symbol on the bindu at the tip of the nose, in order to protect the mind from ordinary appearance-attachment, is the mantra-bindu. From meditating on the bindu at the tip of the nose below, bliss arises, etc., which is the substance-bindu. Explaining the latter a little more, from the two white and red elements, they are transformed into two: essence and dross. At the crown of the head is the white element Haṃ (藏文：ཧཾ，梵文天城体：हं，梵文罗马拟音：haṃ，汉语字面意思：) obtained from the father, and at the junction of the three channels below the navel is the red element A thuṃ (藏文：ཨ་ཐུང་，梵文天城体：अ थुं，梵文罗马拟音：a thuṃ，汉语字面意思：) obtained from the mother, becoming the master of all the white and red elements of the body, relying on the part of the central channel, and being the basis of consciousness. From that, they are also transformed into two: essence and dross. In the womb, it is generated by being connected to the mother's channels, and after birth, the transformation of food and drink is digested by phlegm. Bile changes the color, and wind and fire together…
Chinese
是功德之根本，如是应知为八。如是，心间的八脉汇聚为四脉，它们安住于四光和四形之中，八识聚和所调伏的六道之字，被调伏之三字压制而安住。如《小品自处》中所说：法性阿修罗畜圆形， 俱生嗡（藏文：ཀུན་གཞི་ཨོཾ།，梵文天城体：ओम्，梵文罗马拟音：Om，汉语字面意思：俱生嗡）之心要，智慧天人四方形，心要吽（藏文：སྙིང་པོ་ཧཱུཾ།，梵文天城体：हुं，梵文罗马拟音：Hūṃ，汉语字面意思：心要吽）乃善逝之意，功德地狱饿鬼阿（藏文：ཡོན་ཏན་ཨཱཿ།，梵文天城体：आः，梵文罗马拟音：Āḥ，汉语字面意思：功德阿），半月形是语之自性，红黑色面有隐秘之处，那是愚昧之容器，平等覆盖于三识之上，也应说为猛厉之体。如是等等。其注释中说：法性、智慧、功德和自性四者有八支。如是，第一个在前面，无生而作自显之业。第二个在右边，作生起智慧之业。第三个在左边，由此使现量和果显现。第四个在后面，作使诸识昏昧和摧毁之业。如是等等。四光也与形状相配合而依次结合，其中说：白光圆形，蓝色四方形，红色半月形，红黑色三角形。四脉的中央，五大——地、水、风、火、空的精华，以脉、血、气、暖、光的形式存在。《小品》中说：丝绸、朱砂、金蒸汽，日光镜，清净气息，是四大之精华，安乐之精华是虚空界。如是，在五精华聚集的中央，本来就存在着智慧心要之明点，它本来就自具五母、五身、五智的体性。如《明灯无畏鬘》中所说：其中心无戏论之明点，体性身之体性是，如金管装珍宝，无内外光明自生。如是说。又，在脐轮的六十四脉瓣的中央，有所谓的“界自在五明点”，是普贤母的自性，以字母阿（藏文：ཨ།，梵文天城体：अ，梵文罗马拟音：A，汉语字面意思：阿）的形式存在。《秘密明点》中说：秘密智慧明点之界，安住于十六和四之中央。如是说。在喉轮的中央
English
is the root of qualities, thus it should be known as eight. Thus, the eight channels in the heart center converge into four channels, and they reside in four lights and four shapes. The eight consciousness aggregates and the letters of the six realms to be purified are suppressed by the three purifying syllables and remain. As stated in the "Small Example Self-Abiding": "Dharmata, Asura, animal, round. Primordial Om (藏文：ཀུན་གཞི་ཨོཾ།，梵文天城体：ओम्，梵文罗马拟音：Om，汉语字面意思：Primordial Om) possesses the essence. Wisdom, Deva, human, square mind. Essence Hum (藏文：སྙིང་པོ་ཧཱུཾ།，梵文天城体：हुं，梵文罗马拟音：Hūṃ，汉语字面意思：Essence Hum) is the Sugata's heart. Qualities, hell, preta, Ah (藏文：ཡོན་ཏན་ཨཱཿ།，梵文天城体：आः，梵文罗马拟音：Āḥ，汉语字面意思：Qualities Ah). Crescent is the nature of speech. Red-black face has a hidden shape. That is a vessel of ignorance and delusion. It evenly covers the three consciousnesses. It should also be described as fierce." And in its commentary: "Dharmata, wisdom, qualities, and self-nature. The four self-natures have eight branches." Thus, the first is in front, performing the action of self-appearance without birth. The second is on the right, performing the action of arising wisdom. The third is on the left, thereby making manifest perception and fruits appear. The fourth is behind, performing the action of making consciousnesses deluded and destroying them. Thus, and the four lights are also combined sequentially according to the shapes, from which it says: "White light is round, blue is square, red is crescent, and red-black is triangular." In the center of the four channels, the essence of the five elements—earth, water, wind, fire, and space—exists in the form of channels, blood, breath, heat, and light. From the Small Example: "Silk, vermilion extract, golden vapor. Sunlit mirror, pure breath. Are the essence of the four elements. The essence of bliss is the realm of space." Thus, in the center of the five combined essences, the bindu of the essence of wisdom has always been present, and it inherently possesses the nature of the five mothers, five bodies, and five wisdoms. As stated in the "Clear Lamp Fearless Garland": "In its center, the bindu free from elaboration. The nature of the essence body is like. A golden tube containing a precious pistil. Without inside or outside, clear and self-arisen." Thus it is said. Also, in the center of the sixty-four petals of the navel chakra, there is what is called the "Five Bindus of the Realm of Abundance," which is the nature of Samantabhadrī, residing in the form of the letter A (藏文：ཨ།，梵文天城体：अ，梵文罗马拟音：A，汉语字面意思：A). In the "Secret Bindu": "The realm of the secret wisdom bindu. Resides in the center of sixteen and four." Thus it is said. In the center of the throat chakra