English
The branches of body, speech, and mind, namely, through classification, and yoga, namely, the method of combining skillful means and wisdom in a mutually non-dual way. In the bodies of all sentient beings, taṃ (ཏྶཾ་, Devanagari: तस्मिन्, Romanization: tasmin, meaning: in that) completely abides. The third point is the explanation of the winds of birth and death: The omens of death are on the body, speech, and vessels. By the winds that remain above and below, in the dark place where semen drips, birth and death reside. At the time of birth, death, and intercourse, semen drips. That is to say, if the winds of death omens are summarized, they can be summarized into three. Roughly speaking, if we take the case of a person with a lifespan of one hundred years, the death omens that appear within ninety-six years and eleven and a half months are untimely death omens, and after that, they are timely death omens. That is also the case with the sun and moon of the upper body and speech vessels, and the sun and moon death omens appear on the lower body and speech vessels of feces and urine. Those are due to problems with the life force and downward-clearing winds above and below. That is also the case when there is a problem with the vessel of feces, it is the moon, and when there is a problem with the vessel of urine, it is the sun. These are caused by the power of the wind that runs excessively beyond the limit, and are untimely omens. The vessel of the dark one and the vessel where semen drips are not sudden, but gradually develop problems, and eventually become timely omens. Furthermore, from birth, that is, from the formation of the body in the womb until it is not born outside, the wind resides in the vessel of the dark one, in the elements (Sanskrit: dhātu), and at the time of death, all the power of the wind and elements also exists there. Furthermore, at the time of birth, at the time of death, and at the time of intercourse, the wind and semen drip in those two vessels. The fourth point is the characteristic of the wind of the central channel: The dark one also descends upwards, when the transition of the sun is equal, at the clear boundary where the union of times appears, from the central channel, equality descends. Fifty-six including the feet, arising and entering, oh lord of men. Six hundred is the remainder of seventy-five in the day and night. Twenty-one thousand is the remainder of the six hundreds. Those that are reduced by this descend into the left and right vessels. The three years including the three directions are the central channel from the hundred years. This is to say that there is also a time when the wind descends into the central channel, from the dark one upwards equa
Chinese
在母体流出的时间里。而且，风的出入住三者合一为一息。六息为一水升，六十水升有三百六十息，即一个小时。一个小时与一个生起之坛城相等。五个小时有一千八百息，即一个时轮。在此，时轮、宫和变化也是一个意思。这样的十二个变化为一日，其中有两万一千六百息。所有气息各自的三十二分之一从中央脉流出，是平等运行的风。这十二个变化也与脐轮的十二个脉瓣相连。第一，羊；第三，交配；第五，狮子；第七，秤；第九，弓；第十一，瓶，这些是口朝上的，所以称为不平等。这些依次出现在左脉的六个脉瓣上。第二，牛；第四，巨蟹；第六，处女；第八，天蝎；第十，摩羯；第十二，鱼，这些是口合拢的，所以称为平等。依次出现在右脉的六个脉瓣上。这样确定之后，太阳的规律是右边的变化，以牛等平等的时轮为例，在时轮出现的明显界限处，“从中脉流出是平等的。”这样说的。左边不平等的时轮也是一样。每息的三十二分之和，在每个坛城界限的末尾，会达到十一又四分之一。因此，前一个时轮结束，后一个时轮开始的间隙中，那个时轮有中央脉的五十六又四分之一息。以生起和进入的方式，从中脉到左右是平等的，即以平等运行的方式流出。也就是说，如果将一个时轮中中央脉的平等运行加起来，在变化界限处计算，就是五十六又四分之一的意思。像这样十二个加起来，昼夜一日流出的总和是六百加上七十五多一点。一日中，六百多一点的是两万一千多息的运行，六百七十事
English
It is in the time when the material flows out. Moreover, the three of wind going in, going out, and staying together are one breath. Six breaths are one water clock, and sixty water clocks have three hundred and sixty breaths, which is one hour. One hour is equal to one arising mandala. Five hours have one thousand eight hundred breaths, which is one Kala Chakra. Here, Kala Chakra, palace, and change are also the same meaning. Such twelve changes are one day, in which there are twenty-one thousand six hundred breaths. One thirty-second of each breath flows from the central channel, which is the wind that runs equally. These twelve changes are also connected to the twelve petals of the navel wheel. First, sheep; third, mating; fifth, lion; seventh, scales; ninth, bow; eleventh, vase, these are mouth-up, so called unequal. These appear sequentially on the six petals of the left channel. Second, cow; fourth, cancer; sixth, virgin; eighth, scorpion; tenth, Capricorn; twelfth, fish, these are mouth-closed, so called equal. These appear sequentially on the six petals of the right channel. After determining this, the sun's law is the change on the right, taking the equal Kala Chakra such as the cow as an example, at the obvious boundary of the Kala Chakra's appearance, "flowing from the central channel is equal." It is said like this. The unequal Kala Chakra on the left is also the same. The sum of the thirty-two parts of each breath will reach eleven and a quarter at the end of each mandala boundary. Therefore, in the gap between the end of the previous Kala Chakra and the beginning of the next Kala Chakra, that Kala Chakra has fifty-six and a quarter breaths of the central channel. In the way of arising and entering, from the central channel to the left and right is equal, that is, flowing out in the way of equal running. That is to say, if the equal running of the central channel in one Kala Chakra is added up and calculated at the boundary of change, it means fifty-six and a quarter. Adding up twelve like this, the total of the flows in one day and night is six hundred plus a little more than seventy-five. In one day, a little more than six hundred is the running of more than twenty-one thousand breaths, six hundred and seventy things
Chinese
以这五的量，凡是减少和减少的呼吸，都落到左单和右罗的脉络中。如果以三十二分之一的减少的力量，将整个呼吸的量定为，则二万九千九百二十五落到罗单中。一般来说，出入的数目是二万一千六百本身从罗单中落下。如果按这种方式计算，三十二天中，中脉的呼吸是二万一千六百，三万零三百六十天，在一百年中，中脉的呼吸是包含三方的三年，即一千一百二十五天。这里所说的“包含脚”的脚，是指一个呼吸的四分之一。对于这些意义，由于心解的词语坚固，产生了错误的根源，认为在转移的间隙中，额外地存在着五十六又四分之一，这在许多前辈和一些被称为西藏成就者的人中也是如此。然而，很容易理解这是不合理的。如果说前一次转移的结束和后一次的开始，各自剩余的三分之一会一起流动，那么粗略的一起流动也可能发生三百次。这样一来，坛城的所有量都会变得不相等。有些人认为，每个呼吸的三十二分之一的部分，不是在实际转移的时候流动，而是在转移的间隙中加起来一起流动五十六又四分之一，这也是非常不合理的。因为在每个坛城的间隙中，都需要强烈的四分之一，并且在一天结束时，六百七十五也需要这样。还有，这两种只是计算了应得的份额，而转移间隙的这个，是因为在左右相互转移之间，一定会发生一起流动，如果认为这不一样，那么这就是没有认识到微细的一起流动的说法，并且会产生超过二万一千六百呼吸出入的过失，以及转移的呼吸和中脉的呼吸，在时间长短和物体粗细不相等上的过失。因此，自己的宗派是，三十二分之一的部分存在于所有的呼吸中，并且它也不是以部分的方式存在于一个方向上，而是像芝麻中的芝麻油一样遍布，并且受到中脉的控制，并且中脉的那个部分从两个鼻孔中一起流动，并且转移间隙的前一次转移的开始和后一次的
English
With this measure of five, all the breaths that are diminished and reduced fall into the left single and right ro channels. If, by the power of reducing by thirty-two parts, the entire measure of breath is set as, then twenty-nine thousand nine hundred and twenty-five fall into the ro single. Generally, the number of incoming and outgoing is twenty-one thousand six hundred itself falls from the ro single. If calculated in this way, in thirty-two days, the central channel's breath is twenty-one thousand six hundred, thirty thousand three hundred and sixty days, in a hundred years, the central channel's breath is three years including the three directions, that is, one thousand one hundred and twenty-five days. Here, the "including foot" refers to one-fourth of a breath. For these meanings, due to the firmness of the words of the mind commentaries, a basis for error has arisen, believing that in the interval of transference, there is an excess of fifty-six and a quarter, which is also the case among many predecessors and some who are known as Tibetan siddhas. However, it is easy to understand that this is unreasonable. If it is said that the end of the previous transference and the beginning of the subsequent one, each remaining one-third will flow together, then a rough flowing together could also occur three hundred times. In this way, all the measures of the mandalas would become unequal. Some believe that the thirty-second part of each breath does not flow during the actual transference, but is added up and flows together as fifty-six and a quarter in the interval of transference, which is also very unreasonable. Because at the interval of each mandala, a strong quarter is needed, and at the end of one day, six hundred and seventy-five would also need to be like that. Also, these two are only calculating the deserved share, and this of the transference interval is because between the left and right mutual transference, there must be a flowing together, if it is thought that this is not the same, then this is a statement of not recognizing the subtle flowing together, and there will be the fault of exceeding the twenty-one thousand six hundred breaths of incoming and outgoing, and the faults of the breaths of transference and the breaths of the central channel being unequal in length of time and coarseness of object. Therefore, one's own system is that the thirty-second part exists in all breaths, and it is not present in one direction in the manner of a part, but pervades like sesame oil in sesame, and is controlled by the central channel, and that part of the central channel flows together from both nostrils, and the beginning of the previous transference and the subsequent one of the transference interval
Chinese
对于进入者来说，显现出相似的共同运行是粗糙的共同运行，因此与此不同。这条中脉之气是第六智慧界的风，例如檀香树被檀香树的汁液所遍布。首先用测量工具测量檀香树的树干，然后再次在水中煮沸，使所有汁液都渗出。树木也干燥了，汁液也干燥成块状。分别用测量工具测量，檀香树比以前轻了大约块状物的大小。如果树木的二十分之一变成了块状物，那么以前二十分之一的精华就遍布了整个树木。因此，这里的中脉之气也是如此。如果有可能从气息中分离出一种东西，那么据说有三十二分之一。但这不是被切成碎片，而是被纯粹的身体所控制的气息的身体，被中脉所控制的气息的精华所遍布。这是在没有修习道的情况下所说的。不仅没有获得中脉气息的解脱，而且死亡也是完全依靠这个力量。非时而死也是以此为原因，纯粹的身体受到了损害。为了避免这样的损害，应该努力将此作为道来修习。第五个要点是解释六脉的名称和种类：上面左右日月，单身母羊和黄赤其他，具有水和火的自性，被认为是持有莲花和珍宝。下面排泄大小便，具有地和风的自性，中脉和左脉，被认为是持有轮和剑。上面和下面中脉右，罗睺精液大量流，具有空性智慧的自性，被认为是持有金刚和金刚杵。这就是说，上面左边月亮的脉的名字是单身母羊，也被称为母羊，因为水元素流动，所以是莲花，即无量光佛的种类。上面右边太阳的脉是黄赤和其他，也被称为罗摩，因为具有人的自性，所以被认为是持有珍宝，即宝生佛。下面排泄粪便，具有土的自性，位于背部中央的脉是持有轮，是毗卢遮那佛的种类。排泄小便，具有风的自性，位于前面的左边的脉也是剑