English
Etc., should also be understood accordingly, as explained in other instances. There are two ways in which these winds flow: the way of flowing inward and the way of flowing outward. First, the way of flowing inward is: the crown is the nature of emptiness, so although it is a non-manifesting way, it descends in the order of four intervals; on the forehead, fourteen lunar segments, with emptiness at the end of each front and back segment, descending in the order of sixteen; in the throat, twenty-eight constellations and four sticks, descending in the order of one thousand six hundred eighty constellation hours; in the heart, the order of the eight planets; on the twelve petals of the navel, the order of the twelve junctures of time; from the center of each, space and wisdom in front, wind in front, fire on the right, water on the left, earth behind, thus five five mandalas descend, completely encircling, descending in the order of sixty mandalas. Therefore, among the winds of the sixty-four channels around the navel, six have the same function as those, and the winds that descend on the four empty channels of the interstices are mixed with all of those, and should be known as the share of the central channel's breath. In the secret wheel, the parts of all of these are added together and descend, from the inner circle descending the six elements, from the middle circle descending the ten winds or ten mandalas, from the outer circle descending the sixteen moving bindus, or inwardly and outwardly descending the sixteen auspicious days and sixteen joys. Second, the way of flowing outward is: the winds are governed by both right and left, descending in the right and left nostrils, the right nostril following the law of Roma, descending in the order of earth, water, fire, wind, and space, and within each great transition, it also arises in the order of absorption, and the time juncture also combines with the six equal time junctures such as the ox; the left nostril follows the law of Kyangma, with the distinction of space, wind, fire, water, and earth, and within each great transition, it also descends in the order of arising, and the time juncture also combines with the six unequal ones such as the sheep. Among these, each mandala is a small transition, which is three hundred and sixty breaths. Like this, adding five and five together is one great transition and one time juncture, which is one thousand eight hundred breaths. These twelve
Chinese
即一日有呼吸二万一千六百。那是呼吸的完整一轮，因此，暂时说到这里，它会反复循环。智慧的份额，中脉的呼吸，与那些呼吸并非 अलग（梵文天城体：अलग，梵文罗马拟音：alaga，汉语字面意思：分离），而是在它们自身之上计算。从一个呼吸之上，将该呼吸分为三十二份，其中的一份，这被称作སོའི་ཆ་（so'i cha）。积累起来，达到一个坛城时，是十一又四分之一，达到一个时轮时，是五十六又四分之一，一天结束时，达到六百七十五。积累八年，就达到三年又三分之一。据说每次大转移的间隙会下降五十六又四分之一，意思是每次大转移过去，中脉的呼吸就达到那么多，而不是说在那期间会有 अलग（梵文天城体：अलग，梵文罗马拟音：alaga，汉语字面意思：分离）的下降。虽然如此，即使呼吸的数目没有 अलग（梵文天城体：अलग，梵文罗马拟音：alaga，汉语字面意思：分离）地下降，但两次转移的末尾和开始的呼吸，被智慧界加持，这是存在的。这中脉的呼吸，对于普通人来说，会给予时与非时的死亡，并且会产生疾病和衰老等等。如果作为道路，则是无死的，并且是一切功德的基础。也就是这样，普通人所拥有的中脉的份额，既不会在中脉中起作用，也不会流向其他地方。由于它自身的享受来源枯竭，因此脉的范围无法被气息稍微遍布，因此积累的未遍布的力量，每天都会成为两条脉络干枯的原因。仅仅如此，到百年之后，就会出现时节性的死亡，并且由于脉络位置没有被气息遍布的原因，导致生出的界混乱，从而在身体上产生疾病，或者出现外界的违缘，而非时节性的死亡也依赖于这些而产生。当它被作为道路时，中脉自身的智慧气息，会变成能够做到不死之事的那个，并且它会逐渐控制其他的气息，当它们融入到中脉的呼吸中时，就会变成所 желаемый（梵文天城体：желаемый，梵文罗马拟音：zhelayemyy，汉语字面意思：希望的）成就。气息运行的方式，内外结合是这样的：从脐轮的左脉瓣
English
That is, one day has 21,600 breaths. That is one complete cycle of breaths, so for now, that's all that's said, it will cycle repeatedly. The share of wisdom, the breath of the central channel, is not अलग (Sanskrit Devanagari: अलग, Sanskrit Romanization: alaga, Chinese literal meaning: separate) from those breaths, but is calculated on top of them themselves. From one breath, one part of dividing that breath into thirty-two parts, this is called So'i Cha. When accumulated, reaching one mandala is eleven and a quarter, reaching one Kalachakra is fifty-six and a quarter, and at the end of one day, it reaches six hundred and seventy-five. Accumulating for eight years reaches three and a third years. It is said that fifty-six and a quarter fall at each interval of the great transference, meaning that each great transference has passed, and the breath of the central channel has reached that much, rather than saying that there will be a अलग (Sanskrit Devanagari: अलग, Sanskrit Romanization: alaga, Chinese literal meaning: separate) fall during that period. Even so, even if the number of breaths does not fall separately, the last and first breaths of the two transferences are blessed by the realm of wisdom, which exists. This breath of the central channel, for ordinary people, gives death at the right time and the wrong time, and causes diseases and aging, and so on. If it is made into a path, it is deathless and is the basis of all qualities. That is, in this way, the share of the central channel that ordinary people have neither acts in the central channel nor flows elsewhere. Because the source of its own enjoyment is exhausted, the extent of the channels cannot be slightly pervaded by the wind, so the accumulated power that is not pervaded becomes the cause of the drying up of two channels each day. Just like that, after a hundred years, seasonal death will occur, and because the channel position is not pervaded by the wind, the elements that arise are disturbed, causing disease in the body, or external adverse conditions occur, and untimely death also depends on these to arise. When it is made into a path, the wisdom breath of the central channel itself will become that which can do the work of immortality, and it will gradually control the other breaths, and when they dissolve into the breath of the central channel, it will become the desired желаемый (Sanskrit Devanagari: желаемый, Sanskrit Romanization: zhelayemyy, Chinese literal meaning: desired) accomplishment. The way the breaths flow, combined inside and outside, is like this: from the left channel lobe of the navel chakra
Chinese
首先，在其自身中央，从具有四瓣莲花形状的脐轮开始，由天空主宰的三百六十股气。之后，从其前方的花瓣中，由风界主宰的三百六十股气。之后，从右侧的花瓣中，由火界主宰的三百六十股气。之后，从左侧的花瓣中，由水界主宰的三百六十股气。之后，从后方的花瓣中，由土界主宰的三百六十股气运行，由此绵羊的时轮结合完成。这些都从左鼻孔流出。其中，天空从左鼻孔的中央流出，风界从上方流出，火界从左鼻翼的表面流出，水界从鼻梁的表面流出，土界从下方的表面，即从上唇摩擦的方式流出。五大元素虽然都流向所有地方，但谁主宰，谁就成为主要控制者，这在五个脉轮中是轮流变化的。这样，绵羊的时轮结合刚一完成，就转移到脐轮右侧的第一个花瓣，并且在外部也转移到右鼻孔。这些也像刚才对左侧的描述一样，大致可以类推。稍微不同的区别是，在右侧第一个脉轮花瓣的中央，有一个四瓣的小花瓣，首先从后方的小花瓣流出土界，之后从左侧流出水界，之后从右侧流出火界，之后从前方流出风界，之后从中央流出空界。由此公牛的时轮结合完成。然后，在左侧的第二个脉轮花瓣上开始交合的时轮结合。在那之后完成，在右侧的第二个脉轮花瓣上开始巨蟹的时轮结合等等，依次结合，最终在左侧的第六个脉轮花瓣上是宝瓶的时轮结合，在右侧的第六个脉轮花瓣上是双鱼的时轮结合流出。此外，从左向右转移时，是从土转移到土。像这样，在转移的开始和结束时，连同五十六股风，也以在外部鼻孔中共同运行的方式出现。在内部，即使对这些来说，也没有比各自的部分更多地流入中脉，但是由于一次大的转移中，中脉的气被封闭到那种程度，所以在外部的迹象上就变成了共同运行。此外，所有向外呼出的气息，脐轮是土，心是水，喉咙是火，前额是风，头顶是天空的界
English
Firstly, in the very center of it, starting from the navel chakra which has the shape of a four-petaled lotus, three hundred and sixty winds dominated by the sky. After that, from the small petal in front of it, three hundred and sixty winds dominated by the wind element. After that, from the right petal, three hundred and sixty winds dominated by the fire element. After that, from the left petal, three hundred and sixty winds dominated by the water element. After that, from the back petal, three hundred and sixty winds dominated by the earth element flow, thereby completing the conjunction of the Sheep's time. These all flow from the left nostril. Among them, the sky flows from the center of the left nostril, the wind element from the upper surface, the fire element from the surface of the left nostril wing, the water element from the surface of the nasal septum, and the earth element from the lower surface, that is, flowing in a manner of rubbing from the upper lip. Although the five elements flow to all places, whoever dominates and becomes the main controller, that is a rotation in the five mandalas. In this way, as soon as the conjunction of the Sheep's time is completed, it transfers to the first petal on the right side of the navel chakra, and externally it also transfers to the right nostril. These can also be mostly analogized as described for the left side just now. The slightly different distinction is that in the center of the first chakra petal on the right side, there is a four-petaled small petal, first the earth element flows from the back small petal, then the water element flows from the left, then the fire element flows from the right, then the wind element flows from the front, and then the space element flows from the center. By this, the conjunction of the Bull's time is completed. Then, on the second chakra petal on the left side, the conjunction of the sexual union time begins. After that is completed, on the second chakra petal on the right side, the conjunction of the Cancer time begins, and so on, combining in sequence, finally on the sixth chakra petal on the left side is the conjunction of the Aquarius time, and on the sixth chakra petal on the right side the conjunction of the Pisces time flows out. Furthermore, when transferring from left to right, it is a transfer from earth to earth. Like this, at the beginning and end of the transfer, even the fifty-six winds, together with their bases, also appear in a manner of flowing together in the external nostrils. Internally, even for these, there is no more flowing into the central channel than their respective portions, but because in one great transfer, the air of the central channel is blocked to that extent, it becomes a common flow in the external signs. Furthermore, all the breaths that go out, the navel chakra is earth, the heart is water, the throat is fire, the forehead is wind, and the crown of the head is the realm of the sky.
Chinese
以支分来分有收摄次第，进入内部时有与此相反的生起次第，产生的颜色是地风黄色，水风白色，火风红色，风的风黑色，虚空的风绿色。另外，左边的五个轮是息灾，右边的五个是五种诛法，各自与界一起显现。同样，对风施以杀逐，对火施以怀柔，对水施以息增，对土施以痴迷的诸事业。在下泄的方向，脐轮是身，密处是语，宝轮是意的次第运行。而且，向外走是收摄次第，向内来是生起次第。意是虚空智慧，语是风火，身是地水的自性，因此与五个轮的意义要点相同。脐轮的下部是上部的脐轮，密轮是心间，金刚的腰部是喉咙，宝轮的根部是额头，顶端也应认为是与顶髻相同。命风是日之法性，下泄风是月之法性。这是从身体的角度安立的，从思维的角度颠倒过来也是可以的。这些是从粗大的角度对风的分类，这就是有质碍的风。稍微细微的风是识的风，在《续部金刚鬘》中说：名为分别菩提之，风被极赞说。成为心要自命外，三界之中无有他，幻化风之三界者，如梦所梦般显现。如是，心的动摇连同对境显现作为所依风而显现的，就是识的能取部分。极细微的风是法性的大命，在名为《意旨授记》的续部中说：如此从不可见微细处，恒常说为显明。以及，风名为菩提心。如是，如来藏是远离戏论、一切音声的胜义谛风的相状。如是，智慧的大风是所有相状，世俗的风也随之而行，因此，各续部和成就的上师们的不同口诀中，风的瑜伽。