English
It does not generate anger, others cannot shake oneself, oneself can protect the external environment and internal sentient beings of others, and can avoid fears such as cliffs. Similarly, it can possess strength, be free from illness, increase radiance, arrive in an instant, be unimpeded and invisible, etc. If one can accomplish these, one can accomplish boundless merits. Among the various transforming winds, the life-sustaining wind maintains life and performs the function of the upper doors such as the nostrils. The downward-clearing wind also acts as an assistant to the former, performing the function of expelling and retaining feces, urine, and semen. The fire-equalizing wind digests food, separates essence from waste, and spreads the essence throughout the body. The upward-moving wind performs functions such as eating, vomiting, and speaking. The pervasive wind causes other winds to pervade the entire body, and also generates diseases from the power of the increase and decrease of the elements. The dragon can cause hiccups, the turtle can extend and contract limbs, the crab can cause anger and confusion in the mind, the deva-giving can cause yawning, and the treasure-born can prevent the wind and body from separating, and abide in the internal organs, and they cause diseases to increase and decrease. These five abide in the sense organs such as the eyes, and generate sense consciousness and conceptual thoughts, etc. If one can bind these well, dualistic appearance will cease, and true wisdom will arise, etc. In short, all external appearances, both external environment and internal sentient beings, appear from the function of the internal self's channels, winds, and bindus. And all activities such as the birth, death, abiding, and maintenance of the body are done by the wind. Therefore, it is said (in the scriptures) that in the five stages, the wind that becomes the life of sentient beings performs all activities. Sixth is the principle of movement. The glorious Compendium of Samvara Tantra says, "The rays of light that arise from the right, move in the mandala of fire, resembling the Java flower, its deity is Amitabha. The various rays of light that arise from the left, constantly move in the mandala of wind, resembling the color blue, its deity is Amoghasiddhi. The various rays of light that arise from both, resemble the light of gold, the great powerful mandala moves the wind, in all lifetimes, jewels arise. Moving slowly from below, white
Chinese
如波军荼月亮般，于水之坛城中运行，大光金刚怙主啊！对于一切事业是随行之风，令一切心皆能融入，于遍照如来自性中，彼大风即极著名。如是说。于《意旨授记》中说：白衣等已述说，二百二十五，四者善为混合后，四合一则为九百，于九百中所示者，以二十四之次第，彼则各自生起，二万一千六百也。如是。彼即呼吸出入住三者合一则为一息。一日之早晨的第一座中，名为方便火风之坛城者，运行一息九百，其中有二百二十五者圆满四次，其中第一者一切大小之诸元素皆为火界，故名火风之火坛城。后三者大元素虽为火，然小元素则为其他界，第二者为火风之风，第三者为火风之水，第四者为火风之地。彼即于一风之集合中，亦有阳阴或方便智慧之一切分皆混合存在，且方便智慧二者亦有五或四元素之自性，故彼一息九百者，一切皆为五界合一之自性，然因火界之阳风所掌控之故，为父尊无量光之运行，且名火风之坛城，其中四份之第一份二十五者，虽五界一切之火风皆平等混合，然从火风之方面由火界所掌控之故，名为白衣母之坛城，及火风之火。如是。于第二组中，虽阳风火界所掌控，然阴风风界所掌控，故名度母之风，及火风之风。第三组亦，阳风母及阴风火所掌控，故名佛眼母，及火风。第四组亦阳风火及阴风水所掌控之故，以嘛嘛格及火风之水作代表，火风
English
Like the Kundu moon, moving in the mandala of water, O Great Light Vajra Protector! For all activities, it is the following wind, making all minds able to merge, in the nature of Vairochana, that great wind is extremely famous. Thus it is said. In the "Prophecy of Intentions," it is said: White clothes and so on have been described, two hundred and twenty-five, these four are well mixed, four combined into one is nine hundred, what is shown in the nine hundred, in the order of twenty-four, they arise separately, twenty-one thousand six hundred. Thus it is. That is, the three of breathing in, out, and staying together is one breath. In the first session of one day's morning, it is called the mandala of skillful fire-wind, one breath of nine hundred moves, in which there are four complete sets of two hundred and twenty-five, the first of which is that all elements, large and small, are the fire element, so it is called the fire mandala of fire-wind. The latter three, although the great element is fire, the small element is another element, the second is the wind of fire-wind, the third is the water of fire-wind, and the fourth is the earth of fire-wind. That is, even in one collection of winds, all parts of male and female or skillful wisdom are mixed together, and both skillful wisdom have the nature of five or four elements, so all those nine hundred breaths are all the nature of the five elements mixed together, but because the male wind of the fire element controls it, it is the movement of the father deity Amitabha, and it is called the mandala of fire-wind, in which the first twenty-five of the four parts, although all the fire-winds of the five elements are equally mixed, because the fire element is controlled from the side of the fire-wind, it is called the mandala of the white-clothed mother, and the fire of fire-wind. Likewise, in the second group, although the male wind fire element controls it, the female wind wind element controls it, so it is called the wind of Tara, and the wind of fire-wind. Also in the third group, the male wind mother and the female wind fire control it, so it is called the Buddha eye mother, and the fire-wind. Also in the fourth group, because the male wind fire and the female wind water control it, it is represented by Mamaki and the water of fire-wind, fire-wind
Chinese
在此九百之千之后，运行九百之千的呼吸是，因为方便之风是风界的主要，所以称为风界的坛城和不空成就的运行。那其中的四种也如先前一样结合，以风界为基础的火、风、土、水。神也依次结合白衣等，先前是无量光之白衣等，而此则加上不空成就之白衣等的名称。在那之后，从两个鼻孔中，运行方便之风土界九百之一的是，称为宝生之运行和土之坛城，其中智慧之风分为四个组别，土界的火和宝生的白衣依次结合。在那之后，从左右两边，缓慢运行的九百之千的呼吸是，因为方便之风是水界，所以称为不动之运行和水之坛城，其中智慧之风有四个组别，水风之火等，和不动之白衣等如先前一样结合。这样，在白天的第一座中，如运行九百之千四次一样，在中午座、傍晚座、黄昏座、半夜座、黎明座中也同样运行，因此运行二万一千六百次，此时不动被称为缓慢运行，在《续部金刚鬘》中也说，无缓慢之运行的界。所说的无运行之义是非常运行微弱，那样所说的月力的土之坛城被认为是猛烈运行，所以那样解说，但前后坛城从总体上来说，如果解说有强弱是不行的。因此，先前是从两个鼻孔以圆的方式运行，之后是非常平等地运行，所以在左右两边合计，虽然和先前那些粗细相同，但从各自的运行来说，因为只有最初两种的一半，所以从各自来说被认为是运行微弱，缓慢是非常柔和的意思。土之坛城是相对于此来说，是力量强大和粗糙的方式。
English
After this nine hundred thousand, the running of nine hundred thousand breaths is, because the winds of means are the main wind element, it is called the mandala of the wind element and the running of Amoghasiddhi. The four of them are also combined as before, with fire, wind, earth, and water based on the wind element. The deities are also combined in sequence with white clothes, etc. The previous one was the white clothes of Amitabha, etc., and this one adds the names of the white clothes of Amoghasiddhi, etc. After that, from both nostrils, the running of one of the nine hundred of the earth element of means is called the running of Ratnasambhava and the mandala of earth, in which the wind of wisdom is divided into four groups, the fire of the earth element and the white clothes of Ratnasambhava are combined in sequence. After that, from both the left and right sides, the slowly running nine hundred thousand breaths are, because the wind of means is the water element, it is called the running of Akshobhya and the mandala of water, in which the wind of wisdom has four groups, the fire of water wind, etc., and the white clothes of Akshobhya, etc., are combined as before. Thus, in the first session of the day, just as nine hundred thousand run four times, the same runs in the noon session, the evening session, the twilight session, the midnight session, and the dawn session, so it runs twenty-one thousand six hundred times, at this time Akshobhya is called slow running, and in the Tantra Vajra Garland it is also said, the realm without slow running. The meaning of saying no running is that the running is very weak, and the earth mandala of lunar power said in that way is considered to be running violently, so it is explained in that way, but it is not right to explain that the former and latter mandalas have strengths and weaknesses in general. Therefore, the former runs in a round way from both nostrils, and the latter runs very equally, so when added to both the left and right sides, although the thickness is the same as the previous ones, from each running, because there is only half of the first two, so from each one it is considered to be weak running, and slow is the meaning of very gentle. The earth mandala is stronger and rougher in terms of strength compared to this.
Chinese
是到来的方向一方流动非常弱，另一方比水轮的左右任何一方力量都大，所以相对于水轮来说流动强劲。五界现观的流动，虚空界的风是，《释续·金刚鬘》中说：“此乃现观之体性，从死亡之身中产生。”像这样在依次死亡的众生前，一种转移是流动的，另一种做成轮状没有流动，与之前的其他转移一起流动。以乐喜密三尊为主的藏印一切大德都异口同声地这样说。第四，金刚鬘和吉祥合修、律生、密集五次第、妙音面谕和阿阇黎行论等论典的词句之义也是如此显现。所有气息的二分之一，中脉的份额，智慧的流动，这里也承认，认为是收摄和散放的火风。像这样的风，以鼻孔流动的角度来说，火风向上流动，风的风等也流动，地风直接流动，水风向下流动。这些从鼻孔向外流动的长短的量，要和最初佛所说的一致，吉祥普贤合修续中说：“从去和来的差别中，无足、一足、二足和四足等，风等的种种差别，恒常流动四种风。”这里说，五界的风的长短的量，就是时轮中所说的。康敦老师索南孜摩说，这是无与伦比的殊胜妙语。因此，地风从鼻孔流出十二指，因为没有超过这个指量的，所以叫做无足。水风比它多一指，流出十三指，叫做一足。火风多两指，流出十四指，叫做二足。虚空风多四指，流出十六指，叫做四足。等等的“等”字表示比前面的多三指的十五指的火风足。
English
The flow in one direction of arrival is very weak, but the other is stronger than either the left or right side of the water wheel, so it is considered a strong flow relative to the water wheel. The flow of the five realms of Manifestation, the wind of the space realm, is described in the Kalachakra Tantra: "This is the nature of Manifestation, it arises from the dying body." Thus, before the successive deaths of beings, one transfer flows, while the other, formed into a wheel, does not flow, but flows together with the other previous transfers. All the great Tibetan and Indian masters, with the three deities of Bliss, Joy, and Secret as their main focus, unanimously say this. Fourthly, the meanings of the words of the Vajramala, the Glorious Samputa, the Vinayasamuccaya, the Guhyasamaja Five Stages, the Manjushri Mukha Agama, and the treatises of the Acharya Caryapa also appear to be the same. Half of all breaths, the share of the central channel, the flow of wisdom, is also acknowledged here, and is considered to be the fire-wind of gathering and scattering. Considering such winds flowing through the nostrils, the fire-wind flows upwards, the wind of wind and so on also flows, the earth-wind flows directly, and the water-wind flows downwards. The measure of how far these flow out of the nostrils, both long and short, should be in accordance with what was said by the First Buddha, as it is said in the Glorious Samputatilaka: "From the difference of going and coming, footless, one-footed, two-footed, and four-footed, etc., the various distinctions of winds, etc., the four winds always flow." This shows that the measure of the length of the winds of the five realms is exactly what is said in the Kalachakra. Khonton Sonam Tsemo said that this is an unparalleled and extraordinary excellent explanation. Therefore, the earth-wind flows twelve fingers from the nostrils, and because it does not exceed this finger-length, it is called footless. The water-wind flows thirteen fingers, one finger more than that, and is called one-footed. The fire-wind flows fourteen fingers, two fingers more, and is called two-footed. The space-wind flows sixteen fingers, four fingers more, and is called four-footed. The word "etc." indicates the fire-wind foot of fifteen fingers, three fingers more than the previous one.