Chinese
看来，经文的意思不会彻底明白。这里的四位天女，就是前面提到的事业手印观自在母。也有人解释说和这些等等意思相同。但是，那部经是显示这四个明点以及对它们进行要害打击的方法有关的场合，所以大的矛盾也不明显。但是，经文的各个阶段，如果能不混淆各自场合的意思来解释，那就好了。因为基础的实相是那样的缘故，在道的时候，也修持生起次第和圆满次第的本尊坛城，以及一切种和等性之理，所以在果位的时候，实相本身就会显现，这是此处基础和结果的关系。法性世俗的蕴、界、处，以及阿赖耶识等等，要知道这些都是所净治的客尘。因此，这部经的言外之意，也显示了果位清净二具的天尊和智慧。这个意义，从《春之滴》第二品和第十品结尾的部分也能更详细地理解。第二，将基道果的法分别开来，有基之法主要宣说，道之法主要宣说，果之法主要宣说。第一，有风的安立和四脉轮的安立。第一，有风运行的自性如何，以及详细说明它如何运行的安立。第一是：四种结合是：迅速和，蒸发和，完全束缚和，各种存在，等等。迅速是火风，蒸发是风的风，完全束缚或者完全调伏是土风，各种存在或者缓慢者是水风，从左右鼻孔，以及从两者缓慢，以及从两者猛烈运行，各自都是九百个一千，运行着。那也是莲花怙主喉咙和，金刚怙主心间和，事业怙主头顶和，珍宝怙主肚脐的轮等等所控制而产生的。这样，六次呼吸一日夜，二万一千
English
It seems that the meaning of the scripture will not be completely understood. The four goddesses here are the Karma Mudra Avalokiteshvara mentioned earlier. Some also explain that it has the same meaning as these and so on. However, that scripture is about showing these four bindus and the method of hitting their key points, so the big contradiction is not obvious. However, it would be good if the meaning of each occasion of the scripture could be explained without confusing them. Because the nature of the base is like that, also at the time of the path, practice the mandala of the deity of the generation stage and the completion stage, and the principle of all kinds and equality, so at the time of the fruit, the nature itself will appear, this is the relationship between the base and the result here. The aggregates, elements, and sense fields of conventional reality, as well as the Alaya consciousness, etc., should be known as the adventitious defilements to be purified. Therefore, the implied meaning of this scripture also shows the deity and wisdom of the two pure fruits. This meaning can also be understood in more detail from the second chapter of "Spring Drop" and the end of the tenth chapter. Second, the laws of the base, path and fruit are separated, the law of the base is mainly explained, the law of the path is mainly explained, and the law of the fruit is mainly explained. First, there is the establishment of wind and the establishment of the four chakras. First, there is how the nature of the wind running is, and a detailed explanation of how it runs. The first is: the four combinations are: fast, evaporation, complete binding, and various existences, etc. Fast is the fire wind, evaporation is the wind of the wind, complete binding or complete taming is the earth wind, various existences or slow ones are the water wind, from the left and right nostrils, and from both slowly, and from both violently, each is nine hundred thousand, running. That is also produced by the control of the lotus protector's throat, the vajra protector's heart, the karma protector's crown, and the jewel protector's navel wheel, etc. In this way, six breaths a day and night, twenty-one thousand
Chinese
六百运行。又，快速地向外呼出，以及气息不向内进入的间隙，缓慢地进入，以及束缚而安住，也有阐述，次第是，火、风、水、土的作用，风的运行等，应当如此思维显现。那些是四怙主的风，结合或者瑜伽之义是，那些风以与咒语无别结合的方式，是本初安住之义。那本身如何运行之理有三，第一，从鼻孔运行之理是，上、侧、正、下等，四种结合各自，内部分为四小元素，第一，白衣母的运行是火风，鼻孔之上，第二，度母的运行是风的风侧面，那是脸颊的方向，第三，眼母的运行是土风正面，鼻梁的方向，第四，嘛嘛格的运行是水风之下，嘴唇的方向运行，那些各自的数目是二百二十五。白衣母的运行是喉咙，度母的运行是头顶，嘛嘛格的运行是心间，眼母的运行是脐轮的权势所生。第二，从四轮运行之理是，时是三十二，杖是六十四，转移是十六，分是四，这样，那些全部加起来是两万一千六百运行，因此，从脐轮的每一脉瓣，三百三十八点五，从头顶的每一脉瓣，六百七十六，从喉咙的每一脉瓣，一千三百五十二，从心间的每一脉瓣，二千七百零四运行，虽然不是全部的脉瓣都运行两万一千六百的风，但作为业的风在脉瓣上转移的方式是如此，因此，头顶的每一脉瓣一时，那样三十二，脐轮的每一脉瓣一杖，那样六十四，喉咙的每一脉瓣一转移，那样十六，心间的脉瓣四
English
Six hundred runs. Also, there is an explanation of rapid exhalation, the interval when breath does not enter, slow inhalation, and abiding in bondage. In order, the functions of fire, wind, water, and earth, such as the movement of wind, should be contemplated as appearing. These are the winds of the four protectors. The meaning of union or yoga is that these winds, in a manner of being united and inseparable from mantras, are the meaning of being primordially abiding. The manner in which that itself moves has three aspects. First, the manner of moving from the nostrils is: above, to the side, straight, and below. Each of the four unions is divided into four sub-elements. First, the movement of White-Robed Mother is fire-wind, above the nostrils. Second, the movement of Tara is the wind-side of wind, which is towards the cheek. Third, the movement of Locana is earth-wind, straight ahead, towards the bridge of the nose. Fourth, the movement of Mamaki is water-wind, below, moving towards the lips. Each of those numbers is two hundred and twenty-five. The movement of White-Robed Mother is the throat, the movement of Tara is the crown of the head, the movement of Mamaki is the heart, and the movement of Locana arises from the power of the navel chakra. Second, the manner of moving from the four chakras is: a time is thirty-two, a staff is sixty-four, a shift is sixteen, a part is four. Thus, all of those together run twenty-one thousand six hundred. Therefore, from each petal of the navel, three hundred thirty-eight and a half, from each petal of the crown, six hundred seventy-six, from each petal of the throat, one thousand three hundred fifty-two, from each petal of the heart, two thousand seven hundred and four run. Although not all twenty-one thousand six hundred winds run through all the petals, the way the wind of action moves on the petals is like that. Therefore, each petal of the crown is one time, like that thirty-two. Each petal of the navel is one staff, like that sixty-four. Each petal of the throat is one shift, like that sixteen. The heart petals four
Chinese
有四个时段，再次四个时段有四个时段间隔，每个根脉叶有每个时段的量，共八个。第三，二十四个处所，行气的七十二风运行的方式是：在普里拉玛拉雅处获得自在。在札烂达喇处享受。进入邬金。在札烂达喇处获得自在。在邬金处享受。在阿尔布达处依靠，在邬金处获得自在。在阿尔布达处享受。在高答瓦里处依靠。在阿尔布达处获得自在。在高答瓦里处享受。在拉斯弥湿伐拉处依靠。在高答瓦里处获得自在。在拉斯弥湿伐拉处享受。在德维郭达处依靠。在拉斯弥湿伐拉处获得自在。在德维郭达处享受。在玛拉瓦处依靠。在德维郭达处获得自在。在玛拉瓦处享受。在迦摩缕波处依靠。在玛拉瓦处获得自在。在迦摩缕波处享受。在奥扎处依靠。在迦摩缕波处获得自在。在奥扎处享受。在底里夏古内处依靠。在奥扎处获得自在。在底里夏古内处享受。在高萨拉处依靠。在底里夏古内处获得自在。在高萨拉处享受。在卡林嘎处依靠。在高萨拉处获得自在。在卡林嘎处享受。在兰巴嘎处依靠。在卡林嘎处获得自在。在兰巴嘎处享受。在甘吉处依靠。在兰巴嘎处获得自在。在甘吉处享受。在喜马拉雅处依靠。在甘吉处获得自在。在喜马拉雅处享受。在布雷达普日处依靠。在喜马拉雅处获得自在。在布雷达普日处享受。在格里哈德瓦达处依靠。在布雷达普日处获得自在。在格里哈德瓦处享受。在索拉斯塔拉处依靠。在格里哈德瓦达处获得自在。在索拉斯塔处享受。在苏瓦尔纳德维巴处依靠。在索拉斯塔处获得自在。在苏瓦尔纳德维巴处享受。在那嘎拉处依靠。在苏瓦尔纳德维巴处获得自在。在那嘎拉处享受。在信度处依靠。在那嘎拉处获得自在。在信度处享受。在玛茹处依靠。在信度处获得自在。在玛茹处享受。在古鲁达处依靠。在玛茹处获得自在。在古鲁达处享受。在一切支分处依靠
English
There are four sessions, and again four sessions with four session intervals. Each root-petal has one session's worth, making eight in total. Thirdly, the seventy-two winds of activity move in the twenty-four places: One gains power in Puliramalaya. One enjoys in Jalandhara. One enters into Oddiyana. One gains power in Jalandhara. One enjoys in Oddiyana. One relies in Arbuda, one gains power in Oddiyana. One enjoys in Arbuda. One relies in Godavari. One gains power in Arbuda. One enjoys in Godavari. One relies in Rasmeshvara. One gains power in Godavari. One enjoys in Rasmeshvara. One relies in Devikota. One gains power in Rasmeshvara. One enjoys in Devikota. One relies in Malava. One gains power in Devikota. One enjoys in Malava. One relies in Kamarupa. One gains power in Malava. One enjoys in Kamarupa. One relies in Otra. One gains power in Kamarupa. One enjoys in Otra. One relies in Trisha Kune. One gains power in Otra. One enjoys in Trisha Kune. One relies in Kosala. One gains power in Trisha Kune. One enjoys in Kosala. One relies in Kalinga. One gains power in Kosala. One enjoys in Kalinga. One relies in Lampaka. One gains power in Kalinga. One enjoys in Lampaka. One relies in Kanchi. One gains power in Lampaka. One enjoys in Kanchi. One relies in Himalaya. One gains power in Kanchi. One enjoys in Himalaya. One relies in Preta Puri. One gains power in Himalaya. One enjoys in Preta Puri. One relies in Grihadevatara. One gains power in Preta Puri. One enjoys in Grihadevara. One relies in Saurashtra. One gains power in Grihadevadara. One enjoys in Saurashtra. One relies in Suvarnadvipa. One gains power in Saurashtra. One enjoys in Suvarnadipa. One relies in Nagara. One gains power in Suvarnadvipa. One enjoys in Nagara. One relies in Sindhu. One gains power in Nagara. One enjoys in Sindhu. One relies in Maru. One gains power in Sindhu. One enjoys in Maru. One relies in Kuluta. One gains power in Maru. One enjoys in Kuluta. One relies in all the limbs.
English
In these places, the great bliss wisdom of the Tathagatas, how the order is, so, Dharma and enjoyment are complete, and the nature of the emanation body arises, abides, and perishes. Saying "relying on that" means, beginning, is the transformation of the bed, from another place, translated as "entering", easy to understand, is the new entry of the wind's pervasiveness. Enjoyment is entering and the wind and bindu flow and solidify there. Domination is when the flow has just ended, and like that, not flowing, it stops. In the three sections of Mind Explanation, it is also said that the fourth is becoming the master, but for the time being, such a classification has not appeared in this treatise. Therefore, at dawn on the first day of the middle winter month, the wind and element that had been continuing from before in the head, Puramalaya, have just dissolved, it is domination; wind and bindu flow and solidify in the head, Jalandhara, it is enjoyment; wind and bindu are newly flowing in the right ear, Oḍiyāna, it is the support. Thus, in those three different places, domination, enjoyment, and support are complete, there are nine hundred winds, one thousand. Then, in the second session of the morning, from the previous continuation, the enjoyment in the place of Jalandhara becomes dissolved, the place of Oḍiyāna begins, and the support becomes enjoyment, and the place of Arbuda newly begins, so domination, taming, and support are complete, there are nine hundred winds, one thousand. Thus, domination is that the wind has finished flowing, and now it does not flow, but the power of flowing remains very much, enjoyment and support are flowing, at the foot of the great realm mountain, support is nine hundred and enjoyment is nine hundred, one thousand eight hundred flowing is, the same meaning as the great transfer of one thousand eight hundred spoken of in other tantras. Similarly, the nine hundred here and, the Lord's nine hundred winds also have the same meaning, because the places are different, the difference in the way of enjoyment, and different classifications appear. In the same order, the others are also inferred, relying on Kuluta. Up to here it is easy to understand. Marura dominates. Kuluta enjoys.