Chinese
黑怙主偏黑。此處的「綠色」是否為翻譯錯誤，值得商榷。寶生怙主偏黃。金剛怙主偏白。若與諸佛母相配，一般而言，蓮花怙主火風九百者，通常偏紅。其中，火風之火白衣母的流動，極為偏紅；火風之風度母，就其內在而言，略微偏黑；火風之地眼母，略微偏黃；火風之水嘛嘛格，略微偏白。以此類推其他。流動的方式也如「上方直立下方住」所說。就大種而言，火向上，風向上傾斜，水直立，地向下流動。就其內在而言，例如白衣母流動時，紅色居中，綠色或黑色在左，白色和黃色在下，藍色向上流動。以此類推，度母以綠色或黑色居中，眼母以黃色居中，嘛嘛格以白色居中。所謂的「中」，指的是鼻樑，左邊是鼻翼，下面是水，上面是鼻尖的方向。第二，就覺沃那若巴的觀點而言，上師的觀點認為，四大的風位於心間，但從臍輪流動。從臍輪的東方流出水風，到心間的北方，喉嚨的西方，頭頂的南方，再到任何一個鼻孔。總之，如果將所有出入的風都收集起來，可以歸納為上下兩種出入。上方的風向外流動時，在臍輪是地，在心間是水，在喉嚨是火，在頭頂是風，在眉間是空界的次第流動，因此是五大收攝次第的方式。向內流動時，則與之相反，是五大生起的次第。就下方而言，在臍輪是身，在密處是語，在金剛或秘密的鼻尖是意的次第。向外流動時，也是收攝次第，向內流動時，也是生起次第。向上生起時，下泄下降，向上進入時，下泄上升，向上向外存在時，下泄向內存在等。
English
Black Protector is mostly black. It is worth discussing whether the term "green" here is a translation error. Ratna Protector is mostly yellow. Vajra Protector is mostly white. When applied to the goddesses, generally speaking, Padma Protector, the fire-wind nine hundred, is mostly red. Among them, the flow of the fire white-robed mother of fire-wind is extremely red; the wind Tara of fire-wind is slightly black in terms of its internal aspect; the earth Chakshushi of fire-wind is slightly yellow; and the water Mamaki of fire-wind is slightly white. Thus, the others are classified accordingly. The manner of flow is also as stated, "Above is upright, below is dwelling." In terms of the great elements, fire goes upward, wind goes upward diagonally, water goes straight, and earth flows downward. In terms of its internal aspect, for example, when the white-robed mother flows, red is in the center, green or black is on the left, white and yellow are below, and blue flows upward. By analogy, Tara has green or black in the center, Chakshushi has yellow in the center, and Mamaki has white in the center. The term "center" refers to the bridge of the nose, the left is the nostril, the bottom is water, and the top is the direction of the tip of the nose. Secondly, according to Jowo Naropa's view, the upper lamas believe that the wind of the four elements resides in the heart, but flows from the navel. When water-wind flows from the east of the navel, it flows to the north of the heart, the west of the throat, the south of the crown of the head, and then to either nostril. In any case, if all the winds that go out and come in are collected, they can be summarized into two types of going out and coming in, above and below. When the upper winds go out, earth is in the navel, water is in the heart, fire is in the throat, wind is in the crown of the head, and space element flows in the order of the eyebrows, so it flows in the manner of the dissolution sequence of the elements. When coming in, it is the opposite, so it is the sequence of the arising of the elements. In terms of the lower part, the body is in the navel, speech is in the secret place, and mind is in the vajra or the tip of the secret nose. When going out, this is also the dissolution sequence, and when coming in, it is also the arising sequence. When arising upward, the downward-clearing descends, when entering upward, the downward-clearing rises, and when staying upward and outward, the downward-clearing stays inward, etc.
Chinese
这是根本位时的场合，以瑜伽之力将命脉凝为一体。第二，关于风的转移之理，有无上总体的规矩，以及从德杰（藏文音译）特别宣说的规矩两种。第一种如前所述，九百风为一转移，一日一夜有二十四转移。二百二十风为一小转移，一大转移分为四个小转移，故一日一夜有九十六小转移。转移之义，亦为不同大小之生起坛城转移，以及左右鼻孔之运行转移之义。第二，各脉轮之转移，以及二十四处之转移。第一，一日一夜有六十四“竹古”。从脐轮之脉瓣各行一“竹古”之风，故为六十四。一“竹古”有三百三十八又二分之一息。一日一夜有三十二时，从顶轮之脉瓣各行一时之风，故有六百七十五息。一日一夜有十六转移，从喉轮之脉瓣各行一转移，故有三百五十息。一日一夜有八“吞措”，从心轮之脉瓣各行一“吞措”，故有二千七百风。四脉轮于一时运行，时轮中说“竹古”与时相同。德杰之规，二“竹古”为一时，因术语各异，故不相违。不仅如此，“竹措”大小亦不同。由此，脐轮之二脉瓣，顶轮之一脉瓣，彼之二脉瓣与喉轮之一脉瓣，彼之二脉瓣与心轮之一脉瓣相同。又，十六转移并非从喉咙运行之规矩，另有他法，譬如，于外掌控星宿者：白羊金牛双子蟹，狮子室女天秤蝎，人马摩羯宝瓶鱼，如是十二宫。日月以南行北行之方式次第转移于彼等之中。年时之中，有犁铧月之抛弃。日月之时，有罗睺星。
English
This is the occasion of the fundamental time, and by the power of yoga, the life force is condensed into one. Secondly, regarding the principle of the transfer of winds, there are two systems: the general system of unsurpassed and the system specifically taught by Dede (Tibetan transliteration). The first is as mentioned above, nine hundred winds are considered one major transfer, resulting in twenty-four transfers in one day and night. Two hundred and twenty breaths are considered one minor transfer, and one major transfer is divided into four minor transfers, so there are ninety-six minor transfers in one day and night. The meaning of transfer is also the transfer of different sizes of arising mandalas, and the meaning of the transfer of the flow of the left and right nostrils. Second, the transfer of each chakra, and the transfer of the twenty-four places. First, there are sixty-four "chukgu" in one day and night. From each petal of the navel chakra, one "chukgu" of wind flows, hence sixty-four. One "chukgu" has three hundred and thirty-eight and a half breaths. There are thirty-two hours in one day and night, and from each petal of the crown chakra, one hour of wind flows, hence there are six hundred and seventy-five breaths. There are sixteen transfers in one day and night, and from each petal of the throat chakra, one transfer flows, hence there are three hundred and fifty breaths. There are eight "tun tso" in one day and night, and from each petal of the heart chakra, one "tun tso" flows, hence there are two thousand seven hundred winds. These four chakras operate simultaneously, and in the Kalachakra, it is said that "chukgu" is the same as an hour. According to the Dede system, two "chukgu" are one hour, and because the terminology is different, there is no contradiction. Moreover, the size of "chuk tso" is also different. Thus, the two petals of the navel chakra, one petal of the crown chakra, its two petals and one petal of the throat chakra, its two petals and one petal of the heart chakra are the same. Also, the sixteen transfers are not the rule of running from the throat, and there are other methods, for example, those who control the stars outside: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces, these are the twelve houses. The sun and moon transfer in them in the order of the southern and northern movements. In the time of the year, there is the abandonment of the ploughshare month. In the time of the sun and moon, there is Rahu.
Chinese
执持。从春夏秋冬等直到劫末的时间都可执持。内部是脐轮处的风运行方式，此续部的观点认为，即使实际上没有十二脉瓣，但为了十二种变化的每一个所运行的脉都安立一个瓣的名称，如果按外圈五十六来算，那么四又三分之二脉瓣，其中一份是此时的变化。如果按外圈六十四来算，那么五又三分之一脉瓣。如果按内圈八来算，那么每个脉瓣的三分之二。也就是从白羊座到双鱼座的十二宫右旋而住，从中每个一千八百的风落入一个大变化。其中落入方便方九百和智慧方九百，是内部化解的小地水火风四种。由此之力，外在产生十二种变化。这些变化的气的盈亏导致日期的盈亏和月份的闰余。内部精血混合，外在日月被罗睺星所食。由于这些的作用，内部四大种的元素增减。由于它的力量，外在产生四季。总集经中说，有四种剩余变化。明点阻断是外在星辰的运行，内在脉瓣的菩提心增减。虚空阻断是外在虚空提供机会，内在气落入中脉，产生非概念的部分。月亮被罗睺星所食是内在左右脉的精液和血混合。太阳被罗睺星所食是内在罗玛脉的血和精液混合。同样，之前十二种之中的一些作用被单独列举出来。这和时轮中所说的十二种变化大致相同，但计算元素的方式不同，那里每个一千八百有五种小变化等等。我认为这是考虑到每个众生的不同，也是为了追随太阳星座等等的意义。就像四百万的世界一样。有些人这样说。金刚手赞释中说，还有其他的气的变化，因为文字太多所以放在这里了。第二是，黑行论师分为四步。
English
Holding. It holds the measure from spring, summer, autumn, and winter to the end of the kalpa. Internally, it is the way the winds move in the navel chakra. According to this tantra, even if there are actually no twelve petals, each of the twelve transformations is named with a petal for the vein through which it flows. If we consider the outer circle of fifty-six, then four and two-thirds of the petals, one part of which is the transformation at this time. If we consider the outer circle of sixty-four, then five and one-third petals. If we consider the inner circle of eight, then two-thirds of each petal. That is, the twelve signs from Aries to Pisces dwell in a clockwise direction, from which each wind of one thousand eight hundred falls into a great transformation. Among them, nine hundred of the method side and nine hundred of the wisdom side fall, which are the four small elements of earth, water, fire, and wind that dissolve internally. From this power, twelve transformations arise externally. The excess or deficiency of these transforming winds causes the excess or deficiency of dates and the intercalation of months. Internally, semen and blood mix, and externally the sun and moon are eclipsed by Rahu. Due to these effects, the elements of the four great elements increase or decrease internally. By its power, the four seasons arise externally. In the Compendium of Sources, it is said that there are four remaining transformations. The obstruction of bindu is the movement of stars externally, and the increase or decrease of bodhicitta in the petals internally. The obstruction of space is that space provides opportunity externally, and the wind falls into the central channel internally, generating the non-conceptual part. The moon being eclipsed by Rahu is the mixing of semen and blood in the left and right channels internally. The sun being eclipsed by Rahu is the mixing of blood and semen in the Roma channel internally. Similarly, some of the functions of the previous twelve are listed separately. This is roughly the same as the twelve transformations spoken of in the Kalachakra, but the way of calculating the elements is different. There, each one thousand eight hundred has five small transformations, etc. I think this is considering the differences of each sentient being, and also for the meaning of following the sun signs, etc. Like the four million worlds. Some say this. In the commentary on the Vajrapani praise, it says that there are other transformations of wind, but because there are too many letters, it is placed here. The second is that the teacher Black Practitioner divides it into four steps.
Chinese
在讲述了内在的二十四个境域之后，普利拉玛拉被掌控了。在扎兰达拉享受。进入邬金。在扎兰达拉掌控。在邬金享受。依止阿布达。等等之后，在信度掌控。在玛汝享受。依止古鲁达。在玛汝掌控。在古鲁达享受。进入所有肢体。如是说。一日一夜的二十四个大转移时，每一次转移的风遍布三个处所。掌控是指流动的行为结束，即将转移之时；享受是指流动旺盛；进入或依止是指开始。二十四个过去之后，之前的风进入所有身体，掌控了那一个整体。又开始新的处所感觉等。额头等二十四个处所不断进入。在享受古鲁达之后，又开始新的风，普利拉玛拉。之前的延续在掌控古鲁达时，所有肢体享受之时，新的在普利享受，在扎兰达拉开始。之前的风掌控所有肢体，即将消融时，新的也即将消融在普利。在扎兰达拉流动旺盛。进入邬金。之前的延续消融完毕时，新的也消融完毕，消失在普利，在扎兰达拉即将消融。在邬金享受，在阿布达开始等，依次类推。这其中每一次转移都有九百个一千。每一个境域流动的程度是三次转移之间。这些对于身体元素增减非常有力量。处所身体结合的方式是：从瑜伽母的总集行为中也说：普利玛雅在头顶，扎兰达拉在顶髻处。邬金是右耳，阿布达是后背的关节。处所。郭达瓦里是左耳。拉斯弥瓦拉在眉心中央。德维郭达是双眼。玛拉瓦是肩头。近处的处所。嘎玛茹巴在腋窝。奥迪努是在双乳。是境域。扎西郭内是肚脐中央。郭萨拉是鼻尖。近处的境域。嘎林嘎是在口中。蓝巴嘎是