Chinese
念诵出入随念。 所谓风起入之忆念，说是以六种方式进行。 六者，于第一句之末尾，加上“风当审察”等语，断除增减混杂之过失后。 以可数之气息，以二万一千六百为单位，以此区分来审察风，是为清净计数。 如是远离计数方式之三种过失，于各时段中，辨别风之形态，是为第二随行。 以风生起之处脉之区分，将脉之轮等与“思择”相连，是为第三于处思择。 依于脉，以一百零八风运行之相，以各时之区分来思择，是为第四于相思择。 以最初业者之瑜伽之自性，开始逆转生起分别念之风，次第逆转，是为第五逆转。 逆转已住于有分别之风，是为第六完全清净。 第二之六者，最初计数为： 彼经中云： 最初出现与收摄， 二万与一千， 如是数量六百， 白天与夜晚确定是， 乃至获得数量之位， 于二十七昼夜中， 以数量随顺结合， 即是数量之 善妙显示。 如是说。 此处注释者认为，于由信解所生之幻化身中观想而作金刚念诵。 以如幻之三摩地。 如是下方所说之义，然依于身远离之大秘密一类之三摩地而行则更佳。 如是白天一万八百，夜晚亦如是，以极善观察风之出入之数，乃至获得确定之数为止，如是念诵。 即是二十七日。 此若断绝睡眠与饮食，日夜不间断地思择，则无法成办，若不如此，则无法观察二万一千六百之数。 是故，分开除了彼等时段之外的白天与夜晚之部分，以计数来修习，于粗略计算中获得确定。 第二随行者： 彼经中云： 以时段之间之善妙区分， 自此随行。
English
Remembering the coming and going. It is said that remembering the rising and entering of the wind is done in six ways. The six are, at the end of the first line, adding "the wind should be examined," and eliminating the faults of excess, deficiency, and mixing. By the division of countable breaths, with twenty-one thousand six hundred as a unit, examining the wind in this way is pure counting. Just as it is free from the three faults of counting, distinguishing the forms of the wind in each session is the second following. By distinguishing the place where the wind arises, the veins, connecting the wheels of the veins with "thinking," is the third thinking about the place. Relying on the veins, thinking with the characteristic of one hundred and eight winds moving, with the distinction of each time, is the fourth thinking about the characteristics. With the nature of the yoga of the first practitioner, starting to reverse the wind that generates conceptual thoughts, gradually reversing, is the fifth reversing. The wind with concepts reversed and abiding is the sixth completely pure. The second of the six, the first counting is: It is said in that same text: First arising and gathering, Twenty thousand and one thousand, Likewise, the number six hundred, Day and night are certain, Until the place of obtaining the number, In twenty-seven days and nights, By combining the numbers accordingly, The number is Well shown. So it is said. Here, the commentator thinks that Vajra recitation is done by visualizing the illusory body arising from faith. With samadhi like an illusion. As the meaning of what is said below, but it is better to rely on the samadhi of the great secret of body isolation. Thus, ten thousand eight hundred in the day, and likewise at night, by thoroughly observing the number of the wind's coming and going, recite until the certain number is obtained. That is twenty-seven days. If this requires cutting off sleep and food, and thinking continuously day and night, it cannot be accomplished, and if it is not done in this way, the number of twenty-one thousand six hundred cannot be observed. Therefore, by separating the parts of day and night except for those times, and practicing by counting, certainty is obtained in rough calculation. The second follower: It is said in that same text: With the excellent distinction between sessions, From this, follow.
Chinese
念诵是：每个时段的生命，对生命和努力进行观察，以两千七百的数字，正确地确定。以完全分析的方式，在二十七天内，以四个轮的区别，在白天和夜晚确定。像这样，在确定了白天和夜晚的粗略数量后，要毫不颠倒地确定每个时段运行两千七百个风的数量。在二十七天的时间里，通过火等四个坛城的区分，以完全分析的方式计算白天和夜晚每个时段的风。注释的翻译中说：每个时段对生命和努力进行观察。注释说，每个时段的量度就像世俗人所知的那样，白天和夜晚分为八个吗？或者，通常是八个八小时，然后将一个九百个风乘以进入、停留、离开三种状态，就变成了两千七百，这被解释为两千七百的意义。这不合理，因为每个八小时的时间段不能完成九百个风，如前所述。而且，九个风的时间在《意旨授记》中说是半个时段，所以不是时段的量度。而且，每个九百个风只有两次出现和两次消失，所以乘以进入、停留、离开三种状态是不合理的。而且，这里的风的数量似乎是在计算出现和消失两次时，就像两万一千六百一样。因此，时段在这里是一天一夜的八分之一，在那段时间里，要数出运行两千七百个风的数量。第三是位置的区分，同样来自那里：然后通过努力来确定位置的不同，通过脉轮的运行，确定出现和消失。通过确定性的结合，来研究脉轮。那是通过轮和脉的区分，在二十七天里。注释说，这就像之前说的那样，确定每个六脉轮运行九个风，然后是第四个一百个风。
English
The recitation is: At each time interval, life, observe life and effort, with the number of two thousand seven hundred, correctly determine. In a completely analytical manner, within twenty-seven days, with the distinction of four wheels, determine during the day and night. Like this, having found the rough number divided into day and night, one must unfailingly determine the number of two thousand seven hundred winds running in each time interval. In the course of twenty-seven days, through the distinction of the four mandalas of fire etc., one should count the winds of each time interval of day and night in a completely analytical manner. The translation of the commentary says: At each time interval, observe life and effort. The commentary says that the measure of each time interval is like what is known to worldly people, is day and night divided into eight? Or, usually eight eight-hour periods, and then multiplying one nine hundred winds by the three states of entering, staying, and leaving, it becomes two thousand seven hundred, which is explained as the meaning of two thousand seven hundred. This is not reasonable, because each eight-hour period cannot complete nine hundred winds, as previously stated. Moreover, the duration of nine winds is said to be half a time interval in the 'Intentions Prophecy,' so it is not the measure of a time interval. Moreover, each nine hundred winds only has two appearances and two disappearances, so it is unreasonable to multiply by the three states of entering, staying, and leaving. Moreover, the numbers of winds here seem to appear when counting each appearance and disappearance twice, like twenty-one thousand six hundred. Therefore, a time interval here is one-eighth of a day and night, and during that time, one should count the number of two thousand seven hundred winds running. The third is the distinction of location, from the same source: Then, through effort, determine the difference in location, through the movement of the chakras, determine appearance and disappearance. Through the combination of certainty, examine the chakras. That is through the distinction of wheels and veins, in twenty-seven days. The commentary says that this is like what was said before, determining that each of the six chakras runs nine winds, and then the fourth hundred winds.
Tibetan
རྩ་བརྒྱད་ཀྱིས་བསྐྱེད་པའི་རྣམ་རྟོག་གི་རྒྱུ་བ་ངེས་པར་བྱེད་པ་ལ་བཤད་དོ། །ཐུན་ཚོད་རེ་རེ་ལ་རླུང་ཇི་ཙམ་རྒྱུ་བ་ངེས་པའི་རྗེས་དེ་ནས། རླུང་སྐྱེ་བའི་གནས་རྩའི་འཁོར་ལོ་ལ་རླུང་རྒྱུ་བའི་ཚུལ་འབྱུང་རྡུབ་བགྲངས་ནས་ངེས་པར་བྱེད་དེ། དེའང་རྩ་འདབ་འདི་ལས་རླུང་འདི་རྒྱུའོ་ཞེས་ངེས་པར་བཟུང་བ་ལས། སྔར་བཤད་པ་ལྟར་ལྟེ་བའི་རྩ་འདབ་བཞི་ལ་རླུང་རྒྱུ་བ་ན་སྤྱི་བོའི་གཉིས་ལ་རྒྱུ་བ་སོགས་ངེས་པར་བྱེད་པ་ཡིན་པར་མཐོང་ངོ༌། །སྔ་མ་གཉིས་ཕྱིའི་དུས་ཚོད་ལ་རླུང་གི་གྲངས་ངེས་པར་བྱེད་པས་རགས་པའི་ཕྱིར། རླུང་དང་རྩའི་ཁ་དོག་གསལ་བར་མ་མཐོང་ཡང་ངེས་ནུས་ལ། འདི་ནི་རླུང་དང་རྩའི་ཁ་དོག་མཐོང་ནས་རྩ་སོ་སོའི་རྒྱུ་བ་སོ་སོར་ངེས་པར་བྱེད་པའོ། །འདི་ལའང་ཞག་ཉེར་བདུན་རེ་ལ་ཞེས་པ་དང་ཡོངས་སུ་དཔྱོད་ཅེས་པ་གཉིས་སྦྲེལ་ལོ། །འདི་ལ་གནས་ཀྱི་དབྱེ་བས་རྟོག་པ་ཞེས་ཐ་སྙད་བྱས་ན་ལེགས་སོ། །བཞི་པ་མཚན་ཉིད་ལ་རྟོག་པའམ་དུས་ཀྱི་དབྱེ་བའི་རྟོག་པ་ནི། དེ་ཉིད་ལས། དེ་ནས་མཚན་ཉིད་ཡང་དག་ནི། །གནས་ཀྱི་དབྱེ་བས་བརྟག་པར་བྱ། །གནས་ནི་སོ་སོར་རྣམ་བརྟགས་རྣམས། །བརྒྱ་དང་བརྒྱད་ནི་ལྷག་པར་རྒྱུ། །རྣམ་རྟོག་མེད་པ་སྦྱོར་བ་མཆོག །རྟོག་པ་སྤངས་པའི་བདག་ཉིད་ཅན། །དངོས་པོ་ཀུན་གྱི་རང་བཞིན་བདག །བརྒྱ་དང་བརྒྱད་ནི་ལྷག་པར་རྒྱུ། །འདི་ནི་ཡང་དག་རྣལ་འབྱོར་མཆོག །ཉིན་ཞག་ཉི་ཤུ་རྩ་བདུན་གྱིས། །མཚན་ཉིད་སྒོམ་པའི་རྣལ་འབྱོར་བ། །ཇི་ལྟར་གནས་ པ་རབ་བསྒོམས་པས། ཞེས་སོ། །རླུང་གི་གནས་རྩའི་འཁོར་ལོ་དྲུག་ནི་སོ་སོར་བརྟགས་ནས་དེ་རེ་རེ་ལ་སྔར་བཤད་པ་ལྟར་དགུ་དགུ་རྒྱུ་བའི་སྒོ་ནས་ཞག་གཅིག་ལ་བརྒྱད་ཀྱིས་ལྷག་པའི་བརྒྱ་རྒྱུ་བ་ངེས་པར་བྱ་སྟེ། འདིའང་རྩ་དང་རླུང་ཁ་དོག་རྒྱུ་བ་གསལ་བར་མཐོང་ནས་མིན་ནོ། །རྣམ་རྟོག་མེད་པར་བྱེད་པའི་རླུང་གི་སྦྱོར་བ་སྟེ་རྣལ་འབྱོར་དེ་དག་གི་མཆོག་སྟེ་དངོས་པོ་ཀུན་གྱི་རང་བཞིན་འོད་གསལ་རྣམ་རྟོག་སྤངས་པའི་བདག་ཉིད་ཅན་དུ་འཇུག་པའི་ཐབས་སོ། །བརྒྱད་ཀྱིས་ལྷག་པའི་རླུང་བརྒྱ་རྒྱུ་ངེས་པར་བྱེད་པའི་ཡང་དག་པའི་རྣལ་འབྱོར་འདི་ནི་མཆོག་གོ །བསྒོམས་པས་རླུང་ངེས་པར་བྱེད་ཅེས་སྦྱར་རོ། །འགྲེལ་པས། རྣམ་རྟོག་བརྒྱ་རྩ་བརྒྱད་ངེས་པ་ལ་སྦྱོར་བ་ལྟར་ན་རྣམ་རྟོག་མེད་པ་ནི་དོན་དམ་པར་ཉོན་མོངས་ཀྱིས་སྟོང་པའོ། །མཆོག་ནི་ནམ་མཁའ་དང་མཉམ་པའོ། །སྦྱོར་བ་ནི་དོན་དམ་པར་ཉེ་བར་ཞི་བའོ། །དེའི་ཕྱིར་རྣམ་རྟོག་སྤ
Chinese
为了确定由八脉产生的分别念的运行，这里进行了解释。在确定了每个时段有多少气在运行之后，通过计数气的产生之处，脉轮中气的运行方式，以及呼气和吸气，来确定。也就是说，要确定从哪个脉瓣运行哪个气。如前所述，当气在脐部的四个脉瓣中运行时，也要确定气在头顶的两个脉瓣中运行等。前两种方法因为是在外部时间确定气的数量，所以比较粗略，即使没有清楚地看到气和脉的颜色，也能确定。而这种方法是在看到气和脉的颜色后，分别确定每个脉的运行。对于这种方法，也要结合“每二十七天”和“完全审查”这两个词。如果用位置的区分来命名这种方法为“分别念”，那就更好了。第四种是根据特征进行分别念，或者根据时间的区分进行分别念。正如经文中所说： “从那以后，真正的特征， 应该通过位置的区分来检查。 位置是分别检查的各种， 一百零八个特别运行。 没有分别念是最好的结合， 具有舍弃分别念的自性， 是万物的自性之主。 一百零八个特别运行， 这是真正的瑜伽之最。 二十七天日夜， 修习特征的瑜伽士， 如何安住 通过充分禅修。” 也就是说，要分别检查气的六个位置脉轮，并且要确定每个脉轮都像前面说的那样，以九九运行的方式，一天运行一百零八个。这也不是在清楚地看到脉和气的颜色运行的情况下进行的。使分别念消失的气的结合，也就是瑜伽，是那些瑜伽中最殊胜的，是进入万物自性光明，舍弃分别念的自性之方法。确定运行一百零八个气的这种真正的瑜伽是最殊胜的。加上“通过禅修来确定气”这句话。注释中说：如果像确定一百零八个分别念那样进行结合，那么没有分别念在究竟上就是空无烦恼的。殊胜是与虚空同等。结合在究竟上就是寂静。因此，要舍弃分别念。
English
To ascertain the movement of conceptualizations arising from the eight channels, an explanation is given here. After determining how much prana flows in each period, determine by counting the origin of prana, the way prana flows in the chakra of the channels, and exhalation and inhalation. That is, it is necessary to determine from which channel lobe which prana flows. As mentioned earlier, when prana flows in the four channel lobes of the navel, it is also necessary to determine that prana flows in the two channel lobes of the crown of the head, etc. The first two methods are rough because they determine the number of pranas in external time, and even if the color of the prana and channels is not clearly seen, it can be determined. This method, however, determines the flow of each channel separately after seeing the color of the prana and channels. For this method, the words "every twenty-seven days" and "thoroughly examine" should also be combined. It would be better to name this method "conceptualization" by distinguishing the positions. The fourth is conceptualization based on characteristics or conceptualization based on distinctions of time. As the scripture says: "From then on, the true characteristics, Should be examined by distinguishing the positions. The positions are the various that are examined separately, One hundred and eight run especially. Without conceptualization is the best union, Possessing the nature of abandoning conceptualization, Is the lord of the nature of all things. One hundred and eight run especially, This is the best of true yoga. Twenty-seven days and nights, The yogi who meditates on the characteristics, How to abide Through thorough meditation." That is, the six positional chakras of prana should be examined separately, and it should be determined that each chakra runs one hundred and eight a day in the manner of ninety-nine runs, as mentioned earlier. This is not done while clearly seeing the color of the channels and prana running. The union of prana that makes conceptualization disappear, that is, yoga, is the most excellent of those yogas, and is the method of entering the luminosity of the nature of all things, the nature of abandoning conceptualization. This true yoga, which determines that one hundred and eight pranas run, is the most excellent. Add the phrase "determine prana through meditation." The commentary says: If union is performed like determining one hundred and eight conceptualizations, then the absence of conceptualization is ultimately emptiness of afflictions. Excellence is equal to space. Union is ultimately peace. Therefore, abandon conceptualization.