English
Then, for three days, it flows from the left. Then, for three days, it flows from the right. Then, for three days, it flows from the left. Then, for three days, first from the right, half a 'thun' (Tibetan: ཐུན་, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning: time period) of wind flows. Such a pattern is stated in the 'Death Ransom': 'This order is definite.' Therefore, if there are no problems with the death omens etc. that will be discussed below, then the pattern of flow is definite. The time of the initial flow is not clearly stated in the 'Compendium' and the 'Death Ransom', but in the 'Man-nye', it is explained as the time of dawn on the first day etc. The time of dawn of a day also depends on the distinction of three days, and there are many differences. But here, in the world, dawn like the first day refers to the time before the sun of the first day has risen. Because that day has two periods, day and night, the day period must come before the night period. Therefore, the first light of dawn on the first day etc. is the beginning of the day of that day. Therefore, it is from then until dawn. That is also the earliest morning. Therefore, it is not contradictory to say morning. Half a 'thun', in the same scripture, it is remembered that 'a thun is one-eighth'. Therefore, it is said that there are sixteen and a half 'thuns' in one day and night. Each half 'thun' has one hundred and thirteen and a half breaths. In the 'Man-nye', at dawn, it is said that one 'time combination' (Tibetan: དུས་སྦྱོར, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning: time combination) or half a 'thun' of wind flows, and these two are optional. One 'time combination' of wind is said to be one hundred and eighteen breaths, and half a 'thun' of wind is the same as before. If the initial flow pattern of the waxing and waning moon's wind signs is reversed in six days, one 'phyogs' (Tibetan: ཕྱོགས, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning: direction, here referring to half a month), two 'phyogs' (Tibetan: ཕྱོགས, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning: direction, here referring to half a month), three 'phyogs' (Tibetan: ཕྱོགས, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning: direction, here referring to half a month), what problems will occur? The 'Compendium' says: 'One, two, three, four, five, When the six days are reversed, If the wind flows, Then great strife will arise. When one 'phyogs' (Tibetan: ཕྱོགས, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning: direction, here referring to half a month) is reversed, All diseases will greatly arise. When two 'phyogs' (Tibetan: ཕྱོགས, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning: direction, here referring to half a month) are reversed, Beloved relatives will decline. When three 'phyogs' (Tibetan: ཕྱོགས, Sanskrit Devanagari:, Sanskrit Roman transliteration:, Chinese literal meaning: direction, here referring to half a month) are reversed, Death will occur within six months.' So, the observation of the wind of the waxing and waning moon,
Chinese
如果问，对于任何月份，是否有关于月份的确定性？《总集》（Sdom 'byung）和《曼涅》（Man Nyer）中没有明确说明月份的确定性是否存在。但在《死亡赎命》（'Chi blu）中说：“冬月中等月份等变化时，所有月份的初一等，死亡的共同特征，首先在内部进行观察。”因此，据说所有十二个月份都要在内部观察死亡的共同特征。那么，如果在两个半月的时间里，观察到的风没有逆转，会产生什么结果呢？对此没有明确的说明。不逆转会产生好坏两种结果之一，逆转会产生坏的结果。如果不逆转，就应该产生好的结果。这应该针对没有疾病、亲人不衰败、不死等情况。这些都是从坏的方面来解释的，那么从好的方面来说，是否应该针对六个月内不死等情况进行呢？希望有智慧的人们进行研究。此外，在《死亡赎命》中说：“三条道路，两个鼻孔和嘴巴，如果认识到风在流动，就无法恢复。半天过去后就会死亡。风没有变化。如果两条道路都在流动，或者在十天内，在左右鼻孔中，在变化的时候，那就会死亡。无论哪一天，两个鼻孔的风，同时，获得同时流动的瞬间，获得相似的瞬间。谁的眼睛在动，他的生命在一天之内，一定会毁灭。”并且，如果离开两个鼻孔从耳朵流动，据说当天就会死亡。还有，在《曼涅》中说：“从冬季第一个月的变化时开始，如果五天内从太阳的道路流动，那么是十八年。如果从塔星流动，那么是十五年。如果夏季小月流动，那么是十二年。如果夏季第一个月流动，那么是九年。如果在黑色的流动，那么是六年。如果在有嘴唇的流动，那么是三年。《死亡赎命》中说的是冬季中等月份。”这些都是依据《死亡赎命》的论典，按照《曼涅》中所说的。如果想详细了解，就从《死亡赎命》中了解。就这样，
English
If asked, for any month, is there a certainty about the month? Although the 'Collection' (Sdom 'byung) and 'Man Nyer' do not explicitly state whether the certainty of the month exists or not. But in 'Death Ransom' ('Chi blu) it says: "When the middle month of winter and so on changes, all the first days of the month, etc., the common characteristics of death, should first be observed internally." Therefore, it is said that all twelve months should be observed internally for the common characteristics of death. So, if the observed wind does not reverse for two and a half months, what result will occur? There is no clear explanation for this. Not reversing should produce one of two results, good or bad, and reversing produces a bad result. If it does not reverse, then it should produce a good result. This should be done for situations such as no disease, relatives not declining, and not dying. These are all explained from the bad side, so from the good side, should it be done for situations such as not dying within six months? It is hoped that wise people will research this. Furthermore, in 'Death Ransom' it says: "Three paths, two nostrils and the mouth, if one realizes that the wind is flowing, it cannot be restored. After half a day has passed, one will die. The wind does not change. If both paths are flowing, or within ten days, in the left and right nostrils, at the time of change, then one will die. On whatever day, the wind of the two nostrils, at the same time, obtaining the moment of flowing simultaneously, obtaining a similar moment. Whoever's eyes are moving, his life within a day, will surely be destroyed." And, if one leaves the two nostrils and flows from the ears, it is said that one will die on that very day. Also, in 'Man Nyer' it says: "Starting from the time of change in the first month of winter, if one flows from the path of the sun for five days, then it is eighteen years. If one flows from the Ta star, then it is fifteen years. If one flows in the small summer month, then it is twelve years. If one flows in the first summer month, then it is nine years. If one flows in the black one, then it is six years. If one flows in the one with lips, then it is three years. 'Death Ransom' speaks of the middle month of winter." These are all based on the treatise of 'Death Ransom', according to what is said in 'Man Nyer'. If you want to know in detail, learn from 'Death Ransom'. Like this,
Chinese
关于观察死相，也必须从脉象调和、安乐的身体来观察，如《赎死经》所说：如果有人想了解死亡的征兆，就应该从安乐的身体来了解，否则心生疑惑。脉象不调和、贪欲、昏暗等控制，以及恐惧和悲伤等原因，导致死相各不相同。如是说。第三，在《赎死经》中说：轮回中没有比生命更珍贵的，因此要尽快用多种方法来赎回生命。因为通过理智运用方法，不会有丝毫困难。珍宝、咒语和药物的力量，都能满足愿望。在死亡的征兆出现之前，就要通过理智来处理。如果头顶上掉下冰雹，即使再有学问也无济于事。因此，没有比生命更珍贵的，如果用赎死的方法来治疗，大多可以赎回生命。而且，必须事先了解死亡征兆的特征，然后进行治疗，如经中所说，看到死相的人，应该及早努力赎回生命。在《律生经》中也说：拥有这样诀窍的人，就能赎回死亡。仅仅依靠它就能战胜死亡。依靠佛法就能战胜死亡。因此，应该将佛法视为至高无上。如是说，赎死的特殊诀窍和，通常依靠佛法就能赎回死亡。关于赎死的特殊诀窍，在那部经中讲述了三种：第一种是先进行本尊瑜伽，然后在黎明时分，不间断地计数一千次呼吸，完成一百万次念诵后，即使寿命已尽，也能再活五年，这是毫无疑问的。如《赎死经》所说：计算进入的呼吸达到一百万次，重复两百万次等等，寿命就会增加。念诵两百万次，寿命就会增加五年的两倍，念诵三百万次，就会增加三倍等等。还有，先进行本尊瑜伽，然后习惯于将从头顶到脚底的所有部位都充满气息并保持的宝瓶气。摩擦手三次，敲击响板六次，以此为一次，共做一百零八次。
English
Regarding observing death omens, it is also necessary to observe from a body with balanced humors and in a state of ease, as stated in the 'Death Ransom Sutra': If someone wants to understand the signs of death, they should understand it from a body in a state of ease; otherwise, doubts will arise in the mind. Imbalanced humors, attachment, dimness, etc., being controlled, and causes such as fear and sorrow, lead to different appearances of death omens. Thus it is said. Thirdly, in the 'Death Ransom Sutra' it says: In samsara, there is nothing more precious than life; therefore, one should quickly use various methods to ransom life. Because by applying methods with reason, there will be no difficulty at all. The power of jewels, mantras, and medicines can fulfill all desires. Before the signs of death appear, one should deal with it through reason. If hail falls on the head, even if one is very learned, it is of no use. Therefore, there is nothing more precious than life; if one treats it with the method of death ransom, one can mostly ransom life. Moreover, one must first understand the characteristics of death omens long in advance, and then treat them, as the sutra says, those who see death omens should strive to ransom life early on. In the 'Vinaya Source Sutra' it also says: Those who possess such instructions can ransom death. By relying on that alone, one can conquer death. By relying on Dharma, one can conquer death. Therefore, one should regard Dharma as supreme. Thus it is said, the special instructions for death ransom and, generally, relying on Dharma can ransom death. Regarding the special instructions for death ransom, three are explained in that sutra: The first is to first engage in deity yoga, and then at dawn, count a thousand breaths without interruption; after completing one hundred thousand recitations, even if life is exhausted, one will undoubtedly live for another five years. As the 'Death Ransom Sutra' says: Counting the entering breaths to reach one hundred thousand, repeating two hundred thousand times, etc., life will increase. Reciting two hundred thousand times, life will increase by twice five years, reciting three hundred thousand times, it will increase threefold, and so on. Also, first engage in deity yoga, and then become accustomed to the vase breath, filling all parts from the crown of the head to the soles of the feet with air and holding it. Rub the hands three times and clap the cymbals six times, counting this as one, and do this one hundred and eight times.