English
The place of generation and emanation, or pervading the three realms, is the wheel of emanation. In the "Essence of Empowerment," it says: "The group of sixty divided into one and four, pervading the three realms, is the Emanation Body." And in its auto-commentary, it says: "These emanate from the navel and gather there, that is, the body's form realm, the speech's desire realm, and the mind's formless realm, pervading the three realms, hence the wheel of emanation." The two wheels of condition are: four fingers below the navel, at the location of Pūrnaguhya, there is the fire wheel, triangular in shape, marked with "ram" (Tibetan: རཾ, Devanagari: रं, Romanized Sanskrit: raṃ, Literal meaning: fire seed syllable). From it: "Fire and Vajradhātu Īśvarī, residing together, are said to be wrathful." And its commentary, "Garland of Fearlessness," says: "The location is four fingers below the emanation. Residing together with the root of Īśvarī, it is called the Karma Dakini, Sporama." Its shape is divided by sides, corners, edges, and center from the letter A (Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, Literal meaning: none), hence there are eight Sporamas. Below that, at the bladder, is the wind wheel, shaped like a bow, marked with "yam" (Tibetan: ཡཾ, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal meaning: wind seed syllable). From it: "The wind is a curved bow shape, the seed syllable 'yam' (Tibetan: ཡཾ, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal meaning: wind seed syllable) makes it move." The reason for calling them wheels is: because the spokes and other shapes are similar, and they bind and act there, to cut off conceptual thoughts, so they are the same as the function of a wheel, hence they are called that. If these channels are further analyzed, the body forms in the womb, and after four weeks, eight months of gestation and four months outside, that is, between twelve months, two hundred channels form each day, thus having twenty-four thousand channels that maintain the lineage of body, speech, and mind, divided into three groups, seventy-two thousand in each group. In the "Compendium of Sources," it says: "The channels that follow the body, are said to be seventy-two thousand." The channels that branch out from these are inconceivable; as many hairs as there are, so many channels there are. In other tantras, it is said that adding the crown wheel above the central channel and the secret wheel below, etc., the number is not fixed. In short, the yogi should know the seventy-two thousand channels, and the main channels among them—the wheel channels, and the more important channels among them—the thirty-two channels, etc. The six wheels of
Chinese
风和心的清净部分被抓住，污垢则引起疾病。头顶和前额引起痰病，喉咙和心脏引起胆病，肚脐和生殖器的外围引起风病，生殖器的内围引起混合病。身体有粗、细、极细三种，这是细身。极细身是所有脉的自性，被称为双运智慧中脉。在这些脉中运行的风有业风和智慧风两种。业风包括：持命风、上行风、遍行风、等火风、下泄风五种，是根本蕴风。其作用是：维持生命，呼吸，保持身体，降温，以及进行行走、站立、排泄大小便和精液三种物质的控制。如果紊乱，会导致昏厥、疯狂、死亡等，以及上身疾病、麻痹僵硬疾病、游移性疾病和下身疾病。有些人说，这些风位于身体的中央、上部、皮肤的末端、消化的边界和肚脐以下。但在这里，《秘密精要·忿怒尊力续王》中说，它们位于心间、喉咙、身体的所有关节、肚脐和生殖器中。其中说到：遍行风位于关节中，色蕴是毗卢遮那佛身等等。五种支分风位于五根处，并进行产生等作用。其中说到：运行的处所是眼睛，完全运行于耳朵，真实运行于鼻子，极度运行于舌头，确定运行于身体。眼睛、耳朵、鼻子和舌头，地藏等八菩萨，区分内外识。等等，广说如是。特别是，在鼻子中运行的风，在《忿怒尊力瑜伽自在成就幻网续》中说，从上方左右两侧依次运行于坛城中：两万和一千，六百昼夜生起者。因此，每天运行两万一千六百次风。如果按照十二变迁来计算，肚脐有六十个脉瓣。
English
Wind and the pure essence of mind are held, while impurities cause disease. The crown and forehead cause phlegm diseases, the throat and heart cause bile diseases, the outer part of the navel and genitals cause wind diseases, and the inner part of the genitals causes combined diseases. There are three types of bodies: coarse, subtle, and extremely subtle. This is the subtle body. The extremely subtle body is the nature of all the channels, known as the Union Wisdom Central Channel. Among the winds that flow in these channels, there are two types: karma wind and wisdom wind. The karma wind includes the five root winds: life-sustaining wind, upward-moving wind, pervasive wind, fire-equalizing wind, and downward-cleansing wind. Their functions are to sustain life, breathe, maintain the body, lower temperature, and control walking, standing, excretion of feces, urine, and the three substances of semen. If they are disturbed, they can cause fainting, madness, death, etc., as well as upper body diseases, paralysis, migratory diseases, and lower body diseases. Some say that these winds are located in the center of the body, the upper part, the end of the skin, the boundary of digestion, and below the navel. But here, in the Secret Essence, the Wrathful Power Tantra King, it is said that they are located in the heart, throat, all the joints of the body, the navel, and the genitals. It says: The pervasive wind is located in the joints, the Form Aggregate is the body of Vairochana, and so on. The five branch winds are located in the five senses and perform functions such as generation. It says: The place of movement is the eyes, complete movement is in the ears, true movement is in the nose, extreme movement is in the tongue, and definite movement is in the body. The eyes, ears, nose, and tongue, the eight Bodhisattvas such as Earth Essence, distinguish between inner and outer consciousness. And so on, it is widely spoken. In particular, the wind that moves in the nose, in the Wrathful Power Yoga自在 Accomplishment Illusion Net Tantra, it is said that it moves sequentially in the mandala from both the upper left and right sides: Two myriads and one thousand, six hundred arise day and night. Therefore, 21,600 winds move each day. If calculated according to the twelve transformations, the navel has sixty pulse petals.
Chinese
四十四中，先前分离为六的四者，由于是中脉的转移，坛城不降临，故称为空性四脉。其余六十的运行方式是：从毛发末端的脉道，脉轮之气与脐气混合，从单管道降至鼻孔。而且，五大以左右收放的次第，每次转移有五个杖，每个杖有三百六十息，虽然每次转移运行一千八百息，但在其上，以空性四脉的区分，每三十二份之一息是智慧气，积累起来，每个杖有十一又四分之一息，每次转移有五十六又四分之一息。一天运行六百七十五，如果压缩到小时，一小时，五十二水刻，三息。积累一个月，五十六小时，十五水刻。重复十二次，十一天，十五小时是一年的本初气数，成为外在闰月的因素。经典中广泛地说，一百岁人的本初气总计为三年等等。颜色是：地气黄色，水气白色，火气红色，风的气黑色，空的气蓝色。大小是脐下四指到八指，从鼻尖十二指到十六指之间运行。又，如果按十六转移来算，比之前说：地之气与水与火，风依次生起作用，向上和横向产生作用，向上从左右两边，坛城依次运行。等等所说，运行的气是地水火风四者。它们也以左右的区分，一天两万一千六百也变成八个时段。四大元素每一个都有四个小元素，所以是十六转移。而且，以左右的区分是三十二小时，从转移中分为四份，所以是每个杖。杖的意义是：这里人的六息的一个小水刻，加上四分之一，六十六水刻是杖。
English
Among the forty-four, the four that were previously divided into six, because they are the transference of the central channel, the mandala does not descend, hence they are called the four empty channels. The way the remaining sixty operate is: from the channel at the end of the hair, the winds of the chakras mix with the navel wind, and descend from the single tube path to the nostrils. Moreover, the five elements, in the order of left and right gathering and generating, have five staffs for each transfer. Each staff has three hundred and sixty breaths, although each transfer runs one thousand eight hundred breaths. On top of that, with the distinction of the four empty channels, one thirty-second of each breath is wisdom wind. Accumulated, each staff has eleven and one-quarter breaths, and each transfer has fifty-six and one-quarter breaths. Six hundred and seventy-five run in one day and night, and if compressed into hours, it is one hour, fifty-two water clocks, and three breaths. Accumulated for one month, it is fifty-six hours and fifteen water clocks. Repeated twelve times, eleven days and fifteen hours are the number of primordial winds for one year, becoming the factor for external intercalary months. It is widely said in other tantras that the total primordial wind of a hundred-year-old person amounts to three years, and so on. The colors are: earth wind is yellow, water wind is white, fire wind is red, the wind of wind is black, and the wind of space is blue. The size is from four to eight fingers below the navel, and runs from twelve to sixteen fingers from the tip of the nose. Also, if considered in terms of the sixteen transfers, as said before: The earth wind, water, and fire, the winds arise in order, acting upwards and sideways, upwards from both left and right, the mandala runs in order. And so on, the winds that run are the four: earth, water, fire, and wind. They also, with the distinction of left and right, the twenty-one thousand six hundred in one day also become eight periods. Each of the four great elements has four small elements, so there are sixteen transfers. Moreover, with the distinction of left and right, there are thirty-two hours. Divided into four parts from the transfer, so there is one staff each. The meaning of the staff is: here, one small water clock of a person's six breaths, plus one-quarter, sixty-six water clocks is a staff.
Chinese
即，四十四个为一日。一日的业气六百六十五中，计算十六次呼吸的份额，一次呼吸有业气四十二，六分之一，其四十八分之一。三十二分之一小时有业气二十一，十二分之一，九十六分之一。一指顷有业气十一半，二十四分之一，九十二分之一。因此，三十二次呼吸内外运行之间，一次智慧之气在中脉运行。这样的智慧气，是众生语之法和外境时之法的所依或基础，也是因缘的所依，是诸法自性中常住不灭的大命气。如《文殊幻网》所说：大命气，无生。离言说。一切言说之因之胜。一切语皆能明了。如是。因此，从束缚气中，粗大的业气也转为智慧气，这些的要点是，依靠观看而学习放纵，数出入息并计算，学习生气的形状颜色，以遮止的修法修持宝瓶气等方法，在中脉稳固而生功德。如《成就法总集》所说：分别念风动摇时，抓住风，寂静宝瓶气等。以度母抓住的各种方法，以所缘将觉性钉于橛上。如是。此后的续部《阿难陀》的译文中说：风有两万，一百一十六时。在中脉之内，将其收摄即为时。如是。也就是八个时段，每个时段分为三份，即二十四份，这些依次分配给四大，即四个时段女神，九十六位女神等，掌握份额后进行计算。如《忿怒尊力成就法》中说：一时、二时、少时，以及指顷女神的力量。以力量数呼吸，掌握数量后，不疲倦地依靠呼吸。又，右边是红而炽热的火气。
English
That is, forty-four breaths make one day. Among the six hundred and sixty-five breaths of karma in one day, calculating the share of sixteen breaths, one breath has forty-two breaths of karma, one-sixth, and one-forty-eighth of that. One thirty-second of an hour has twenty-one breaths of karma, one-twelfth, and one-ninety-sixth. One finger-snap has eleven and a half breaths of karma, one-twenty-fourth, and one-ninety-second. Therefore, between the thirty-two breaths moving in and out, one breath of wisdom moves in the central channel. Such a breath of wisdom is the basis or foundation of the speech of sentient beings and the external phenomena of time, and it is also the basis of causality. It is the great life-force breath that constantly abides without ceasing in the nature of all phenomena. As it is said in the 'Mañjuśrī Illusion Net': 'The great life-force is unborn. It is beyond words. It is the supreme cause of all speech. It makes all words perfectly clear.' Thus, from binding the breath, even the coarse karma breath transforms into wisdom breath. The key points of these are: relying on observation to learn indulgence, counting and calculating the exhaling and inhaling, learning the shape and color of the elemental breaths, and cultivating the vase breath with methods such as the practice of negation, which leads to the arising of qualities from stability in the central channel. As it is said in the 'Collection of Accomplishment Methods': 'When the winds of conceptual thought move, seize the wind, pacify the vase breath, etc. With various methods of seizing the Tārā, fix awareness on the stake with the object of focus.' Thus. In the translation of the subsequent tantra 'Ānanta', it is said: 'There are twenty thousand breaths, and one hundred and sixteen times. Within the central channel, gathering them together is called time.' Thus. That is, eight periods, each divided into three parts, which makes twenty-four parts, and these are sequentially assigned to the four elements, that is, four goddesses of time, ninety-six goddesses, etc., and after grasping the shares, calculation is performed. As it is said in the 'Wrathful One's Power Accomplishment Lineage': 'One time, two times, a short time, and the power of the finger-snap goddess. With power, count the breaths, grasp the number, and rely on the breath without fatigue.' Also, 'On the right is the red and blazing fire breath.'