English
The movement is: When a person's age gradually increases, and the body has not contracted a stubborn disease, in one day and one night, the number of breaths going in and out is twenty-one thousand six hundred times. At that time, such is the movement of the wisdom that does not discriminate the nature of reality, as previously stated. The World Honored One promised to say: "I will explain extremely rare things." The so-called great movement of air is not enough for the elderly over fifty years old, but for those under fifteen or sixteen years old, those over fifty are because the elemental vessel of the body has matured. For those over sixty years old, the vessel of the elemental season has aged. In addition, for those who have diseases of the breath, there will be one hundred and twenty more times; for those with cold breath, there will be fifty less times; for those with hot bile (bile), there will be one hundred and twenty less times; for those with cold, even if it is reduced by fifty times, they will feel comfortable. For those with hot bile, there will be two hundred and thirteen more times; for those with cold, there will be one hundred more times. For those who are troubled by mixed diseases, if the breath and bile are mixed, sometimes it will be reduced by thirty times, and sometimes it will be increased by thirty times. If phlegm and breath are mixed, sometimes it will be reduced by one hundred times, and sometimes it will be increased by one hundred times. If mixed with bile, each time it will be reduced by one time between one hundred times. If all three are mixed, then there is no fixed number. In this way, due to the order of day and night, sometimes decreasing and sometimes increasing, these are all sick people. Among them, the movement of ten thousand breaths is male breath, and one is female breath. In this way, twenty thousand times is the result of the joint action of male and female. The so-called one thousand times refers to the breath that is neither male nor female, which is the breath of a hermaphrodite. The remaining six hundred movements are: one hundred times phlegm, one hundred times breath, one hundred times bile, one hundred times mixed, of which cold and heat each account for fifty times. One hundred times represents fifty afflictions. One hundred times represents the signs of various afflictions and shows the differences between karma and karma. One hundred times represents the signs of wisdom and carries out various activities of body and wisdom. Calculating in this way, the breath of one day and one night is complete. By relying on the order of breath calculation, the characteristics of the mind abiding are shown. Now, the second is to show the determination of movement: that is, how, through the sequential differences of each element, children under five years old have ten more times than children under six years old. When in prime of life, it is thirty times.
Chinese
直到五十岁。从那以后，每六年减少十分。像这样衰老的人减少，是因为元素的新、盛、旧的作用造成的盈余和不足。还有，抓住一百二十岁，从此确定各自元素的时期。大动之风是六十。下面变得微细，变得非常微细，粗大的从那以后二十岁就微细了。如果不是那样，第七个用自性计算来抓住观修。从那以后，六十岁是两倍，一百二十岁时烦恼非常粗大，是智慧的障碍。这样总共三百六十，从不净中，贪欲、嗔恨、愚痴三种变得粗大，必定会堕入恶趣。那时即使结束寿命，也会堕入恶趣。生病会死亡。如果修习，烦恼会变得微薄。对此有三种动，在三百五十七岁时，用自性平等的地的“པ”（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）修习，会生起更多的无分别。死后在中阴成佛，生病后立即可以。做什么样的善业都会增长百万倍。如果造作罪业，必定会堕入无间地狱。像这样，如果没有计算，那么从风的动从自身时期开始，总之在动的二十之间，自性平等之动的每一个动，依靠那个来做摄风等，会生起更多的无分别智慧。那时风会做所有的事业。这样，这些就是第二个在动的界限中，为了指示抓住自性，分成了两部分来指示。现在为了指示身体意义的第三个以时间安住的自性，用两个意义来指示的第一个。指示时间的差别是：时间的蕴和界的差别，自性生起和烦恼安住的次第是这样的：总的时间是，水的时期是冬季的第一个月，地是春季，火是夏季，风是秋季。内部是昼夜内外四种。秘密是散乱、专注、平等和混乱四种。真实的是夜晚和黎明，白天早晨和下午四种。这样指示了时间的差别。
English
Until fifty years old. From then on, every six years, ten are reduced. The reduction in those who age like this is due to the excess and deficiency caused by the function of the new, flourishing, and old elements. Also, grasping one hundred and twenty years, from then on, determine the respective periods of the elements. The great moving wind is sixty. Below it becomes subtle, becoming very subtle; the coarse ones become subtle from twenty years onwards. If not, the seventh is to grasp contemplation with the calculation of nature. From then on, sixty years is doubled, and at one hundred and twenty years, the afflictions become very coarse, which is an obstacle to wisdom. Thus, a total of three hundred and sixty, from impurity, the three of desire, hatred, and ignorance become coarse, and one will definitely fall into the lower realms. At that time, even if one ends one's life, one will fall into the lower realms. Sickness will lead to death. If one practices, afflictions will become thin. There are three movements for this. At the age of three hundred and fifty-seven, if one meditates with the earth "པ" (Tibetan, Devanagari script, Roman transliteration, literal meaning) of equal nature, more non-discrimination will arise. After death, one will become a Buddha in the bardo; one can do it immediately after being sick. Whatever virtuous deeds one does will increase a millionfold. If one commits sinful deeds, one will definitely fall into the hell of uninterrupted suffering. Like this, if it is not calculated, then from the wind's movement starting from its own time, in short, between the twenty of movement, each movement of the nature of equality, relying on that to do wind control and so on, more non-discriminating wisdom will arise. At that time, the wind will do all the work. Thus, these are the second, in the boundary of movement, in order to indicate grasping the nature, divided into two parts to indicate. Now, in order to indicate the third nature of the body's meaning abiding in time, the first of the two meanings to indicate. Indicating the difference of time is: the difference of the aggregates and elements of time, the order of the arising of nature and the abiding of afflictions is like this: the general time is, the time of water is the first month of winter, earth is spring, fire is summer, and wind is autumn. Internally, there are four: day, night, inside, and outside. Secretly, there are four: scattered, focused, equal, and confused. Truly, there are four: night and dawn, daytime, morning, and afternoon. Thus, the difference of time is indicated.
Chinese
现在第二个是关于确定时间的法性认知之阐述：外在时间，对于所有众生来说，秋季中旬是元素增长之时，此时禅修为佳。五蕴增长，身体的善行增进；菩提心增长，无论做什么善事，做什么工作都会增进。元素增长，无论做什么缘起仪轨，都会成为关键。事业和福德增长，无论做什么息增怀诛的事业，都能成就，毫无疑问。具体而言，元素游离不定时，秋季的第二个月适合进行固定；第一个月适合进行刺穿；第三个月适合进行平衡。这也应该在自己确定的时间内进行。此外，水的身体应该在冬季的第一个月进行禅修。春季的第一个月进行诵读。秋季的第一个月进行布施等物质的善行。夏季的第一个月进行四种事业的活动。在最后几个月里，什么也不会成就。在中间的月份里，会变得混乱。同样，土的身体应该在春季的第一个月进行禅修，夏季的第一个月进行诵读，秋季进行物质的善行，冬季进行息增的事业。如上所述，在最后四个月里，什么也不会成就，反而会对自己有害，中间的月份会变得混乱，没有任何利益。对于火和风，应该在自己的第一个月进行把握，其余的月份进行扩展。因此，在确定的时间里，法是真实的，无法添加任何虚饰。安住于自然、未被改变的状态，依靠它，必定能享用真实的法性。内在的时间是春季初升的黎明时分，五蕴增长等与上述相同。此外，在水的时间里，黎明时分，无论做什么善行都能成就；中午会变得混乱；傍晚和夜晚会变成有害的事业；半夜应该进行睡眠和梦境的瑜伽。在土的时间里，中午会成就，傍晚和夜晚有害，半夜睡眠和梦境会变得混乱。在火的时间里，傍晚和夜晚会成就，半夜有害，黎明会变得混乱。中午会成就以身体为主的各种善行。在风的时间里，黎明时分禅修等无论做什么都能成就，中午混乱，傍晚和夜晚会变成有害的事业，半夜无论做什么都会变成摧毁五蕴的事业。秘密的时间是，通常来说，睡眠的瑜伽
English
Now, the second is the explanation of ascertaining the nature of reality by determining the time: As for the external time, for all beings in general, it is good to meditate when the elements are increasing in the middle month of autumn. When the aggregates increase, the virtuous deeds of the body increase; when the Bodhicitta increases, whatever virtuous deeds or work one does will increase. When the elements increase, whatever interdependent rituals one performs will become essential. When actions and merits increase, there is no doubt that whatever peaceful, increasing, powerful, or wrathful actions one performs will be accomplished. Specifically, when the elements are scattered and unstable, the second month of autumn is suitable for fixing; the first month for piercing; and the third month for balancing. This should also be done at one's own determined time. Furthermore, the body of water should be meditated upon in the first month of winter. Recite in the first month of spring. Perform virtuous deeds of material offerings such as charity in the first month of autumn. Perform the activities of the four actions in the first month of summer. Nothing will be accomplished in the last months. In the middle months, it will become chaotic. Similarly, the body of earth should be meditated upon in the first month of spring, recited in the first month of summer, virtuous deeds of material offerings should be performed in autumn, and peaceful and increasing actions should be performed in winter. As mentioned above, nothing will be accomplished in the last four months, and it will be harmful to oneself, while the middle months will become chaotic, without any benefit. For fire and wind, one should grasp them in their first month, and expand in the remaining months. Thus, in the determined time, the Dharma is true and cannot be adorned with any embellishments. By relying on that which abides naturally and unadulterated, one will surely enjoy the true nature of reality. The internal time is the time when the first light of dawn rises in spring, and the increase of the aggregates, etc., is the same as above. Furthermore, in the times of water, whatever virtuous actions are performed at dawn will be accomplished; at noon it will become chaotic; in the evening and night it will become harmful actions; at midnight one should practice the yoga of sleep and dreams. In the time of earth, it will be accomplished at noon, harmful in the evening and night, and sleep and dreams will become chaotic at midnight. In the time of fire, it will be accomplished in the evening and night, harmful at midnight, and chaotic at dawn. At noon, various virtuous deeds that are primarily physical will be accomplished. In the time of wind, whatever is done, such as meditating at dawn, will be accomplished; it will be chaotic at noon; in the evening and night it will become harmful actions; and whatever is done at midnight will become actions that destroy the aggregates. The secret time is, in general, the yoga of sleep.
Chinese
还有，修习梦瑜伽不计时间。 还有，在水曜时，什么也不要做。如果处于游离状态，做什么都会伤害自己。处于平衡状态等，事情也能因此成功。 在水曜时，如果对火曜做善事，自己的身体会毁灭。如果处于平衡状态，会显示善的增长，处于游离状态则无利无害。水的游离状态等也是如此。 在水曜时，如果对土曜做善事，罪业会增长。如果处于游离状态，自己的身体会毁灭。如果处于平衡状态，会泛滥。水的游离状态和土的游离状态等也是如此。 还有，在水曜时，如果对风曜做恶事，善业会增长。如果处于游离状态，做善事自己的身体会毁灭，做恶事会被疾病侵袭。如果做息增事业，眷属和受用会衰减。此外，结婚和发动战争等，这里没有写。如果处于平衡状态，做善事一定会成功，特别是如果修行，就会成功。如果做恶事，一定会堕入地狱。息增事业会泛滥。游离状态等也是如此。 还有，在土曜时，对水曜做任何善事，自己的身体会毁灭。做恶事身体会被疾病侵袭。如果念诵咒语，自己的能力会衰退。如果做息增事业，会对自己不利。如果依赖滋养五行的仪式，会再次毁灭。如果做增长事业，会彻底毁灭。如果对敌人和刽子手下手，一定会到达目的。如果处于游离状态，做善事会泛滥。做恶事会对土地造成损害。如果做息增事业，会成功。如果念诵咒语，能力会更加增长。如果做生意，会胜利。如果结婚，最终会分离。发动战争会有危险。如果追求利益，开始会不好。对于增长来说，驱逐是好的。还有，如果处于平衡状态，做善事会获得善的果报，做恶事会获得恶报，因此无论做什么都会成功。剩下的两种状态也是如此。 还有，在土曜时，对火曜做善事，自己和他人都会毁灭。如果做恶事，一定会堕入恶道。对于息增事业无利无害。如果念诵咒语，能力会更加涌现。消除自己的损害是好的，引发他人的损害是不好的。如果做生意，自己会失败并破产。结婚和发动战争一定会毁灭。如果处于游离状态，做善事会成功，