Chinese
。从左边的各种显现的光芒是，风的坛城恒常地，与绿色相同，它的本尊是不空成就佛。其次各种显现的光芒是，与金色的光芒相同，大自在的坛城运行风，一切时中珍宝生。下面缓慢地运行，白色如同茉莉花和月亮，在水的坛城中运行，是光明大金刚怙主。对于所有的身体来说，是随行之风，对于所有的心来说，是完全进入的，在遍照佛的自性中，这个大风非常著名。这样说了。在金刚鬘中，大致与此相同，在第五个章节中，从死亡的身体中产生。这样说了。在那两个之中，从哪个门有多少运行呢？除了遍行风在死亡的时候运行九百个一千之外，实际上主要从鼻孔不运行，由于与其他四种风以轮转的方式混合，所以根据情况运行。考虑到它自己的坛城运行，所以说从死亡的身体中产生。其他四种是从右边运行，从左边运行，从两个都猛烈地运行，从两个都缓慢地运行，主要分别是上行、下泄、平和火和命风。那些也说了从秘密的鼻尖产生，运行到世俗的鼻尖，所以也从所有各自的轮运行。主要是像上面所说的那样，各自的位置确定，并且在心间、脐间、金刚和莲花的鼻尖运行和使用是主要的。在那里，呼气、吸气和稍微停留的部分加在一起，就是一个风或一个呼吸。像那样的风，一天运行两万一千六百个。那也是，每个怙主（本尊）的风运行九百个，将九百分成四份，每份是二百二十五个，所以如果将大怙主（本尊）分开，就有四个小种姓的明妃。从右边上行火风运行九百个一千，是莲花怙主的运行，从左边平和火 风的风九百
English
. From the left, the rays of various manifestations are, the mandala of wind is constant, the same as green, its deity is Amoghasiddhi. Secondly, the rays of various manifestations are, the same as the golden light, the wind runs in the mandala of the great sovereign, in all times, jewels arise. Below, slowly running, white like jasmine and the moon, running in the mandala of water, is the great light Vajra Protector. For all bodies, it is the following wind, for all minds, it is completely entering, in the nature of Vairochana, this great wind is very famous. Thus it is said. In the Vajra Garland, it is mostly the same as this, in the fifth chapter, it arises from the dying body. Thus it is said. Among those two, from which door how many run? Except for the pervasive wind running nine hundred thousand at the time of death, actually it does not mainly run from the nostrils, because it is mixed with the other four winds in a rotating manner, so it runs according to the situation. Considering the running of its own mandala, it is said that it arises from the dying body. The other four are running from the right, running from the left, running violently from both, running slowly from both, mainly ascending, descending, equalizing fire, and life wind respectively. Those also said that they arise from the secret tip of the nose and run to the mundane tip of the nose, so they also run from all the respective chakras. Mainly, as mentioned above, the respective positions are fixed, and running and using at the tips of the nose of the heart, navel, vajra, and lotus are the main things. There, the parts of exhaling, inhaling, and slightly staying are added together, which is one wind or one breath. Like that, twenty-one thousand six hundred winds run in a day. That is also, each protector (deity)'s wind runs nine hundred, dividing the nine hundred into four parts, each part is two hundred and twenty-five, so if the great protector (deity) is separated, there are four consorts of small lineage. From the right, the ascending fire wind runs nine hundred thousand, which is the running of the lotus protector, from the left, the equalizing fire the wind of wind nine hundred
Chinese
一百俱胝运行的业之怙主风，以及两者之间猛烈下泄的九百俱胝运行的珍宝怙主，以及两者之间运行微弱的命风九百俱胝运行的金刚怙主。如此这般，白天三匝，夜晚三匝运行。诸天女的运行，以最初为例示范，大种总的来说是火风，但内在有成分多少的四种差别：唯火风成分多者，最初二百二十五运行，是火衣白母的运行。其次内在稍微风成分多者，二百二十五运行，是度母。稍微土成分多者，二百二十五运行，是佛眼母。其次稍微水成分多者，二百二十五运行，是水嘛嘛格。大种小种的说法是，譬如燃烧的火焰，所有粗大的微粒都是火微粒，那是大种。每一个火微粒，也唯有和其余三种助伴元素的微粒一起存在，这是小种。由此，其余坛城也类推。如是，《意趣授记》中说：“衣白等次第说，二百二十五，四者善混合，四合为九百，九百所显示，二十四次第，彼乃各自生，二万一千六百。”如是说。第二，确定颜色和运行的方式是，所有风的运行都是五彩光芒的形态，但莲花怙主红色成分多，业之怙主黑色成分多。此处说绿色是否是翻译错误，需要考察。珍宝怙主黄色成分多，金刚怙主白色成分多。如果对应到诸天女，总的来说，莲花怙主火风九百俱胝红色成分多，其中，火风的火衣白母运行极其红色成分多，火风的风度母在内在相对来说稍微黑色成分多，火风的土佛眼母稍微黄色成分多，火风的水嘛嘛格稍微白色成分多。由此，其余类推。运行的方式也一样。
English
One hundred million kotis circulate as the wind of the Lord of Karma, and between the two, nine hundred million kotis violently descend as the Jewel Lord, and between the two, the weak circulation of the life wind, nine hundred million kotis circulate as the Vajra Lord. Thus, it circulates three times during the day and three times during the night. The circulation of the goddesses is exemplified by the first. The great elements are generally fire and wind, but internally there are four differences in the proportion of components: The first, with a large proportion of fire and wind alone, circulates two hundred and twenty-five times, which is the circulation of Fire-Clad White Mother. Then, the inner component with a slightly larger proportion of wind circulates two hundred and twenty-five times, which is Tara. The component with a slightly larger proportion of earth circulates two hundred and twenty-five times, which is Buddha Eye Mother. Then, the component with a slightly larger proportion of water circulates two hundred and twenty-five times, which is Water Mamaki. The terms "great element" and "small element" are used as follows: For example, all the coarse particles of a burning fire are fire particles, which are the great element. Each fire particle exists only together with the particles of the other three assisting elements, which is the small element. Thus, the other mandalas are also inferred. As it is said in the "Prophecy of Intentions": "White-Clad and so on are spoken in order, two hundred and twenty-five, the four are well mixed, the four combined are nine hundred, the nine hundred that are shown, in twenty-four sequences, they arise individually, twenty-one thousand six hundred." So it is said. Secondly, the determination of color and mode of circulation is that all wind circulations are in the form of five-colored rays, but the Lotus Lord has a larger proportion of red, and the Lord of Karma has a larger proportion of black. It is necessary to examine whether the green mentioned here is a mistranslation. The Jewel Lord has a larger proportion of yellow, and the Vajra Lord has a larger proportion of white. If applied to the goddesses, in general, the Lotus Lord's fire-wind of nine hundred million kotis has a larger proportion of red, of which the fire-wind's Fire-Clad White Mother circulation has an extremely large proportion of red, and the fire-wind's Wind Tara has a slightly larger proportion of black in its inner aspect, the fire-wind's Earth Buddha Eye Mother has a slightly larger proportion of yellow, and the fire-wind's Water Mamaki has a slightly larger proportion of white. Thus, the others are inferred. The mode of circulation is also the same.
Tibetan
། སྟེང་ལོགས་ཐད་ཀ་འོག་ཏུ་གནས། །ཞེས་གསུངས་པ་ལྟར། འབྱུང་ཆེན་གྱི་དབང་དུ་བྱས་ན། མེ་གྱེན་དང༌། རླུང་གྱེན་གསེགས། ཆུ་ཐད་ཀ་དང༌། ས་ཐུར་དུ་རྒྱུ་སྟེ། དེ་ཉིད་ནང་ཚན་དུ་བྱས་པས། དཔེར་ན་གོས་དཀར་མོ་རྒྱུ་བའི་སྐབས་སུ་དམར་པོ་དབུས། ལྗང་ཁུའམ་ནག་པོ་གཡོན། དཀར་པོ་དང་སེར་པོ་འོག །སྔོན་པོ་སྟེང་ལ་རྒྱུའོ། །དེས་མཚོན་ནས་སྒྲོལ་མ་ལ་ལྗང་ཁུའམ་ནག་པོ་དབུས་དང༌། སྤྱན་མ་ལ་ སེར་པོ་དབུས་དང༌། མཱ་མ་ཀི་ལ་དཀར་པོ་དབུས་སུ་འབྱུང་ཞིང༌། དབུས་ཀྱི་ཐ་སྙད་མཛད་པ་ནི་སྣའི་བར་ཀ་ཡིན་ལ། གཡོན་ནི་སྣ་གཤོག་དང༌། འོག་མ་ཆུ་དང༌། སྟེང་སྣ་རྩེ་ཕྱོགས་སོ། །གཉིས་པ་ནི། ཇོ་བོ་ནཱ་རོ་པའི་བཞེད་དོན་བླ་མ་གོང་མའི་བཞེད་པས་གནས་ནི་འབྱུང་བཞིའི་རླུང་སྙིང་གར་གནས་ཀྱང་ལྟེ་བ་ནས་རྒྱུ་སྟེ། ལྟེ་བའི་ཤར་ནས་ཆུ་རླུང་རྒྱུ་བ་ན། སྙིང་གའི་བྱང་མགྲིན་པའི་ནུབ། སྤྱི་བོའི་ལྷོ་ནས་སྣ་བུག་གང་རུང་ལ་རྒྱུ་བ་ཡིན་པར་བཞེད་ལ། གང་ལྟར་འགྲོ་འོང་བྱེད་པའི་རླུང་རྣམས་ཐམས་ཅད་བསྡུ་ན་སྟེང་འོག་ཏུ་འགྲོ་འོང་གཉིས་སུ་འདུ། སྟེང་གི་རླུང་རྣམས་ཕྱིར་འགྲོ་བའི་ཚེ་ལྟེ་བར་ས། སྙིང་གར་ཆུ་མགྲིན་པར་མེ། སྤྱི་བོར་རླུང༌། སྨིན་མཚམས་སུ་ནམ་མཁའི་ཁམས་ཀྱི་རིམ་པས་འགྲོ་བས་འབྱུང་བ་ཐིམ་རིམ་གྱི་ཚུལ་དུ་རྒྱུ་ལ། ནང་དུ་འོང་བའི་ཚེ་དེ་ལས་ཟློག་པས་འབྱུང་བ་སྐྱེ་བའི་རིམ་པའོ། །འོག་གི་དབང་དུ་བྱས་ན་ལྟེ་བར་ལུས་དང། གསང་གནས་སུ་ངག་དང༌། རྡོ་རྗེའམ་གསང་བའི་སྣ་རྩེར་ཡིད་ཀྱི་རིམ་པས་ཏེ། ཕྱིར་འགྲོ་བའི་ཚེ་འདི་ཡང་ཐིམ་རིམ་ཡིན་ལ། ནང་དུ་འོང་བའི་ཚེ་ཡང་སྐྱེ་རིམ་མོ། །སྟེང་དུ་འབྱུང་བའི་ཚེ་ཐུར་སེལ་འཇུག་པ་དང༌། སྟེང་དུ་འཇུག་པའི་ཚེ་ཐུར་སེལ་ལྡང་བ་དང༌། སྟེང་ཕྱིར་གནས་པའི་ཚེ་ཐུར་སེལ་ནང་དུ་གནས་པ་རྣམས་གཞི་དུས་ཀྱི་སྐབས་ཡིན་ལ། རྣལ་འབྱོར་གྱི་སྟོབས་ཀྱིས་སྲོག་ཐུར་གོང་བུ་གཅིག་ཏུ་བྱེད་པ་ཡིན་ནོ། །གཉིས་པ་རླུང་འཕོ་བའི་རྣམ་གཞག་ལ་བླ་མེད་སྤྱིའི་ལུགས་དང༌། བདེ་དགེས་ནས་སྒོས་སུ་གསུངས་པའི་ལུགས་གཉིས་ལས། དང་པོ་ནི་གོང་དུ་བསྟན་པ་ལྟར། རླུང་དགུ་བརྒྱ་པ་ཕྲག་རེ་ལ་འཕོ་ཆེན་ རེར་བྱས་པ་ཉིན་ཞག་གཅིག་ལ་ཉི་ཤུ་རྩ་བཞི་འབྱུང་བ་ཡིན་ནོ། །དབུགས་ཉིས་བརྒྱ་ཉི་ཤུ་རྩ་པ་རེ་ནི་འཕོ་ཆུང་རེ་སྟེ། འཕོ་ཆེན་རེ་ལ་དེ་འདྲ་བཞི་བཞིར་དབྱེ་བས་ཉིན་ཞག་གཅིག་ལ་འཕོ་ཆུང་དགུ་བཅུ་རྩ་དྲུག་གོ །འཕོ་བའི་དོན་ཡང་འབྱུང་བའི་དཀྱིལ་འཁོར་ཆེ་ཆུང་མི་འདྲ་
Chinese
上面是直，下面是横。如是说。从大种的角度来说，火向上，风向上倾斜，水是直的，土向下流。如果将这些归纳为内部，例如在流动白色布料的时候，红色在中间，绿色或黑色在左边，白色和黄色在下面，蓝色在上面流动。以此为例，度母是绿色或黑色在中间，眼母是黄色在中间，嘛嘛格是白色在中间出现。说中间的说法是鼻子的中间，左边是鼻翼，下面是水，上面是鼻尖的方向。第二是，乔沃·那若巴的观点，上师的观点是，四大的风住在心间，但是从脐轮流动。从脐轮的东方有水风流动，从心间的北方，喉咙的西方，头顶的南方流向任何一个鼻孔。总之，如果将所有来回流动的风全部收集起来，就归纳为上下两个方向的流动。上面的风在向外流动的时候，在脐轮是土，在心间是水，在喉咙是火，在头顶是风，在眉间以虚空界的顺序流动，所以是按照五大消融的顺序流动。向内流动的时候，与此相反，所以是五大产生的顺序。如果从下面的角度来说，在脐轮是身体，在秘密处是语，在金刚或秘密的鼻尖是以意的顺序。向外流动的时候，这也是消融的顺序，向内流动的时候，也是产生的顺序。向上产生的时候，下泄进入，向上进入的时候，下泄升起，向上向外存在的时候，下泄向内存在，这些是基础时期的阶段。通过瑜伽的力量，将命和下泄合为一体。第二，关于风转移的分类，有无上瑜伽总体的规矩，以及从胜乐金刚特别宣说的规矩两种。第一种是如上所述，九百个风为一轮大转移，一天一夜有二十四个大转移。二百二十个呼吸为一个小转移，一个大转移分为四个小转移，所以一天一夜有九十六个小转移。转移的意义也是五大坛城大小不同。
English
Above is straight, below is horizontal. As it is said. From the perspective of the great elements, fire goes upwards, wind inclines upwards, water is straight, and earth flows downwards. If these are summarized internally, for example, when flowing white cloth, red is in the middle, green or black is on the left, white and yellow are below, and blue flows above. Taking this as an example, Tara is green or black in the middle, Locana is yellow in the middle, and Mamaki appears white in the middle. The saying of the middle is the middle of the nose, the left is the nostril, the bottom is water, and the top is the direction of the tip of the nose. The second is, the view of Jowo Naropa, the view of the upper guru is that the wind of the four elements resides in the heart, but flows from the navel chakra. From the east of the navel chakra, water and wind flow, from the north of the heart, the west of the throat, and the south of the crown flow to any nostril. In short, if all the winds that flow back and forth are collected, they are summarized into two directions of flow, up and down. When the upper winds flow outwards, earth is in the navel chakra, water is in the heart, fire is in the throat, wind is in the crown, and in the eyebrow, it flows in the order of the space element, so it flows in the order of the dissolution of the five elements. When flowing inwards, it is the opposite, so it is the order of the generation of the five elements. From the perspective of the bottom, the body is in the navel chakra, speech is in the secret place, and mind is in the vajra or secret tip of the nose. When flowing outwards, this is also the order of dissolution, and when flowing inwards, it is also the order of generation. When arising upwards, the downward-clearing enters, when entering upwards, the downward-clearing rises, and when existing upwards and outwards, the downward-clearing exists inwards, these are the stages of the basic period. Through the power of yoga, life and downward-clearing are combined into one. Second, regarding the classification of wind transfer, there are two rules: the general rule of Anuttarayoga and the rule specifically stated from Hevajra. The first is as mentioned above, nine hundred winds are one major transfer, and there are twenty-four major transfers in one day and night. Two hundred and twenty breaths are one small transfer, and one major transfer is divided into four small transfers, so there are ninety-six small transfers in one day and night. The meaning of transfer is also that the mandalas of the five elements are different in size.