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#1: Prana normally flows in either Ida or Pingala: Our kundalinienergy system is usually more active in either the left or rightsides, which are the Ida and Pingala. Of the thousands of energychannels (nadis), three are most important: Ida, Pingala, andSushumna (sometimes called "silver cord"), which is the centralchannel, and the most important.
#1：Prana正常是在左脉和右脉流动：我们的昆达尼里能量系统通常在左、右两侧更活跃，称为阳脉和阴脉。成千上万的能量通道（气脉nadis）中，有三条是最重要的：左脉、右脉和中脉（中脉有时候也称为银线），中脉是最重要的中心通道。
Solar and lunar breaths: The breath and the underlying energy,or Prana, usually flow predominantly on one side or other, the leftor the right. Breath predominantly in the left nostril is describedas cool, and sometimes referred to as feminine. The flow of Pranaon the left is the lunar, and is called Ida. Breath flowingpredominantly in the right nostril is described as hot, andsometimes referred to as masculine. The flow of Prana on the rightis the solar, and is called Pingala.
日脉和月脉呼吸：呼吸和潜在能量，或者prana，通常主要在一侧或另一侧流动：身体的左侧或右侧。在左侧流动的prana被描述为冷的，可以用女性的气质作为指代。左侧的能量流是月亮，被称为Ida。呼吸主要在右鼻孔流动时被描述为热的，可被称为男子汉气质。右侧的能量流是太阳，被称为Pingala。
Nostril dominance shifts: Usually we believe that we arebreathing through both nostrils, although breath is normallydominant in one or the other. The dominance shifts from time totime during the day. For one with a well balanced body and mind,that shift of nostril dominance happens approximately once inninety minutes. For other people, the shift may be much different.Sometimes one can be so off balance that one nostril remainsdominant, which is a symptom of some physical, mental, or emotionaldifficulties.
主导流鼻孔的转换：通常我们以为自己是用两个鼻孔一起呼吸，然而实际上，呼吸通常只以其中的一个鼻孔为主导流。一天之中，主导流时不时发生转换。对于一个身心平衡良好的人来说，主导流鼻孔大约每90分钟发生一次转换。而对其他人来说，这种转变可能会非常不同。有时候，一个人失去身心的平衡，只使用一侧的鼻孔呼吸，这正是在身体、精神或情感上有障碍的症状。
Prana is the first energy: The word Prana comes from tworoots. Pra means first, and na is the smallest unit of energy.Prana is therefore the first breath, the primal or atomic beginningof the flow of energy. Out of this first unit of energy manifestsall aspects and levels of the human being. It is one and the samewith kundalini shakti.
prana是最初的能量：prana一词来自两个根。pra是指第一，而na是最小的能量单位。因此，Prana是最初的呼吸，位于能量流最原始或最初始的状态。由这第一单元的能量，展现出人类所有的方面和层次。它跟昆达里尼夏克提是一样的，是祂的一员。
Prana flows in nadis: That kundalini, manifesting as Pranaflows in certain patterns, or lines, or channels that are callednadis. There are said to be some 72,000 such nadis coursing throughthe subtle body that supports the physical body and its varioussystems. When the Prana flows across the latent impressions, theyspring to life in the form of awareness in the conscious mind, inthe physical body and brain.
气脉中流动的prana：昆达里尼，显现为prana，以几种模式（或线路、渠道）流动，被称为气脉nadis。72000条气脉流遍精微身，以支撑物质身及各个系统。当prana流经潜藏的印象库时，它们以意识的形式鲜活起来，活跃在心意、物质身和大脑中。
Intersections of the nadis are chakras: When kundalinimanifests outward, those thousands of nadis intersect here andthere, forming the matrix of the subtle body. The majorintersections are called chakras (section #5), and the fiveelements of earth, water, fire, air, and space manifest aroundthese so as to form the gross body. Often, we speak of chakras asif they are in the body. Actually, this is somewhat backwards. Itis more like the body has been suspended on the subtle chakras,with these chakras being formed or constructed by the major highwayintersections of the nadis, which are none other than kundalinishakti.
气脉nadis的交汇点是脉轮chakras：当昆达里尼向外显现时，成千上万的气脉nadis相交，形成精细身的矩阵。主要的交汇点被称为脉轮（见第5阶段的内容），地、水、火、风、空这五大元素围绕着这些交汇点而显现，从而形成粗身。通常，我们谈论它们时，都以它们在身体里面来讨论。实际上，这是某种程度的颠倒。身体更像是被悬挂在精微的脉轮周围，这些脉轮是由气脉的通路交叉口形成或构造的，它们只是昆达里尼夏克提，没别的。
Caduceus of medicine: The caduceus is the symbolof medicine. The root meaning of medicine or medicate meansattention, which is also the root of meditation. Thus, we haveattending physicians, and we pay attention in meditation. Thecaduceus is a winged staff, with two serpents, and is carried bythe Greek god, Hermes, who is said to be the messenger of the Gods.Together, Ida and Pingala form the snakes of the caduceus, whileSushumna forms the staff. The snakes intersect at the chakras, asdo the nadis described above. At the ajna chakra, between theeyebrows, there are two petals, one on either side, just as thereare two wings at the top of the caduceus. Thus, the caduceus is asymbol of the entire system of kundalini shakti.
医疗的双蛇杖：双蛇杖是医疗的象征。医学或医疗这两词的词根本义就是注意力，它也是冥想的词根。因此，我们有主治医师，我们在冥想中集中注意力。双蛇杖是有翅膀的杖，有两条蛇，是希腊神赫耳墨斯所持，据说他是众神的使者。左脉Ida和右脉Pingala一起组成了双蛇杖的蛇，而中脉sushumna则构成权杖。蛇在脉轮处相交，就像上面描述的那样。在Ajna脉轮，双眉之间，有两个花瓣，每侧一个，就像在双权杖的顶部有两个翅膀一样。因此，双蛇杖是昆达里尼·夏克提整个体系的象征。
Prana divides itself into five Vayus: When kundalini comesoutward as Prana, the Prana operates in the body, it divides intofive major flows called Vayus. These can be thought of as somewhatlike major currents in one of the large oceans of the world, whilethere may be thousands of smaller currents. These five Vayus arethe major currents that contain thousands of smallercurrents.
prana把自己分为五股气：当昆达里尼以prana的形式出现时，prana在身体中运作，它分为五个主要的气息流，叫做vayus。这些气息流就像世界上一个大海洋中的主要洋流，还有成千上万的小洋流。这五个Vayus是主要的气息流，包含数千个较小的气息流。
Prana Vayu operates from the heart area, and is an upwardflowing energy, having to do with vitalizing lifeforces.
命气从心脏区域开始运作，是一种向上流动的能量，与生命力有关。
Apana Vayu operates from the base of the torso, in the rectumarea, is a downward flowing energy, and has to do with eliminatingor throwing off what is no longer needed.
下行气从躯干底部的直肠区域开始运作，是一种向下流动的能量，与消除或排出不再需要的东西有关。
Samana Vayu operates from the navel area, deals withdigestion, and allows the mental discrimination between useful andnot useful thoughts.
平等气从肚脐区域开始运作，处理消化问题，允许在有用和无用的思绪之间进行辨别区分。
Udana Vayu operates from the throat and drives exhalation,operating in conjunction with Prana Vayu, which deals withinhalation.
上行气主要是从喉咙开始运作，驱动呼气，并与负责吸入的命气一起工作。
Vyana Vayu operates throughout the whole body, having noparticular center, and is a coordinating energy throughout thevarious systems.
周身气在整个身体中运作，没有特定的中心，是整个系统的协调能量。
Reversing Prana and Apana Vayu: Most significant about thefive Vayus are Prana vayu and Apana Vayu. As mentioned above, PranaVayu is an upward flowing energy and Apana Vayu is a downwardflowing energy. One of the ways of describing the process ofintentional Kundalini Awakening is that these two energies areintentionally reversed through a variety of practices. Reversingthe energy causes the Kundalini at the base of the subtle spine toawaken, and to begin to arise. Although this is not necessarily aneasy thing to do, it is very useful to know that there is a basicsimplicity to this process, that of reversing these two energyflows. (See also Yoga Sutras, particularly sutras 2.49-2.53 onpranayama.)
逆转命气和下行气：五行气中最重要的是命气和下行气。如上所述，命气是向上流动的能量，下行气是向下流动的能量。非自发的昆达里尼觉醒过程的之一是，这两种能量通过各种练习被有意地逆转。逆转能量会导致位于在精微脊柱底部的昆达里尼觉醒，并开始显现。虽然这不是件容易的事情，但知道这个过程在基本上的简单性是非常有用的，那就是逆转这两个能量流。（另见瑜伽经2.49-2.53，关于调息的内容。）
Prana drives the ten indriyas: Prana is the source of energythat operates the ten indriyas. Five are the karmendriyas orinstruments of actions, which are elimination, procreation, motion,grasping and speaking. Five are the jnanendriyas or cognitivesenses, which are smelling, tasting, seeing, touching, and hearing.These ten operate through the chakras, and receive their power fromthe Prana.
prana驱动十个根：prana是操作十个根的能量源。五作根是排泄、生殖、运动、抓取和说话。五知根是鼻根、舌根、眼根、身根和耳根。这十个根通过脉轮运作，并从prana获得它们的能量。
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相关内容的参考（下文选自《瑜伽经白话讲解必普提篇》P190-191）：
我们人体内主要有五种“气”（prana）在运行。威亚萨说这五种气分别是：主气（pra-ana，又称命根气）、平等气（sam-ana，又译平行气）、下行气（apa-ana）、上行气（ud-ana）、周身气（vy-ana）。其中，首要的是“主气”。要注意，其他经典对这五种气的定义未必相同。对于“气”的说明，最重要的一本经典是《问奥义书》（PrashnaUpanishad），很遗憾斯瓦米拉玛没有为我们讲解过这本经，否则一定很精彩。这本经回答了六个关于“气”的问题，外面有一些翻译本，作为翻译作品而言是非常好，但可惜它们不是有实修经验之人的著作。
生命是所有感官的运作现象，由主气以及其他气所表现出来。感官的运作分内、外两种。外，是觉知到外在，如用眼去看的视觉作用等。内，则是生命力。
“主气”分布范围是从鼻尖到心窝。它引导能量从心窝至口鼻之间的移动。是最主要的气。主气一旦撤离，其他的气都随之而去。
“平等气”是分布在心窝至肚脐的气，主管消化，把食物转化为汁液，将能量平均地分配于身体各处。
“下行气”分布在肚脐至脚掌之间，是负责往下、往外运行的气，排泄、排精、生出胎儿、肠道蠕动、呼气都是由它负责。
“上行气”分布在鼻尖至头顶之间，是往上流动的气，临终时灵靠着它能够往上升。
“周身气”遍布全身，任何需要用到全身之力的行动都要靠着它。
能调伏上行气的第一个悉地，是“身轻自在”（a-sanga），瑜伽士就不会陷入水、泥、荆棘等障碍，他变得很轻，不会沉入水中，可以说能行走于水面。能调伏上行气的另一个悉地是“上升”（utkranti），学会了死亡之术，能够以自己的意志，将自己的细微身从头顶卤门脱出肉身，上合“梵界”（brahma-loka），因而不朽。（译按，也有学者将“上升”翻译为“腾空”、“飞升”，所以能够不溺于水、泥、不落入荆棘丛。）
在史诗《摩诃婆罗多》（Mahabharata）中也有一段叙述死亡的过程，是和这一句经有所关联，虽然《摩诃婆罗多》的文句并没有直接提到“上行气”，可是其中所描述大修行人如何舍弃肉身的过程是一样的（译按，请参阅斯瓦米韦达《让心中的烦躁消退》[IntroducingMahabharataBishma]书中的描述。另外，在《卡塔奥义书》中也有提到死亡之术，可以参考斯瓦米拉玛的书《超越生死的奥秘》以及《神圣旅程》（TheSacred Journey）。
