Chinese
如“地王”所说，从月亮的部分等五脉中产生，这五脉是：心间的四脉，以及从断魔母所生的那一脉，即断魔脉本身，还有一个如身体和影子的显现。其他续部也说，这是供养的五脉，或说是降下五妙欲的脉。其中，名为“行”的风，以眼识为乘骑而运行，从而使眼根识对色境的显现产生作用；直至行风以身识为乘骑，使身识对触境的显现产生作用为止。这五者，都有遍行意识的乘骑之风。由于它只是与另外五支分风混合，而不能自主运行，所以没有单独说明其数量。它是以意根之名，安住在心中，以智慧为乘骑，从而使意对法处所生的色等五境的显现产生作用。这也是心中具有五界清净的原因。《金刚鬘》中说：“心间中央有安乐物，如来日轮光明照，能取所取之色亦然，彼乃十二道光芒。光增光芒与威严，依于眼等而安住，执持外境之色等。光芒光母非显现，明丽光彩日光耀，外境之色等显现。此等六者即是光。”这些是六识在六境中活动的作用，即执持的六风；以及使六识显现色等之相的六种，称为所取的六风。如果说有十二种光芒之风，以及十二种能取所取的风，那么就是将五支分风和遍行意风这六种，分为内摄和外散两种。这些的生起之界和种姓，以天神的清净来表示，所以容易理解，颜色也与此相同。风作为识的坐骑的意义是：识本身不是有色之物，因此没有直接执持色法的能力，所以识
English
As stated, "Earth Lord," it arises from the five channels including the lunar aspect, and those five channels are: the four channels at the heart's juncture, and one channel born from the Demon-severing Mother, which is the Demon-severing channel itself, and one that appears as body and shadow. Other tantras also say that these are the five channels of offering, or the channels through which the five objects of desire descend. Among them, the wind called "Moving" uses the eye consciousness as its mount and moves, thereby causing the eye sense consciousness to have power over the appearance of forms in the realm of objects; up to the point where the wind that necessarily moves uses the body sense consciousness as its mount, and causes the body consciousness to have power over the appearance of tangible objects. For these five, there is the wind of the all-pervading mind consciousness as a mount. Since it only mixes with the other five branch winds and does not move independently, its number is not separately stated. It is named the mind faculty, dwells in the heart, and uses wisdom as its mount, thereby causing the mind to have power over the appearance of all five aspects of objects, such as forms, which arise in the realm of phenomena. This is also the reason why the heart is purified of all five elements. In the Vajra Garland it says: "In the center of the heart is the object of bliss, the light of the Buddha sun is clear, even the form of grasping and being grasped, that is the twelve rays of light. Increasing light, rays of light, and splendor, relying on the eyes and so on, hold onto external forms and so on. Rays of light, light mother, non-appearance, clear beauty, clear light, sun clear, external forms and so on appear. These six are considered light." These are the actions of the six aggregates moving in the six realms, the six grasping winds; and the six that cause the appearance of forms and so on to arise for the six aggregates, called the six winds of what is to be grasped. If it is said that there are twelve winds of light rays, and twelve winds of grasping and being grasped, then the five branch winds and the all-pervading mind wind, which are six, are divided into two each, internalizing and scattering. The element and lineage of their arising are indicated by the purity of the deities, so it is easy to understand, and the color is also the same. The meaning of the wind acting as the horse of consciousness is: since consciousness itself is not a material thing, it does not have the ability to directly grasp material things, therefore consciousness
Chinese
这是因为风与（其他事物）混合，做着在各处往来的所有事情。另外，从种类的角度来说，仅仅是名言上，产生基础时的死亡等的明光之乘风，以及道路时的譬喻明光之乘风，和证悟意义明光的风，虽然本体不相同，但是事物种类相同。如上所说，被称为位于心间明点中央的不坏之风。《金刚鬘》中说：“心间的莲花花蕊虚空中，智慧金刚恒时住。”以及“大主尊不动者，世界界即是彼，在那里恒时居住之地，名为命之智慧。”这样说到。基础时和道路时的显增得三者的乘风，以比前者粗大的方式，位于心间等脉轮的脉结之中。那些风虽然是所有其他风的主人，但是无论以主要还是从属的方式，都不会向外出现和进入。粗大的十种风，对于它们自身来说，也有细、中、粗三种，其中，产生分别念的原因，与脉和界混合，静止不动的是细的；在各个位置移动、颤动、以旋转的方式，成为内部界增减的原因的是中等的；在外面的门流动，身体和语言的显现行为，以及产生疾病和衰老等的是粗大的。当把十种风归纳为五种风时，五支风由于主要从命勤风产生，因此归入其中。第四，十种风虽然在子宫中形成，但是不呼出吸入。从子宫出生后流动的状态是，一天一夜之间，以呼出、吸入、住三者作为一次呼吸，流动二万一千六百次。如果分成十二份，就是十二个时段；如果分成二十四份，就是二十四个半时段。每个半时段产生九百个风。这是从鼻孔流动的第四怙主之认定的上行风、等住风、命下行风、清扫风四者各自流动九百次。
English
This is because the winds mix with (other things) and do all the things that go back and forth everywhere. Also, from the perspective of categories, merely in terms of names, the clear light riding winds that generate death etc. at the base stage, and the exemplary clear light riding winds at the path stage, and the winds that realize the meaning of clear light, although their essence is not the same, they are of the same kind of thing. As mentioned above, it is called the indestructible wind that resides in the center of the heart's bindu. The Vajra Garland says, "In the lotus heart's pistil, in the sky, the wisdom vajra always resides." And, "The great lord, the immovable one, the world realm is just that. There, the place where it always resides, is called the wisdom of life." Thus it says. The riding winds of the three appearances, increase, and attainment of the base stage and the path stage, in a coarser manner than the former, reside within the knots of the channels of the chakras such as the heart. Although those winds are the masters of all other winds, they do not appear or enter outwards, whether in a primary or subordinate manner. The ten coarse winds also have three types of subtle, medium, and coarse in relation to themselves. Among them, the cause of generating discursive thoughts, mixed with the channels and elements, remaining still and unmoving is the subtle; moving, trembling, and rotating in each position, causing the increase and decrease of the internal elements is the medium; flowing through the external doors, manifest actions of body and speech, and generating diseases and aging etc. are the coarse. When the ten winds are summarized into five winds, the five branch winds are included in it because they mainly arise from the life-sustaining wind. Fourth, although the ten winds are formed in the womb, they do not exhale or inhale. The state of flowing after being born from the womb is that in one day and night, with exhalation, inhalation, and dwelling as one breath, it flows twenty-one thousand six hundred times. If divided into twelve parts, there are twelve periods; if divided into twenty-four parts, there are twenty-four half periods. Each half period produces nine hundred winds. This is the identification of the Fourth Protector flowing from the nostrils: the upward-moving wind, the equally dwelling wind, the life downward-moving wind, and the cleansing wind, each flowing nine hundred times.
Chinese
认为这样是没有什么正当理由的。因此，在鼻孔中流动的那些气，虽然各自与五种或十种根本气混合，但支配者、驾驭者和作用的主人是命勤气。虽然五种元素也总是混合在一起，但作用者命勤气在身体中运用火元素，从开始收集的角度来说是莲花怙主，运用其他三种元素的十种气也是其他三种怙主。据说除了死亡的时候，没有主要运用空元素的情况，这是这些经典的观点。而且，在根本续中说：“眷属也以各自的特点来展现。”解释说，当一个坛城主要流动时，其他的则作为次要的流动。那么，它们如何流动的规律是：一天的第一个早晨时段，以火元素为主，其他三种元素作为眷属，只从右鼻孔流动九百次，这是莲花怙主。之后，以水和风元素为主，其他三种元素作为眷属，从左右两个鼻孔都流动九百次，这是金刚怙主。之后，以风元素为主，其他三种元素作为眷属，只从左鼻孔流动九百次，这是事业怙主。之后，以土元素为主，其他三种元素作为眷属，从左右两个鼻孔都流动九百次，这是宝生怙主。其中，以水为主的共同流动是柔和而缓慢的，以土为主则是强烈而粗糙的。在基础阶段，除了死亡的时候，中脉控制着，并且实际上没有从中脉直接流入鼻孔的情况。如果在道上修习，那么就会有，据说大多数情况下，共同流动都是力量相同的。然而，这并不确定，因为在道的修习中，似乎也存在柔和、粗糙和中间三种情况，以及力量相同和不相同两种情况。每一位怙主的气也以四位女神的部分流动，当以火风为主流动的时候，首先是白衣母两百八十五，然后是度母，然后是眼母，然后是嘛嘛枳两百二十五流动，这是相对于火本身而言的火、土、风、水的流动。
English
To think that way, there is no valid reason whatsoever. Therefore, those winds that flow in the nostrils, although each is mixed with the five or ten root winds, the controller, the driver, and the master of action is the life-sustaining wind. Although the five elements are also always mixed together, the actor, the life-sustaining wind, uses the fire element in the body, and from the point of view of starting to gather, it is the Lotus Lord, and the ten winds that use the other three elements are also the other three Lords. It is said that except at the time of death, there is no primary use of the space element, which is the view of these texts. Moreover, in the Root Tantra, it says, "The retinue also manifests with their respective characteristics." It is explained that when one mandala flows primarily, the others flow as secondary. So, how they flow is the rule: In the first morning period of the day, with the fire element as the main and the other three elements as the retinue, it flows only from the right nostril nine hundred times, this is the Lotus Lord. After that, with the water and wind elements as the main, and the other three elements as the retinue, it flows nine hundred times from both the left and right nostrils, this is the Vajra Lord. After that, with the wind element as the main, and the other three elements as the retinue, it flows only from the left nostril nine hundred times, this is the Karma Lord. After that, with the earth element as the main, and the other three elements as the retinue, it flows nine hundred times from both the left and right nostrils, this is the Ratna Lord. Among them, the co-flow dominated by water is gentle and slow, and the one dominated by earth is strong and rough. In the basic stage, except for the time of death, the central channel controls, and there is actually no direct flow from the central channel into the nostrils. If one practices on the path, then there will be, and it is said that in most cases, the co-flows are of equal strength. However, this is not certain, because in the practice of the path, there also seem to be three cases of gentle, rough, and intermediate, as well as two cases of equal and unequal strength. The wind of each Lord also flows in the parts of the four goddesses, and when flowing mainly with fire and wind, first the White-Clad Mother flows two hundred and eighty-five, then Tara, then Eye Mother, then Mamaki flows two hundred and twenty-five, which is the flow of fire, earth, wind, and water relative to fire itself.
Chinese
甚深处水大为主，水火风土的次第，以嘛嘛格（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）为首而运行。风大为主时，以风土水火的次第，度母等运行。之后土大为主时，以土水火风的次第，眼母等运行。此乃多数圣众的观点。然依金刚鬘和《意旨授记经》的明示，四怙主亦为火风土水的次第，且各自之明妃次第亦为白衣母、度母、眼母、嘛嘛格的次第，未曾言及次第错乱。故我以为唯有经文之明示方为可靠，此乃我之分别念。四位明妃各自之气，各有二百二十五，四者合计共达九百。其中，白衣母之气行于鼻孔之上，度母之气行于锁骨或肩胛骨之侧，眼母之气行于鼻孔正中，嘛嘛格之气行于下部精水之处。当其运行时，肢节之气亦各自于其位运行，且从下门亦有下泄之气运行。于基位时，上方之气入内时，则其向外运行；于内住之时，则其向外住；向外行之时，则其向内入；向外住之时，则其向内住。然于道位修习时，则颠倒之，合为一体。第五，如金刚鬘中所言：“依生之次第而融入。”如是说故，于临终光明时，如从近得至自性八十次第生起般，于融入之时，从自性八十至近得次第融入光明。又，彼经中云：“烦恼意命气，恒常正行。初迁之时，如鱼之相。”等等广说。如是，于母胎中，最初生起命持气与心之脉，之后身体上下生起，最终于临终之时，亦是诸大种与气心等从上下收摄，最终收摄之处乃心间。然于形成之时，心之脉如嘎乌盒般张开。