Chinese
依靠它，疾病等会发生各种增减。第二是其他的门有四种。具有语者被认为是中等。火的自性以及风，大自在以及同样的水。从轮、心的一切行为中，在上部、正面、下部安住。对此，语的四门也从暂时的角度出发，有两种安立的方式：解释四脉轮中心的四门，以及解释心脏外围的四脉。有些人认为心脏内围的四瓣是，虽然在意义上似乎没有矛盾，但稍微显得不太好。无论如何，都一致认为四大的风猛烈流动的脉之门。一般来说，四脉轮和，其他的大的脉轮也是，虽然一切都有四大汇聚的脉，但心脏的四脉是主要的，安立四轮和这二者意义相同。也就是，心脏前面的脉，水之风流动，与顶轮意义相同；后面的火之风流动，与喉咙相同；左边的风之风流动，与心脏相同；右边的地之风流动，与脐轮意义相同。这是因为脉相互关联的原因。例如，从脐轮中心分出的细脉扎入心脏右边的瓣中，使脐轮的土界能量在它的风中成熟；从心脏右边的脉瓣分出的细脉也扎入脐轮的中心，使它的风也与脐轮的土界相混合，像这样起作用，其他的也应类推。四轮的中心与心脏的四瓣相连是主要的，各个脉轮的四瓣也相互关联。其中，在此处，心脏四方的脉中四大之风流动的这个，被认为是语的四门的主要部分。其理由是，从脉的位置本身来说，四轮的中心是主要的，但在确定身语意的门的时候，它们大多需要被安立为意的门的范畴，所以不仅仅是语的门。而语的门清净或稳固的，就是这些。
English
Depending on it, diseases and so on will have various increases and decreases. The second is that the other doors are of four kinds. The one who possesses speech is considered to be middling. The nature of fire as well as wind, the great powerful one as well as similarly water. From the wheel, all the actions of the mind, reside in the upper part, the front, and the lower part. Regarding this, the four doors of speech also, from the perspective of the temporary, have two ways of establishing them: explaining the four doors at the center of the four chakras, and explaining the four vessels on the outer circumference of the heart. Some identify the four petals on the inner circumference of the heart, although it does not seem contradictory in meaning, it seems slightly less good. In any case, it is consistent that the doors of the vessels through which the winds of the four elements flow intensely. In general, the four chakras and, other large vascular chakras as well, although all have vessels through which the mandalas of the four elements flow, the four vessels of the heart are the main ones, and establishing the four wheels and these two have the same meaning. That is, the vessel in front of the heart, through which the wind of water flows, has the same meaning as the crown chakra; the wind of fire flowing behind, is the same as the throat; the wind of wind flowing on the left, is the same as the heart; and the wind of earth flowing on the right, has the same meaning as the navel chakra. This is because of the reason that the vessels are interconnected. For example, a small vessel branching out from the center of the navel chakra pierces into the right petal of the heart, causing the energies of the earth element of the navel chakra to ripen in its wind; a small vessel branching out from the right vascular petal of the heart also pierces into the center of the navel chakra, causing its wind to also mix with the earth element of the navel chakra, acting in this way, and others should also be applied analogously. The connection between the center of the four wheels and the four petals of the heart is the main one, and the four petals of each vascular wheel are also interconnected. Among these, in this case, this flow of the winds of the four elements from the vessels in the four directions of the heart is considered the main part of the four doors of speech. The reason for this is that, from the perspective of the position of the vessels themselves, the center of the four wheels is the main one, but when identifying the doors of body, speech, and mind, they mostly need to be established as categories of the door of mind, so it is not just the door of speech. And the pure or stable door of speech is these.
Chinese
因为是地的缘故。从那些之中产生的火风之坛城，以及风界的风之坛城，以及大自在是地，也就是地风之坛城，同样地水风之坛城等，从脉轮的顶端向顶端移动并且普遍运用，是身体内部运行的方式，上面、侧面、下面安住，指的是从鼻孔运行的方式。这里所说的普遍运用，就像翻译成移动的意思一样。心之，指的是心金刚之轮，也就是心间法轮的意思。因此，轮，心之普遍运用，如果改成从心之轮的移动，就更好了。这里将火风地十的顺序排列，是从鼻孔向外运行的移动顺序。这四个门不会流出精液和最极清净物，因此不会变成最好和最差的门。因为是所有语言的基础，是风燃烧之门的主要原因，所以被安立为中等之门和语言之门。此时稍微讲述一下风的现观，自性五大之风和转变之风十种。那些也包括本体、分类、处所、种类、作用和运行方式。第一，轻且动摇是风的界，其中分为内外两种，如果从内部产生来分，自性之风有五种，即地水火风空界的风。转变之风是：命风、下泄风、上行风，遍行风和持平风，以及龙、龟、螃蟹，天施和胜弓。如是等等。第三，处所，一般来说，这些风以混合的方式遍布全身。各自的宫殿或者做事业的主要处所是：自性之风中，地是肚脐，水是心，火是喉咙，风是头顶，空遍布所有这些并且秘密安住。这些从轮的中心到各个处所，运行和做事业的门是语的四个门。命勤风在心间，下泄风在会阴，上行风在喉咙，火等同于肚脐，遍行
English
Because it is earth. The mandala of fire-wind arising from those, and the mandala of wind of the wind element, and the powerful one is earth, that is, the earth-wind mandala, and similarly the water-wind mandalas, moving from the top of the nadi-chakra to the top and universally using, is the way of flowing inside the body, and residing above, sideways, and below, refers to the way of flowing from the nostrils. Here, the so-called universal use is like translating it as the meaning of moving. The heart refers to the heart vajra wheel, which is the meaning of the heart dharma wheel. Therefore, the wheel, the universal use of the heart, it would be better to change it to the movement of the heart wheel. Here, the order of fire, wind, and earth ten is arranged as the order of movement flowing out from the nostrils. These four doors do not flow out semen and the most pure substance, so they do not become the best and worst doors. Because it is the basis of all speech, it is the main reason for the burning door of wind, so it is established as the middle door and the door of speech. At this time, let's briefly talk about the manifestation of wind, the wind of the five natural elements and the ten transformed winds. Those also include essence, classification, place, type, function, and way of flowing. First, light and moving is the element of wind, which is divided into two, inner and outer. If divided from the inner origin, there are five types of natural wind, namely the wind of the earth, water, fire, wind, and space elements. The transformed winds are: life wind, downward-clearing wind, upward-moving wind, pervasive wind, and equilibrating wind, as well as dragon, turtle, crab, Deva-giving and Victory-bow. As such. Third, the place, in general, these winds pervade the entire body in a mixed manner. The main places of their respective palaces or activities are: among the natural winds, earth is the navel, water is the heart, fire is the throat, wind is the crown of the head, and space pervades all of these and resides secretly. These, from the center of the wheel to the various places, the doors of movement and activity are the four doors of speech. The life-sustaining wind is in the heart, the downward-clearing wind is in the perineum, the upward-moving wind is in the throat, fire is equal to the navel, pervasive
Chinese
又从头顶开始，遍布所有关节。龙等五者，有些人认为住在五脏中，而在《行集灯》中说，游走等同于五根的风，因此住在那些地方。第四种姓是，对于五大元素之风，从方便的角度，以五蕴为主：地为毗卢遮那佛，水为不动佛，火为无量光佛，风为不空成就佛，空为宝生佛。这是喜金刚等中所说的：“空中悭吝转金刚。”所说的清净，按照《集经》和《金刚鬘》的直接指示，地为宝生佛，空为毗卢遮那佛。从智慧的角度，按照五界的主导：地为佛眼佛母，水为嘛嘛枳佛母，火为白衣佛母，风为度母，空为金刚界自在母的种姓。同样，命勤风为不动佛，下行风为宝生佛，上行风为无量光佛，等住风为不空成就佛，遍行风为毗卢遮那佛，龙即是游走愚痴金刚，龟即是变异游走嗔恨金刚，鸱即是如实游走嫉妒金刚，天授即是极游走贪欲金刚，财神胜即是决定游走悭吝金刚的种姓。对此详细来说，所取境显现之风为佛母的清净，能取根识生起者为佛父的清净，结合之后，龙等五者是前五者，游走等五者是后五者的意义部分所安立的显现。依靠那些在九门游走，也以意义获得门卫女的种姓。第五作业是，身体的聚合处所住的五大元素的作业，有什么和有什么，那些和那些就是自性风五者的作业。集经中说：“火使死亡成为清净，风使财物耗尽，大自在天使国政改变，水使诸义真实生起。”稍微习惯瑜伽者，火能控制，风能杀害和憎恨，大自在天能增长和压制，水能寂静和守护，空能杀害和滋养二者。同样，地无阻碍，水无作用，火能……
English
And again, starting from the crown of the head, it pervades all the joints. As for the five, such as the nāgas, some consider them to reside in the five internal organs, but in the "Compendium of Practices Lamp," it is said that the wandering ones are the same as the winds of the five senses, so they reside in those places. The fourth is the family: for the winds of the five elements, from the aspect of means, taking the five aggregates as the main ones: earth is Vairochana, water is Akshobhya, fire is Amitābha, wind is Amoghasiddhi, and space is Ratnasambhava. This is the purity spoken of in the Hevajra and others, "In space, miserliness transforms into vajra." According to the direct instruction of the Compendium of Sources and the Vajra Garland, earth is Ratnasambhava and space is Vairochana. From the aspect of wisdom, according to the dominance of the five elements: earth is Buddha Locana, water is Māmakī, fire is Pāṇḍaravāsinī, wind is Tārā, and space is the family of Vajradhātvīśvarī. Similarly, the life-sustaining wind is Akshobhya, the downward-clearing wind is Ratnasambhava, the upward-moving wind is Amitābha, the equally-dwelling wind is Amoghasiddhi, the pervasive wind is Vairochana, the nāga is the wandering ignorance vajra, the turtle is the transforming wandering hatred vajra, the owl is the truly wandering jealousy vajra, the devadatta is the extremely wandering desire vajra, and the dhanada-vijaya is the determined wandering miserliness vajra family. In detail, the winds that cause the appearance of the object to be grasped are the purity of the goddesses, and those that generate the grasping sense consciousness are combined with the purity of the fathers. The five, such as the nāgas, are the former five, and the five, such as the wandering ones, are manifested as being established in the meaning aspect of the latter five. Relying on those that wander in the nine gates, one also obtains the family of the gatekeeper goddesses by meaning. The fifth is the activity: the activities of the five elements residing in the aggregate of the body, whatever and whatever there is, those and those are the activities of the five winds of self-nature. The Compendium of Sources says: "Fire makes death pure, wind exhausts wealth, the great powerful one changes the kingdom, water truly arises with meaning." Those who are slightly accustomed to yoga, fire can control, wind can kill and hate, the great powerful one can increase and suppress, water can pacify and protect, and space can both kill and nourish. Similarly, earth is unobstructed, water is inactive, fire can...
Chinese
不生嗔恨，他人不能使自己动摇，自己能守护他人的外器内情，能免除悬崖等怖畏。同样，能具有力量，无病，光彩增长，瞬间到达，无碍且隐身等等，如果能做到这些，就能做到无边的功德。在各种变化的诸风中，持命风能维持生命，并做鼻孔等上方诸门的运行之事。下泄风也能作为前者的助手，做排泄大小便精液之事。等住风能消化食物，分离精华与糟粕，并使精华遍布全身。上行风能做饮食、呕吐、说话等事。遍行风能使其他风遍布全身，并由诸界增减的力量而生病。龙能打嗝，龟能伸缩肢体，螃蟹能使心生嗔恨与错乱，天施能打哈欠，宝生能使风与身体不分离，并安住于内部的脏器中，由它们使疾病增减。此五者安住于眼等诸根中，产生根识与分别念等，如果能善加系缚这些，则二取能止息，并能生起真实之智慧等。总之，外在显现的一切外器内情，都是由内在自身脉气明点的作用而显现，并且身体的生灭住持等一切事业都是由风所做，因此（经中）说，在五次第中，成为有情众生之命的风，能做一切事业。第六是运行之理，吉祥集密续中说，从右方生出的光芒，运行于火之坛城，与扎巴花相似，其本尊是无量光。从左方生出的种种光芒，恒常运行于风之坛城，与蓝色相似，其本尊是不空成就。从二者生出的种种光芒，与黄金之光相似，大自在坛城运行风，一切寿命中生出珍宝。从下方缓慢运行，白色