English
Some say that it is because the syllable "pa" is added. Others say that it is differentiated according to the way the winds flow in each chakra, that is, four chakras. The space between the eyebrows is the wheel of wind, and below the throat is the wheel of fire. Apart from the pervasive wind in the six chakras, there are ninety-nine winds flowing, so there are fifty-four. Also, it is divided by day and night, which is one hundred and eight, and there are also explanations like this. However, for the time being, let go of these considerations, there are as many winds as there are channels. In summary, they can be grouped into ten winds, namely, five root winds and five branch winds. In the *Buddha Samayogatantra*, it is indicated by names such as Koṭi (藏文，梵文天城体，梵文罗马拟音，Koṭi，俱胝), kṣa (藏文，梵文天城体，梵文罗马拟音，kṣa，刹那), etc., and there is the *Intentional Prophecy*. In the *Kalachakra*, it is indicated by names such as *Naga*. In the *Vajra Gate*, it is indicated by *moving* and *pervading*. In the *Kalachakra*, the way of doing things is said to be different. What is said here is the stability of the wind gate and the actual wind. First, there are two upper and lower gates, and three gates of body, speech, and mind. The first is the two upper and lower gates. In the *Samyoga*, it says: "There is an upper gate above, and a lower gate below. The lower gate is consciousness, and the upper gate is the realm of reality." It means that in the basic stage, the upper gate is Roma, and the lower gate is the gate of Kyangma. When the wind flows outward, it also flows from the secret place to the space between the eyebrows depending on Roma, so it is considered the upper gate. Moreover, it produces inauspicious things such as death, and causes the radiance to be exhausted, because it is in accordance with emptiness, so it is called the realm of reality. When the wind flows inward, it enters from the space between the eyebrows to the secret place depending on Kyangma, so it is considered the lower gate. Because it brings auspiciousness such as longevity, and makes the radiance flourish, and generates conceptual thoughts, it is called wisdom. When practicing the path, the upper gate is the upper end of the central channel in the space between the eyebrows, and the lower gate is the gate of the lower root of the central channel located in the vajra and relics. The realm of reality is the generation of emptiness, and wisdom is the generation of bliss and clarity. In this tantra, two different upper and lower gates are mentioned, and the latter two are the gates of the mind. If these two are confused, when explaining common words, there will be three faults of excess, deficiency, and error.
Chinese
。第二，关于身之九门、语之四门、意之二门，首先是引自《合续》的教证：“一柱即九门，余神乃五大，九孔即成门，九相普传扬。”等等。一柱指中脉，九门指九窍，五大指五蕴之气，余神指四大之气。实际上，只是命气本身，因作用的不同而分为九蕴界的风。因此，使身体得以成就的风，其出入之主要门户即为九窍，是为身之九门。第二，心间法轮之四方脉瓣之门，即东方水风、北方风之风、西方火风、南方土风，是成就语言文字之风出入之处，故称语之四门。第三，心间与脐间之中脉脉结二者，是诸风之根本，是命气出入之门户，犹如门闩。轮之中心即是门。此处，命气与心间之春相连，故称月风；下行气与脐间明点及下体拙火相连，故称日风。此乃心识转移和进入时之主要风，因此二者是风运行之门，故称意之门。如上所述之上门与下门，也是明点燃烧和滴落的通道，故也称为意之门，明点之别名也称为“意”。春之明点中说：“第三之门与意相连，日月分明故，安住与生起，门乃殊胜也。”如是说。顶轮之金门为上门，眉间要穴之门为下门，一些前代上师如是说，但以前者为妥。第二，五根风也与五界各自相连，但能起作用的风，是诸风之根本，存在于四大之微细风中，唯有此风主导语言。
English
. Second, regarding the nine doors of the body, the four doors of speech, and the two doors of mind, the first is quoted from the teachings of the "Union Continuation": "One pillar is the nine doors, the remaining deities are the five great ones, the nine orifices become the doors, the nine aspects are widely proclaimed." etc. One pillar refers to the central channel, nine doors refer to the nine orifices, five great ones refer to the winds of the five aggregates, and the remaining deities refer to the winds of the four elements. In reality, it is just the life force itself, which is divided into the winds of the nine aggregate realms due to different functions. Therefore, the main gateway for the winds that enable the body to be accomplished is the nine orifices, which are the nine doors of the body. Second, the doors of the four directional veins of the heart chakra, namely the water wind in the east, the wind of wind in the north, the fire wind in the west, and the earth wind in the south, are the places where the winds that accomplish language and words come and go, hence they are called the four doors of speech. Third, the two knots of the central channel between the heart and the navel are the root of all winds, and are like a latch for the entry and exit of the life force. The center of the wheel itself is the door. Here, the life force is connected to the spring of the heart, hence it is called the moon wind; the downward-moving wind is connected to the bindu at the navel and the fierce fire at the lower end, hence it is called the sun wind. This is the main wind for the transfer and entry of consciousness, therefore these two are called the doors of mind because they are the doors through which the wind travels. The upper and lower doors mentioned above are also the paths for the burning and dripping of bindus, so they are also called the doors of mind, and the synonym for bindu is also called "mind." In the Bindu of Spring it says: "The third door is connected with mind, because the sun and moon are clearly distinguished, dwelling and arising, the door is indeed supreme." Thus it is said. The golden door of the crown chakra is the upper door, and the door of the crucial point between the eyebrows is the lower door, as some former lamas have said, but the former is more appropriate. Second, the five root winds are also connected to the five elements respectively, but the wind that can function is the root of all winds, existing in the subtle winds of the four elements, and only this wind dominates language.
Chinese
或者增生，身体增生的力量就小了。因此有自性四大种的风和变异的十种风。第一种是，从语的四门产生的风，在《春滴》中说：“火的自性以及风，大自在以及同样的水，轮心的一切行为中，上面、里面、正中、下面而住。”这样说了。每一个风也和内部分别小的四种生起一起运行。如何运行的方式等同于根本四风的时候所说。因此，虽然命勤风是水界，但是水界的风全部是命勤的说法不一定。例如，在水风九百个一起运行的时候，除了命勤主要起作用之外，运行的是全部十种风。第二，十种风的分类，处所，属于哪一类，作用，运行的方式。第一是，《密意授记》中说：“命和下泄上行和，遍行和平住被叫做，龙和龟鳖和，施与和胜利弓。”这样说了。命勤和，下泄和，平住和，上行和，遍行，这是根本的五种风。龙即运行，龟即种种运行，鳖即如实运行，施与即极运行，胜利弓或者财胜利即决定运行。第二是，总的来说这些以周遍身体一切的方式而住，但是各自是做事情的处所是：命勤心间和，下泄肛门和，上行喉咙和，火平脐间和，遍行从头顶开始周遍一切关节。运行是眼睛，种种运行是耳朵，如实运行是鼻子，极运行是舌头，决定运行是住在身体一切处。那些风住在心间的脉或者脏腑的时候，就命名为龙等。住在像稻穗缠绕蛇一样的地方，所以叫龙，住在像肝脏像乌龟一样的地方，所以叫龟，住在像肺像鳖一样的地方，所以叫鳖，住在像心像施与的女儿穿着白色衣服一样的地方，所以叫施与，住在像肾脏像弓的形状一样的地方，所以叫弓。
English
Or proliferation, the power of body proliferation is small. Therefore, there are the winds of the four natural elements and the ten winds of transformation. The first is, the winds that arise from the four doors of speech, in the Spring Drop it says: "The nature of fire and also wind, the great powerful and also similarly water, in the all-encompassing conduct of the wheel of the heart, above, inside, directly, below they abide." It is said. Each wind also runs together with the four small arising elements within. The ways in which they run are similar to what is said at the time of the four root winds. Therefore, although the life-sustaining wind is the water element, it is not necessarily the case that all winds of the water element are life-sustaining. For example, when nine hundred water winds run together, except for the life-sustaining wind that mainly functions, all ten winds run. Secondly, the classification of the ten winds, their location, what kind they are, their function, and the way they run. The first is, in the Prophecy of Intentions it says: "Life and downward clearing, upward moving, pervasive and equal dwelling are called, dragon and turtle, tortoise and, giving and victorious bow." It is said. Life-sustaining and, downward clearing and, equal dwelling and, upward moving and, pervasive, these are the five root winds. Dragon is running, turtle is various running, tortoise is truly running, giving is extremely running, victorious bow or wealth victory is definitely running. The second is, in general, these abide in a way that pervades the entire body, but individually, the places where they do things are: life-sustaining in the heart, downward clearing in the anus, upward moving in the throat, fire equal in the navel, pervasive starting from the crown of the head and pervading all joints. Running is the eyes, various running is the ears, truly running is the nose, extremely running is the tongue, definitely running abides in all parts of the body. When those winds abide in the heart's veins or organs, they are named dragon and so on. Because it abides in a place like a rice stalk wrapped around a snake, it is called dragon, because it abides in a place like the liver like a turtle, it is called turtle, because it abides in a place like the lung like a tortoise, it is called tortoise, because it abides in a place like the heart like the daughter of giving wearing white clothes, it is called giving, because it abides in a place like the kidney like the shape of a bow, it is called bow.
Chinese
名为“地王”的说法，是大学者果洛扎瓦·拉杰的观点。第三是：命勤金刚怙主不动佛，下泄珍宝怙主宝生佛，上行莲花怙主无量光佛，等火事业怙主不空成就佛，遍行佛陀怙主毗卢遮那佛。虽然没有明确说明支分气，但如果结合种姓的分类，则有：行气毗卢遮那佛，遍行气不动佛，正行气宝生佛，极行气无量光佛，定行气是不空成就佛的种姓。大种气中，各有四小种气，由四天女所摄持。如命勤属于不动佛的种姓一样，凡是水的气，无论属于大种姓还是小种姓，都属于不动佛的种姓。其他气也应如此理解。因此，要知道玛玛吉的小种姓气是不动佛，白衣母的小种姓气是无量光佛等细节。支分气归纳为五种姓，如果是大种姓，则“五自性具十名”，意思是说没有不包含在五种气自性中的。但是，命勤的一部分存在于各个感官中，执行执持五境的功能，这些由于作用的差异，从命勤的根本气中分离出来，称为五支分气。虽然属于不动佛的种姓，但如果是小种姓，则眼睛是地藏毗卢遮那佛，耳朵是金刚手不动佛，鼻子是虚空藏宝生佛，舌头是观自在无量光佛，身体是除盖障不空成就佛的种姓。因此，依赖感官的种姓，是对所依赖的气的扩展。一般来说，大种姓更为重要，但也有一些情况下，小种姓更为重要。第四是：命勤气维持生命，并在上方的鼻孔中运行；下泄气执行排泄大小便和精液的功能；等火气使食物的精华遍布全身，分离食物的精华和糟粕，并进行消化，从而点燃拙火；上行气