English
The statement that it is named "Earth King" is the view of the great scholar and accomplished master Gö Lotsāwa Lhajé. The third is: Life-sustaining Vajra Lord Akshobhya, downward-cleansing Jewel Lord Ratnasambhava, upward-moving Lotus Lord Amitābha, fire-equalizing Karma Lord Amoghasiddhi, pervasive Buddha Lord Vairocana. Although the branch winds are not clearly explained, if the classification of lineages is applied, then: the moving wind is of the Vairocana lineage, the completely moving wind is of the Akshobhya lineage, the correctly moving wind is of the Ratnasambhava lineage, the extremely moving wind is of the Amitābha lineage, and the definitely moving wind is of the Amoghasiddhi lineage. Among the great element winds, each has four minor elements, which are held by the four goddesses. Just as the life-sustaining is shown to be of the Akshobhya lineage, any water wind, whether it belongs to the great or small lineage, will belong to the Akshobhya lineage. The others should also be understood in this way. Therefore, one should know in detail that the minor lineage wind of Māmakī is Akshobhya, and the minor lineage wind of White-robed Mother is Amitābha, and so on. The branch winds are also summarized into five lineages. If it is according to the great lineage, then "five self-natures with ten names," meaning that there is nothing that is not included in the self-nature of the five winds. However, the part of the life-sustaining that resides in each sense organ and performs the function of holding the five objects, these are separated from the root wind of the life-sustaining due to the difference in function, and are called the five branch winds. Although it belongs to the Akshobhya lineage, if it is according to the small lineage, then the eye is Earth Essence Vairocana, the ear is Vajrapani Akshobhya, the nose is Space Essence Ratnasambhava, the tongue is Lokeshvara Amitābha, and the body is Eliminating Obscurations Amoghasiddhi lineage. Therefore, relying on the lineage of the sense organs is an expansion of the wind on which it relies. In general, the great lineages are more important, but in some cases, the small lineages are also more important. The fourth is: the life-sustaining wind maintains life and performs the function of moving in the upper nostrils; the downward-cleansing wind performs the function of expelling and retaining excrement, urine, and semen; the fire-equalizing wind causes the essence of food to spread throughout the body, separates the essence and dregs of food, and digests it, thereby igniting the inner heat; the upward-moving wind
Chinese
以及品尝、呕吐、说话和使其他风向上运动等作用。遍行风则使所有其他的风遍布全身，进行行走等活动，并且也产生疾病。关于肢节之风，名为“从眼睛之门运行”的风，作为眼识的坐骑，从执持果实、境相之事物的作用开始，依次结合，以遍行而执持声音，以正行而执持气味，以极行而执持味道，以定行而执持触觉，成为产生身体之识的因。此外，这些肢节之风从心间运行之时，前往身体的其他部位，像这样进行各种各样的作用：龙进行呃逆，乌龟进行肢体的伸展和收缩，螃蟹进行愤怒和心绪迷乱，天授进行打哈欠，财有进行即使生命停止，也在短暂的时间内不舍弃身体的作用。此外，当停留在稻穗等处时，这些风紊乱则产生那些的疾病，良好地运行则消除疾病，进行安乐居住的作用。因此，从次第五者来说，成为有情众生之命的风，名为“风”者，是作一切之业者，此是识之坐骑，也是五之自性，也是十。如是，因为成为心之坐骑，如果不作为道用，则产生一切分别念，进行能取所取二取显现的作用，如果良好地系缚而作为道用，则二取显现止息，产生大乐之智慧，从而断除轮回的根本。此外，因为一切善与非善的果实都是从风的力量而产生，所以说是作一切之业者。在《律生经》中说：火会变成死亡，风会使财物耗尽，自在天会使王位变动，水会使诸事如实发生。当火中运行风时，会使饥渴、疲劳、劳累、疼痛，以及一切行为都衰退。如是说，金刚持胜者！风会带来争论、忧愁和迷乱，烦恼和事情的衰败。自在天会带来财富和谷物等，获得和得到积累。当水的风运行时，欲望
English
And functions such as tasting, vomiting, speaking, and causing other winds to move upwards. The pervasive wind causes all other winds to pervade the body, performs activities such as walking, and also causes diseases. Regarding the limb winds, the wind called "running from the door of the eyes" acts as the mount of eye consciousness, starting from the function of holding the fruit, the object of appearance, and gradually combining, it holds sound by pervading, holds smell by correct movement, holds taste by extreme movement, and holds touch by definite movement, becoming the cause of generating body consciousness. Furthermore, when these limb winds move from the heart, they go to other parts of the body and perform various functions like this: the dragon performs hiccups, the turtle performs the extension and contraction of limbs, the crab performs anger and mental confusion, the god-given performs yawning, and the wealthy one performs the function of not abandoning the body even when life stops for a short time. Moreover, when staying in rice ears and so on, the disturbance of these winds causes diseases in them, and good movement eliminates diseases and performs the function of living in peace. Therefore, from the order of the five, the wind that becomes the life of sentient beings, called "wind," is the one who does all actions, this is the mount of consciousness, it is also the nature of the five, and it is also ten. Thus, because it becomes the mount of the mind, if it is not used as a path, it generates all discriminations and performs the function of the appearance of dualistic grasping, but if it is well bound and used as a path, the appearance of dualistic grasping ceases, generating the wisdom of great bliss, thereby cutting off the root of samsara. Furthermore, because all good and non-good fruits are produced from the power of wind, it is said to be the one who does all actions. In the Sutra of the Source of Discipline, it says: Fire will turn into death, wind will exhaust wealth, the powerful one will change the kingdom, and water will make things happen as they really are. When wind runs in the fire, it will cause hunger, thirst, fatigue, exhaustion, pain, and all actions to decline. Thus it is said, the supreme Vajra Holder! Wind brings arguments, sorrow, and confusion, afflictions and the decline of things. The powerful one brings wealth and grains, etc., gaining and accumulating. When the wind of water runs, desire
Chinese
一切事业都将成就。如是说，火风带来死亡和饥渴等。风的风带来贫困、争斗和疯狂等。地风带来王位、权势和享受。水风说一切目的都将成就。第五是运行的方式，以及特别转移的形态。第一是界的分类总说，以及特别生起和融入的分类。第一，在《集经》中说：从右边发出的光芒，运行于火的坛城，与惹巴花相似，其神是无量光。从左边运行的光芒，恒常运行于风的坛城，颜色与绿色相似，其神是不空成就。从两边运行的光芒，与金色的光芒相似，运行于大自在的坛城，一切时中珍宝生。从下边缓慢运行，白色与白睡莲月亮相似，运行于水的坛城，大光金刚怙主。身体的一切是随行之风，心的一切完全进入，于毗卢遮那自性中，此大风极为著名。如是说。在《金刚鬘》中，大体与此相似，在第五的章节中说：将从死亡的身体中生起。如是说。其中有两种，从哪个门有多少运行呢？遍行风在死亡时，除了九百个一千之外，实际上不是主要地从鼻孔运行，而是与其余四风混合成轮转的方式而运行。考虑到它运行于那个坛城，所以说：将从死亡的身体中生起。其余四种，从右边运行，从左边运行，从两边猛烈地运行，从两边缓慢地运行。主要的是上行气、下行气、等住气和命气依次。那些也说了从秘密的鼻尖生起，运行到世俗的鼻尖，因此也从所有各个脉轮运行。主要的是如上所说，各自的位置确定，以及在心间、脐间、金刚和莲花的鼻尖运行和使用为主
English
All activities will be accomplished. It is said that the fire wind brings death and hunger and thirst, etc. The wind of wind brings poverty, strife, and madness, etc. The earth wind brings kingship, power, and enjoyment. The water wind says that all purposes will be accomplished. Fifth is the manner of movement, and especially the arrangement of transference. First is the general classification of elements, and especially the classification of arising and absorption. First, in the 'Compendium of Origins' it says: The rays of light that emerge from the right, move in the mandala of fire, similar to the Java flower, its deity is Amitabha. The rays of light that move from the left, always move in the mandala of wind, the color is similar to green, its deity is Amoghasiddhi. The rays of light that move from both sides, are similar to the golden light, the wind moves in the mandala of the Great Powerful One, in all times the jewel arises. From below, slowly moving, white is similar to the white lotus moon, moves in the mandala of water, Great Light Vajra Protector. The wind that follows all the bodies, completely enters all the minds, in the nature of Vairochana, this great wind is very famous. It is said. In the 'Vajra Garland', it is mostly similar to this, in the fifth chapter it says: It will arise from the dying body. It is said. Among these two, from which door and how many move? The pervasive wind at the time of death, except for nine hundred thousand, does not actually move mainly from the nostrils, but it moves in a way that it is mixed with the other four winds in a circular manner. Considering that it moves in that mandala, it is said: It will arise from the dying body. The other four are moving from the right, moving from the left, moving violently from both sides, and moving slowly from both sides. The main ones are the upward-moving, downward-voiding, fire-equalizing, and life-wind respectively. Those also said that they arise from the secret tip of the nose and move to the conventional tip of the nose, so they also move from all the various chakras. The main thing is as mentioned above, the respective positions are fixed, and the movement and use at the tip of the nose of the heart, navel, vajra, and lotus are the main ones.
Chinese
是伟大的。关于它，呼气、吸气和稍微停留的部分加在一起，就是一个呼吸或一口气。像这样的气息，一天运行两万一千六百次。而且，每一位怙主的气息运行九百次。将这九百分成四份，每份是两百二十五。如果将大种怙主进行划分，就有四位小种明妃。从右边向上运行的火的气息九百次运行一匝，这是莲花怙主的运行。从左边火衰的气息九百次运行一匝，这是事业怙主的气息。从两边猛烈向下排泄的九百次运行一匝，这是宝生怙主。从两边运行微弱的命气九百次运行一匝，这是金刚怙主。像这样，白天运行三匝，夜晚也运行三匝。明妃们的运行，以第一个为例来说明，大种总的来说是火气，但内部有大小的四种划分。首先，只有火气成分占多数，运行两百二十五次的是火白衣母的运行。然后，内部稍微气体成分占多数，运行两百二十五次的是度母。稍微土成分占多数，运行两百二十五次的是佛眼佛母。然后，稍微水成分占多数，运行两百二十五次的是水嘛嘛格。大种和小种的术语是，例如，燃烧的火焰的所有粗大微粒都是火微粒，这是大种。每一个火微粒也只能与剩余三种元素的微粒一起存在，这就是小种。其他坛城也可以依此类推。正如《意旨授记经》中所说：“白衣等重复说，两百二十五，四者善加混合后，四种结合为九百，九百所指示的，二十四的次第是，那是各自产生的，两万一千六百。”如是说。第二，确定颜色和运行的方式是，所有运行的气息都是五种光芒的形态，但莲花怙主红色成分较多，事业的
English
It is great. Regarding that, the parts of exhaling, inhaling, and pausing slightly are added together, which is one breath or one respiration. Such breaths run twenty-one thousand six hundred times in a day. Moreover, each Lord's breath runs nine hundred times. Dividing these nine hundred into four parts, each part is two hundred and twenty-five. If the Great Family Lord is divided, there are four Small Family Goddesses. The fire breath of nine hundred running upwards from the right runs one cycle, which is the running of the Lotus Lord. The breath of the fire-weakened wind of nine hundred running one cycle from the left is the breath of the Karma Lord. The nine hundred that strongly expel downwards from both sides run one cycle, which is the Ratna Lord. The weak life-breath of nine hundred running one cycle from both sides is the Vajra Lord. Like that, it runs three cycles during the day and three cycles during the night. The running of the goddesses, exemplified by the first, is that the great element is generally fire-wind, but internally there are four divisions of large and small components. First, only the fire-wind component is predominant, running two hundred and twenty-five times, which is the running of Fire White-Robed Mother. Then, internally, the wind component is slightly more predominant, running two hundred and twenty-five times, which is Tara. The earth component is slightly more predominant, running two hundred and twenty-five times, which is Buddha Eye. Then, the water component is slightly more predominant, running two hundred and twenty-five times, which is Water Mamaki. The terms great element and small element are, for example, all the coarse particles of a burning fire are fire particles, which is the great element. Each fire particle can only exist together with the particles of the remaining three elements, which is the small element. Other mandalas can also be inferred in this way. As it is said in the Prophecy of Intentions Sutra: "White-robed and so on are repeatedly said, two hundred and twenty-five, after the four are well mixed, the four combinations are nine hundred, what is indicated by nine hundred, the order of twenty-four is, that is what arises separately, twenty-one thousand six hundred." Thus it is said. Second, determining the color and the way of running is that all running breaths are in the form of five rays of light, but the Lotus Lord has more red component, the Karma