Chinese
之间。切断左边的六个地轮和右边的六个空轮。然后，以左边先行为主导，从左边开始，死亡之气和普通之气各自停留三十一天，舍弃精力的界。从右边开始，第三十二天舍弃微尘的界，从左边开始，第三十三天舍弃黑暗的界，这样就过去了千百二十二天，剩余三十四天。然后，仅仅从右边开始，死亡之气运行三十三天，舍弃五蕴、五界、五根、五境。剩余一天落入共同运行，舍弃第六蕴等智慧之分，前往他方世界。以右边先行为主导，要知道左右的顺序是颠倒的。如果时死的征兆持续一天，就很难逆转，而且对于日月之死的征兆，据说一旦进入第七脉轮就无法逆转，这只是通常情况而言，通过甚深方便是有可能逆转的。关于这一点，经文的意义是，接下来所说的罗睺星的死亡征兆，就是指这些左右之门，罗睺星或中脉的死亡完全运行，从出生后九十六年零十一个月半开始，到三年零三个月加一个月之间运行，这是以圆满一百年为终结而死亡的情况。详细解释就是，如果出生在出生时与牛等相合的时轮交汇处，那么从那个坛城开始，死亡征兆之气向右运行，这也是以没有非时死亡的情况为主导。九十六年零十个月半时，死亡之气在一天之内耗尽之后，从右边两天，左边一天等，相同和不相同的日子，运行到三十三天结束。如果出生在羊等不相合的时轮坛城交汇处，那么首先左边的弯曲之气在一天之内耗尽之后，首先从左边一天等运行。这样，所有这些死亡之气，右边是界，左边是蕴降临的脉之方向，两者都完全衰弱。
English
Between. Cut off the six earth chakras on the left and the six sky chakras on the right. Then, taking the left as the primary, starting from the left, the death wind and the ordinary wind each stay for thirty-one days, abandoning the realm of energy. Starting from the right, on the thirty-second day, abandon the realm of dust, and starting from the left, on the thirty-third day, abandon the realm of darkness, thus passing a thousand, one hundred, and twenty-two days, leaving thirty-four days remaining. Then, starting solely from the right, the death wind runs for thirty-three days, abandoning the five aggregates, five realms, five faculties, and five objects. The remaining one day falls into joint operation, abandoning the sixth aggregate and other aspects of wisdom, and goes to another world. Taking the right as the primary, it should be known that the order of left and right is reversed. If the signs of timely death last for one day, it is difficult to reverse, and regarding the signs of death from the sun and moon, it is said that once entered into the seventh chakra, it cannot be reversed, but this is only in general terms, and it is possible to reverse it through profound means. Regarding this, the meaning of the scripture is that the signs of death of Rahu, which are spoken of next, refer to these doors of left and right, where the death of Rahu or the central channel runs completely, starting from ninety-six years and eleven and a half months after birth, running for three years, three months, and one month, which is the case of death at the end of a complete hundred years. The detailed explanation is that if one is born at the time of birth at the confluence of the wheel of time that coincides with the ox, etc., then starting from that mandala, the wind of the death sign runs to the right, and this is also dominated by the absence of untimely death. At ninety-six years and ten and a half months, after the death wind is exhausted in one day, from the right for two days, the left for one day, etc., the same and different days run until the end of thirty-three days. If one is born at the confluence of the wheel of time that does not coincide with the sheep, etc., then first the crooked breath on the left is exhausted in one day, and then first runs from the left for one day, etc. Thus, all these death winds, the right is the realm, and the left is the direction of the veins where the aggregates descend, both of which are completely weakened.
Chinese
从……产生，因为是偏颇地运行的缘故。这些死亡之风虽然是流入中脉的风，但因为是流入过失之处，并且被罗强二者所控制的缘故，不是平等运行而是偏颇地运行。第三，讲述不出现死亡预兆的原因是：不会变成其他的死亡，当两个方面正确存在时，因为右和左的行为，以及五轮全部流下的缘故。也就是说，左右脉的两个方面完全平等，否则在没有衰败之前不会死亡，左右的蕴和界流下的两个方面没有衰败而正确存在，是因为右和左脉的行为，以及左右的五轮之风如实流下的缘故。蕴和界等任何时候都没有断绝的缘故。也就是因为五轮全部流下的缘故。这样翻译就容易理解了。第三，执持瑜伽是：知晓死亡预兆的特征后，生命融入明点中。依靠阿瓦都提（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）的足，修持殊胜的不变。恒常生起金刚。从日月运行的止息中，否则在全部颤抖的肢体上，生命的呼吸不会进入。下面也不要消除海螺般的下行气。没有进入它就会死亡。欺骗死亡预兆的瑜伽士，这会变成喜悦。这样说道。对此，执持支分的自性是：生命和下行气已经变成一个整体，完全融入中脉中的明点中。也就是首先脐轮的明点上，以地界为主的五大依次融入，拙火就会燃烧。同样，心间以水界为主，喉间以火界为主，额间以风界为主，顶轮以空界为主的五大融入，那个和那个的拙火也会燃烧。通过修持五轮的执持，五界的融入次第最重要的也在此处成就，之后菩提心完全融化的明点和燃烧的那些结合，首先在额头，之后在喉咙，心间和肚脐等处变得稳固。
English
It arises from..., because it runs asymmetrically. These death winds, although they are winds that flow into the central channel, flow asymmetrically because they flow into faulty places and are controlled by Ro and Kyang. Third, the reason why death omens do not appear is explained: One will not turn into another death, when the two aspects exist correctly, because of the actions of the right and left, and because all five chakras flow down. That is to say, the two aspects of the right and left channels are completely equal, otherwise one will not die before decaying. The two aspects of the right and left aggregates and elements flowing down exist correctly because of the actions of the right and left channels, and because the winds of the five right and left chakras flow down as they are. The aggregates and elements are never cut off. That is, it is because all five chakras flow down. This translation is easy to understand. Third, the holding yoga is: After knowing the characteristics of death omens, life is absorbed into the bindu. Relying on the feet of the Avadhuti (藏文，梵文天城体，梵文罗马拟音，汉语字面意思), practice the supreme unchanging. Constantly raise the vajra. From the cessation of the movement of the sun and moon, otherwise the breath of life will not enter the limbs that are all trembling. Also, do not eliminate the conch-like downward-moving air below. Without entering it, one will die. The yogi who deceives death omens, this will turn into joy. Thus it is said. The nature of the holding limb is that life and downward-moving air have become one, completely absorbed into the bindu in the central channel. That is, first, in the bindu of the navel chakra, the five elements, mainly the earth element, gradually dissolve, and the tummo will burn. Similarly, in the heart, mainly the water element, in the throat, mainly the fire element, in the forehead, mainly the wind element, and in the crown, mainly the space element, the five elements dissolve, and the tummo of that and that will also burn. By practicing the holding of the five chakras, the most important order of dissolution of the five elements is also achieved here. Then, the bindu of the completely dissolved bodhicitta and those that are burning combine, first on the forehead, then on the throat, heart, and navel, becoming stable.
Chinese
因此，安住的四喜智慧得以稳固，先前的拙火得以燃烧，诸界融入的次第得以稳固。最终，秘密处也因明点的运行稳固，先前的四喜更加增长，诸界得以融入。此处是首先获得上降四喜之地的，但并非圆满。额头部位眉间插入的脉之顶端抓住明点，因此，获得从顶轮到眉间融化的融乐稳固，但在顶髻处，风和五界等的融入方式以及仅此而已的稳固是新获得的，但未获得明点微细运行的稳固。因此，在宣说五轮有来去二种区分时，虽然难以在顶髻处安立来去的名相，但对于融化者和稳固者二者安立了来去的名称。对此，经文的意义是，瑜伽士在修习命勤时出现死相，观修执持瑜伽，意在立即遮止死亡。如前所述，通达并了解死相的特征后，在未出现死相之前，为了守护死相和死亡，以及出现时遮止之义，如前所示，将命，即诸风猛烈地注入中脉内的明点中。对此，注入之处是如前所述的五轮或六轮中的轮，并非仅仅执持于额头。其理由是，如果执持瑜伽先前已经成就，那么注入额头可能会成为主要，但对于最初需要修持执持者来说，从一开始就无法注入额头。从依止阿瓦都帝的足部来说，依止的意义与依止上师的莲足相同，是供养和依止之义。也就是，通过将风和菩提心猛烈地注入中脉，使中脉得以扩展，为了逐渐获得不变的安乐，要修持明点不变且不漏失。此时，将阿瓦都帝的足部，即脐轮，以及在那里有目标的字，观修明点仅仅解释为依止之义是。
English
Therefore, the wisdom of the four joys of abiding becomes stable, the previous fierce fire blazes, and the order of the dissolution of the elements becomes stable. Finally, the secret place also, due to the stability of the movement of the bindu, the previous four joys are further increased, and the elements are dissolved. Here, the places of the four descending joys are first obtained, but not complete. Because the bindu is held at the tip of the vessel inserted into the space between the eyebrows in the forehead, the stable bliss of dissolution from the crown to the space between the eyebrows is obtained. However, at the crown, the manner of dissolution of the winds and the five elements, and the stability of just that, are newly obtained, but the stability of the subtle movement of the bindu is not obtained. Therefore, when explaining the two distinctions of going and coming in the five chakras, although it is difficult to establish the term of going and coming in the crown, the names of going and coming are given to the two, the dissolver and the stabilizer. Regarding this, the meaning of the text is that if a yogi experiences signs of death while practicing life force exertion, by meditating on the holding yoga, it is intended to immediately avert death. As mentioned above, after understanding and knowing the characteristics of the signs of death, before the signs of death appear, for the purpose of guarding against the signs of death and death, and for the meaning of averting them when they appear, as shown above, the life force, that is, the winds, should be forcefully injected into the bindu within the central channel. Regarding this, the place to inject is the wheel of the five or six chakras as mentioned above, and it is not held only in the forehead. The reason for this is that if the holding yoga has already been accomplished, then injecting into the forehead may become the main thing, but for those who initially need to practice holding, they cannot inject into the forehead from the beginning. From relying on the feet of the Avadhuti, the meaning of relying is the same as relying on the lotus feet of the guru, which is the meaning of offering and relying. That is, by forcefully injecting the winds and bodhicitta into the central channel, the central channel should be expanded, and in order to gradually obtain unchanging bliss, the bindu should be practiced to be unchanging and not leaking. At this time, the feet of the Avadhuti, that is, the navel chakra, and the letter with a target there, meditating on the bindu, is merely explained as the meaning of relying.
Chinese
越出了当下的意义。提取执持精华的膨胀仪轨是：应恒常提振金刚。此处金刚之声有三种：世俗隐秘金刚，内里当下之金刚，以及胜义空性之金刚。第一种是：事业和智慧手印，或者手的印契也可以，提振金刚并令其交合，即是屡屡开启中脉和勇女之门。第二种是：菩提心之金刚下至隐秘宝处，又从宝处入于中脉直至梵穴，此为向上提振。第三种是：要义之主，即是空色之明点入于中脉，令拙火之光焰向上竖立，此为提振金刚。前二者同时修习，则生起后者。此乃未成就执持者令其成就，已成就者令其稳固，已稳固者令其生起未生之精华，亦是摧灭死亡之殊胜法。死亡乃因日月运行失调，导致身语意之能力向外消散而产生。无死亦是因二者阻断于中脉而产生。若不束缚日月，罗睺星曜之脉之能量亦将流失于日月之道，若禁锢二者，则彼亦被禁锢。因此，除了阻断并摧毁左右日月脉之运行外，一切皆是颤抖的肢体，即是部分。因无有生命之气进入之方法，故而必须遮止左右脉之道。下方，若不束缚粪尿精之三脉令其漏失，即是死亡。若以瑜伽之力令下泄之气入于勇女脉并束缚，且融入明点，则能赐予无死。若下泄之气未入于勇女脉，则精液不被束缚。流于粪尿脉之下泄气，若不能遮止，则身语意之界和气向外流失，即是死亡。因此，应将粪尿脉之下泄气禁锢于勇女脉中，且勇女脉自身的下泄气亦应向上遮止。因此，下方之下泄气，若不入于勇女脉则会死亡，此乃其义。此外，若出现死亡之预兆，则欺骗死亡是：欢喜的