English
In detail, regarding the manner in which the element of earth dissolves in the right channel, from the dissolution of the element of earth in the first time union, such as the ox, up to the dissolution of the element of earth in the sixth time union, the experiences and realizations change into six forms of high and low. Because the other ten are similar to this, there are sixty internal distinctions. In general, the place of this sequence of life force exertion is the three channels and winds. Although all the channels, winds, and bindus are emphasized in this way, which one is mainly emphasized? It is the navel chakra, that is, the navel is the place of earth, so it is praised for initiating the dissolution sequence, and because it is the confluence of the six channels. If this life force exertion is practiced to the extreme, the winds of the six senses can be used freely, so in addition to the five clairvoyances obtained during previous meditations, the clairvoyances of the six senses such as the eyes will arise, and one will always be satisfied with the bliss of the form, sound, smell, taste, touch, and dharma realm of empty form. Due to the interdependent arising of such things internally, the Buddhas and Bodhisattvas will prophesy and bless, and virtues such as subduing human and non-human beings will arise. Furthermore, in the tantra called "Vajra Garland," it says: "The two winds of conceptual thought flow from the nostrils. The two true sun and moon are hidden and flow within." Here, the coarse wind is the winds of the ten mandalas, the subtle wind is the vehicle for even the subtle conceptual thoughts that are the activities of the mind scattering to external objects, and the extremely subtle wind is the part where the wisdom of clear light, complete in all aspects, has become the essence of wind. Therefore, the latter is to be realized, and the former two are to be abandoned. Among them, the coarse wind is bound by vase breathing and behavioral constraints, the intermediate wind is bound by non-conceptual thought, and focusing on the empty form great seal becomes the purifier of both, and in the nature of the object of focus, both will temporarily subside. Here, the practice of negating the wind is: expelling, represented by the letter A (藏文：ཨ་，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿); filling, represented by the letter OM (藏文：ཨོཾ་，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡); vase breathing, represented by the letter HUM (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽); and dissolving, represented by the letter HOH (藏文：ཧོཿ，梵文天城体：ह，梵文罗马拟音：ho，汉语字面意思：吼). That is, A.
English
The syllable ིག་ purifies the sun, the syllable ཨོཾ་ (Om, Devanagari: ॐ, IAST: oṃ, meaning: the sound of the universe) purifies the moon, the syllable ཧཱུཾ་ (Hum, Devanagari: हूँ, IAST: hūṃ, meaning: seed syllable of compassion) purifies Rahu, and the syllable ཧོཿ purifies the fire at the end of time. There is nothing wrong with applying the meaning of these four syllables to the individual practices of wind manipulation. However, since all three—going, coming, and staying—contain the meaning of these syllables, like a vase, one contains all four, and this is the main point of the meaning. The followers of Pandit Vāṇaratna add a nāda to each of the four syllables and explain that they are divided into four vajras. They say that the violent wind is ro ma, the calm wind is rkyang ma, and the very calm wind is dbu ma 'ching, and they show various practices and forced combinations that are in accordance with these. Whether or not this is the meaning of the tantra should be examined. In this way, the way in which the channels and winds are purified by focusing on the vital points of the channels and winds, such as life force exertion, is as follows: In the Hevajra Tantra, it says: "All of the three realms are completely transformed, grasping and being grasped are completely abandoned, or by all means, it is always in the nature of things." And in the Dakini Ocean, it also says: "In this way, the central channel pervades all that pervades." Just as space pervades all that is stable and moving, when things are completely destroyed and dissolved, the nature of space clearly appears. Similarly, since the ultimate central channel pervades all the channels, by purifying and refining the channels and winds of ro rkyang, the channels and winds of wisdom gradually manifest, and finally, when all contaminated dharmas cease, the nature of reality manifests as it is. Therefore, through the stages of life force exertion, here, all the winds that should be abandoned cease, and although all the winds of wisdom have not fully manifested, they are either initially obtained or obtained in a small state. Now, I will briefly explain the limb of holding. In the Heruka Abhisamaya Tantra, it also says: "Visualize nyung kar at the tip of the lotus, all the nature of cause and non-cause, accurately recite the mental recitation, completely abandon the external form, his wisdom becomes enlightened, others cannot make him enlightened. Always know sentient beings and things, without stain and impurity, thus know the dharma of bliss, perfect enjoyment."
Chinese
是说，鼻尖是六脉轮，芥子是命和下泄之气混合的丸药住在那里，意念是气和咒语不可分离，融入不坏的明点，从而圆满生起不可摧毁的音声。同样，金刚手所造的上释中也说：从那以后，叫做执持，是说脐轮、心轮、喉轮、额轮，在大自在、水、火、风的坛城中，命气进入而不向外散逸，命气住在明点中，叫做执持的支分。也是这样说的。对此，胜义谛的明点是空色大印安乐的自性，从法性安乐住的自性中，对于忽然显现的现象，在世俗脉轮的中心，物质明点的精华存在着，粗细的气也依附于它，也是从最初产生的。任何最初从哪里产生，最终那些也融入那里，这是一种普遍的规律。因此，对明点进行猛击，气就会停止，气一停止，那些明点也会变得非常微细。就胜义法性而言，没有脉、气、明点的区别，也没有能依所依和生、灭、住三种次第，但在世俗中，明点住在脉中，气依附于它，因为有这样的方式，所以以世俗的差别，对于胜义也说能依所依的安立方式，这种情况偶尔也会出现，应当理解为这只是一种表述方法。法的界性安住的方面是，脉融入法性，明亮的方面是，气融入法性，安乐的方面是，明点融入法性，因此，脉、气、明点虽然是忽然的垢染，但对它们进行猛击，它们就会停止，法性的明亮显现就会产生。因此，对脉进行猛击，法性安住的方面，对气进行明亮，对明点进行猛击，就会从安乐的方面显现明亮。因此，执持的体性是，粗细的气都进入物质的明点中。
English
It is said that the tip of the nose is the six chakras, the mustard seed is where the essence of life and downward-moving energy reside, and the mind is the inseparable union of wind and mantra. By dissolving into the indestructible bindu, the complete and indestructible sound arises. Similarly, in the upper commentary composed by Vajrapani, it is said: 'From then on, what is called holding is the navel, heart, throat, and forehead. In the mandalas of the great power, water, fire, and wind, the life force enters and does not go outward. The life force residing in the bindu is called a limb of holding.' This is also said. In this regard, the ultimate bindu is the nature of bliss, the great mudra of emptiness and form. From the nature of abiding in the bliss of reality, the essence of the material bindu resides in the center of the conventional chakras, and the subtle and gross winds also rely on it and arise from it in the beginning. Whatever arises from something in the beginning, eventually those things will dissolve into it, which is a general principle. Therefore, by striking the bindu, the wind will stop, and when the wind stops, those bindus will become extremely subtle. In terms of ultimate reality, there is no distinction between channels, winds, and bindus, and there is no order of support and supported, or of arising, ceasing, and abiding. However, in conventional reality, the bindu resides in the channels, and the wind relies on it. Because of this way of being, the way of establishing support and supported is also spoken of in relation to ultimate reality through conventional distinctions, and this sometimes occurs. It should be understood as merely a method of expression. The aspect of abiding in the realm of reality is that the channels merge into reality, the aspect of clarity is that the winds merge into reality, and the aspect of bliss is that the bindus merge into reality. Therefore, although the channels, winds, and bindus are adventitious stains, by striking them, they will cease, and the clear appearance of reality will arise. Therefore, by striking the channels, the aspect of abiding in reality, by striking the winds, clarity, and by striking the bindus, clear appearance will arise from the aspect of bliss. Therefore, the nature of holding is that the subtle and gross winds all enter into the material bindu.
Chinese
手的莲花瑜伽士应当修习。如是说后，若与直义内时轮的场合相结合，如续释所直接开示的那样，即是风与生起次第相结合的延缓死亡，在根本中脉和具火函的脉中禁锢生命，以及在六个脉轮上修习延缓死亡的父母双运，这是第一天。如果一天之中，风能不间断地流入中脉，那么生命就能流入所有肢体，因此说是能够延缓非时之死。其他若与了义相结合，也能延缓时节之死，如是则在中脉之内，能燃烧业之拙火，由于风的融入，业之拙火也能立即燃烧。由于作为所依的身体上，拙火的明点都转化为清净，因此空色本身显现为安乐明点的自性，拙火的燃烧显现，这是十方坛城的自性融入日月风火之中的意义。所谓第一天过去之后，也是指生命之气融入一个气结的第一天时机，这是指获得第一个生命勤奋的时刻，因为这是生命勤奋的次第之名，所以在那个时候也大多能够延缓死亡，但因为不是非常习惯，所以不一定能够必定延缓死亡。在那之后，从开始融入中脉明点开始，必定能够延缓死亡，因为六个脉轮，以及手脚的关节和手指的关节的脉轮，都能被生命之风充满。因为说六个脉轮是佛母，所以拙火的燃烧显现本身显现为本尊的坛城，这是从执着的势力中发射出来的记忆。从手指的弯曲到生命勤奋的次第之间，虽然也多次出现五大融入的次第，但力量弱小，即使在觉受和专注的时刻也大多出现，但与有情众生的死亡和力量相同的五大融入次第的主要部分，就是在这个时候出现，因为修习了从脐轮到顶轮的执持，所以会出现地融入水等五大融入的次第，小融入有二十五个。此外，以稳固的五种执持，使虚空融入识，并使之融入光明，如是说：地融入于水。
English
The lotus yogi of the hand should practice. After saying that, if combined with the occasion of the direct meaning inner Kalachakra, as directly shown in the tantra commentary, it is the delaying of death by combining wind and generation stage, confining life in the root central channel and the fire-containing nadi, and practicing the union of the parents of delaying death on the six chakras, this is the first day. If the wind can flow uninterruptedly into the central channel for one day, then life can flow into all limbs, so it is said that it can delay untimely death. Others, if combined with the definitive meaning, can also delay seasonal death, in which case, within the central channel, the karma tummo can be burned, and due to the absorption of wind, the karma tummo can also be burned immediately. Because the tummo bindus on the body, which is the basis, are transformed into purity, therefore the empty form itself appears as the nature of the bliss bindu, the burning appearance of tummo, which is the meaning of the nature of the ten-direction mandala merging into the sun, moon, wind, and fire. The so-called after the first day has passed also refers to the first day opportunity when the life force merges into one lump, which refers to the moment of obtaining the first life diligence, because it is the name of the order of life diligence, so at that time it is mostly possible to delay death, but because it is not very habitual, it is not certain that death can be delayed. After that, from the beginning of the absorption into the central channel bindu, death can definitely be delayed, because the six chakras, as well as the joints of the hands and feet and the chakras of the joints of the fingers, can be filled with the wind of life. Because it is said that the six chakras are Buddhamatrika, the burning appearance of tummo itself appears as the mandala of the deity, which is the memory emitted from the power of clinging. From the bending of the fingers to the order of life diligence, although the order of the five elements absorption has occurred many times, the power is weak, and even in the moments of sensation and concentration, it mostly occurs, but the main part of the order of the five elements absorption, which is the same as the death and power of sentient beings, occurs at this time, because the holding from the navel to the crown is practiced, so the order of the five elements absorption such as earth merging into water will occur, and there are twenty-five small absorptions. In addition, with the five stable holdings, space is merged into consciousness, and it is merged into clear light, as it is said: Earth merges into water.