English
It is called "that" because the other two have been understood, and the practice must be applied here. So, the true path of solitary retreat and the true practice of Vajra recitation lies in this. This meaning will be explained in detail when explaining the scriptures, but simply put, it is about generating a definite understanding of the meaning of the three syllables by explaining the extraction of mantras from the three syllables, and how to practice this meaning through the three-pointed tip, and how to generate the order of the six yogas in the continuum, these three. First, in the Vajra Garland it says: "A resides in the Dharma wheel lotus, pervades the wind wheel, this is the great wind, encompassing all that is called life. U resides in the enjoyment wheel, like fire and the sun, located at the end of the throat, pervading the end of the crown, is the body of splendor, located in what is called the great bliss wheel, the letter Ma is like a drop, the height is twelve fingers, located in the king's crest." This is the extraction of the syllable Om. The life wind located in the Dharma wheel in the heart, represented by the symbol of short A. The upward-moving air located in the throat, represented by the symbol of the letter U, merging with the red essence light, radiant like the sun and fire, represented by the symbol of the letter U. The drop located in the center of the great bliss wheel, represented by the symbol of the letter Ma, the difference in height of twelve fingers from the palate to the crown, these three gathered at the crown, is represented by the syllable Om. This is the necessary meaning of meditating on Om at the crown in the generation stage. The reason why the upward-moving air is said to be the letter U, I think it is because it is the cause of the syllable Om in the throat. Because in this tantra it says: "The upward-moving air goes upward, having the sound of Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal Chinese meaning: Ah)." The letter A has been explained before, the life wind is supreme. And "A resides in the Dharma wheel lotus, the letter A in the throat becomes twice as long, life and downward-clearing air, are all bound by the letter Ha, located in the center of the throat." This is the extraction of the syllable Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal Chinese meaning: Ah). The life-holding A in the heart meets the A in the throat, becoming twice as long, so it is called Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal Chinese meaning: Ah), and adding the downward-clearing Ha to it, it becomes a strong word, this is the symbolic meaning of the letter A, and it is also the reason for meditating on Āḥ (Tibetan: ཨཱཿ, Devanagari: आः, Romanized Sanskrit: āḥ, literal Chinese meaning: Ah) in the throat.
Chinese
对此，认为是束缚在喉咙的中央。哈是下泄之名的风，位于肛门排泄的中央。字母阿是上行之风，位于喉咙莲花的中央。字母玛是命风，在前额风轮处。这些合一于心间，被称为心间的种子字。这是收集吽字，以下泄之风哈的符号表示，喉咙的风长阿的符号表示，两者聚集之上，命风头顶和心间的不坏明点相混合，用明点头旋的形状等作为象征的玛的符号表示，前额以下和肛门以上的风和明点聚集，融入于乌玛的中央心间，这是吽字安放在心间的象征意义。对此，例如，在梵语的表达方式中，阿的字母看到对面的乌字而变成奥，对面的乌字被消除，阿的字母二者相同相似，前面的变长，后面的被消除，哈字无生命被引导到长阿之上，玛无生命随后变成那的声音，最终依靠的哈无生命也变成断除，以此为例，内在的命和上行下泄这三风，以及头顶和心间的两个明点，是做成味道相同的意思，如果说头顶明点的力量也提升了遍行风，肛门下泄的力量也能理解为与肚脐的火相同。上行的时候也显示了喉咙拙火的红色部分，因此，从它的力量也必须理解为肚脐的拙火。这个原因的这个阶段，关于这三个字的风和结合方式，汉藏的大多数也有各种各样的说法，但必须按照殊胜的方面来说，风进入内部的时候，接触到头顶的吽，努力使安乐的部分向下，然后是喉咙的火风力量的明亮部分，以及心间的空性无念二者混合成一体的方式的禅修，以及安住的时候，从喉咙和肚脐的拙火的能力中产生明相，以及与下泄拙火混合，使先前降下的明点收回的安乐，以及心
English
Regarding this, it is considered to be bound in the center of the throat. Ha is the wind named downward elimination, located in the center of the anus excretion. The letter Ā is the upward-moving wind, located in the center of the throat lotus. The letter Ma is the life wind, at the forehead wind wheel. These unite in the heart, and are called the seed syllable of the heart. This is the collection of the syllable Hūṃ, with the downward-eliminating wind represented by the symbol of Ha, and the throat wind represented by the symbol of the long Ā, and above the gathering of the two, the life wind, the indestructible bindu of the crown and heart are mixed, and the symbol of Ma is used to represent the shape of the bindu head spin, etc. The wind and bindu below the forehead and above the anus gather and dissolve into the heart in the center of Uma, which is the symbolic meaning of placing the syllable Hūṃ in the heart. For this, for example, in the Sanskrit expression, the letter A sees the opposite letter U and becomes O, the opposite letter U is eliminated, the two letters of A are the same and similar, the former becomes long and the latter is eliminated, the lifeless letter Ha is guided above the long Ā, and the lifeless Ma then becomes the sound of Na, and finally the dependent lifeless Ha also becomes severance, taking this as an example, the inner life and the three winds of upward and downward elimination, and the two bindus of the crown and heart, are said to make the meaning of the same taste, if it is said that the power of the crown bindu also elevates the pervasive wind, the power of the anus downward elimination can also be understood to be the same as the fire of the navel. When ascending, the red part of the throat tummo is also shown, therefore, from its power, the navel tummo must also be understood. At this stage of this reason, regarding the wind and combination method of these three syllables, most of the Chinese and Tibetan also have various explanations, but it must be explained according to the auspicious aspect, when the wind enters the interior, touching the Haṃ of the crown, striving to move the part of bliss downward, then the clear part of the throat fire wind power, and the meditation of the way in which the emptiness non-conceptuality of the heart are mixed into one taste, and when abiding, the clear appearance arises from the ability of the throat and navel tummo, and mixed with the downward-eliminating tummo, the bliss of retracting the previously descended bindu, and the heart.
Chinese
由于命脉的不坏性所控制，无分别念成为主要，这就是气安住时的禅定显现方式。当向外呼气时，下泄拙火燃烧的光明，与喉间的拙火相混合，变得强大，向上升腾少许融化之乐，以及由心间不坏性所产生的无分别念，以各种方式庄严，是生起智慧之义，这是由气向外呼出所产生的禅定。因此，嗡（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：嗡）进入时，以乐的成分为主；啊（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）安住时，以无分别念为主；吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）呼出时，以明分（光明）为主。这就是三字咒语精要的象征意义。如果语寂的智慧在相续中生起，就会这样发生。一般来说，三金刚之主是意金刚。因此，在时轮金刚等法中，将心的种子字吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）安住于其上，并与之结合，念珠的直接指示也与之相符。然而，在这部论典等许多典籍中，将啊（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：啊）字安住于其上，并与之结合，作为念诵的主要方式，这是因为，虽然一般来说意是主要的，但在清净语的时候，是意指语是主要的。一般来说，金刚念诵这个名称，是从总名安立为别名，对于那些没有用强力阻断气息，平等运用生起、融入、安住这三种状态的瑜伽行者来说，是比较普遍的说法。这仅仅是一种说法而已。如果没有与内在的实相相结合，即使生起、融入、安住三者平等，也不会变成金刚念诵。如果以上述所说的将内在实相作为道用的方式来修持，那么修持宝瓶气、细微气、充满气、僵直气等任何一种气功，都是金刚念诵。因为了知了那个实相，所以在座间休息时，处于行住坐卧中的气息也是金刚念诵，那么这些为什么不是呢？因此，所有的气功都是金刚念诵。这部论典中所说的金刚念诵，也正是指这个。而不是指与生起次第共同，主要赞叹用于调理脉道的金刚念诵近行。因此，如果出现金刚念诵这个词，就认为仅仅是近行，并认为宝瓶气等其他修法不如它殊胜，这样想是不对的。
English
Because of being controlled by the imperishable nature of the life force, non-conceptual thought becomes the main thing. This is how the samadhi of the abiding of the prana manifests. When exhaling, the luminosity of the downward-clearing fierce fire blazing, mixed with the fierce fire of the throat, becomes powerful, rising slightly with the bliss of melting, and the non-conceptual thought arising from the imperishable nature of the heart, adorned in various ways, is the meaning of generating wisdom. This is the samadhi arising from exhaling the prana. Therefore, when Om (Tibetan, Devanagari: ॐ, Romanized Sanskrit: oṃ, Literal Chinese meaning: Om) enters, the component of bliss is the main thing; when Ah (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah) abides, the non-conceptual thought is the main thing; when Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) exhales, the component of clarity is the main thing. Such is the symbolic meaning of the essence of the three-syllable mantra. If the wisdom of speech solitude arises in the continuum, it will happen in this way. Generally, the main one of the three vajras is the mind vajra. Therefore, in the Kalachakra and other teachings, the seed syllable Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, Literal Chinese meaning: Hum) of the mind is placed and combined with it, and the direct indication of the rosary is also in accordance with it. However, in this treatise and many other texts, the syllable Ah (Tibetan, Devanagari: आः, Romanized Sanskrit: āḥ, Literal Chinese meaning: Ah) is placed and combined with it, making it the main way of recitation. This is because, although generally the mind is the main thing, when purifying speech, it is intended that speech is the main thing. Generally, the term "vajra recitation" is a general name applied to a specific one. It is mostly known among yogis who equally practice the three states of arising, dissolving, and abiding without forcefully blocking the breath. This is just a saying. If there is no connection with the inner reality, even if the three states of arising, dissolving, and abiding are equal, it will not become vajra recitation. If one meditates in the way described above, using the inner reality as the path, then practicing any pranayama, such as vase breathing, subtle breath, filling breath, stiffening breath, etc., is vajra recitation. Because one knows that reality, even the breath in the activities of walking, standing, sitting, and lying down during breaks is vajra recitation. Why aren't these? Therefore, all pranayama is vajra recitation. The vajra recitation mentioned in this treatise also refers to this. It does not refer to the vajra recitation of the near practice, which is common with the generation stage and is mainly praised for training the channels. Therefore, if the term "vajra recitation" appears, it is wrong to think that it is only the near practice and that other practices such as vase breathing are not as supreme as it.
Chinese
以极大的辛劳来安立能成办者，具有不理解意义的过失和偏袒的过失这两种过失。第二，以鼻尖三种窍诀如何成办彼义之理是：于金刚念诵的真如仅仅是随顺显现时，以不分别之方式真实地进行体验，唯有在生起语寂之智慧之前才会出现，在那之前是以信解修的次第在体验上进行结合。如此分类有三，第一是光明明点的修法：光明明点是指在外内运行的气之名称，它从鼻孔的出入之门进行，因此称为于面部鼻尖修习，并非必须将专注安置于鼻尖之内。对此，多数旧派藏人是从上行喉咙、持命心间、平住脐间、下泄隐处、遍行头顶等处进行念诵，而新派的密集金刚圣众轮，无论于十气中的哪一个进行金刚念诵，都必须只在心间脉轮进行，否则普遍来说不符合密集金刚，特别是圣众轮的意旨。新旧两派大多仅将此视为调理脉道的金刚念诵。有些汉藏人士也将宝瓶气等调气法在此处结合，是否合理如前所述。自宗则例如，从心间或脐间等任一脉轮，都可以对十气进行金刚念诵，从各自的位置也可以，因为从所有脉轮都能生起四相智慧，如果必须是心间获得解脱，那么如果像脐间一样的脉结解开，心间也会毫不费力地解脱，因此只会成为成办所愿的后盾，绝不会出现要点错误。然而，现在大多数被称为金刚念诵的出入瑜伽，据说通过修习这些，可以摧毁粗脉的结。第二，所谓的不坏明点，是指所有脉轮心间的鼻尖上，气心和明点混合的精华。