English
Connect with aspiration prayers, thinking of going to the pure realm like a shooting star across the sky, and liberation comes from leaving the mind in a state free from elaboration. If not liberated there, then abandon the bad womb door of the next life and continue to connect to the good: In the place where you will be born, visualize the parents as inseparable from the yidam deity, and in the womb, visualize a white HUM syllable on a lotus, sun, and moon. When consciousness enters there, wish that this basis for taking birth will be able to accomplish the great purpose of the teachings and sentient beings, and with single-pointed intention, visualize yourself as Vajrasattva, and think that it dissolves into the HUM syllable in the mother's womb. By remaining in a state of emptiness free from elaboration, one will be born as a child to believing parents, encounter the Dharma from a young age, and possess wisdom and diligence. Because the karmic traces of practice awaken, one will meet the essential teachings and continue the path, and it is said that one will definitely attain enlightenment in that life or in the bardo. The third meaning is that there are three instructions for the lowest faculties to attain enlightenment in the realm of the Svabhavikakaya: training during the time of the natural state, transference during the bardo, and liberation in the realm of the Nirmanakaya. First, by familiarizing oneself with manifest appearances day and night, bad dreams will disappear and one will only dream of good things. By abiding for a long time in a state of blissful, clear, and non-conceptual samadhi in the mind, sometimes during the day, think of the realm of the Svabhavikakaya and visualize awareness as a ball of light emerging from the eyes and being cast into the heart of the main deity. When sleeping at night, visualize all places as the realm of the Svabhavikakaya, the body as a palace, and in the center of the lotus, sun, and moon in the heart, the five Buddha families reside, and by focusing on this without distraction, one will surely become familiar with the pure realms in dreams. This key point is taught in the commentary on the union of the sun and moon, and is extremely profound. The second has two parts: the actual intention of the text, and connecting by relying on the forced transference instruction for the lazy. First, when the clear light of the self-appearing bardo fades, one will have the recognition of being in the bardo. At that time, one is born by transferring with the previous object of focus. This also happens due to the blessing of the truth of Dharma, and the compassion of the vidyadhara lamas.
Chinese
是的，而且凭借可以在任何想到的地方出入的神通之力。有些人说，身体和意识分离后立即投生，有些人说，光明消失的同时投生。有些人从有之间的中阴获得道路，像梦一样漂泊七天等等，从梦中醒来的方式，在东方现喜等等地方化生。这些是根据串习力上中下的程度而定的。第二，金鬘的意旨是修持迁识光明心髓，如果是窍诀引导和串联，则不需要特别说明。如果不串联，特别观修等，则先进行皈依、发心、上师瑜伽。无论如何，在舒适的坐垫上以具足身体要点的方式安坐，在实际修持中，第一是清净空性，第二是安立脉络清晰，第三是收摄风心，第四是学习迎送，第五是遣除障碍，第六是应用于事业。第一，观想自己的身体外皮像灰色的山，内部是空旷的，没有遮蔽和阻碍。第二，观想在身体的中央，中脉清澈透明，像箭杆一样，从头顶到密处正直地存在。第三，在心间五彩光团的中央，观想自己的风心不变化的精华，白色的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），像小豆一样白而闪耀。这样，平凡的分别念止息，心专注于阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）上，这是习惯的程度。这是报身的蓝图，普贤父母的意旨。第四，在自己头顶的虚空中，观想密严法界宫，在虹光五彩光芒环绕的中央，莲花和日月之上，根本上师与无别的毗卢遮那佛父母，具有圆满报身装束，周围是无动佛等四部佛，以及勇士空行眷属围绕，清晰地观想，生起强烈的敬信心。然后口中念诵阿阿（藏文：ཨ་ཨཱ，梵文天城体：अ，आ，梵文罗马拟音：a，ā，汉语字面意思：阿，啊）一百零八遍，声音悠扬，观想阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）越来越高，融入毗卢遮那佛的心间，安住于平等舍。又观想阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）从毗卢遮那佛的心间，以安乐的方式降临到自己的心间。在小的障碍特殊情况下
English
Yes, and by the power of the miraculous ability to go wherever one thinks of. Some say that one is born immediately after the separation of body and consciousness, and some say that one is born at the same time as the disappearance of clear light. Some emerge from the bardo of existence and wander like a dream for seven days, etc. From the manner of awakening from a dream, they are said to be born miraculously in the east, the Manifestly Joyful, etc. These depend on the degree of familiarity, high, medium, and low. Secondly, the intention of the Golden Rosary is to practice the transference of consciousness, the essence of clear light. If it is connected with root instructions, there is no need for separate instructions. If it is not connected, one should first engage in refuge, bodhicitta, and guru yoga for special meditation, etc. In any case, sit on a comfortable cushion with the essential points of the body. In actual practice, the first is to purify emptiness, the second is to establish clear channels, the third is to gather wind and mind, the fourth is to learn to welcome and send, the fifth is to dispel obstacles, and the sixth is to apply it to activities. First, visualize your own body, the outer skin like a gray mountain, the inside empty, without obscurations or hindrances. Second, visualize the central channel in the middle of the body, clear and transparent like an arrow shaft, straight from the crown of the head to the secret place. Third, in the center of the five-colored light sphere in the heart, visualize your own unchanging essence of wind and mind, a white A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), like a small bean, white and shining. In this way, ordinary conceptual thoughts cease, and the mind is focused on the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A), which is the measure of habituation. This is the blueprint of the Sambhogakaya, the intention of Samantabhadra and Samantabhadri. Fourth, in the sky above your crown, visualize the Akanishta Pure Land, in the center of the swirling rainbow of five-colored light, on a lotus and sun and moon seat, the root guru inseparable from Vairochana Buddha, father and mother, with the complete Sambhogakaya adornments, surrounded by the four families of Buddhas such as Akshobhya, and the retinue of heroes and dakinis, clearly visualize and generate strong devotion. Then, verbally recite A A (Tibetan: ཨ་ཨཱ, Sanskrit Devanagari: अ, आ, Sanskrit Romanization: a, ā, Chinese literal meaning: A, Ah) one hundred and eight times with melody, visualizing the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) becoming higher and higher, and dissolving into the heart of Vairochana Buddha, and abide in equanimity. Again, visualize the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) descending from the heart of Vairochana Buddha to your own heart in a blissful manner. In cases of minor obstacles
Chinese
从梵穴中，观想出一个白色的“吽”字，从中流出甘露，涓涓细流般地融入到心识的明点中。这样，最终与“吽”字融为一体，融入到毗卢遮那佛的心间。然后，观想五种姓的坛城越来越高，越来越细，像彩虹一样消失在天空中，念诵“阿”字，并安住在光明空性、离戏的境界中。如果以前已经修成了颇瓦法，那么在需要的时候就可以应用了。如果不是这样，就必须修习七天等等，直到出现验相。第五，最后，结合消除障碍、入气、安住和起立三种方法，尽力念诵金刚诵，最后回向功德。第六，当出现不可逆转的死亡征兆时，就应该修颇瓦法。也就是，观想头顶的梵穴是敞开的，然后像以前一样，将心间的明点融入到毗卢遮那佛的心间，但不降下明点。在念诵一次、三次等等之后，像以前一样，五种姓的坛城逐渐升高，之后将自己的心转化为远离迁转者和所迁转者的安乐状态中。这样就能认识中阴的光明，不会看到有中阴的悬崖。在童瓶身的清净刹土中，于普贤王如来的境界中成佛，从而获得任运成就二利的利他事业。第三种是，虽然现见了意义，但由于没有获得稳固而停留在未完成的禅修中，或者即使禅修了，但由于三摩地的力量薄弱，不具备中阴的解脱程度的人，即使法性中阴显现，也无法认识，而只是将有中阴视为梦幻般的错觉。然而，通过见到此法的加持，在梦中醒来的一部分，会感到非常高兴，等等，在清净的刹土中获得转生，从而见到如来。听闻佛语。获得灌顶。领受传承。得到安慰。获得授记。得到赞扬，从烦恼的束缚中解脱出来，并在原始的刹土中瞬间获得解脱。第四个共同要点是，阐述了从禅修中产生的果报，分为三点：如何成佛，他的慈悲事业，以及获得果报的时间。第一点是，在此处阐述的三种解脱方式中，也有无余和
English
From the fontanel, visualize a white "Hum" (ཧཾ་) syllable, from which a stream of nectar trickles and merges into the consciousness bindu. In this way, it ultimately becomes one with the "Hum" and merges into the heart of Vairochana. Then, visualize the mandala of the five families becoming higher and thinner, disappearing into the sky like a rainbow, recite the "Ah" (ཨ་) syllable, and rest in the state of luminous emptiness, free from elaboration. If you have already mastered transference (phowa), then you can apply it whenever needed. If not, you must meditate for seven days or so until signs appear. Fifth, finally, combine the three methods of obstacle removal, wind entry, abiding, and rising, recite the Vajra recitation as much as possible, and finally dedicate the merit. Sixth, when irreversible signs of death appear, transference should be performed. That is, visualize the fontanel at the crown of the head as open, and then, as before, merge the bindu in the heart into the heart of Vairochana, but do not release the bindu. After reciting once, three times, or whatever is appropriate, as before, the mandala of the five families gradually rises, and then transform your mind into a state of bliss, free from the one who transfers and the one to be transferred, and rest there. By this, one will recognize the clear light of the bardo and will not see the precipice of the existence bardo. In the pure realm of the youthful vase body, one will attain Buddhahood in the realm of Samantabhadra and gain mastery over the activities that spontaneously accomplish the two benefits. The third is that, although the meaning is directly seen, those who remain in incomplete meditation without gaining stability, or those who have meditated but do not possess the level of liberation in the bardo due to weak samadhi, even if the dharmata bardo arises, they will not recognize it, and will only see the existence bardo as a dreamlike illusion. However, through the blessing of seeing the door of this Dharma, a portion of awakening in the dream will be overjoyed, and so on, taking birth in a pure realm, thereby seeing the faces of the Tathagatas. Hearing the Buddha's speech. Receiving empowerment. Receiving the transmission. Receiving comfort. Receiving prophecy. Receiving praise, being liberated from the bonds of afflictions, and instantly attaining liberation in the primordial realm. The fourth general point is that the fruits arising from meditation are explained in three points: how to attain Buddhahood, his compassionate activities, and the time of attaining the fruit. The first point is that among the three ways of liberation explained here, there are also the non-residual and
Chinese
以有余涅槃成佛，故三身无离合。以自性知之智慧五光无离合。以慈悲行事业广大，故慈悲无有间断。是名为正等觉佛。彼亦认为于此生自性化身刹土成佛。二、有余涅槃者，如是说，依赖本来清净任运成就之修持，乃是道之功德果位之获得方式。如是次第经历地道之功德，将具有质碍之蕴身置于有余，伴随光、声、地动、身、舍利等内外之征兆显现，于中阴成佛，是认为现证菩提。二是，无论于三种解脱方式之何者成佛，慈悲行事业乃是，从自续所摄之二色身之威力中，对安住于佛子地者，以及共同之所化，示现种种圆满报身，并于随顺所化众生各自意乐之无量化身形象。彼亦是，内明之身与智慧无离合之意，于三时无迁变之法界中未曾动摇，而在十方刹土中，以报身和化身成办利益，犹如虚空之月显现于清澈之水器中。于轮回未空之际成办利益，犹如如意宝珠和如意树般，不费力气任运成就，且恒常不断。三是，于身后引导中说，于此最极秘密心髓现前口诀中，无论何者触及，皆与真实涅槃相连。如是所说，若一心修持此无上秘密之教言，则上等根器者一生一世即可解脱，或上等者三年，中等者五年，下等者七年之内即可解脱，此乃传承和持明成就者们异口同声所说。五、附带开示实修之要点，分二：安立教言之总相，宣说实修之分类。第一，此大圆满之法，认为教言之安立方式有三种：以引导之方式安立，以认识