English
Within the central channel, at the crown, a white Haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：ཧཾ) with its head pointing downwards; at the navel, a red Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，字面意思：ཨཱཿ); and at the heart, a blue Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：ཧཱུཾ) with its head pointing upwards. Visualize the lama or yidam residing above the crown. Hold a combined breath. By pressing down the upper air, the Haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：ཧཾ) dissolves into the Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：ཧཱུཾ). By drawing in the lower air, the Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，字面意思：ཨཱཿ) also dissolves into the Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：ཧཱུཾ). Visualize that Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：ཧཱུཾ) also transforming into a shimmering, flickering, variegated bindu. Again, draw in the lower air. By releasing the upper air with a 'sang' sound, that bindu passes through the central channel, shoots out from the crown, and dissolves into the heart of the lama. Rest slightly in that state of being mixed with the clear light and signs. After repeating this several times, visualize the letters descending from the heart of the lama and abiding in their respective places as before. The lama dissolves into wisdom nectar and merges into oneself. Imagine that the Brahma aperture at the crown also closes. By practicing in this way for a long time, signs will arise. If they do not arise, then in accordance with the visualization of upward transference, by forcefully applying the practice of violent winds, signs will immediately arise. If it is too intense and there is a risk of excess, or if severe pain suddenly arises in the upper abdomen and head, then visualize a heavy golden vajra moving downwards within the central channel, exiting from the anus, and forcefully entering deep into the ground, piercing the center of a great golden wheel on the great golden earth. By meditating on this repeatedly, it will be cleared. The descending and so on are the same as usual. The above is the instruction for practicing transference. When applying it in practice, only upward transference is done, not downward transference. The practice of violent winds should also be done when the occasion arises. In some texts of this instruction, it says: Āḥ (藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，字面意思：ཨཱཿ) dissolves into Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：ཧཱུཾ), Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，字面意思：ཧཱུཾ) dissolves into Haṃ (藏文：ཧཾ་，梵文天城体：हं，梵文罗马拟音：haṃ，字面意思：ཧཾ). It becomes a variegated bindu, shimmering and flickering. Again, by pressing the air at the navel, the letters are arranged as before. Then, draw in the lower air and exhale the upper air with a 'hika' sound, or without it, the letters dissolve downwards in sequence, becoming a variegated bindu, and transferring from the crown to the heart of the lama. It is said that this visualization only manifests a clear image. Thus, this is the instruction for transference, a single visualization method. The fourth is, even if one recognizes the clear light at the time of death, but due to weak habituation and short meditation time,
Chinese
如果未能从我（之见）中解脱，中阴的景象就会显现。在那里修道就能解脱。而且现在就要以愿力来连接，如果中阴景象显现之时，与庸常的执着相伴，就会在轮回中漂泊。在那时也要连接，心想如此修持。六支瑜伽中任何自己主要修持的那个就修持。反复生起在中阴时如此修持的愿望。有时，心想这一切都是中阴，此时必须不迷乱，持续不断地串习这种愿望，断除贪嗔等心，修持金刚瑜伽。有时，中阴的特征是身体没有影子，不认识亲友等，轻飘飘的三处悬崖，四种或五种恐怖的声音，六种不确定的姿态，四条行进的道路等。如果中阴身和景象的特征是这些，现在这些特征是否一一存在？是否完整？是否不完整？这样观察，忆念轮回的过患，通过了知无实如幻的方式断除贪嗔，修持金刚瑜伽。特别是，在座间、行走、睡眠、坐卧、饮食、行为、道路、言谈话语、敌友关系等，各种器情世间的景象显现之时，要再三以正念摄持，修持这些非常重要。这样在白天清醒时修持，在梦中也大多会显现，因此在中阴修道而解脱是毫无疑问的。这是第五个观修。第五是：次第修习三间暗室，将苦乐等境全部混合，在力竭等时恢复原状，修习受用行止一切。就像这样，也就是，首先在真实的暗室中，如果征相景象持续出现并变得稳固，就叫做中间暗室。用布蒙住头部，身体姿势与之前相同，进行修习。最初，征相景象比暗室稍微不清晰。稍微习惯后，就和暗室没有区别地显现。然后，身体的其他姿势和通常一样，闭上眼睛，眼球向上翻转，这样内视的要点就不会错乱。
English
If one is not liberated from self-grasping, the appearances of the bardo will arise. By meditating on the path there, one will be liberated. Moreover, one must connect with aspiration from now on. If, when the appearances of the bardo arise, one is accompanied by ordinary clinging, one will wander in samsara. At that time, one should connect with the thought, 'I will meditate like this.' Meditate on whichever of the six branches one mainly practices. Repeatedly generate the aspiration to meditate like this in the bardo. Sometimes, think, 'All of this is the bardo. At this time, I must not be confused.' Continuously cultivate this aspiration, abandon thoughts of attachment and aversion, and meditate on Vajra Yoga itself. Sometimes, the characteristics of the bardo are that the body has no shadow, one does not recognize relatives and friends, the three light precipices, four or five frightening sounds, six uncertain appearances, four paths of travel, and so on. If the characteristics of the bardo body and appearances are like these, are such characteristics present one by one now? Are they complete or incomplete? Examine this, remember the faults of samsara, and abandon attachment and aversion through understanding that things are unreal and like illusions. Meditate on Vajra Yoga itself. In particular, during sessions, while walking, sleeping, sitting, eating, acting, traveling, speaking, and in relationships with enemies and friends, when various appearances of the environment and beings arise, repeatedly maintain mindfulness. It is very important to meditate on these. By meditating like this during the day while awake, they will mostly appear in dreams as well. Therefore, there is no doubt that one will be liberated by meditating on the path in the bardo. This is the fifth contemplation. The fifth is: 'Gradually train in the three dark rooms, mix all circumstances of pleasure and pain, restore oneself when strength is exhausted, and train in all enjoyments and behaviors.' Like that, that is, first, in an actual dark room, if the signs and appearances constantly arise and become stable, it is called the intermediate dark room. Cover the head with a cloth and train with the body posture the same as before. Initially, the signs and appearances will be slightly less clear than in the dark room. After becoming slightly accustomed, they will appear without any difference from the dark room. Then, keep the other body postures the same as usual, close the eyes, and turn the eyeballs upwards, so that the key point of looking inward is not mistaken.
Chinese
如此修习，最初仅出现少量征兆。如果明与不明与之前没有差别，继续修习，几日后征兆会变得非常多。如果又觉得空色比之前更不清晰，这是因为在小黑屋中修习还不熟练。暂时将专注集中于之前的修习。再次在小黑屋中修习，就会像之前一样清晰。此外，还有一些其他方法可以制造遮盖眼睛的小黑屋的特殊之处。像这样习惯了大中小三种黑屋后，首先在稍微有光亮的房间里练习。然后也在光线非常明亮的地方练习。之后在修习时，注意观看的要点不要出错。在修习间隙，练习向上、向下、笔直、向左、向右等不确定的观看方式。同样，也要练习睁眼、闭眼、半睁眼等不确定的观看方式。逐渐地，所有时候都会出现空色的明亮显现。此外，还需要将所有苦乐、高低都混合在一起。也就是说，最初被刺扎到，或碰到鼻石，或风、太阳、雨夹雪等微小的冷热自然而然地产生，或者特意去到那些地方，稍微体验到冷热的触感时，要放大来看，保持不动摇的三种状态。最初可能会感到难以安住，但稍微习惯后，显现为冷热的感受会变得清晰。专注之后，那感受会脱离执着。即使身体的触觉体验不舒服，在那之上也会产生非常舒适的安住方式。更进一步地观察它的自性并修习，显现为冷热的感受会变成无执着的体验。同样地，也要将此方法应用于饥渴和疲劳等感受。最终，即使巨大的疾病和痛苦降临，也能将其转化为道用。同样地，听到不悦耳的、自己不喜欢的话语时，心中突然产生不适感的时候，也要放大来看那不适感和话语本身。寻找那无法被认定的东西，认识到它，并保持不动摇的三种状态。同样地，对于悲伤、快乐和恐惧等
English
Having meditated in this way, initially only a few signs appear. If it is neither clear nor unclear and there is no difference from before, continue to meditate, and after a few days the signs will become very numerous. If you feel that the empty form has become less clear than before, it is because you are not yet skilled in meditating in a small dark room. For the time being, focus your attention intensely on the previous practices. Meditate again in a small dark room, and it will become clear as before. In addition, there are some other ways to create special features for the small dark room that covers the eyes. Having become accustomed to the three types of dark rooms, large, medium, and small, first practice in a room with a little light. Then also practice in a place with very bright light. After that, during the session, be careful not to make mistakes in the key points of viewing. During the breaks between sessions, practice uncertain ways of viewing, such as up, down, straight, left, and right. Similarly, practice uncertain ways of viewing, such as opening the eyes, closing the eyes, and looking with half-closed eyes. Gradually, the clear appearance of empty form will occur in all situations. Furthermore, it is necessary to mix all pleasure and pain, high and low. That is, initially, if a thorn pricks you, or you touch a nose stone, or a slight cold or heat from wind, sun, or sleet occurs naturally, or if you deliberately go to those places, when you experience a slight sensation of cold or heat, look at it closely and maintain the state of the three immovables. Initially, it may be a little uncomfortable to settle the mind, but after getting used to it a little, the sensation that appears as cold or heat will become clearer. By focusing, that sensation will be free from grasping. Even if the tactile experience of the body is uncomfortable, a very comfortable way of settling the mind will arise on top of that. Furthermore, by observing its own nature and meditating, the sensation that appears as cold or heat will become an experience without grasping at appearances. Similarly, apply this method to hunger, thirst, and fatigue, etc. Eventually, even if great illness and suffering befall you, you will be able to use it on the path. Similarly, when you hear unpleasant words that you do not like, and a feeling of discomfort suddenly arises in your mind, look closely at that discomfort and the words themselves. Search for that which cannot be identified, recognize it, and maintain the three immovables. Similarly, for sadness, joy, and fear, etc.
Chinese
喜悦和，我慢和，傲慢和，贪恋和，憎恨和，吝啬和，嫉妒等等，无论生起什么，都如是守护，就能成为自生佛。另外，路途中的疲劳和，背负重担和，念诵和，读经和，说法等等辛勤之后，以及计算和，思考和，观察辛勤之后，之前的身语意三的强烈活动，已经减弱了分别念的力量，那时仅是略微认识觉性，安住于心不动的状态，觉性就会显现为光明空性，无边无际。另外，当与悦意的色声香味触法相遇时，会感到快乐，当与不悦意、有害的色等相遇时，会感到痛苦，对于所有这些，都将心专注于所生起之处，如前一样守护不动的身语意三。另外，读经、念咒、顶礼和绕转，慈悲和出离心等等，身语意三的善行，以及行走、站立、睡觉、坐卧的一切行为中，立即以意愿来达成，对于所显现的一切，都以不做作的方式守护，就能抓住自解脱的要点。这些非常重要，但没有规定固定的修持次数，所以可以随意进行。例如，观修、绕转、念诵三遍等等。第二，关于包含地道果位的体系：如此，首先通过前行来调伏自相续，通过收摄手印，使中脉的道路稍微畅通，获得安住于心的自在，就不会产生分别念的障碍，首先修持光明十相。通过禅定，使中脉的道路得到极大的调伏，并且了知自心、空色、业相等等一切，自性无别，远离戏论。十相稳固，并且比以前更加殊胜。获得生起次第稳固的补特伽罗，如果圆满了这些支分，就能到达加行道暖位的最初阶段。如果生起次第不稳固，修持这些并达到圆满，那么仅仅是密咒的广大资粮道而已。之后，通过命勤的支分，十气融入中脉，能取所取的执着，显现的分别念止息，并且能随意自在地掌控内外诸