English
Head. At the Brahma-randhra (Tibetan: སྤྱི་གཙུག་ཚངས་པའི་བུ་ག) of the crown chakra, the (seed syllable, Tibetan: ཀྵུཾ, Devanagari: क्षुं, Romanized Sanskrit: kṣuṃ, literal Chinese meaning: immovable) syllable Kṣuṃ is head down. Below the twenty-one petals of the lotus, above the lotus of the navel chakra, one's own mind is a white (seed syllable, Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: none). The (seed syllable, Tibetan: ཀྵུཾ, Devanagari: क्षुं, Romanized Sanskrit: kṣuṃ, literal Chinese meaning: immovable) syllable Kṣuṃ and the (seed syllable, Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: none) syllable A are connected by a white light cord, that cord is inside the central channel, or extending upwards in all the empty spaces of the lotuses. All those lotuses have the appearance of petals spreading outwards and turning downwards. Regarding the heart lotus with eight petals, some consider the method of meditating on the left side, at the location of the heart; others consider it to be the eleventh of twenty-one stacked lotuses; at that time, the five syllables are also meditated upon within the central channel, not touching the light cord, or within the empty spaces of the lotuses, and it is also considered to meditate with the light cord behind, of these two methods, I think the latter method is better. Holding the vase breathing intensely, contemplate that wind stirs from the six (seed syllable, Tibetan: ཡུཾ, Devanagari: युं, Romanized Sanskrit: yuṃ, literal Chinese meaning: wind) syllables Yuṃ, causing the lotuses to sway. Then, as the breath goes out, it is necessary to say the strong "Hik" (Tibetan: ཧིཀ) twenty-one times, with each "Hik" (Tibetan: ཧིཀ), that (seed syllable, Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: none) syllable A is pulled straight up by the light cord, and when it reaches above each lotus, from the outside there is the force of wind from the six (seed syllable, Tibetan: ཡུཾ, Devanagari: युं, Romanized Sanskrit: yuṃ, literal Chinese meaning: wind) syllables Yuṃ, and inside there is the movement of the (seed syllable, Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: none) syllable A, causing the petals of the lotuses, which were originally turned outwards and downwards, to turn inwards at that time, so that the tips of the petals stand upright. When reaching the heart lotus, the (seed syllable, Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: none) syllable A uses light to pull the (seed syllable, Tibetan: ཧཱུཾ, Devanagari: हूं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) syllable Hūṃ from below, the four (seed syllable, Tibetan: ཡུཾ, Devanagari: युं, Romanized Sanskrit: yuṃ, literal Chinese meaning: wind) syllables Yuṃ push the (seed syllable, Tibetan: ཧཱུཾ, Devanagari: हूं, Romanized Sanskrit: hūṃ, literal Chinese meaning: Hum) syllable Hūṃ from behind, and also pull and draw with the light cord, contemplating it to proceed as before. Finally, reaching above the crown lotus, below the (seed syllable, Tibetan: ཀྵུཾ, Devanagari: क्षुं, Romanized Sanskrit: kṣuṃ, literal Chinese meaning: immovable) syllable Kṣuṃ. Again, as the breath is slowly inhaled, remembering "Ka Hi" (Tibetan: ཀ་ཧི) twenty-one times, causing it to descend below each lotus. At the location of the heart, the five syllables remain as before. The (seed syllable, Tibetan: ཨ, Devanagari: अ, Romanized Sanskrit: a, literal Chinese meaning: none) syllable A itself gradually descends below to the navel. Also contemplate the petals of the lotus gradually turning outwards. By repeatedly familiarizing oneself with this, signs of transference of consciousness will appear, similar to the usual (transference). When applying it to practical application, remove the (seed syllable, Tibetan: ཀྵུཾ, Devanagari: क्षुं, Romanized Sanskrit: kṣuṃ, literal Chinese meaning: immovable) syllable Kṣuṃ from the crown chakra, and from that Hare (Tibetan: ཧ་རེ) hole, transfer consciousness to any place one desires, except for transferring upwards, there is no need to descend. Generally, one should offer vast offerings and tormas, give generously, and have no attachment to anything.
Chinese
现在开始写。通过供奉内供的滴水，使诸神欢喜，据说可以用于迁识之业。有人认为以右侧卧狮子睡姿迁识，但这并不确定。此外，必须遮止九个门：如果从肛门迁识，则堕入地狱；从尿道迁识，则转生为畜生；从口迁识，则转生为饿鬼；从眼迁识，则转生为人；从耳迁识，则成为持明者；从鼻迁识，则成为夜叉；从脐迁识，则成为欲界天神；从眉间迁识，则成为色界天神；如果从头顶的骨门迁识，则进入无色界；据说如果从头顶的梵穴中脉迁识，则与至高无上的境界结合。因此，必须遮止其他门。这里只按照上师的口诀来讲解。一般来说，在四座（法）中，《桑布扎》、《金刚空行母》、《律生》、《红阎摩敌文殊口诀》等中出现的迁识分类，我想单独整理出来。一般来说，迁识虽然有与光明之义结合的情况，但后来有些自诩为学者的人说，这是为了不迷惑中阴的禅定“阿达嘎玛”，这是因为中阴的诀窍和迁识的自性截然不同。不仅如此，如果说中阴中的幻身诀窍是混合的诀窍，那么在尚未区分混合和迁识的差别时，就说“我们是混合迁识的主人，其他人则不知道”，并创作许多自编的书籍，这是令人无法忍受的大妄语之相。第二，在《秘密座第三》中，从“此后，外在的结合等，智者应掌握”到“成就此事毫无疑问”之间，充满甘露瓶，并根据各自的情况燃烧乐暖拙火，通过观想和气脉结合的方式，能够将红白明点迁入体内。如果对本尊的明观稍微熟悉，并且通过观修器情无实稍微获得一些体验，那么如果精通上迁的观想，就应该修持并祈祷八位空行母中的任何一位。如果得到她们的开许，就应该修持入城（法），如果资具不圆满，则无法成就。此外，陈设供品朵玛，将心专注于唐卡、鲜花或文字等，并调
English
Now to write. By offering drops of inner offering, making the deities pleased, it is said to be applied to the work of transference. Some believe that transference is done in the sleeping posture of a lion with the right side down, but this is not certain. Furthermore, it is necessary to block the nine doors: if transferred from the anus, one falls into hell; from the urethra, one is reborn as an animal; from the mouth, one is reborn as a hungry ghost; from the eyes, one is reborn as a human; from the ears, one becomes a vidyadhara; from the nose, one becomes a yaksha; from the navel, one becomes a god of the desire realm; from the brow, one becomes a god of the form realm; if transferred from the bone door of the crown of the head, one enters the formless realm; it is said that if transferred from the central channel of the crown of the head, one is united with the supreme state. Therefore, it is necessary to block those other doors. Here, it is explained only according to the oral instructions of the previous lamas. Generally, in the four seats (of practice), I would like to separately compile a classification of transference that appears in the Sambhuti, Vajra Dakini, Samvara, Red Yamari Yamantaka Manjushri Oral Instructions, etc. Generally, although transference has a situation where it is applied to the meaning of clear light, some later self-proclaimed scholars say that it is the meditation of not being confused in the bardo, "Adagamma," because the key instructions of the bardo and the nature of transference are very different. Not only that, but if the key instruction of the illusory body in the bardo is said to be a mixed key instruction, then without even distinguishing the difference between mixing and transference, they say, "We are the masters of mixed transference, others do not know," and compose many self-made books, which is an unbearable appearance of a great liar. Secondly, in the Third Secret Seat, from "Thereafter, external union and so on, the wise should hold" to "There is no doubt that this will be accomplished," filling the vase completely and burning the bliss-heat tummo as appropriate, one is able to transfer the white and red elements into the body through visualization and wind practice. If one is slightly familiar with the clarity of the deity's form, and has gained some experience from meditating on the emptiness of the container and its contents, then if one is proficient in the visualization of upward transference, one should practice and pray to any one of the eight dakinis. If one receives their permission, one should practice entering the city (practice), but if those resources are not complete, it will not be accomplished. Furthermore, arrange offerings and tormas, focus the mind on thangkas, flowers, or letters, and adjust the
Chinese
修持是观想阿（藏文：ཨ），然后念诵嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）。念诵的量是六个月，观想的量是生起明相。即使没有获得明相，稍微知道一点也可以，但是不会像说的那样出现。不仅观想阿（藏文：ཨ）的形象，也要观想声音。成就是将三界的一切众生都聚集在一起，观想所成之形为金刚萨埵等如前。光芒向外放射时，念诵嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）。在所成之物的体内时，念诵阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。回来的时候，念诵梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）。融入心间的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）时，念诵哈（藏文：ཧཱ，梵文天城体：हा，梵文罗马拟音：hā，汉语字面意思：哈）。将这些与气结合，进行金刚念诵。观想融入心间的阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）发出光芒并发出声音。像这样半个月或一个月，或一个半月就能成就，也有人认为无论多久都需要六个月。之后，将它应用于事业，无论何时需要，都将念诵观想专注于所要成就的事业上，就能成就。并且，还能从阿（藏文：ཨ）字的声音中听到各种各样的谈话。第四个是，之前的法本中，他心通就在其中密集地出现。对于这个，也要知道通过刚才所说的修持、成就、事业这三个次第来类推。在自己的心间观想月亮上的吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。用它的光芒将一切显现净化为空性。从种子字吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生起三种仪轨，观想智慧自在母，三面六臂，身姿舒展无有弯曲。在迁识的时候，观想白色的是最好的。在其心间，观想心间之水树的花朵，八瓣白莲。中央是吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，八个花瓣上有八个短阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字。这些也都是白色的。念诵是嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）吽（藏文：ཧཱུཾ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）。在自己的前方，在堆叠的风和火坛城之上，在太阳上安置所要成就的事物。在其心间，在红色八瓣莲花的中央是吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字，八个花瓣上有八个红色的阿（藏文：ཨཱ，梵文天城体：आ，梵文罗马拟音：ā，汉语字面意思：阿）字。与嗡（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）梭哈（藏文：སྭཱཧཱ，梵文天城体：स्वाहा，梵文罗马拟音：svāhā，汉语字面意思：梭哈）结合进行金刚念诵，自己心间的九个字母中，缺少第二个九个字母，一切都放射光芒，内部是字母的形象清晰，外部变成蜜蜂的形状，从自己的右鼻孔出来，进入它的左鼻孔，心