English
Furthermore, there are also three aspects to meditating on the painted image of the deity or the reflection appearing in a mirror. Emphasize those six points of focus. The illusion of dreams and waking is the actual path to attaining Buddhahood in this life for diligent practitioners. That is, it is best to cultivate both Tummo and Dream Yoga. If experience arises in both, that is excellent. Continue to cultivate and nurture both. Even if experience arises in only one, it is sufficient to focus on that one and meditate. Whichever one it may be, it needs to be utterly without interruption. However, that is rare for people nowadays. Samadhi meditation is indispensable. With it, one can blend death and all the Bardo states. Secondly, regarding the instructions on the illusory nature of the Bardo, the first is to recognize the Dharmakaya by relying on the clear light of death in the first Bardo. It is said that this belongs to the path of attaining Buddhahood in this life, so the first Bardo is most important. The second is to recognize the Sambhogakaya by relying on the illusory body in the second Bardo. The third is to prevent entry into the six realms of existence in the third Bardo. The former two are the actual instructions for attaining Buddhahood in the Bardo. As a supplement, the fourth is the instruction on choosing a place of rebirth if one cannot prevent entry into the realms of existence. Furthermore, in the root texts, it is said that if one has a slight experience of dream illusion or Tummo, it is like meditating only at the time of death. But if one does not practice now, one will not gain confidence, so one must practice. First, practice like the previous preliminaries. When I die, I must take death as the path to the Dharmakaya. I think one should meditate like this. The intention of knowing that death is the path should be continuously brought into the focus of meditation. Four fingers below one's navel, within the red triangular source of phenomena of the knot of the channels, visualize a red lotus with four petals. In the center of the four-petaled red lotus channel, visualize a single red A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: 阿). On the four petals, also visualize four red Anuttaras (Tibetan, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). This is the first point of focus. When earth dissolves into water, the body's energies cannot support it. One feels as if one is sinking into the earth or being pressed down. It seems that an experience of floating like a cloud arises. Focus awareness on the A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: 阿) in front. This is the second point. That A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: 阿) dissolves into the right breast. When water dissolves into fire, the body experiences coldness and trembling.
Chinese
我，观想显现与声响的诸法如烟雾般，呈现出模糊不清的景象，将意识专注于右侧的“努”字上。这是第三个要点。之后，“努”字也融入背后的“达”字中。当火融入风中时，最初感觉热气腾腾，之后热度消散。观想自己的心如火花般清澈闪耀，将意识专注于背后的“达”字上。这是第四个要点。然后，“达”字也融入左侧的“ra”字中。当风融入意识中时，会感受到剧烈的摇动、凝结和震动，仿佛被风吹动一般。观想意识如火焰般非常明亮，闪闪发光，将意识专注于左侧的“ra”字上。这是第五个要点。之后，“ra”字也融入中央的“阿”字上。当虚空融入意识中时，从意识中显现出白色光芒，扩展出红色光芒，获得黑色光芒，光明清澈，远离戏论，清明而觉知，如同无云的晴空般，没有远近之分，如此显现。长时间将意识专注于中央的“阿”字上。最终，它也融入不可思议的法界中，稍作停留。这是第六个要点。再次，从那之中观想喜金刚或者以无我母为主尊，或者瞬间观想坛城。应知一切如幻象，这是第七个要点。前六个要点是光明，最后一个是幻身。反复修习这些，是一个专注的所缘。这其中的第七个要点，可以每次专注一个环节，这样会比较合适，所以现在传授引导的人们也这样做比较好。死亡时，外在的征兆自己可能无法察觉，但内在的征兆会真实地体验到。因此，从现在开始，通过反复忆念来熟悉它们非常重要。如果因为心力不足而难以禅修，那么就从观想地融入水中开始，直到观想意识融入光明为止，只需忆念即可。这些是修持的基础，是睡醒时的教言。如果能够熟练掌握这些观想，那么在睡觉时也同样进行观想，在逐渐进入睡眠的四个阶段中，虽然有将每个字母都融入其中的讲解，但现在的人们难以实践，所以在没有睡意、意识清醒时，圆满地修习之前的观想。将意识专注于“阿”字上。
English
I, contemplating the phenomena of appearance and sound as being like smoke, appearing as vague and indistinct scenes, focus awareness on the 'Nu' syllable on the right side. This is the third key point. Afterwards, the 'Nu' syllable also dissolves into the 'Ta' syllable behind. When fire dissolves into wind, initially there is a great sense of heat, and then the heat dissipates. Contemplate your own mind as being like a spark, clear and radiant, and focus awareness on the 'Ta' syllable behind. This is the fourth key point. Then, the 'Ta' syllable also dissolves into the 'Ra' syllable on the left side. When wind dissolves into consciousness, there is a strong sensation of shaking, thickening, and trembling, appearing as if being carried away by the wind. Contemplate consciousness as being like a flame, extremely clear and radiant, and focus awareness on the 'Ra' syllable on the left side. This is the fifth key point. After that, the 'Ra' syllable also dissolves into the 'A' syllable in the center. When space dissolves into consciousness, from within consciousness, appearance dawns as white light, proliferation dawns as red light, attainment dawns as black light, luminous clarity, free from elaboration, clear and aware, like a clear, cloudless sky, without near or far, in that way it appears. Focus awareness for a long time on the 'A' syllable in the center. Finally, it also dissolves into the inconceivable expanse, remaining there for a short while. This is the sixth key point. Again, from that, contemplate Hevajra or the selflessness mother as the main deity, or instantly contemplate the mandala. Know that everything is like an illusion, this is the seventh key point. The first six key points are luminosity, and the last is the illusory body. Repeatedly practice these, it is a single object of focus. Within this, the seventh key point, it is appropriate to focus on each aspect one at a time, so it is good for those who give instructions nowadays to do it in that way. At the time of death, even if one does not recognize the external signs, the internal signs will be directly experienced. Therefore, it is very important to familiarize oneself with them from now on through repeated recollection. If it is difficult to meditate due to a lack of mental capacity, then starting from contemplating earth dissolving into water, up to contemplating consciousness dissolving into luminosity, just remember it. These are the foundation for virtuous practice, the instructions for waking up from sleep. If you become proficient in this visualization, then also meditate in the same way when going to bed. Although there are explanations of incorporating each syllable into the four stages of gradually falling asleep, it is difficult for people nowadays to put into practice, so when you are not sleepy and your mind is clear, fully practice the previous visualization. Focus awareness on the 'A' syllable.
Chinese
应当在这样的状态中入睡。一次观修。像这样，通过习惯，就能获得睡眠的光明。还有，白天修习之前的观修，当专注在“阿夏”时，在修习当下无分别之后，生起不被其他事物中断地观修如幻化般的本尊身之希求。在那之后，也要修习不观想“阿夏”，让心安住在任何地方。中断那个，猛然观想自己为本尊，应当专注地观看如幻化般的显空自性。这个观修要反复修习，二次观修。还有，在那之上，今晚在深度睡眠时，修习无分别。加上在梦中观修本尊显空的希求来修习。三次观修。白天也同样修习。在睡觉时，当专注在“阿夏”时，生起现在要获得深度睡眠的光明，以及在梦中显现本尊身的希求，在清醒的状态中入睡。如果多次这样，就一定会获得深度睡眠和梦境。四次观修，是将善行与睡眠结合。当熟练了那些观修时，白天在之前的观修之上，加上希求：在未来死亡的时候，要这样修习。了知所有内外显现的自性为空性。死亡光明也和现在“阿夏”消失时的无分别一样。生起必须通过认识心的自性——离戏、乐空，而安住其中的希求，并且从那之中起身，直到显现本尊身时，在中阴也要这样修习的希求。一次观修。还有，在睡觉的时候，将那个希求转换说法：在未来死亡的时候，也要修习现在进入睡眠光明的这个窍诀，这是二次观修。在那之上，在中阴的阶段，也要像现在的梦境一样，修习这个本尊显空，修习这个希求。三次观修。通过那个，即使在深度睡眠时，也会稍微生起与死亡结合的忆念，在梦中显现本尊身时，与中阴相
English
One should fall asleep in that state. One session of contemplation. Like that, through habit, one will obtain the clear light of sleep. Also, during the day, practice the previous contemplation, and when focusing on "A-shad," after practicing the non-conceptual at the moment, generate the aspiration to contemplate the deity's body as illusory without being interrupted by anything else. After that, also practice not contemplating "A-shad," and let the mind rest wherever it rests. Interrupt that, and suddenly contemplate oneself as the deity, and one should attentively look at the illusory nature of appearance and emptiness. This contemplation should be practiced repeatedly, two sessions of contemplation. Also, on top of that, tonight during deep sleep, practice non-conceptualization. Add the aspiration to contemplate the deity's body as appearance and emptiness in the dream and practice. Three sessions of contemplation. Practice the same during the day. When going to bed, when focusing on "A-shad," generate the clear aspiration that now one must obtain the clear light of deep sleep, and that the deity's body will appear in the dream, and fall asleep in a clear state. If one does this many times, one will definitely obtain deep sleep and dreams. Four sessions of contemplation, which is combining virtue with sleep. When one is skilled in those contemplations, during the day, on top of the previous contemplation, add the aspiration: in the future at the time of death, I will practice like this. Know that the nature of all inner and outer appearances is emptiness. The clear light of death is also the same as the non-conceptualization at the time when "A-shad" disappears. Generate the aspiration that one must abide by recognizing the nature of the mind—free from elaboration, bliss and emptiness, and rising from that, until the time when the deity's body appears, also in the bardo, I will practice like this. One session of contemplation. Also, when going to bed, transform that aspiration into words: in the future at the time of death, I will also practice this instruction of entering the clear light of sleep now, this is two sessions of contemplation. On top of that, in the intermediate state, also like the current dream, practice this deity's body as appearance and emptiness, practice this aspiration. Three sessions of contemplation. Through that, even during deep sleep, a slight memory of combining with death will arise, and when the deity's body appears in the dream, it will be connected with the bardo.
Chinese
生起清明的希求。这些是将善行与死亡相结合。现在活着的时候，如果能够修持醒时和睡时的善行，那么毫无疑问能够认识死亡光明。这些认识法身的口诀，虽然观想本身以光明的观想为主，但与中阴的口诀关系密切，因此历代上师们在中阴幻化的阶段宣讲。然而，在导师俄·谢当多杰的口诀小字中，有幻身的小字，词句长短不一，共有三种。意义上没有差别，但从这些小字中，光明化为本尊身的情况并不明显。自宗的口诀和意乐宗的口诀中有，这必须要有。否则，一般而言，就不能算是幻身的口诀。特别是，会失去成为中阴口诀的理由。那些小字中不明显，是因为词句简短和隐晦，而不是因为经典中已经阐明而不予采用。第二，依靠幻身来认识双运身，前行与通常一样。观想之前将之前的五个字融入光明，如果这些先进行就很好。即使没有进行也可以，稍微安住于无分别。然后，对自身和他人的内外显现都进行破析。心想这些都是中阴的显现，不要迷惑，将自身和他人的器情万法都转化为喜金刚无我母的坛城。修习如幻的希求。观想一切声音都是咒语的轰鸣声。这也观想为幻化。如果有拙火中生起广大光明等乐空体验的觉受，就用它来增广。如果没有，就先进行中阴和幻化的希求。对这个明空觉性寄予厚望，就会获得一种安乐。对此在喜金刚的心中生起信心。像这样反复修习，就是一个观想轮次。所有座间都要修习中阴的希求。还有一种方式，即使现在不是中阴，但将来某时会出现有中阴的显现，因此要持续不断地生起在那个时候也要像这样修习的希求。观想如前。