English
Meditate on a comfortable state of absorption. Meditate on a short session like that, repeating it again and again. At the end of the session, after bringing the wind and mind down to the navel, generate devotion and longing for the lama, and the lama dissolves into light. It enters from the crown aperture and dissolves, filling the body and mind with bliss. Visualize that the crown aperture is also blocked by a single white bindu. Meditate in that way as signs arise. Like that, when putting both of these transfers of consciousness into practice, only meditate on the upward transfer, there is no need to bring it down, and there is no need to close the doors during the breaks between sessions. These are the fifth set of instructions. The fourth is the unerring dakini's transference of consciousness: In general, although it is a collection of ordinary instructions, it is said to be very important, so it is sealed and not spoken in public. Therefore, it should be understood separately. Although it is not summarized by ordinary chapters, there are about five other types of transference of consciousness collections from Yeshe Khandro herself. The second is the supplementary instructions: In this case, although many transfers of consciousness are taught in the text, it is said that the practice is directed towards Yeshe Karkhungma. Although none of the transfers of consciousness in the text are actually practiced, this is because the emphasis is on practicing this method extensively. This has two aspects: practice and putting into practice. First is practice: The preliminaries are the same as before. After the lama dissolves into light and dissolves into oneself, visualize one's own body as an empty deity body. Visualize the central channel as described during the transference of consciousness of the meditational deity. Inside the central channel, at the level of the navel, visualize a white triangular dharma source, with a thin root pointing downwards, a tip pointing upwards, one corner facing forward, and one corner facing the spine behind. In its center, visualize a white (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) syllable, not touching any support, the size of a small bean or mustard seed, clearly appearing. Except for the size, the way the dharma source and the (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) syllable are placed is the same as during the space practice. After that, exhale stale air. Hold the kumbhaka breath, strongly and briefly. Focus the mind strongly on the (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) syllable at the navel. While holding the breath, lean slightly towards the direction of the abdominal contraction, and the white (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal meaning: A) syllable seems to pulsate and then return to its original position. When contracting a little more forcefully than that, it pulsates even higher than before, but still stays in its original position. Again, immediately
Chinese
猛力地收紧，尽力屏住呼吸，让气息在体内回旋。观想与法源的开口相撞，如同被风驱赶一般，自己的心识，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：无），如箭一般，通过中脉，从头顶梵穴而出。在空中飘荡，到达高远的天界，观想融入虚空之中，将虚空、天界与觉性三者无别地融合，然后放下。像这样重复观想七次左右。再次降下时，在天空的中央，一个白色的“阿”（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：无）字自然显现。它缓缓下降，从头顶梵穴进入，沿着中脉缓缓地、慢慢地下降。观想它稳固而庄严地安住在脐轮法源的中央，这就是一小座。像这样反复观修。在每一大座中，进行二十一次、十一次或七次这样的小座。如果进行四座或六座这样的大座，征兆会迅速出现。根据努力程度的大小，七天、半个月或一个月左右，会出现上、中、下三种征兆中的任何一种，这一点毋庸置疑。其中，上等征兆是头顶隆起破裂，流出液体等。交替观想时，后颈的两条脉僵硬，眼睛模糊，甚至昏厥。中等征兆是头顶稍微隆起，前额小脉扩张等。下等征兆是头顶发痒、震动和跳动。如果这些都不出现，就必须出现上述两种征兆中的一种。说，如果只专注于一个最清晰的观想，仅仅这样修持，就会长时间昏厥。这时，用珍贵的柏木容器盖住头顶，就不会有灰尘的过失。然而，对于这种情况，敲击关节或用降法来使其恢复更好。这样，在出现征兆后，每天都要修持一次观想。一般来说，现在通过修持颇瓦法已经熟练掌握了脉络，那么将来死亡时，即使没有颇瓦法的明显指示，也大多会从之前脉轮打开、脉络畅通的地方离开，但也有个别情况不确定，如果出现明显指示，就不会有错误。如果停止修持太久，需要时可能无法清晰地显现，所以现在练习的习惯不要中断。
English
Tightly clench and hold your breath as much as possible, letting the air circulate within. Visualize colliding with the opening of the Dharma source, and like being driven by the wind, your own mind, the white "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: none), like an arrow, exits through the central channel from the crown aperture. It floats in the sky, reaching the high and distant sky, visualizing merging into the void, blending the void, the sky, and awareness into one inseparable whole, and then let go. Repeat this visualization about seven times. When descending again, in the center of the sky, a white "A" (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: none) naturally appears. It slowly descends, entering from the crown aperture, descending slowly and gently along the central channel. Visualize it resting firmly and majestically in the center of the navel chakra Dharma source, and that is one small session. Meditate like this repeatedly. In each large session, do twenty-one, eleven, or seven such small sessions. If you do four or six such large sessions, signs will appear quickly. Depending on the degree of effort, in about seven days, half a month, or a month, one of the three signs, superior, intermediate, or inferior, will undoubtedly appear. Among them, the superior sign is that the crown swells and ruptures, and fluid flows out. When alternating visualizations, the two veins in the back of the neck stiffen, the eyes blur, and even fainting occurs. The intermediate sign is that the crown swells slightly, and the small veins in the forehead dilate. The inferior sign is that the crown itches, vibrates, and throbs. If none of these appear, one of the above two signs must appear. It is said that if you only focus on one clearest visualization, just by practicing like this, you will faint for a long time. At this time, covering the crown with a precious cypress container will prevent the fault of dust. However, for this kind of situation, it is better to tap the joints or use a descending method to restore it. In this way, after the signs appear, you must practice the visualization once a day. Generally speaking, now that you have become proficient in the channels through the practice of Phowa, then when you die in the future, even without the clear indication of Phowa, you will mostly leave from the place where the chakras were opened and the channels were clear before, but there are individual cases that are uncertain, and if there is a clear indication, there will be no mistake. If you stop practicing for too long, it may not be able to appear clearly when needed, so do not interrupt the habit of practicing now.
Chinese
因此，为了（这个目的）每天都要修一座。其余的修幻身等利益更大。应用于行动与之前所说相同，如果出现迅速死亡的确定征兆，就不要执着于财物，要尽己所能地进行供养和布施，对于有仇恨和隔阂的人，要通过直接和间接的方式进行忏悔和净化，放弃对亲友等的执着，断绝关系后进行禅修。这里如果能成功讲解物质的转移也是好的，没有也是没办法的。这是第三十三次观想引导。还有，在拙火定的情况下，观想中脉为红色。对于其他的（观想），引导书中也讲述了各种不同的外观白色内里红色等，但在实践中只用白色。对于智慧星孔母，观想法生宫的形状，中脉稍微粗一点。四灌顶明点的要点也与此相同。法生宫也有外观白色内里红色等各种说法，但除了中阴阶段，六法正文中的所有观想法生宫都只用白色，这是口头传承。在方便道和光明法的阶段，观想整个身体被中脉充满，每一种身体（充满中脉的观想）在所有旧的文献中都有讲述，但（上师）说对于初学者来说，这个方法本身帮助不大，所以没有放在引导的流程中。第六，中阴成就者报身有四种：最好的是第一中阴的光明法身自生，中等的是成就者报身自生，最差的是无碍化身自生。总的来说，这是没有错谬的关键口诀，有四个章节，其中第一个是：上转移与能转移所转移无别，意义相同。所谓的第一中阴，就是光明母子融合的智慧，死亡的心识转变为乐空光明，这就是第一中阴。因此，称之为死亡法身。从那（死亡法身）中起来后，对于普通人来说，为了代替中阴的出现，会自生像幻身一样的本尊身，这被称为光明自生。是从光明中自生的意思。也就是说，醒来的时候，乐空和本尊身不会间断，所有的深度睡眠都融入光明，梦的训练也已经穷尽，并且清净显现为本尊身的补特伽罗，才会出现这第一中阴的光明自生法身。这
English
Therefore, one should meditate on one session each day for (this purpose). It is more beneficial to meditate on the illusory body and so on. Applying it to action is the same as what was said before. If definite signs of imminent death appear, do not be attached to possessions. Make offerings and give generously as you wish. For those with grudges and resentments, confess and purify through direct and indirect means. Abandon attachment to relatives and so on, sever ties, and then meditate. Here, it would be good if the explanation of the transference of matter could also be accomplished. If it is not possible, it cannot be helped. This is the thirty-third contemplation guide. Also, in the case of Tummo of severance, meditate on the central channel as red. For the others, various different appearances such as white outside and red inside are explained in the instruction manuals, but in practice, only white is used. For the Wisdom Star Window Mother, meditate on the shape of the Dharma source, with the central channel slightly thicker. The key points of the four empowerments of bindus are also the same as this. There are various explanations of the Dharma source, such as white outside and red inside, but except for the Bardo stage, all the Dharma source contemplations in the Six Dharmas texts are done only in white, which is the oral tradition. In the stages of skillful means and clear light, meditate on the entire body being pervaded by the central channel. Each body (contemplation of the central channel pervading) is explained in all the old texts, but (the master) said that for beginners, this method itself is not very helpful, so it is not included in the flow of instructions. Sixth, the Bardo Victorious One Sambhogakaya has four aspects: the best is the clear light Dharmakaya self-arisen of the first Bardo, the intermediate is the Victorious One Sambhogakaya self-arisen, and the worst is the unobstructed Nirmanakaya self-arisen. In general, this is a key instruction without error, with four chapters, the first of which is: the upper transference is non-different from the transferrer and the transferred, with the same meaning. The so-called first Bardo is the wisdom of the union of clear light mother and child, the mind of death transformed into bliss-emptiness clear light, which is the first Bardo. Therefore, it is called the death Dharmakaya. After rising from that (death Dharmakaya), for ordinary people, in place of the arising of the Bardo, a deity body like an illusion will self-arise, which is called clear light self-arisen. It means self-arisen from clear light. That is to say, when awake, bliss-emptiness and the deity body will not cease, all deep sleep will dissolve into clear light, the training of dreams will have been exhausted, and for the individual who purely appears as the deity body, this clear light self-arisen Dharmakaya of the first Bardo will arise. This