English
There is no separate focus. At this time, if you want to explain their classifications in detail, do one or two dharma sessions, etc., as appropriate. Second, the intermediate, the Victorious Sambhogakaya Self-Arising: From the preliminary stage of descending like an illusion body, conclude by praying to attain the Bardo Sambhogakaya. After the Lama dissolves into oneself, look at oneself and all appearances, and strongly practice the intention of thinking that this is the actual existence of the Bardo. Also, strongly remember the suffering of the six realms of samsara and the faults of attachment, hatred, and disturbing emotions, and generate strong renunciation. At this time of the Bardo, if you are confused, the confusion will be great. Even a single thought of attachment and hatred can instantly throw you into hell. If you practice the path, the liberation will also be great. Even more than practicing for years and months in the waking state, practicing here for a moment is more effective and decisive. Now, you must not be controlled by disturbing emotions, and you must do something to avoid confusion. Think that you will meditate on the Victorious Sambhogakaya given by the Lama. From emptiness, visualize a blue dharma source in front of you, with a thin root and the opening facing upwards. For those who have not realized their own nature, this is the mother's womb. For those who have realized it, think that this is the Akanishta Dharmadhatu Palace. Then, go to the center of it yourself. Your own mind becomes a large, radiant blue Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) syllable. From that, light radiates and strikes the dharma source. Purify all the karmic debts and habitual tendencies of past womb births. Also, purify all the actions of present womb births. Block the door to future births. Incidentally, think that the habitual tendencies of the other three birth places are also naturally purified. Thinking that it is the Bardo, from that Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) completely transformed, instantly visualize yourself as the Sahaja Chakrasamvara. Thinking that it is the Bardo, visualize the Lama on top of the complete four seats on your crown. At this time of the Bardo, pray to attain the Sambhogakaya. Thus, in all the times of focusing and meditating, it is very important to have a continuous intention of thinking that it is the Bardo itself. This is the fifty-fourth meditation session. Third, the last, the Nirmanakaya Unobstructed Self-Arising: After meditating completely on the previous focus, add this on top of it. Thinking that you will transform the appearance that all of this is the Bardo. Form
Chinese
如果心想将一切显现转化为胜乐金刚之身，一切都会变成嘿汝嘎父母。如果心想将一切声响转化为七字真言，真言便会嗡嗡作响。白昼时分，应强烈观修快乐、痛苦、贪恋、憎恨等一切念头和所缘境，皆如幻如梦。梦境显现时，仅仅忆念三种转化，就能从一切烦恼痛苦中自然解脱。第四，共同要诀无谬误：此时，大多数上师都会这样说：此处，以根器最下等的众生为对象，以共同要诀无谬误作为根器低劣者的修法。在刚才所说的无碍化身之观想的基础上，有些人会加上这些内容。一般来说，中阴的后三种观想并非各自独立的，而是后者加在前者的基础上。他们是这么说的。从一方面来说，确实如此，但如果仅仅如此，那么“共同要诀无谬误”中的“共同”一词就会变得毫无意义。因此，这个观想也应该加在中等根器的修法中，似乎也应该加在下等根器的修法中。这样一来，中阴本身就包含了上、中、下三种根器的修法，似乎就不需要第四种根器的分类了。而且，在《阶梯引导文》的注释和《明释》中，也只是说了共同要诀无谬误，并没有与根器的次第联系起来。因此，无论中等根器还是下等根器的观想，加上这个观想来修持，都不会有错谬，这似乎就是它的意思。正如所说：上师、本尊、幻身三， 不离不弃融入道。 中阴恐怖至极时， 无谬口诀当珍重。如是等等。以强烈的中阴期盼之心，总的来说，观想六道众生中的所有男性，特别是生起嗔恨之境，都位于自己所处的法生起的右侧。圆满献上四种供养，祈请在中阴获得报身。如是说。此外，观想属于六道轮回的所有女性众生，特别是生起贪恋的
English
If you think of transforming all appearances into the body of Chakrasamvara, everything will become Heruka parents. If you think of transforming all sounds into the seven-syllable mantra, the mantra will hum. During the day, you should strongly contemplate that all thoughts and objects of thought, such as happiness, suffering, attachment, and hatred, are like illusions and dreams. When a dream appears, just by remembering the three transformations, you will be naturally liberated from all afflictions and suffering. Fourth, the common key point is infallible: At this time, most lamas will say this: Here, taking the very lowest of faculties as the object, the common key point is infallible as the practice of inferior faculties. On top of contemplating only the complete aim of the unobstructed manifestation body just mentioned, some add these contents. In general, the latter three of the intermediate state's aims are not three independent ones. The latter is added to the former. That's what they say. From one aspect, it is indeed so, but if it is only so, then the word "common" in "common key point infallible" becomes meaningless. Therefore, this aim should also be added to the practice of intermediate faculties, and it seems that it should also be added to the practice of inferior faculties. In this way, the intermediate state itself includes the practice of the three faculties of superior, intermediate, and inferior, so it seems that there is no need for the classification of the fourth faculty. Moreover, in the commentary on the Staircase Letter and in the Clear Words, only the common key point is infallible is mentioned, and it is not related to the order of faculties. Therefore, no matter what the aim of the intermediate or inferior faculty is, if you add this aim and meditate, there will be no mistake, which seems to be its meaning. As it is said: Guru, Yidam, and illusory body three, Take them to the path without separation. In the great fear of the intermediate state, Cherish the infallible instruction. Like that. With a strong aspiration for the intermediate state, in general, contemplate that all male beings among the six realms, especially those who give rise to anger, are located on the right side of the Dharma origin where you are. Offer the four complete offerings, and pray to attain the enjoyment body in the intermediate state. Thus say. Also, contemplate that all female sentient beings belonging to the six realms, especially those who give rise to attachment,
Chinese
观想一切处所安住于法生的左侧。圆满献上四种供养后，祈请于中阴获得报身。如此祈请。再次以对上师的虔诚，自身与他者明观为本尊身，并以增强无实之意乐作为后盾。如是反复观修。若以女性作为所依而修习，则应转换生起贪嗔之境。又，观想自身所处的蓝色法生极为宽广，虽说应于其左右内侧观修彼等，但若于彼处观修不适、对境不明，则说亦可于其正对的虚空一切处及外境观修。又，上师言，最初自身本尊乃面向法生前方之角隅，然于此处将面转向法生后方，因将六道众生转为本尊身故，将面向前方。因需作供养与祈请故，应如是行。观修次第第五十六。如是于五十六种观修次第之上，加上遣除空行母（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）和疾病魔障之法，幻身最后阶段的后二科判，光明之究竟，后续之五科判，以及中阴之初的每一科判，则为六十七个法类。如今仅获得词句引导而作为法行者，则无座次的限定。不依赖于观修座次之实际有无，而于每一座次上附加一个观修之名，亦可称为六十七个观修。那摩咕噜。此甚深道那若六法，有详尽展示支分的广大法，有总摄扼要的中等法，有意义无缺的简略法，以及有将要点浓缩的极简法，共四种。第一种是，圆满劝请被称为六法教敕的诸灌顶。于梦修引导圆满之际，讲授幻身一座瑜伽，自解脱执着，二种净治，五种观修次第等，并从广大法中撷取讲授断法。于光明圆满之际，亦将展示光明生起之门之认识，以及作为辅助而将要书写的选择之法。然而，后来的实践中会补充观修。
English
Meditate that all places are situated on the left corner of the Dharmadhatu. After offering the four complete offerings, pray to attain the Sambhogakaya in the Bardo. Thus pray. Again, with devotion to the Lama, visualize oneself and others clearly as deities, and rely on strengthening the intention of non-reality. Meditate in this way again and again. If relying on a woman for meditation, then the objects that give rise to attachment and aversion should be exchanged. Also, although one should meditate on those within the left and right inner corners of that blue Dharmadhatu where one resides, which is visualized as extremely vast, if it is not comfortable to meditate there and the object is not clear, then it is said that it is also permissible to meditate in all the space directly in front of it and in the external environment. Also, the Lama said that initially one's own Yidam faced the front corner of the Dharmadhatu, but here the face is turned to the back of the Dharmadhatu, because the six realms are transformed into deity forms, they will face forward. Because offerings and prayers must be made, it should be done in this way. The fifty-sixth meditation instruction. Thus, on top of the fifty-six meditation instructions, adding the practice of dispelling the Ḍākinīs (藏文：སྟོང་ར་，梵文天城体：डाकिनी，梵文罗马拟音：ḍākinī，汉语字面意思：空行母) and diseases and demonic obstacles, the latter two sections of the final stage of the illusory body, the ultimate of clear light, the five subsequent sections, and each of the first sections of transference and Bardo, there are sixty-seven Dharma classes. Now, just receiving verbal instructions and practicing as Dharma practitioners, there is no fixed number of sessions. Without relying on the actual presence or absence of meditation sessions, by attaching the name of one meditation to each session, it can also be called sixty-seven meditations. Namo Guru. This profound path of the Six Dharmas of Naropa has four types: the extensive Dharma that fully shows the branches, the intermediate Dharma that summarizes the general points, the concise Dharma that lacks no meaning, and the very concise Dharma that condenses the key points. The first is to fully encourage all the empowerments known as the Six Dharmas of Teachings. At the completion of the dream yoga instructions, the illusory body one-seat yoga, self-liberation of grasping, the two purifications, the five meditation stages, etc., are taught by taking from the extensive Dharma and explaining the severance practice. At the completion of clear light, the recognition of the door of arising of clear light and the selection of methods to be written as an aid will also be shown. However, later practices will supplement the meditation.
Chinese
不做那些，请圆满授予所有灌顶。如果想要在每个十法（Bka' bcu）各自的时机成熟时授予，首先圆满授予胜乐金刚五尊的四种灌顶。在共同前行和皈依发心结束时，因为是依止本尊的方式，所以授予胜乐金刚五尊的三摩地灌顶。虽然六法十法（Chos drug bka' bcu）不包括在内，但五部续的三摩地灌顶也似乎在空行母引导时酌情进行。前行引导结束后，在拙火引导尚未开始之际，特别授予拙火的口诀。在拙火和幻身之间，特别给予幻身的口诀。在那和梦瑜伽引导之间，特别给予梦瑜伽的口诀。在那和光明引导之间，特别给予光明的口诀，这些没有不同。在此广说之际，关于幻身大灌顶母，有些人说混合是在幻身坛城的正中央，所以在梦瑜伽的修习期间酌情进行。有些人说是混合的结尾，所以在光明正行结束时进行，即使没有太大差别，也认为后者更合适。同样，迁识和中阴的特别口诀也在各自引导的开始时进行，没有不同。迁识和中阴的共同口诀，虽然可以在各种场合进行，但在中阴引导的结尾进行是最好的。依我之见，五尊的三摩地灌顶和五部续的三摩地灌顶，最好将其中之一作为所有灌顶的结尾。关于六法的十口诀，是加持开门的二口诀，加持入内的二口诀，加持主干的六口诀。其中中间的两个被称为共同口诀，后面的六个被认为是特别口诀，对此没有争议。关于前两个的认定，有些人认为是胜乐金刚五尊和五部续的灌顶合集。如此认为的人中，有些人是没有意识到有胜乐金刚五尊的详细灌顶，有些人是没有弄清楚坛城仪轨的要点就灌顶。