Chinese
如果没有抓住，就抓住宝瓶气，意念和专注如前。如果这样还不行，就专注在眉间，观想一个芥子大小、颜色白色的明点。保持柔和的宝瓶气，意念和放松的方式如前。如此这般，为了抓住梦境，要以意念抓住，以及观想喉咙处的嗡字（藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）和中间的四个字，以及两种破瓦法。依靠这四种方法，如果能够连续抓住梦境，就要修习这些梦瑜伽的根本和支分观想。也就是，前半天要想：今晚我要在梦中观想自己为本尊。后半天要想：我睡着了，这个显现是梦境的显现。观想自己为双手持物的本尊，这是根本观想的第一步。意念和放松的方式如前，观想自己和一切显现为本尊，这是根本观想的第二步。意念和放松的方式相同，观想自己和一切显现都清晰地显现为本尊，然后像彩虹消失在空中一样，一下子融入光明中，或者一切显现融入自己，自己也融入光明空性中，这是根本观想的第三步。这样，将这三个内摄的观想合为一个大的观想，就称为梦瑜伽的根本观想。支分观想有三种：练习扩展和收缩，练习无畏，练习解脱。第一种是：将自己和他人的事物从一扩展到二、三等无量，将众多收缩为一，将小的扩大为大的，将大的收缩为小的等等，白天也要通过观想来修习，晚上做梦时也要想这样做。第二种是：对于难以摧毁的自生分别念，要发愿无所畏惧地前往大海中央，或者不净之处，或者可怕的悬崖峭壁等地方。晚上做梦时，也要想对这些地方进行践踏。第三种是：上师、本尊、佛、菩萨等，自己对哪一位有信心
English
If you cannot catch it, hold the vase breathing, and keep the intention and focus as before. If that doesn't work either, focus on a white dot about the size of a mustard seed at the eyebrow center. Hold the gentle vase breathing, and the way of intending and relaxing is the same as before. In this way, to catch the dream, catch it with intention, and visualize the syllable Om (藏文：ཨོཾ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡) and the four intermediate syllables at the throat, and the two kinds of Phowa. Relying on these four methods, if you can catch the dreams in succession, then practice these root and branch visualizations of dream yoga. That is, in the first half of the day, think: tonight I will visualize myself as a deity in the dream. In the second half of the day, think: I have fallen asleep, this appearance is the appearance of a dream. Visualize yourself as a two-armed deity, this is the first step of the root visualization. The way of intending and relaxing is the same as before, visualize yourself and all appearances as deities, this is the second root visualization. The way of intending and relaxing is the same, visualize yourself and all appearances clearly as deities, then like a rainbow disappearing into the sky, suddenly dissolve into the clear light, or all appearances dissolve into yourself, and you yourself also dissolve into the clear light emptiness, this is the third root visualization. Thus, combining these three internal visualizations into one great visualization is called the root visualization of dream yoga. There are three branch visualizations: training in expansion and contraction, training in fearlessness, and training in liberation. The first is: expanding oneself and others' objects from one to two, three, etc. to infinity, contracting the many into one, expanding the small into the large, contracting the large into the small, etc., practice through visualization during the day, and think to do so when dreams arise at night. The second is: for the difficult to destroy self-arising discriminations, vow to go without fear to the middle of the great ocean, or to unclean places, or to terrible cliffs, etc. At night, when dreaming, think to trample on such places. The third is: guru, deity, Buddha, Bodhisattva, etc., whichever you have faith in
Chinese
思维前往极乐世界。为此，我今晚祈请您让我梦中到达极乐世界。如此祈祷后，从他的心间发出光芒的绳索。自己抓住它，由本尊等引导，到达极乐世界等自己想要看到的景象。观想见到这些景象，梦中也会如此显现。又在自己面前观想清晰任何本尊等，祈请说：请您像这样给予预言。白天观想他如何回答，夜晚梦中也会如此显现。关于在中有中把握幻化和修习两种。第一种是：自己安住于平凡的状态，从心间发出光芒。所有器情世界都化为光芒而消融。逐渐聚集并融入自身。身体变成光团，也从边缘逐渐聚集。在心间或脐间变成拇指大小的光。那也变得越来越细，思维消失于空性中，稍微保持平静。之后，不被其他分别念打断，将觉知投向这些显现，心想：我已经死了，这些都是中有的显现。没有丝毫真实成立。又从心间发出光芒等，反复观修。在座间休息时，不离“这是中有”的念头。这样就能把握中有了。第二种是修习：自己安住于平凡状态，从心间发出光芒。所有显现都化为光芒而消融，融入自身。自身的光团也逐渐收缩，在心间或脐间变成拇指大小的光团。那也变得越来越细，在消失于空性的状态中稍微保持平静。就在那状态中，不被其他念头打断，将觉知投向所有器情世界，心想：我已经死了，这是中有的显现。心想：应该将这些显现转化为清净的佛身。观想自己和所有显现都是本尊父母的身相，所有声音都是咒语的声音，思维这些都是无实如幻的。再次观修时，从自己观想为清晰的本尊身的心间发出光芒等，如前一样进行。从幻身延伸出的迁识法。
English
Think of going to Sukhavati. For that, I pray that you let me reach Sukhavati in my dream tonight. After praying like this, a rope of light emerged from his heart. Grasping it myself, guided by the yidam deities, etc., I arrived at Sukhavati, etc., wherever I wanted to see the scenery of my own land. By meditating on seeing these sights, they will appear in the same way in dreams. Also, visualize any yidam deity, etc., clearly in front of you, and pray, saying: Please give prophecies like this. Meditate during the day on how he answers, and at night it will appear in the same way in dreams. Regarding seizing the illusion in the bardo and the two practices. The first is: One's own self abides in an ordinary state, and light radiates from the heart. All containers and contents dissolve into light. Gradually gathering and dissolving into one's own body. The body, having become a mass of light, also gradually gathers from the edges. At the heart or navel, it becomes a light the size of a thumb. That also becomes thinner and thinner, thinking of disappearing into emptiness, and remaining slightly still. After that, without being interrupted by other thoughts, direct awareness to these appearances, thinking: I am dead, these are the appearances of the bardo. There is not even a little bit of true existence. Again, radiating light from the heart, etc., meditate repeatedly. During the breaks between sessions, maintain the unwavering thought that "this is the bardo." In this way, one will seize the bardo. The second is the practice: One's own self abides in an ordinary state, and light radiates from the heart. All appearances dissolve into light and dissolve into one's own body. One's own body, the mass of light, also gradually contracts, and at the heart or navel, it becomes a mass of light the size of a thumb. That also becomes thinner and thinner, remaining slightly still in the state of disappearing into emptiness. In that very state, without being interrupted by other thoughts, direct awareness to all containers and contents, thinking: I am dead, this is the appearance of the bardo. Thinking: These appearances should be transformed into pure Buddha bodies. Visualize oneself and all appearances as the bodies of the yidam deities, male and female, and think of all sounds as the sounds of mantras, thinking that these are unreal like illusions. When meditating again, radiate light from the heart of oneself visualized as the clear body of the yidam deity, etc., and proceed as before. The transference of consciousness that arises from the illusory body.
Chinese
语教言中说，对于将显空如幻彻底了知的瑜伽士来说，并不需要迁识，但对于未能如此证悟的人们，为了向上迁识，故而宣说迁识的窍诀。其中有四种迁识：身迁识、语迁识、意迁识和智慧迁识。在所有这些迁识的开始，首先是遮止门户的观想：通常来说，修持任何本尊都可以，但特别对于迁识的种类来说，修持空行母的种类尤其受到赞扬。而在空行母中，如果修持从噶当巴德谢（Kadampa Deshek，1122-1192）的《座四法》中所说的迁识天女，那是最好的，但如果不能做到那样，就修持自己为金刚亥母或无我母等任何一种。观想在自己的双眼中央，有一个微小的孔隙，在孔隙的中央，观想一个蓝色的吽（ཧཱུྃ，hūṃ，हूँ，种子字）字，头部朝内，以此来遮挡。观想吽字的光芒也遮挡了所有的缝隙，然后屏住宝瓶气。像这样修持七天等，根据情况而定。同样地，在两个耳朵的较低位置的孔隙中，观想各有一个蓝色的永（ཡུཾ，yuṃ，युं，种子字）字，在两个鼻孔中，也观想各有一个蓝色的永字，头部朝内。在头顶的孔隙中，观想一个黄色的恰（ཀྵུཾ，kṣuṃ，क्षुं，种子字）字，头部朝下。在排泄道中，观想一个黄色的恰字，头部朝内。在嘴巴的门户，舌头的根部，观想一个白色的苏（སུཾ，suṃ，सुं，种子字）字，朝内。在尿道中，观想一个白色的苏字，头部朝内，观想每个字的光芒都遮挡了孔隙的所有缝隙，然后屏住宝瓶气，每次大约修持七天左右。用重叠的字来遮止门户：在喉咙中，在心脏中，在两个肩膀上，在肚脐中，观想蓝色的让（རྣམ，rnam，，种子字）字，头部朝内。对这些也屏住宝瓶气，修持大约七天左右。然后，将所有这些同时修持，从头顶的恰字开始，直到排泄道的恰字为止，依次清晰地观想，观想从这些字发出的光芒遮挡了所有的门户。同样地，从下面开始，依次清晰地观想，然后屏住宝瓶气。如果像这样修持六个月等，那么作为门户被遮止的征兆，会出现烟雾、阳焰等五种征兆，特别是在专注观想时，外境的显现都会消失，而内在的觉知则会变得清晰，例如在黑暗的房间里
English
In the oral instructions, it is said that for a yogi who has completely realized appearance and emptiness as illusion-like, there is no need for transference of consciousness. However, for those who have not realized it in this way, in order to transfer consciousness upwards, the instructions for transference are taught. Among them, there are four types of transference: transference of the body, transference of speech, transference of mind, and transference of wisdom. At the beginning of all these transferences, the first is the visualization of blocking the doors: generally, it is sufficient to meditate on any chosen deity, but especially for the types of transference, it is particularly praised to meditate on the types of dakinis. And among the dakinis, if one meditates on the transference goddess as described in the 'Four Session Practice' of Kadampa Deshek (1122-1192), that is the best, but if one cannot do that, then meditate on oneself as Vajravarahi or Nairatmya or any other. Visualize that in the center of your two eyes, there is a tiny pore, and in the center of the pore, visualize a blue Hūṃ (ཧཱུྃ，hūṃ，हूँ，seed syllable) with its head pointing inward, blocking it. Visualize that the rays of light from the Hūṃ also block all the crevices, and then hold the vase breath. Meditate like this for seven days or so, depending on the situation. Similarly, at the lower openings of the two ears, visualize one blue Yuṃ (ཡུཾ，yuṃ，युं，seed syllable) each, and at the two nostrils, also visualize one blue Yuṃ each, with their heads pointing inward. At the opening at the crown of the head, visualize a yellow Kṣuṃ (ཀྵུཾ，kṣuṃ，क्षुं，seed syllable) with its head pointing downwards. At the anus, visualize a yellow Kṣuṃ with its head pointing inward. At the door of the mouth, at the root of the tongue, visualize a white Suṃ (སུཾ，suṃ，सुं，seed syllable) pointing inward. At the urethra, visualize a white Suṃ with its head pointing inward, and visualize that the rays of light from each syllable block all the crevices of the openings, and then hold the vase breath, meditating for about seven days each time. Blocking the doors with stacked syllables: In the throat, in the heart, on the two shoulders, and in the navel, visualize blue Raṃ (རྣམ，rnam，，seed syllable) with their heads pointing inward. Hold the vase breath for these as well, and meditate for about seven days each. Then, all of these should be meditated on simultaneously, starting from the Kṣuṃ at the crown of the head, up to the Kṣuṃ at the anus, visualizing them clearly in order, and visualize that the rays of light emanating from these syllables block all the doors. Similarly, starting from below, visualize them clearly in order, and then hold the vase breath. If one meditates in this way for six months or so, then as signs that the doors are blocked, five signs such as smoke and mirages will appear. In particular, when focusing on the visualization, the appearances of external objects will subside, and inner awareness will become clear, like in a dark room.
Chinese
如果出现类似中毒的现象，这是门被关闭的征兆。然后，在修法开始时，这些关闭门户的观想，如果能够每个观想修习一次也好，不修习也可以。然后，在身体的中央，如果修习中脉，就观想成稍微粗一点的。不修习也可以，在心间观想蓝色的吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），大约四指大小，小的话拇指大小，像是要融化一样，头朝下。在肚脐处，观想ཨཾ་字或者ཨ་ཤད་字，任何一个都可以，头朝上。呼出废气，吸入新鲜空气，压住上方的气息，观想心间的吽字发出光芒向下照射。将下方的气息向上提拉，肚脐的ཨ་ཤད་字燃起拙火。火焰和气息的力量使心间的吽字头朝上，观想从吽字的足部滴下甘露，专注于燃烧和滴落。尽可能地屏住呼吸，不能屏住时就呼出。再次吸入，压住上方的气息时，心间的吽字头尾颠倒。提拉下方的气息，观想肚脐的拙火燃烧，火焰和气息的力量使心间的吽字头朝上。像这样反复修习。这些是四种颇瓦法的前行，正行首先是身颇瓦：在身体的中央，观想中脉稍微粗一点，上端插入梵穴，下端插入密处，在心间中脉的下方，观想两个蓝色的ཡུམ་字头朝下并排，两个足部逐渐分开的上方，观想两个蓝色的ཡུམ་字头朝下，两个足部并排，两个头部逐渐分开的形状。在这四个字中间，观想蓝色的吽字头朝下。在这五个字的下方，观想红色的ཧཾ་字，上方观想白色的ཀ་字，这七个字，以及肚脐处的ཨ་ཤད་字，再次清晰地观想，然后屏住气息。观想肚脐的ཨ་ཤད་字燃起拙火，火焰和气息的力量使心间的七个字头朝上，观想心间颤抖摇晃，当吸入气息，发出“嘿”的声音呼出气息时，观想七个字向上旋转，专注于从梵穴颤抖摇晃着要出来一样，然后呼出气息。